THE MERROR OF MERCY.

THe Scope of this Chapter, and the intendment of the Spirit of GOD therein, is mainely to disco­ver [Page 2]two things, viz. The different condition, or seve­rall sorts of the people of the old world before the Flood, in the first part of the Chap­ter, and then the different dis­pensation of Gods provi­dence towards them, answe­rable both to their persons and sinnes, in the second part of the Chapter.

In the first, observe first, the carriage of the common route in severall Expressions, from the fift, to the end of the seven verse; and Secondly, the holy demeanour of bles­sed Noah in the eight and nine verses, But Noah found grace in the eyes of the Lord, Noah was a just man and perfect in his generation and walked with God. Noah in that wicked time and place, and amongst [Page 3]a wicked people, was an holy and righteous man, saith the Text.

Touching the carriage and behaviour of wicked men, observe the hainousnesse of their sinnes in those unreaso­nable and unlawfull lusts and abhominable actions against the light of Nature and the law of God; saith the text be­fore, the sonnes of God saw the Daughters of men that they were faire, and they took them wives of all which they chose. As who should say, they cared not whether they pleased God or not, they are resolved to please themselves, their owne filthy appetites and humours.

The sons of God were the posterity of Seth who had the ordinances and the worship of God in outward professi­on: [Page 4]And the daughters of men the daughters of Cain, they were of another brood, and these sonnes against Rea­son, Religion, even all com­mon sence and honestie a­gainst the Lawes of God and the workes of their owne con­sciences joyne with these daughters in marriage, and these mongrell kind of marri­ages produce Monsters, not onely for state of body, but of monstrous condition and manners, such as were mon­strously proud, prophane and in all wickednesse abounding.

Secondly, touching Gods proceedings and carriage of himselfe against the genera­tion of these men. Observe it in the words of the Text, wherein the Lord sets downe as it were a sentance of doome [Page 5]against them, whence observe that as soone as sin is propoun­ded God enters immediatly into a Counsell and determination a­gainst the Sinners.

Obser. Expect when once base and sinfull courses are put in practise, Judgment comes and that suddenly. So from the sins of these people observe That marriages with a contrary Religion ever brings destruction. Soloman tooke strange wives and therefore his Crowne was rent from him. They chose new gods faith Deborah and there was warre in their gates. Here is no sooner mention made of combining and mixing with contrary Religions, Seth and his posterity, with Cain and his, but Judgment forthwith ensues and proceeds, And God [Page 6]said my spirit shall not strive with man, for that he also is flesh, yet his daies shall be an hundred and twenty yeares. In which words take notice, First of Gods determination what he will doe; seeing they will have their owne waies and wills, he will not want of his will, he will proceede to Judgment, and if God de­termine a Judgment, who shall hinder it?

2 Secondly, of the reason of Gods determination herein. In the Determination consi­der. 1 First, what is supposed and must necessarily be gran­ted; That God doth and will destroy Sinners.

2 Secondly what is exprest and set downe, and that ge­nerally and particularly.

Generally, That God will [Page 7]strive with Sinners before he enters into Judgment. In the Text, one hundred and twenty yeares, a large time of Re­pentance, longer then they had of living.

Particularly, There is the bounds and limits of Gods mercy, God will not alwaies strive with man.

2 Secondly Observe that the Reason is set downe by way of aggravation, For that man is also flesh. As if it had beene said, not onely that base ge­neration of Cain that had cast away the Law of God, and made Lust their Law, but e­ven Seths Posteritie, Even thy servants (O Lord) that pro­fesse the Faith, and have the worshippe and Ordinances of God, they even they also are fleshly and sensuall; not one­ly [Page 8] Rome, Spaine, Italy; and Turkes, but England thy peo­ple that have beene baptized professed thy truth, enjoyed thy Ordinances, They are loose and prophane; So that this also apparantly implies not onely Cains Posteritie, the wicked, but Seths Seede, the Church of God, members of the visible Church; these, though professing the truth, depart from the truth, & practise the abominations of the wicked.

Before we come to the se­verall passages of the Text, we must unfold the words.

First, what is meant by spirit here, it is the Holy Ghost, for God owneth this spirit, My Spirit, The third Person in the glorious Trinity; Now God striveth, not only miraculously or immediately [Page 9]by Divination, but most usu­ally, and now mediately by the Ministery of his Word. God strove with this genera­tion of the old World by the Ministery of Enoch and Noah, the Lord immediatly assisting and advising them, they spoke not their owne words, but such as Gods Spi­rit, put into their mouthes, 2 Pet. 1. the last ver. Holy men of God spake as they were moved by the Holy Ghost, so that by spirit here is meant the Spirit of God, and by that spirit in the Ministery of the Patriarks and Prophets, the Lord strove with the men of the old world, and former Ages.

Secondly, what is meant by striving; The Greeke In­terpretors translates the word so as it hath no agreement [Page 10]with the word Spirit, and in­deed we shall rather aime at it then explicate it.

The word is taken from a Theame which signifieth to judge, or condemne in judge­ing, but it is not here meant in judgment, but a debating of the matter betweene God and a sinner. Now, if God should call a man to accompt and enter into judgment with a sinner, who is able to stand before him? what man may contend with him that is mightier? Ecclesia. 6.10. No man is able to abide God or contend with him in judgment. But God here deales with man answerable to the nature of a man, not with blowes, but with reasonings and di­sputes, He, as it were, enters a Law Case with the poore [Page 11]sinnefull sonnes of men, and proceedes in a judiciall course to recover a poore sinner from the pathes of death wherein hee straied, to his owne worship which the sin­ner wholly declined from; as yee see men goe to Law, one saith the Land is mine, another saith hee hath best right to it, and so their title comes legally to be tried: E­ven so sinne and Satan say the soule are theirs, and the sinner is content to goe with with them to Hell, but the Lord enters lists, and claimes by a higher title, and saith that the soule is his; by him it was created, Redeamed, made to honour his Creator, to be happy in his Saviour: And how God strives herein you shall see afterwards. But [Page 12]I take this to be the value of the sence, so that from the first part of the Text, observe these foure Doctrines.

1 The Spirit of God doth ever undoubtedly and unseperably accompany the Ministry of the Word: Gods Word and his Spirit alwayes goe toge­ther.

2 The Lord by the power of his Spirit in the Word, in the course of his Providence, strives with poore rebellious Sinners for their good and they oppose both his Spirit and their own good.

3 God striveth long with Sin­ners, here with the old world one hundred; and twentie yeares.

4 Though God strives long with Sinners, and yet they re­turne not, God will leave them to themselves, and their sinnes [Page 13]to the power and curse of sinne, and the judgements and plagues deserved.

Of the first Doctrine, viz.

That Gods Spirit doth ever 1 accompany the Word and the Ministry thereof.

By the Spirit of God, I meane the eternall Spirit, the holy Ghost, doth in speci­all manner accompany the Word; know that God is e­very where, and knoweth all things, but in a speciall man­ner he is with this; if the Word commands, hee com­mands, and if the Word for­bids, he forbids, Rom. 1.16. The Gospell is the power of God to the salvation of man.

But how doth this appeare to be so?

I Answer, it appeareth in three things: First, God doth [Page 14]please to set this worke apart, to wit, the Ministry of the Word, to save and sanctifie our soules which all the lear­ning in the world cannot do.

2 Secondly, the Lord by the power of his Spirit doth con­stantly and continually ac­company this worke as hee thinks good, to be a confuta­tion to the wicked, and a con­solation to the godly, 2 Cor. 2.16, 17. To the one it is a favour of death, to the other it is a favour of life, it either kills the soule, or saves the soule, though it ever accompanies the word, yet this work of the Spirit is a voluntary worke.

3 Thirdly, it doth alwayes accompany the Word, but doth not alwayes worke; for some after twenty or thirtie yeares are converted, so that [Page 15]it doth not alwayes worke. Looke as the brazen Serpent was lift up in the wildernesse that whosoever looked on it that was stung with the fiery Serpents should be healed: there was a healing vertue in it, he set it apart for that pur­pose; for that had no vertue of it selfe, but because God would worke by it, so that whosoever looked on it might be healed: so it is with the Word of God: for the Mi­nisters thereof are no more a­ble to convert then others, but because God hath promi­sed to accompany them in dispensation of it.

Reas. Reason. First taken from the fruit and effect of this Word, that it is able to doe all things: In the beginning it was able to doe that which [Page 16]men and Angells cannot doe, Heb. 4.12. The Word of God is quick and powerfull, and sharp­er then any two edged Sword, piercing even to the deviding assunder of the soule and Spirit, and a discoverie of the thoughts of the heart. It is Gods faith­full word, the reason why Carnall men fall out with the Ministers of the word, and say, you speake against mee, I know you meane mee. No, no, we know not your hearts, but God doth, and the word of God knows them and that findes you out, John 5.25. The dead shall heare the voice of the Sonne of God, the meaning is, they that are dead in sins: for by Nature everie man is dead in sinne. It must be more then all men can doe, as our Saviour said to Lazarus, when [Page 17]men stood weeping by, but Christ said Lazarus come forth, Joh. 11.43. It must be Gods Word that must raise us from the death of sinne to the life of righteousnesse.

Vse. First of Instruction to take heede of taking up of Armes against the Spirit of God, we see the hainous sin of them that despise the Mi­nistrie of the Gospell, men may thinke it nothing; but alas, you know not what it is: for the word of God, and the Spirit of God goe together, as the blessed Martyr Steven said to the Jewes, Act. 7.51. Ye stiffenecked and uncercum­sised in heart and eares, yee doe alwayes resist the holy Ghost as did your Fathers so doe you, therefore take heede, you are neere to the sinne against the [Page 18]holy Ghost: for it is not the Word of man, but the Word of God, it is the Spirit that thou shouldst be saved by, that thou hast opposed; you goe away with the contempt of the Gospell, and make that nothing, thou hast sinned a­gainst God and his Spirit that accompanies the Word: O Counsell one another, say, doe you know what you do? It is Gods Spirit, that must comfort you? that must save you; It is that that you op­pose: when you oppose the word, take heede, for this is above incestuous sinnes. Luke 3.19.20. Herod was an in­cestuous sinnner, but above all his sins he added this, that he put John in prison, he was an incestuous Adulterer, yet putting John in prison was a­bove [Page 19]all, Math. 11.21.22. It shall be easier for Sodome and Gomorrah in the day of Judg­ment then for you that oppresse the word of the Lord. So much for the first point.

And now I will fasten up­on the second point, which I conceive is the pith and sub­stance, even the maine life of the Text; viz. That the Lord by the power of his Spirit in the word striveth with poore sinners for their good, and they in the meane time oppose both his Spi­rit and their owne good. The Parties are God and man; God strives, and the sinner strives, The Lord invents wayes to work off the Soule from its sinnes, and its de­struction, and the Sinner makes it his maine peece and care, his cheife skill and cun­ning [Page 20]to hinder the good word of the Lord, in the worke up­on his soule for his salvation. In common experience wee see it, If God open the eies of a Drunkard, or awaken the Adulterer, what a deale of stirre there is; One drinkes it off; another plaies it out, a third dambes up his Soule with untempered mortar; Any thing, or any way, that the good Spirit of the Lord may not prevaile. If the Lord turne the face of a child or a servant in the familie towards him, then presently there is hue and crie up by the Father or the Master; He is an un­done man, or an undone wo­man; then there is labouring by all meanes possible to sti­fle the worke of grace in the heart: Thus when God stri­veth [Page 21]to pluck men out of their sinnes, they continue in sinne, and so subject themselves to eternall punishment, therfore may the contention grow marvellous great, God stri­veth, and sinne and Satan strive, and man holds it out to the last, As appeares Math. 23.37. O Jerusalem, thou that killest the Prophets, and stonest them that were sent to thee, &c. there is the businesse, and marke, how often would I have gathered you, &c. and you would not. The Father would draw men to his Sonne to be faved, but John: 5.4. ye will not come unto me that ye may be saved: whilst our Saviour thus strives with the cords of mer­cie to draw men to salvation, they labour to withdraw themselves from him, and to [Page 22]plundge themselves into damnation. Act. 18.5, 6. Paul strengthened with the spirit convinced them boldly, and by strength of Argument laid hold upon their understandings pro­ving that Jesus was the Christ. But they came as in pitcht battell against that Doctrine of life, and salvation, they did gainsay and blaspheme it; the word in the originall sig­nifies, They planted forces in order, and came in battell ar­ray against those blessed truthes he delivered: and in other pla­ces of the Acts, when Paul revealed the truth, part joyned with the Apostles, part with the Jewes, some were convinced, others gainsayed, and resisted. See then how a poore sinner breakes all the cords of grace and mercie, as Psalm. 2.3. [Page 23]when there the wicked com­bine against Christ, say they, Let us breake his Bonds assun­der, and cast his Cords from us. Gods Counsells, Commands, Reproofes, &c. are the cords they breake: the threatnings of the word, the checkes of Conscience, all the tyes of mercie, they snappe in peices, they breake all and wilfully withdraw themselvs from salvation, we neede no more witnesses to cast this cause, wofull experience dai­ly produces too many; all difficulty rests in the Expli­cation of this: And therin 1 observe three things.

First, I will discover how God drawes and strives with the sinner, what a deale of doe it is to bring a sinner to 2 everlasting life.

Secondly, the reason why God doth so strive.

Thirdly, Application here­of.

First, how doth the Lord strive? The good Spirit of the Lord followes a Suit himselfe against a sinner, and pleades a Law-Case with him. I doe confesse the dealing of God is marveil­lous strange herein, and I in­geniously acknowledge I want both skill and heart to set forth the pleadings of God herein: But, he is onely able to speake for himselfe, and by his gratious assistance wee shall observe to you such pleaes as God affords in Scripture, how the Lord hath dealt herein. To the point then. How the Lord pleades and strives with a [Page 25]sinner, I referre to two heads.

• 1. By way of perswa­sion.
• 2. By way of constraint and compulsion.

Wherein we shall observe all the cords of mercie and bondes of compassion. First, striving, and if those doe not prevaile, execution of punishment, terrours and a strong hand pursues a sinner in mercie, and at last, if all faile, mercy overcomes the sinner; wherein see, God first discovers the matter in controversie Proceedes to execution, and by repreive at last prevailes by mercy o­ver judgement.

Touching the first part, and of the pleaes of mercy in scripture we must referre our [Page 26]observation hereof to foure heads.

First, As in a suite of Law before there can be a day of Heareing, the Party is sum­moned to answer.

So the Lord having a Controversie with a sinner, the Lord summons the sinner into his Court, the Lord causeth a Writ to issue out to attach a sinfull Creature that lieth snorting in his sins, and securely posts to destru­ction, one that never saw his miserie and wants, and never sought for mercy and supply, Salvation being the furthest end of his thoughts, and the least part of his care. Now the Lord doth bring this about in his providence, by bringing them to the word, and therein mercifully ma­king [Page 27]knowne the sinners e­state before ever he imagi­ned thereof. Jsa: 65.5. I was found of them that sought mee not. Hence in ordinarie experience many a poore sin­full creature hath beene acci­dentally cast into such a Towne, or into a good fa­milie, and the Lord comes upon him on a suddaine when he never dreamed of life and grace. As many a soule in the acknowledgment of Gods mercy and provi­dence breakes out in this wonder, Oh that I should be brought into such a place, such a familie, and meete with such opportunities, when I dreamed of it as little as of doomes day and desi­red nothing more then mis­cheife, that God should stop [Page 28]me in the way to Hell: See that of Saul when he was running to Damascus, ah (saith he) I will take these Puritaines in their Conven­ticles; a light shin'd sudden­ly from Heaven and almost tumbled him downe into Hell; Even such a kinde of light is let into the soule; not that we must expect a miracle, or a new thing, but when the word is brought home to the understanding, the soule will thinke those strange things, such as hee never heard or thought of.

And if the finner growes carelesse and will not attend, God calls upon the soule, and drawes the minde to at­tend, holds the light to the eye, and brings the Word so evident to the soule that it [Page 29]cannot evade, Ezek. 16.2. Sonne of man cause the Chil­dren of Jsraell to know their abominations. The Prophet, 1 Kings 21.20. having a Message to Ahab after his great wickednesse, see how the sight of the Prophet star­tles him, and makes him snarle, Hast thou founde mee out? Oh mine Enemy, saith Ahab. The worde findes a man out and drawes the minde to attend it. The soule would be carelesse and se­cure, will not heare, not at­tend. The Lord knockes as the doore of the soule, findes him out behinde the Pillor, awakens him asleepe in his Pue, finds him out his sinnes, and discovers his abomina­tions. The Lord comes home to the soule, and tells him [Page 30]thou art the man that hath sinned, and thou shalt bee plagued; God deales like a Wrastler, first catches hold then comes in, and at last throwes a man upon his back makes him yeeld and con­fesse, I am the man. Thus the Lord causeth the minde to attende the word. The Lord tells the Drunkard that the Alehouse is not the way to Heaven, and the Adulterour that his way leads, to perditi­on, brings them to the word, and causeth them to attend thereto.

And further the Soule at­tending the word, and be­ing ignorant and knowing no good, the Lord informes a sinner and sets up a light of wisedome in his minde to conceive of the nature of [Page 31]sinne, whereby he hath pro­voked God. He that yet ne­ver knew what sinne was, now it stares him in his face, and he beholds it with a­mazement, and in some mea­sure also comes to conceive of the nature of grace, he be­ginnes to see the excellencie of Faith and Repentance, what it is to bee in a Christ, what it is to want a Christ: the man is become an appre­hensive man (saith God) I will cause the house of Jsraell to know their abhominations. It is not sufficient to come and heare the word, and never attend it, or consider of it; But if God comes with it, it will make the Drunkard know what it is to be drunke, and the Dissembler what it is to deale fasly with God and [Page 32]his truth, Job. 36.9. Hee shewes them their workes and their transgressions. God shewes a man his iniquities, God shewes a man his pride, his vanity of minde, the judgements threatned, the plague deserved. Oh then, The sinner saith, this is my sinne, and this is the punish­ment due to mee, that is, the Nature of my abhomination, and that is the judgement of God for it. Thus I say the Lord takes hold of a sinner; And this is the first way by summons or Subpena, If a sinner be secure, God brings him to the word; if then care­lesse, God makes him at­tend; If ignorant, he informs him; As in a Law case, The man is not onely attatched to appeare, but when he ap­peares [Page 33]there is a declaration of the fact; So the Lord shewes the soule what his sinnes are, what neede there is of Christ, grace, faith, and repentance, which hee never knew of before.

Secondly, Thus the Action being laid, oh, the sinfull heart invents marvellous strange shifts and evasions.

The day is appointed for the triall, what Lawyer doth the Soule get to plead his Cause? He sends for carnall reason, as Pharaoh sent for the Magicians, And when God hath opened his eyes, and discovered his soule to his soule, then he calls in, I say, the Magicians of carnall rea­son to plead against the word of God lest it should prevaile, or his sins should lie so heavy [Page 34]upon him as to tire and wea­ry him out of them. First, it excuseth the hainousnesse of sinne, that the sin was not so great, that though the Mini­ster speake as if we were all Saints, yet are we not all sin­ners; who then shall goe un­punished? we doe not looke to be saved by our selves or our workes, but by Je­sus Christ, and he came to save Sinners, It is but looking towards him, and crying God mercie at last; but, saith the Minister, we must be sancti­fied as well as saved. Acts. 3. 26. God having raised up his Sonne Jesus sent him to blesse you in turning every one of you from his evill way; That is blessednesse; we must be reformed, if conforted; humbled, if glorified; What [Page 35]saith the Sinner, must I for­sake my evill waies? we know no man can, what need a man to be so precise and cu­rious? Thus with these and many other please carnal rea­son, like a cunning Solicitour, with the helpe of the Divell, who will play the crafty Lawyer, and what the one can invent, and the other sug­gest will be surely pleaded to beate backe the power of the word. And tis admirable to consider what contentions there are herein, and how the wicked heart of man will out­bid all the meanes under heaven untill the spirit of God come in upon the soule, and then as the wisedome of God informes a sinner, so the spirit becoms the Advocate of God, that wise and holy [Page 36]Spirit by the Ministery of the word convinceth the sinner, John 16.8. And when he is come he will convince the world of sinne; he will answer all the pleaes and arguments that the sinner can make. 2. Cor. 10.4, 5. For the wea­pons of our warfare are not carnall but mighty through God, to the pulling downe of strong holds, Casting downe immaginations and every high thing that exalteth it selfe a­gainst the knowledge of God, and bringing into captivity every thought to the obedience of Christ: when the soule ca­vills, what needes all this a­doe. Shall not a man goe to Heaven unlesse he pray, heare Sermons, and sanctifie the Sabboth? Then the Spirit of God convinces a [Page 37]man fully, that he hath not a word to say against the evi­dence of truth, hee gives up the day, and saith, I confesse I am the man, these are my sinnes, I must forsake these or perish; nay, I must forsake all my sinnes or else I for­sake none: I see I cannot be a good Christian and a swea­rer, a proud vaine person, a carelesse liver, then a Hea­then, a prophane Atheist will be as good a Christian. Thus the action being laide by Information, and the sin­ner cast in the action by the Spirits conviction. Then

3. Least the sinner now in this estate apprehending his sinnes and the hainousnesse of them, and of his desperate forlorne estate thereby should sinke under his burthen, the [Page 38]Lord lets in the manifestation of his goodnes into his soule, and the Soule thinkes with it selfe how good is God in his providence to provide the meanes of grace to bring me under them, to shew mee my wanderings, Ah sinfull, lost, undone creature; And yet the Gospell of grace and the word of grace invites me to mercie. Oh, Is it possible that such a foule as mine should be recovered? That I am yet alive, yet on this side hell, yet enjoy these meanes? Rom: 2.4. The good­nesse of the Lord leadeth unto repentantance, and it incoura­geth the sinner both to com­fort and amendment: doth the Lord vouchsafe mee these mercies? why not my heart purged? why not my [Page 39]corrupt Natures cleansed? why Lord, thou wast merci­full to Manasses who after all his wickednesse repented and received mercy.

4. If yet the sinner shall turne this goodnesse of God into wantonnesse, and per­vert the meanes of grace unto by ends, because he is yet in strength and health, doth and will continue still in his sinnes, delaies his repentance, Repentance will be soone e­nough hereafter. That the wisedome of God groweth almost resolved to forsake him, because all the wayes thereof for the sinners refor­mation are neglected, The goodnesse of God is resolved to incourage him no more because despised: yet the pa­tience of God commeth in, [Page 40]and when the Lord is even leaving the sinner, and Ju­stice taking hold of venge­ance, the blessed patience of God steps in and pleades, and enters a new succor, It intreates the Lord to stay one yeare longer.

When the Lord came three yeares to the Figetree, Luke 13.7. and found no fruit, Cut it downe (saith the Lord) nay, stay Lord, (saith the Keeper of the Vineyeard) another yeare it may beare. So that Gods patience prevailes, that God doth not yet proceede in justice and execute judge­ment. Hos. 11.8, 9. How shall I give thee up, O Ephraim? how shall I deliver thee, Israell? how shall I makethee as Ad­mah? how shall I set thee as Ze­beim? mine hart is turned with­in [Page 41]mee, my repentings are kindled together, I will not execute the fiercenesse of mine anger, &c. See how patience pleades for a poore creature, Oh Lord, this poore sinner hath delayed, but he will 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 worke of Reformation of himselfe and his family. Lord, try him one moneth, one yeare lon­ger, and he will pray in his familie, sanctifie the Sab­both, and live holily, and strictly. But, yet if through the patience of the Lord the sinner groweth more careles, he hath promised faire, but indeavoures not to amende, continues not in these good [Page 42]resolutions, but is more vaine and secure, patience begin­neth to be wearie. 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 goe no further, Then cometh in the long sufferance of God, and though the contempt, neglect, and carelesnesse of a sinner is continued, yet God indures, Jerm: 13. in the last verse. VVoe unto thee, Oh Je­rusalem, wilt thou not be made cleane? when shall it once be? 140. yeares here in the Text. Oh that the Lord should beare with a man untill he be an old gray-headed sinner; Oh this long fufferance of God is admirable; If not for [Page 43]this, long before this day we had beene all consumed, Jer. 15.6. I am weary with repen­ting. Oh ye ancient sinners, ye gray-headed and stout-hearted sinners, so many yeares to continue in your sinnes, That God is not onely weary of your swearing, blasphemies and prophanes, But his long sufferance also is even come to a date. Forty yeares long was I greived with this generation: Psal. 95.10. VVhat forty yeares together a Contemnor of Gods word, a Despiser of the meanes of grace, and yet spared? See, and wonder then poore sin­ner, how thou labourest to get the better of God, and to out tire his patience, And yet God beares and indures to gather up: when the sinner [Page 44]was carelesse and ignorant, the Lord did awaken and in­forme him; when the sinner was quarelsome and conten­tious, the Lord did convince and cast him: when the soule might be discouraged and despaire, the Lord did quic­ken and raise him up, yet the sinner delayed, and God did beare, the sinner falsifyed his promise, and God did indure: And, what shall these faire promises come to nothing? Didst not thou thinke and re­solve to leave thy sinnes, to take up a new course? Re­member the time, the place, the bed of sicknesse, the Ministery of the word, At such a Sermon, under such a crosse, Didst not thou at such a time before thou wentest out of the Congregation say [Page 45]with thy selfe, now if it please the Lord, this good word of God shall prevaile. I will forsake my lusts, I will never walke in any former courses; But alas, all is for­got, and the Lord saith, have I thus long indured, and shall I indure you to continue ever in sinne? Now patience and long sufferance are both for vengeance: God can, will not indure longer; now he comes to execution, Isa. 1.24. when the Lord was tired with their abhominations, Ah, saith the Lord, I will ease mee of mine adver saries, and avenge mee of mine enemies. As who should say, I will now take hold of vengeance, and that Drunkard and loose person that would not forsake his Cuppes and his Queanes, [Page 46]but continue still in their fil­thy beastlinesse, I will ease me of them with suddaine destruction, and that false dissembling professor that made 2 shew of godlinesse, but denied the power, I will ease me of him, and spue him out with shame to his face, and horror to his conscience.

But of this in three patri­culars.

First, the fiercenesse of the furie of the Lord breakes in upon the sinner, and the Lord lets in the veines of ven­geance, and his heavie dis­pleasure upon the conscience, and like a Pursevant breakes through the Chamber doore, and the wrath of God saith, come away to Hell, away suddenly, goe downe to ever­lasting destruction, Psal. 42.7. [Page 47] All thy waves and thy billowes are gone over me.

He that was a kinde loving friend, now is become a ter­rible enemie, and pursues as fiercely as he perswaded mercifully, Job. 15.24, 25. Trouble and anguish shall make him afraide, they shall prevaile against him, as a King ready to battell, For he stretcheth out his hand against God, and streng­theneth himselfe against the Almighty. But though Phara­oh said, who is the Lord, (Exod: 5.2.) that I should let them goe, that I should obey his voyce; yet God ran upon him, even upon his necke, e­ven upon the thicke bosses of his bucklers, and crusht the pride and vanity of his soule. The poore sinner when he was informed in his judg­ment, [Page 48]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 threatnings, Come (saith he) let us drinke &c. what though they say we must goe to hell and perish, we see no such matter, thus out-faceing the Almighty, and out-brave­ing Gods Ministers: and they are sturdy, and will be so sturdy still, and rebellious, and so still continue; well, doe they thinke to carrie it a­way thus? The Lord will runne upon them, and crush them to peices: the Lord doth not take advantage, but when the sinner is strongest, stout­est, when his pride is shame­lesse and impudent, and he [Page 49]ruffles it out in despight of Minister, Magistrate, and all bonds, Then God will be e­ven with him. Because he co­vers his face with fatnes, be­cause he is carnall, carelesse, goes away, eates, drinkes, riots, takes content in a se­cure, sensuall, stubborne course: the Lord will runne upon their browes, terrifie the conscience, and confound his impudence: thus, when the sinner seemes most strong and secure in sinne, God will be most keene and startle the soule. And thus the soule 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 Gods truth come to [Page 50]take the forfeiture of all fa­vours and mercies heretofore enjoyed, and not profited by: and as one that is cast into prison, then action upon acti­on, and execution upon execu­tion is laid upon a man untill they breake his backe, 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 thy selfe. Thou didst not thinke I heard thee in such a Taverne speaking against God, his people, his waies, marke, I held my tongue; Oh the patience of God: and his forbearance of sinners in the midst of their wickednesse, They prophaned Gods Sab­both, and yet prospered, they thought God did not reguard it, [Page 51]God allowed it; they despised his holy ones, and lived in jollity, and thought God did not see it, But all these backe­reckonings, and forfeitures, and all their abominations are now set in order before their eyes. Consider this ye that forget God, least I teare you in peices, and there be none to deli­ver you.

Ah, the good Spirit of God; ah, the goodnesse of God, his patience, his long sufferance; Everie one of these comes in and enters an action against the soule: these that should re­fresh my soule, relinquish it, nay, they aggravate my an­guish and torment, Job 14. 16, 17. For now thou numbrest my steps, dost thou not watch o­ver my sinne? My transgressions are sealed up in a bag, and thou [Page 52]sowest up mine-iniquitie.

Remember such a time what thou didst, and how I did for­beare, but I will forbeare no longer, and at last Justice with a full swindge brings in all the bonds and all recknings, all those exhortations that have beene slighted, reproofes scor­ned, meanes of grace enjoyed, and not bettered by, and those antient multiplyed and great transgressions; these all will breake the back of mountains, and rocks are not able to beare off the billowes of the wrath thus kindled; and thus the soule is in prison and under ex­ecution, and there like to lie, and rot, and perish.

Yet againe, and at last cast, after the wrath of God hath thus arrested the soule, and the justice and truth and mercie [Page 53]and patience and the forbea­rance of God hath laid action upon action upon the soule, and the soule is in execution, everlasting ruine being ready to seize on it, then mercy bayles the sinner, even the mer­cy of the Lord Jesus Christ comes in, and undertakes that the soule shall appeare or mer­cie will satisfy for him, so the sinner is yet reprived, Mercy gets the day, when a sinner comes out of the horror of con­science, and the devourings of justice. Oh the bowells of mercy: Oh the mercy of a Fa­ther: the bloud of a Christ, the comfort of the Spirit calls the soule out of prison. Oh turne, why will ye dye, Ezek. 18.13. Remember the knocks and horrors of conscience, the be­ginnings of hell: they all come [Page 54]and mourne over a sinner. Oh ye Drunkard, turne, be drunke no more, come to mee and be saved: so to the proud prophane rebellious and malicious sin­ners, why will ye yet oppose God, and so ever be confoun­ded by him? why will ye goe to hell, O ye sinfull sonnes of men? Come to me and I will pardon your sinnes, Come to me and I will satisfie and pay all your debts, saith Gods Spi­rit, I will subdue, crush all your Rebellions. Oh this, this is the last time. Now observe, if ye come in, receive all the good offered, If ye now be a servant to the Lord your God, all your former iniquities shall be pardoned, old arrerages shall not be laid to your charge. By me (saith Christ, beleeve, and ye shall be justifyed from all [Page 55]things, Act. 13.39. Now ob­serve this is the last stroke, the last period, the suit is at an end, if you entertaine mercy to pardon ye, the bloud of Christ to satisfie for you, the motions of the Spirit to quicken you: Tis well, if not now what can be looked for, but fire from Heaven to destroy Gods Ad­versaries. Thus you see how God strives and wrastles hard before he brings men to repen­tance and salvation.

The upshot of all is this, the Lord finding a sinner carelesse and secure by his word, gives him notice of his waies, when he hath the word he makes him attend, attending awakens and informes him. The sinner see­ing his Estate begines to wran­gle with God, then God con­vinces him, when convinced, [Page 56]least hee should sit downe in dispaire, comforts him, and being incouraged, the sin­ner againe groweth carelesse, and delaies the time; God waites, he abuseth Gods pa­tience, and yet his long suf­ferance indureth, and yet not work effectually: then God is put to it, & with a strong hand layes hold on a sinner, and sets his wrath to arrest a sinner, and Justice binds him over to judgement, yet at last Mercy comes in, offers grace, pardon of sins, and salvation in the Lord Jesus Christ. This is the pursuit of the Law-Case. The Reasons why God strives with sinners thus, are briefely:

First, that he might expresse and glorifie his attribute of Mercy, and that the world might know it, & rejoyce in it.

Secondly, that he might leave the world without ex­cuse, that if they goe downe to the bottomlesse pit they must thanke themselves.

But, to come to the Vses. We see what God doth, how he striveth with a sinner, for his everlasting wellfare, and we see what the poore soule doth strive with God for his owne eternall ruine that the great Greatour that was hap­py before all worlds, and will be glorified if he should suf­fer thousand millions of us to perish, and go down to hell, should strive with a pooresin­full creature, tis admirable.

First, we see, and let us stand amazed, and wonder at the admirable goodnesse, the riches of the kindnesse of the Lord, together with the [Page 58]depth of the stubbornnesse, rebellion, and evill of the soule, how strong in wicked­nesse to strive with the God of Heaven, nay, seemeth (as we say with reverence) to get the better. The Lord teacheth, and he will not heare; the Lord convinceth, and he will not yeeld; the Lord is good to him, and he despiseth him; the Lord is patient, and he abuseth it; God beares long and he con­temnes: were it not that God is just as well as patient, the sinner would overcome God, but God will not have his pa­tience alwayes wronged: But yet observe the basenesse and depth of the wretchednesse of mans heart, that nothing will do him good: foule is the Lea­per that all the water in the sea [Page 59]will not wash: Great are the spots that nothing wil cleanse or take off; what state is that body in, that no diet will nourish, no phisicke cure? Death must needs appeare in his face, it is thy estate and mine. Let us goe home and reason with our selves in se­cret: Good Lord, what a heart have I, Is there such an heart in hell? The Divell never had that patience to strive with them, that mercy to cure them, the good Spirit of God to strive with them, Oh! the Lord hath called and revealed himselfe to me; yea, found me when I sought him not, nay, caused me to see mine abominations, made me to see the wickednesse of my waies: yet, oh the secret grudges of my heart that it [Page 60]bore to Religion. How did I taunt the professours thereof, and loathed the profession therof it selfe; yee are one of those holy ones, & what shall I be so precise? yet the Spirit of God did not leave me, but laid hold on me, surprized me in my bed, and followed me wheresoever I went, yet I op­posed all, did winde away from the power of the truth, grieved the good Spirit of God; good Lord, what a heart have I, and good reason hast thou to be ashamed of such a base heart. A poore worme, sinful dust and ashes, a shadow, a miserable hell­hound to grapple with the Al­mightie, thus to strive against mercy & patience, and not to be tumbled into the bottom­lesse pit of hell. Tis admira­ble [Page 61]unspeakable mercie. Let us see into the depth of our misery, and weepe if we had a fountaine of sorrow. See, there is a Drunkard, God hath opened his eies, and he is become an holy gracious Christian: Looke here upon a wretched Adulterer, yet a wonder of mercie. Doth he that goeth into an harlot ever returne? yet the Lord hath pardoned all his abominati­ons. Beholdest thou thy selfe to stand still like a horse in a Mill, as vaine, as vile, as carelesse and wicked as ever, Oh wonder at Gods good­nesse and be ashamed and confounded at thy desperate case and wretchednesse.

Ʋse 2 Behold from hence the condemnation of the wicked to be marvellous just, they [Page 60]have their owne desires as deserts; they are damned, because they will be damned; perish, because they will pe­rish. It is strange to observe the madnes of men to strive to goe downe to hell: they take Post-horse to everlast­lasting destruction, strive who shall goe first. They strive who shall be most vaine, malicious, gainsay the truth, oppose God and good­nesse; well, the Lord hath striven with you, and you have striven against him, and ye will goe to hell, and then that patience that hath striven with you will stop every one of your mouthes, when the body shall lie downe in the dust, and the soule be roare­ing in the bottomlesse pit. Now ye have your owne de­sires, [Page 61]you have worne your owne Garland; ye would be proude and stubborne, loose and prophane contemning all meanes of Reformation: now ye have your belly full of sinning, Prov. 30.31. The Lord will satisfy them with their owne wayes, and fill them full of their owne devices. As who should say, yee shall have your owne hearts con­tent, ye would have none of his Councell, ye despised all his reproofe, and ye will de­spise the word, oppose the Minister, scorne God to his face, despight his Spirit, re­sist the worke of the Lord, shift, put off, and put backe the Authority of the truth, and the power of grace; well, when ye are full low in the bottomlesse pit, then ye shall [Page 64]have elbow roome enough, liberty and time to be full of all evill, for ever to sinne a­gainst, and blaspheme God for ever, and just will God be in his Judgments.

Ʋse 3 The third use is of reproofe, Doth God strive with sinners for their good and salvation, what shall we thinke of them that strive with men for their hurt and ruine, either God must be blamed for dealing so, or they condemned for standing in opposition with God, judge you; I will say nothing. The Lord strives, he useth mercie, justice, goodnes, & all means to draw sinners to him, and so to be saved; and these endeavour by all meanes, threatning, taunts, councells, and examples to withdraw men from God, [Page 65]his waies and service; cer­tainly, either God is to be blamed for dealing so, or they to be condemned in their mischiefes. They are the Di­vells, Captaines, and give presse money, nay, his Bro­kers; if a wife, childe, or servant, or neighbour begines to looke towards Heaven, then the husband frownes, the Master chides, the freind forsakes. Oh, lay your hands on your hearts, the divell if incarnate could doe no more. Oh know not only that thine owne sinnes shall con­demne thee, but the bloud of your wives, children, and servants; Oh brethren, I be­seech you heare, feare and tremble. Acts 15.8, 9. The text saith, that Paul came to the Iland, and found the De­puty [Page 64]of the Iland desirous to heare the word of God, Paul would have brought him to the faith, and Elimas would have drawne him from the faith: marke what Paul said in the tenth verse, thou childe of the devill: because Elimas would not goe to hell him­selfe alone, he drawes others. and Paul comes with fire and thundring, as it were, Oh, child of the Divell, O Enemy of all righteousnesse.

The Adulterer is an enemy to chastity, the Drunkard to sobernesse, the unjust man is an enemy to justice, but they that strive to hinder any man from God are enemies to all righteousnesse. But you will say you would have prayed but my husband would not let me, I would have gone to [Page 65]Church, but my Master would not let me, this will not serve the turne, it will be no plea for you to say Masters hinder you, Mat. 23.15. Woe to you Scribes and Pharisees that compasse Sea and Land to make a Pro­selyte, and when hee is so made, you make him two­fold more the childe of the Devill, then your selves. To be the children of the Devill that is bade enough in con­science, but you are twice more the child of the Divell, if you hinder any from God: if you sinne, you shall goe to hell, but they that occasion others to sinne, shall be twice more the children of hell then you; Oh, then feare and labour everie one to amend one another.

Ʋse 4 For exhortation, Doth the Lord so strive, and use all meanes to draw us to him, doth God doe so? Then doe you so also wheresoever thou goest, doe thou strive to per­swade men and draw them from evill, Heb. 3.13. Ex­horting one another daily: I­mitate God and Christ, they strive with poore sinners for their good, doe thou so strive with men, yea though they strive against thee. Thou hast a wicked father, a prophane mother, pray for them: thy freinds and kindred are op­posers of God and his wor­ship, exhort them; if thou se­est for the present little hopes of amendment, continue thy prayers for them: thou pray­est once, pray againe, it may be God will heare; when a [Page 69]man is laid in his grave, yet his stock of prayers remaines, and goes forward, and shall doe till doomes day; what a sweete comfort will this be to them that doe good to o­thers; you therefore that goe in companies and assemblies with others, strive to draw them on in goodnesse by ex­hortations, and sometimes by reproofes, that if it be possible you may prevaile with their hearts to come in and take mercie, 2. Tim. 2.25, 26. Last­ly, therefore what remaines? Oh that I could follow Gods suite, be intreated and exhor­ted in the Lord: Doth the Lord strive with you, what should you doe but yeeld to the Lord? Strive no more a­gainst him, contend no fur­ther with the Almighty, Let [Page 68]this advise be acceptable, and the Lord make it powerfull to you. The Lord hath a great suite, many yeare it hath lasted; a Chauncerie suite, it hath lasted ten, twen­ty, forty yeares: Oh ye of an­cient yeares, with reverence to yeares, be perswaded to the feare of the Lord. Oh ye young ones blesse God, that ye have not so long resisted the worke of Gods grace, and withstood his patience. The Lord hath an old controver­sie with you from your first birth to this present. That of David, Oh God from my youth I have depended upon thee. Oh what Sabboths hast thou en­joyed, what Sermons hast thou heard, what sweete op­portunities for thy soul have beene afforded thee? Oh the [Page 69]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 threatning, comforts of minde, and horrors of con­science? Oh at last heare and be perswaded to let the suite fall, Oh especially yee anci­ent sinners, notwithstanding all this, yet to be an ancient Drunkard, an old blacke mouthed swearer, an ancient Adulterer, an old gray head­ed sinner setled in wicked­nesse; the father naught, and the sonne naught, ah, vile wretches, the bane of all goodnesse: The Lord hath striven forty, fifty, sixty years together, and doe you not thinke the Lord was ad­mirably [Page 72]patient? Now, now let the word of the Lord pre­vaile, and the Councell of Gods poore servants take place with you, for your eter­nall good. Thinke with your selves, what shall I stand out in law with God? shall I still resist his grace? Goe into a corner and sigh, and sorrow: bewaile your selves; ah, mi­serable Creatures that we are, how have we behaved our selves all our life time to God: ah, those cords of mer­cie that would not draw us, those powerfull perswassions, those keene reproofes, those forcible exhortations, and those bestowed and continued with much goodnesse and long sufferance, and we not bettered by any of them to this very day: why then it is [Page 73]high time (poore wretches) to lay downe the suite, to re­nounce it and to yeeld to the word of God, and not a word more. Give up the day to the worke of Gods grace, and the power of his Spirit, as Job, Job. 39.37, 38. though he held out long untill the Lord schooled him out of the whirl­winde, shewed him his Glory and Power and Jobs vilenesse and nothingnesse. Then he cries out I am vile, what shal 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 yee say that heare the word of God this day, and perswade one another: Say we have beene Brethren in wick­ednesse, but now we will sub­mit, we will no longer deferre, well then be incouraged. The [Page 74]Lord strives with you, nay hee promiseth you if you will at last yeeld, whatso­ever hath been formerly amisse shall bee pardoned: whatso­ever is or shall bee wanting shall be supplied: why will yee yet contend, Did ever any resist the Lord and pro­sper? Oh yee have freinds or estates, and yee beare your selves upon these and the like stayes; these, and all such are but broken staies. Where are all the enemies of God? where is stouthearted and stiffe-necked Pharaoh? Hee would not let the people of God goe, &c. His body was drowned in the sea, and his soule is roaring in hell, unlesse God was more infinitely mer­cifull then we can conceive: What became of proud Nebu­chadnezar [Page 75]that exalted him­selfe 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 suddaine? And good Lord what are become of their soules? Therefore let everie 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 suite, and remember this yee strong ones.

A Law suite at the first might happily be ended for a small summe or nothing, but if it proceede, the charges of suite many times growes to be greater then the debt: A [...] thinke of this also ye ancient [Page 76]sinners, gray-headed swearers, constant secret opposers of God and goodnesse: But for­get it not (I say againe) yee young ones, little ones, goe­ing on in a way of sinning. If yee doe not agree betimes with God, God will recover his charges, he will not lose all those exhortations, re­proofes, his patience, good­nesse, loving kindnesse, the mercie and bloud of Christ: Christ paid deare for these, ye make nothing of the abuse of all these, but Christ paid for everie Sermon not profit­ted by, everie intimation of Spirit slighted, everie mercie not improved; Oh, this is a­ble to undoe any man. Oh poore people be wise in time, especially I say ye young ones, your reckoning is not yet so [Page 79]heavy; if now ye get a hear to yeeld to the Councells and Reproofes of God, to submit and come in, your sinnes shall be pardoned, your persons ac­cepted, and your soules eter­nally saved: if not, thou must pay charges, answer for all the patience, long sufferance, and goodnesse of God. And con­sider now, even this day the Lord holdeth out the Golden Scepter of grace, and if ye yet returne to him, ye shall be ac­cepted of him: it may be the last time you shall have an offer of mercie. How soone may Death seize on thy bo­dy, and then Judgement over­take thy soule: this may be the last day of thy living, much more of thy hearing the word. If ye now accept, all arrerages shall be forgot­ten, [Page 78]God will lay downe his suite, all his anger and dis­pleasure will be laid aside, He will put up all if yee en­tertaine his mercie and im­brace Christ. This may be the last offer. And doth the Lord offer mercie after all the stubbornesse of the heart, af­ter all unprofitablenesse, af­ter all the neglect of all the meanes of grace, after all thy drunkennesse and propha­nesse, hypocrisie, after all thy sinnes and wickednesse.

Yes, then heare what the Lord saith: Are ye content to forsake these, yes? Then the Lord will not forsake you: if ye will entertaine the Lord above all these, he will entertaine you: if ye lay downe your lusts and cor­ruptions, he will imbrace you [Page 79]for ever in the everlasting Armes of mercie: Say, an­swer, and let every mans con­science answer, that I may returne my message.

Me thinkes none of you should be so senselesse, so unreasonable, so desperately wretched, as to stand out. Good Lord, shall all my e­vills be pardoned, if I be con­tent to receive Christ and his mercie? will the Lord Jesus never leave me, if I be con­tent to leave my sinnes? Good Lord take all my sins and throw them in a bottom lesse pit, let me never see them againe. I will never more strive against thy word: Let thy word reveale my sins and subdue my sinfull soule: Let that good Spirit of thine come in and rule this heart of mine.

Now the businesse is at an end, all controversies cease, when (therefore) occasions shall come, temptations re­new, corruptions stirre; Goe to God, and for ever remem­ber this daies 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 proceede to the third and fourth Doctrins, but I am prevented by the time, I will onely 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 yeares, and every knock in the Arke a Sermon of repentance, yet after the long abuse of Gods mercie [Page 81]and patience, the large time of repentance, and unfruit­fullnesse under all the meanes of grace. The Lord ceaseth to strive with sinners anie more, he takes either the meanes from them, or them from the meanes, or his bles­sing from both. God hath bounds of his bounty and pa­tience, hitherto and no fur­ther he will strive, but not alwaies: when his time is expired, not a jot or minute is further to be expected: As with the Sun it hath its time of increasing, and so there is the spring and harvest, it hath its time of decreasing, and then blasting, and winter: there is also a time of consu­ming the store, as of bringing it in: so it is with the Son of Righteousnesse, who hath a [Page 82]time to receive, quicken, and ripen the graces of his people, and a time to leave men to hardnesse of their hearts in the darkenesse of Aegipt. He will ridde them of his word, or in hearing they shall not heare. Gods season of mercie doth not allwaies last; there is a Terme time and a vacation: the sun-shine of Gods good­nes now comforts and makes grace to grow, the Gospell is gon, and all mercie and com­fort is gon; when Ephraim was gon to Idolatrie, Hos. 4.17. God was also gon, nay, Let him alone, saith God, he is joyned to Idols, let him make up his match with mis­chiefe, let him have his belly full of sinning, I will now no more strive with him.

The Lord make us wise [Page 83]to know the day of our visita­tion, least he remove his Can­dlesticke from us, and he be seene no more, least he in his wrath goe away, and leave us to die and perish in our sinnes.

THE CARNALL MANS CONDITION.

IN the beginning of this Chap­ter, the Apostle Paul, by way of Preface, pre­pareth way for those many [Page 88]excellent truths, that the Spirit of God had furnished him withall, to send to the Saints that were at Rome: And that those Heavenly Mysteries might take the dee­per roote in their hearts, and find the better acceptance with them, In the first place he cleareth the Authority of his Calling, and that he came not before he was sent of God. ver. 1. Paul a Ser­vant of Jesus Christ, called to be an Apostle, separated unto the Gospell of God. And there­fore being thus called, it be­came them to receive his do­ctrine, not as the notions of his owne braine, but as the Word of the immortall God.

Secondly, by way of insi­nuation he prayseth them for [Page 89]that good progresse, that they had made in the faith of our Lord Jesus Christ, verse 8.

Thirdly, He discovers the tendernes of his love and af­fection towards them, and his uncessant and unwearied desire to doe them good, from the ninth to the six­teenth verse.

Fourthly, He laieth downe the maine point, the Criti­call point, the hinge upon which all the rest of his glo­rious building should move, viz. That a man is justifyed in the Sight of God by faith and not by workes, which Proposition he proveth, first by Scripture, ver. 17. The just shall live by faith.

Secondly, by force of Ar­gument, in the words of the [Page 90]text, shewing that no man can stand righteous before God, by workes, because the best workes that a man can doe of himselfe, are wic­ked and unjust, and therefore punished of God, for all men out of Christ stand guilty both of ungodlinesse and un­righteousnes, & so are subject to condemnation, therefore they must needs seek righte­ousnesse in some other: his Argument runneth thus. If no man by the workes of the Law can appease the Wrath of God, then by the workes of the Law, no man can be saved, but by the workes of the law, no man can appease the Wrath of God, therefore by the workes of the Law, no man can be saved, this he propounds in the text, and [Page 91]prosecutes in the Chapter following.

In the words of the text, we may observe in the gene­rall these two parts.

1 First, that carriage and dis­position of heart that is in wicked men, towards the Truth of God.

2 Secondly, Gods dealing with them, in requitall of that their carriage: they stand in opposition to the truth, Holding it in unrighteousnesse. God stands against them in a way of Wrath and Venge­ance, they deale roughly with the truth, and God deales as rigorously with them. More particularly, here is first the subject, The Wrath of God, secondly, the object, Ungodly and unrigh­teous men, Thirdly, The U­niversality [Page 92]of it, in this word al, God doth not deal partial­ly; but all, be they what they may be, that Hold the truth in unrighteousnesse, shall feele the Wrath of God, no sinne how little soever it seemeth to a carnall eye, shall escape it.

Fourthly, The place from whence this Wrath shall come, that is, from Heaven.

Obser. 1 From the Method that the Holy Ghost useth in placing ungodlinesse, before unrigh­teousnesse, we may learne, That Sinnes against the first table, are sinnes of a deeper dye, of a sadder nature, then Sinnes against the second table.

Obser. 2 Secondly, in that it is said, against ungodlinesse, and not ungodly men, we learne, That Gods Wrath is not prima­rily, [Page 93]not principally, intended against mens persons, but a­gainst their sinnes and wicked wayes.

Obser. 3 Thirdly, in that it is said, they hold the truth in unrigh­teousnesse, we learne, That the Gentiles naturally had that in­grafted in them, whereby they might come, in some degree, to the Knowledge of God, of the Almighty Power, greatnesse, goodnesse, and everlasting Na­ture of God, even by looking upon his Creatures, so that their own reason might con­demn them, of their wicked­nesse both towards God and men.

For the clearer under­standing of the words, wee are to consider.

First, What is ment by the wrath of God: The wrath [Page 94]of God is an act of Gods Justice, punishing wicked men, sometimes it is put for the judgements themselves, as plague, sword, famine, and such like; It is here set down in opposition to the Righte­ousnesse of God spoken of ver. 17. which is Gods mer­cifull goodnesse, and grati­ous dispensations towards poore lost men.

Secondly, what is meant by truth: by truth here is ment, the remainder of light, that was left in Man kinde, after the fall, that rubbish that was left upon the fall of that first glorious building, that Common light, that is in every mans conscience, since the fall of Adam that serves to shew him what God is, in His Power, Glo­ry, [Page 95]Majesty, and Bounty, and that he is to be worship­ped, by adoring and fearing of him above all, somtime truth is put for the efficacy and power of truth. Gal. 2.14. Paul reproveth Peter, and the rest for not walking ac­cording to the truth of the Go­spell, because the truth had not beene so efficatious with them, as to drive them from those beggerly elements of the Ceremoniall Law, but they would have had the Gentiles 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 [Page 96]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 [Page 97]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 [Page 98]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, [Page 99]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, [Page 100]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, [Page 101]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, [Page 102]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 [Page 103]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 dar [...]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 [Page 104]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 [Page 105]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.
• [Page 106]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 [Page 107]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.

2 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.

3 Thirdly, The word hath a drawing power in it, saith [Page 109]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 [Page 110]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 [Page 111]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 [Page 112]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 [Page 113]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 [Page 114]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 [Page 115]pleasure, then they crie out, draw a Curtaine before it.

Secondly, A carnall heart is alwayes ready to raise an evill report of the blessed truth of God, that so it may ap­pear deformed to the eyes of them that begin to expresse some desire after it, they deal with it as the spies did with the Land of Canaan, Num. 13.32. So they brought up an evill report of the Land which they had searched, unto the Children of Israel, saying the Land which we have gone to search is a Land that eateth up the inhabitants thereof, &c. The Gyants were so cruell that they eat up one another, and those that came amongst them; upon this re­port the Children of Israel murmoured against Moses and Aaron, and they wished them­selves [Page 116]in Egypt again, Exo. 14.2. They would willingly have been in Canaan, they still cryed out for the Land that flowed with milk and hony, but they were not willing to encounter with any hardship by the way, when once they heard of Gyants, then the Leekes and Garlick of E­gypt, was preferred before the delicacies of the Land of Canaan, when Christ feed his followers, many flocked af­ter him, but it was more for love to the loaves, then to his Doctrine, John 6.26. Many would bee happy that are not willing to be holy, when once they are called upon to deny themselves, to crucifie their beloved sinnes, to forsake all, yea life it self for the truth, then they cry out it is a heard [Page 117]saying and who can bear it, and then they scandalize the wayes of God, and the truth of God, and raise evill reports of them.

Object. Is it then in our power to make the word effectuall?

Answ. No, but it is your power to doe more then you doe, your legs may as well earry you to the word, as to an Ale-house, your ears may heare the word as well as idle tales, you may sing as well Psalmes as idle songs, you may read good books, as well as Play-books, doe you what you are able to doe, put all your strength, and diligence unto it, and then cast your selves upon God, and tell his Majesty, that faine you would forsake every evill way, but of your selfe you are not able, and though the [Page 118]spirit bee somewhat willing yet the flesh is weak, and that you have a base deceitfull heart that is ready to embrace every occasion of sinning, that lyeth in the way, beseech him therefore not onely to begin, but to consummate every good work within you; Though it be not in mens power to save themselves, yet their owne Consciences will tell them, that they might do more then they do. Luke 7.29.30. The Publicans justified God, (that is said that hee was faithfull and mercifull) Being Baptized with the baptisme of John, but the Pharisees, and Lawyers re­jected the councell of God, a­gainst themselves, (or to their owne hurt) and were not Bap­tized of John; terms of grace and Salvation, were offered [Page 119]both to Publicanes, and Pha­risees, the one reject the good councell of God given, the o­ther accept of it; therefore when we see others called, converted by the same meanes we live under, wee should blame our selves, and reflect upon our souls, and say, the word would have enlightened me, had I not contemned it, it would have quickened mee had I not gainsayed it, I was almost converted, I had some tastes of Heaven and happi­nesse, but, oh, wretch that I was, company came, thoughts of the world came and choak­ed it, the Lord hath oftentimes knocked at my heart but I would not set open the doores of my soul that the King of glory might come in.

Thirdly, A Carnall heart [Page 120]doth oppose the good word of God, so that it works not up­on his soul, by resisting the work of conviction, when the word of God hath had some powerfull work upon the soul, that the sinner is a wakened, and his conscience roused up within him, that hee cannot but say, I am the man, these are my sinnes, which (finlesse the Lord in mercy prevent it) will surely be my ruine now carnall reason endeavours ei­ther to extenuate the sins, or to villifie the word of God, and the truth of it, which is the ground of all opposition a­gainst the word, for if men did indeed beleeve that it was the word of an Almighty God, and that every curse therein denounced, should surely fall upon the heads of [Page 121]those that transgresse those Or­dinances divine, they durst not sinne against the plaine com­mands thereof as they doe. When Balack sent to Baalam to curse the people of God (thinking him to be a Witch, and therefore whom hee bles­sed was blessed, and whom he cursed were cursed) God saith to Baalam, thou shalt not goe with them, therefore hee went not; But when Balack sent more honorable men then they, and promiseth him pro­motion; then saith the poore sinfull covetous wretch, Stay all night, and I will see what the Lord will say, when as the Lord had peremtorily said thou shalt not goe with them, yet his affections were linge­ring after the house-full of gold, therefore he hoped that [Page 122]God would have changed his minde, and thus hee tempted God, to require him contrary to his commandement, a low esteeme that hee had of the word of God was the cause of that fearfull sin. Now how many be there that follow the wayes of Baalam as the Apostle Jude speaketh, who are willing to obey the commands of God so long as it may stand with their profit, and hononr, but when such a try all comes, as that by lying and deceit, they may get gain, as hear a house full of gold proffered, then they look for a despensation, then they cast the Command­ments behinde their backes: Many a Vsurer, that findes the sweetnesse of it, and is re­solved to continue in that sin, hee will studie all the Argu­ments [Page 123]that hee can to palliate it, and readily catch hold of every thing that may seeme in the least manner to counte­nance it, but oh, how hardly can he be brought to give ear to what the word of God saith against it. When Moses stood before Pharaoh, and his rod, by the immediate finger of God was turned into a Ser­pent, Pharaoh doth not sit kowne under the Miracle, but to make it of light esteem, he sends for his Magicians, who turne likewise their rods in­to Serpents, but Moses his rod devoured theirs, Yet saith the text Pharaohs heart was hard­ned, so it is with every carnall heart, when the word cometh home, and convinceth him, and fills his soul with terrour, and trouble, then he send his [Page 124]Magicians, carnall reasonings, and though the word of God doth eat up all those reason­ings, yet the carnall heart go­eth away satisfied, and with Pharaoh groweth harder and harder.

Fourthly, and lastly, if by carnall reason they cannot de­feat the truth, then they fall to down right opposition of it, laying violent hands upon it, and in despite of the truth doe whatsoever their own wicked hearts suggest, as it was with the Children of Israel, when their proud hearts prompted them to aske a King, Samuel makes a gracious Sermon un­to them to diswade them from it, and hee shewes them the manner of their King, and how he should enslave them, and make their sonnes and [Page 125]their daughters & all that they had to be at his disposing; not that Kings have any such Au­thority by their office, but be­ing he was to reigne in Gods wrath, therefore hee should usurpe this power on his bre­thren) but the people would not hear the voyce of Samuel, but did say, Nay, but there shall be a King over us: So it is with every carnall heart, when the word cometh so close home to his Conscience, that he cannot evade it, yet out of a desperate madnesse, he saith, I will not obey it, but let all such know, that though the command of God prevail not with them, to convert them here, yet it shall one day prevail over them, to damne them for ever, Mat. 25.46. These shall go into everlast­ing paine. The reasons of the point follow.

First, Carnall men do thus oppose the truth, as hath been shewed, because they are un­willing for to have their sins discovered, and removed, there sinnes are as deare unto them as their lives, as the life of their precious souls (which are more worth then all the world) and will not a man strive for his life? Now when the word of God comes to pluck the cup from the drunk­ard, the whore from the A­dulterer, pleasure from the vo­luptuous man, they part with them as they would part with their lives, they will rather suffer their sinnes to kill their immortall souls, then the word to kill their sins.

Secondly, Because a carnall minded man, cannot take plea­sure in any thing if he be de­barred [Page 127]of his liberty of sin­ning, he accounts it a plague & vexation to live under a stir­ring Ministery, or in a Godly family, where he dares not wallow in sinne as he would, Oh, how tedious is it; Hence how will he rejoyce, when the Godly, (who are the Pillars of the Land) are removed, Revel. 11.10. When the two witnesses are killed, Then they that dwell upon the earth, shall rejoyce over them, and be glad, and shall send gifts one to ano­ther: because these two Prophets vexed them that dwelt on the earth; The Gospell of Christ is not onely a stumbling block but an affliction to the world, and the Ministery thereof, is the savour of death unto death to those that perish. 2. Cor. 2.16.

Thirdly, carnall men doe thus oppose the truth, because it will not allow them any fin, my of their sweete morsells. they would be willing to part with those finnes that they are not much inclined unto; the young man in the Gospell went far, and Herod reformed many things, and Agrippa was almost perswaded to be a Christian, but when it came to their bosome corruption there they stick, Demetrious and his fellow-crafismen raise sedition against Paul, when he once began to confute the opi­nion which men had of Dia­nas Image, by which craft they got their gaine, for gaine cloa­ked with a shew of Religion, is the very cause whereof Ido­latry is stoutly, and stubborn­ly defended.

Use 1 For examination, Is is so that corrupt hearts doe hinder the word from working effe­ctually upon them, then let us examine our selves, whe­ther the Commandments of the Lord are not greiveous un­to us, whether we could not wish that many of them, that forbid such, and such, of our beloved sinnes, were not ray­sed out of the Booke of God, whether we doe not thinke God a hard Master, and that he layeth too strick a charge, and tye upon us. If it be thus with us, it is an undoubted argument that our hearts are earnall, deceitfull above all, and desperately wicked, as Je­remiah speakes. There is in­deed in the best of Gods Chil­dren some secret resisting a­gainst the truth, because there [Page 130]will be flesh, as well as spirit in them, so long as they are on this side the grave, but when it stirres, they lie not downe under it, but fall out with their owne hearts, and take up Armes against those enemies of their peace and happinesse, it is one thing to have sinne remaining, another thing to have sinne ruling.

Now this truth meeteth e­specially with two sorts of false-hearted men.

• 1. Discreete hypocrites.
• 2. Subtile hypocrites

1. Discreete hypocrites: Di­scretion indeed simply consi­dered in it selfe, is a blessed worke of Gods Spirit, wrot in the hearts of his people, and is alwayes acting upon good grounds, in a good matter, and to a right end; But there [Page 131]is a worldly discretion that lodgeth in hypocriticall hearts which turnes to the destructi­on of many a soule, therefore I call such a one a discreete hi­pocrite, one that will alwayes indeavour to be on the strong­est side, one that will joyne with the most, though it be with the worst, one that accor­ding to the Proverb, Will hunt with the Hound, and run with the Hare, one that regards not whether the Cause of Christ sinke or swime, so he may save himselfe, one that thinks them all madde men that will suffer for Religion, or for con­science sake, that want his di­scretion, and will not turne with the winde, as he doth, he is one that can be zealous for the Glory of God, so long as it runnes a long with his [Page 132]owne 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 himselfe the faster in the Kingdome: But when it com­eth to the touch that he must either forsake Christ, or the world, then 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 shew himselfe wicked, with the righteous he can shew himselfe righteous, be hath his religion as it were in a ser [...]e, he can set it higher and lower, according as the times goe, he can serve God upon a­ny termes, after any fashion, he indeavours to please all, [Page 133]that so he may get himselfe a name amongst men, when as the Lord will spue hins out of his mouth because he is neither hot nor cold, Rev. 3.16. This is a discreete hypocrite.

Secondly, the subtile hy­pocrite, one that pretends no­thing but love, and likeing to religion, as if he made it the aime, and end of his course, one that would not be knowne to thinke, much lesse to speake any thing against the truth, when in the meane while his owne heart knowes, that he is a secres Vnderminer of it, he pretends he seekes after the Li­berty of the Gospell, when he seekes his owne carnall liber­ty, like Saul, who pretended that he kept alive the cheife of the Cattle, for sacrifice, when it was meerely out of a cove­tous [Page 134]humour that he did it; Further he is one that will pretend marvellous humility, he will seeme to be content to doe any thing, to suffer any thing for the truth, and all this out of a vaine ostentation, he seekes himselfe in all, and though he can denie himselfe in some lawfull comforts, yet it is onely out of a selfe end that he doeth it, and therefore it is not acceptable with the Lord, saith David, Psal. 119.6. I shall not be ashamed nor con­founded when I have respect to all thy Commandements, Now this hypocrite hath not respect to all Gods Commandements therefore he shall surely be confounded.

Use 2 Is for Consolation to all those who finde that their hearts be levell to the rule of [Page 135]the word, who are willing to let goe all beloved finnes, (though never so pleasant and profitable) and worldly ends whatsoever, yea to give up their all, yea their life it selfe when God shall call for it, this may be a ground of un­speakable comfort unto them, for they finde that distinguish­ing Caracter in their soules, which cannot be found in the hearts of any hypocrites in the world: Consider therefore with thy selfe, how thou canst stoope as well to the Com­mands, as to the Promises of the word, canst submit to every blessed truth, art willing both to know it, and to practise it, and to delight thy selfe in it day and night: Is there any soule here, whose Conscience beares him witnesse, that it is [Page 136]thus with him, that he is wil­ling not onely to heare, but likewise to entertaine every Truth of God, even those that are most contrary to flesh and bloud, and that he can say in the uprightnesse of his spirit as before the Lord, be there any more Truths of the Lord to be discovered, Oh! that I might heare them, and come to understand them, how wil­lingly would I come up unto them, and put them in pra­ctice; that can say with the holy man Job, Surely it is meet [...] to be sayd unto God I have borne chastisement, and I will not offend any more, that which I see not, teach thou mee, and if I have done Iniquitie I will doe so no more. Such a man as can thus love, and thus entertaine the truth; he is a Free-man of [Page 137]Heaven, one of the blessed Company of Saints and An­gells, John 8.32. And yee shall know the truth, and the truth shall make you free. This was the joy of the Apostle, 3. Epist. John 4. I have no greater joy then to heave that my Children walke in the truth. If it was so great a matter of joy to him that he had beene an Instrument to worke this bles­sed worke upon other mens soules, how much greater cause of joy hast thou, that it is wrought upon thy soule; God himselfe loveth the truth, and requireth truth in the in­ward parts, He delighteth also to reward the lovers of it: Dost thou love the Truth of Christ? then it will give the same testimonie of thee, as it did to Demetrius. 3. Epist. of [Page 138] Joh. 12. Demetrius hath a good report of the truth it self, And if the Truth report well of thee, Fear not what the world, what thy freinds, or enemies say of thee, for the testimony of the truth will be a comfort unto thee when all false witnesses shall stand aside, and thou shalt be able to lift up thine head, when those that have derided the truth, and thee for the truths sake, shall hang downe their heads, and have their hearts to faile within them. Then this shall be a comfort to a poore soule, when his conscience shall beare him witnesse, that al­though he hath had manie weaknesses, yet there was ne­ver any truth made knowne unto his soule, but he was wil­ling to entertaine it, never any [Page 139]sinne was discovered to his soule, to be a sinne, but in­stantly he loathed it, then the Truth shall stand up and say I beare witnesse Lord, that he loved mee, entertained mee, and delighted in mee, though he indured bitter persecutions for my sake, and so the truth shall make him free, the devill shall not have any thing to lay to his charge, and God the Father, God the Sonne, and God the blessed Spirit shall be ready to imbrace such a Soule, for God is a God of Truth, Christ is the Word of Truth, and the Holy Ghost is the Spirit of Truth; Therefore labour after the Truth, let not your hearts any longer oppose its efficatious working upon your soules, but uncessantly intreat the God of Truth, to [Page 140]set every truth that you shall heare home upon your hearts.

THE PLANTATION OF The RIGHTEOVS.

IN the begining of this Psalme the Prophet David gi­veth somewhat a generall, and confused veiw [Page 144]of blessednesse, which is the desire of all our hearts, the end of all our hopes, and tra­vails; and then he first, poin­teth out the by-paths in which those that walke, shall be sure never to attain unto this bles­sednesse, 2. He setteth out the true and ready way to happi­nesse, and the severall stations therein, which are but two, delighting, and meditating in the word of God, 3. In the words of the text he doth more particularly, and di­stinkely discover this happi­nesse, that so he might win up­on mens affections, and make their soules be enamored ther­with. 4. He sheweth the woe­full estate, and condition of those that doe not walke in this way, that leadeth to hap­pinesse, they are not so, but the [Page 145]winde of Gods Wrath shall drive them away like chaffe. Lastly, he giveth the reasons of it, for the Lord knoweth, that is, doth approve and prosper the way of the righteous, but the way of the wicked shall perish.

Now in the third verse, here is first a familiar Similitude of a Tree, and this tree is further discovered,

• 1. By the nature of it, it is a planted tree, not a wild tree.
• 2. By the place where it groweth, and that is, by the rivers of waters.
• 3. By the property of it, it bringeth forth his fruite in due season.
• 4. By some effects.
  • 1. A per­petuall flourishing, his leafe shall not fade.
  • 2. A good issue to every undertaking, what soever he doth shall prosper. As it is with a Tree digged out of a barren land, and transplanted [Page 146]into a fruitfull Soyle, and set by a river of water, it bringeth forth much fruite, and remain­eth in a flourishing estate; So it is with those who having bin rooted out of the drie wil­dernesse of sin, and are by the great Husbandman God the Father, transported into the true Vine Jesus Christ, and set by the Rivers of his word and Ordinances, they grow fruit­full in grace and goodnesse, bringing forth flourishing fruite, and that in due season, when it may make most for the Glorie of God, and the good of his people, and their fruit shall neither fade, nor perish, untill they attaine unto perfection, and a full fruition of Happinesse with Christ in Glorie.

So that this third verse doth [Page 147]in particular discover the diffe­rence betwixt a godly, and godlesse man: They are con­trary in their principalls, and wayes, They are contrary in their fruites, and they shall be contrary in their accounts at the last Day.

Now for the present I shall wave all the other Characters of a godly man, and treat only upon this: viz. That as he bringeth forth fruite, so it is fruite in due season: So the Point hence considerable is this: Doct. viz. It is the duty of a god­ly man, not onely to performe those duties, discharge those ser­vices that God requireth of him, but to doe them in the fittest sea­son; Or take it thus in breife, The duties of Saints ought to be seasonable.

The point may seeme strange [Page 148]to some, it is little knowne and lesse practised amongst most. I shall therefore

• 1. Prove the point.
• 2. Shew the grounds and reasons of it.
• 3. Apply it.

First, for the proofe of it, the Lord commands it, Numb. 9.2, 3. The Children of Israell shall celebrate the Passover at the time appointed thereunto: In the foureteenth day of this mounth at Even ye shall keepe it in his due season, according to all the Ordinances of it, and according to all the Cerimonies of it shall ye keepe 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 waite upon thee, and thou givest their meat in due sea­son. [Page 149]And the Prophet Esay sheweth that for this end the Lord sent him to his people Israell, Esay 50.4. The Lord God hath given mee the tongue of the Learned, that I should know how to minister a word in due season to him that is weary. And Christ sheweth in the pa­rable of the Vineyard, Mat. 21.41. That God will let out his Vineyard to such husbandmen as will deliver him the fruites in their seasons. And he shall be Steward of Gods Houshold who will give unto his fellow-servants their meate 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 wise­dome and councell) and thy Princes eate in the morning: that is, out of season, more for [Page 150]just, then for necessity: But blessed art thou O Land, when thy King is the Sonne of Nobles, (that is noble for vertue, and wisedome,) and thy Princes cate in due time, for strength, and not for drunkennesse. 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 everie good thing is proper onely in its place, and a thing in it selfe prayse wor­thy, loseth its commendation unlesse it be set in its proper seate: So we see that the point is plaine, 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 [Page 151]discerne the due season for his services, the sit time for those duties that are to be discharg­ed by him?

Ans. First, in the generall, when all circumstances and occasi­ons doe concurre 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 walke in, there is time enough for it in the night, but that is not a season, and when the winde and tide ser­veth, then the Sea-fairing man is to lance forth, or else though he may have time enough af­terwards, yet he may waite long enough for a season; So when the Gospell is cleerely preached, and the deep myste­ries thereof discovered, and the hazard that such men run as neglect these opportunities [Page 152]fully layd open, then it is a fit season for a man to bethink him selfe 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 concernes that day, and that time; saith Christ, Mat. 6.34. Take no thought for to morrow, for sufficient to the day is the e­vill thereof. Every day bring­eth evill enough with it, there are sinnes, failings, and imper­fections enough this day, [Page 153]therefore no neede 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 evill thereof, so sufficient to the day are the du­ties thereof, that dayly taske that God hath set us, may be sufficient to take up our whole thoughts; we are every day to beg our dayly bread, to sue out the pardon of our sinnes, to make our peace with God, we know not whether we shall live till the morrow, therefore we ought dayly to discharge those dutyes that are suited to the present day.

Secondly, that time is most seasonable for the discharge of our duties, when we finde our bodies, and Spirits best disposed for such services: we [Page 154]should strike while the iron is hot, fashion the vessell while the clay is soft, so we should set upon dutyes when we are in full strength, and activity of spirit: It is not seasonable for a man to goe to pray when almost asleepe, 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 weake both in body and spirit, and then thinke of serving of the Lord, when he can serve the devill 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 paine of death before I dye, I will let [Page 155]it alone untill I am old and weake, and then I will carry it; Doth not this man lose his season? As Water-men 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 barnes be filled with plenty. And in the old Law the Lord required the first that opened the wombe; 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 [Page 156]the Lord according to his word and sacrificeth unto the Lord a corrupt thing, that is, serveth the Lord according to his covetous minde.

Thirdly, that our duties may be seasonable, we should so discharge them, that one may be helpfull and not hindering unto others, and we should learne so to forecast the busi­nesses of our outward calling, that we might lose no oppor­tunities for our soules advan­tage; Further we must so dis­charge our 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 [Page 157]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 [Page 158]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 [Page 159]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 [Page 161]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 [Page 162]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 [Page 163]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 [Page 165]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 [Page 165]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 [Page 166]come under the garment of Christ & stoopeto that Royall Scepter 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 profers of grace, and unspeak­able loving kindnes offered to our soules. How many Mar­kets for the buying of Spiri­tuall foode hath the Lord vouchsafed unto us, and yet stil we have come empty away. Let us now look back & con­fider, how many Sermons we have heard, how many times we have received the Sacra­ment, and there renued our covenants with the Lord, how many motions Gods Spirit hath made at our hearts to re­pent, and returne, when we have bin hearing of the word, [Page 167]and likewise in our private meditation, saying unto our soules why will ye dye; yet (sinfull wretches that we are) have we not flighted these motious, and cast them be­hinde our backs, as though they did not concerne us? let us now look backe upon all slightings of grace, and mer­cy offered unto us, and say with Pharaohs Butler, Gen. 41.5. I will call to remembrance my faults this day, and let our souls be deeply humbled under the remem­brance therof before the Lord.

Use 2 For instruction, it teacheth us, that the life of a Christian, is not an idle, but a laborious life, that will cost a man much paines and travell, if he will indeavour for to be sincere in his profession, and walke up­rightly with the Lord in an [Page 168]holy conversation. watching all seasons, and readily im­bracing all opportunities, as he ought to doe, that so what­soever he doth may rend to Gods glory, and to the good of his Church and people.

Use 3 For incouragement, seeing God doth now vouchsafe unto us so many glorious seasons & opportunities, which if im­proved might be to the eternall welfare of our soules, now to step in that we may be cured, even while the Angell is mo­ving in the waters of the San­ctuary, for so long as the Go­spell is preached unto us, and tenders of mercie offered, so long our season of grace doth last, we should therefore now take these opportunities by the forelocke, for we know not how soone they may be re­moved [Page 169]from us, or we from them, and when the dore is once shut, though with the foolish virgins we may knock, yet it shlal not be opened unto us: and for our helpe herein we should remember the for­mer directions, and likewise learne so to order, and over­looke all our businesses, that we may be able to allot to e­very imployment a proportio­nable time, and we must al­wayes take especiall care that our duty to our neighbour ne­ver justly out that homage and service that we owe unto our God, we must therefore never over-charge our spirits with multiplicitie of worldly businesses, but keepe our souls in such a frame, that we may be able when ever we goe to converse with God, in nny [Page 170]holy ordinance, to set aside all worldly occassions, that neither our hearts, nor our thoughts, may run out upon them.

Use 4 For direction, we should therefore labour to prevent the time in getting aforehand with it, saich David, Psal. 119. 148. Mine eyes prevent the night-watches, to meditate in thy word. He was more earnest in the Study of Gods word, then they that kept the Watch were in their Charge, and Psal. 63.6. When I re­member thee on my bedde, and meditate on thee in the night-watches: He got up before his Nobles when others were a­sleepe, he was awake, so that he had performed his duty to God, before any State mat­ters were brought before him, [Page 171]before his thoughts were scat­tered upon the Affaires of his Kingdome, he is a good Pre­sident in this for all of us to imitate.

Lastly, we should learn how to cut off all unnessary expence of time; if it be sinfull to spend that time which should be for spirituall imployment, in worldly businesses, which in themselves are lawfull, if seasonable discarged, how much more sinfull is it to spend it in sinfull sports, and pleasures; we should therefore learne how. to redeeme the time out of the hands of our lusts and corruptions, which have too long imployed many precious houres, and glorious opportunities in such services, as doe directly tend to the e­ternall ruine of our immortall [Page 172]soules, even now whilst it is called to day, least the Lord sweare in his wrath that our soules shall never enter into his rest.