The Saints Guide, Sermon 1 – Title page 2

The Saints Guide · Sermon 1 – Title page 2

p. 1THE MERROR OF MERCY.

GEN. 6.13.

And God ſaid my Spirit ſhall not ſtrive with Man, for that he alſo is fleſh, yet his dayes ſhall be an hundred and twentie yeares.

THe Scope of this Chapter, and the intendment of the Spirit of GOD therein, is mainely to diſcover p. 2two 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 p. 3a 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: p. 4And 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 onelyonly 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 p. 5againſt 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 p. 6ſaid 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?

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

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

Generally, That God will p. 7ſtrive 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.

2Secondly Obſerve that the Reaſon is ſet downe by way of aggravation, For that man is alſo fleſh. As if it had beene ſaid, not onelyonly 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 onelyonly p. 8Rome, 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 onelyonly 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 p. 9by 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 p. 10with 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 p. 11ſinnefull 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 p. 12I take this to be the value of the ſence, ſo that from the firſt part of the Text, obſerve theſe foure Doctrines.

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

2The 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.

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

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

Of the firſt Doctrine, viz.

That Gods Spirit doth ever 1accompany 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 p. 14pleaſe 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.

2Secondly, 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.

3Thirdly, it doth alwayes accompany the Word, but doth not alwayes worke; for ſome after twenty or thirtie yeares are converted, ſo that p. 15it 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 p. 16men 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 p. 17men 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 p. 18holy 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 p. 19all, 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 p. 20to 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 p. 21to 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 merciemercy to draw men to ſalvation, they labour to withdraw themſelves from him, and to p. 22plundge 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 merciemercy, as Pſalm. 2.3. p. 23when 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 merciemercy, 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 1obſerve 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 2everlaſting life.

p. 24Secondly, 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 onelyonly 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 p. 25ſinner, 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 merciemercy and bondes of compaſsion. Firſt, ſtriving, and if thoſe doe not prevaile, execution of puniſhment, terrours and a ſtrong hand purſues a ſinner in merciemercy, 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 p. 26obſervation 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 p. 27knowne 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 p. 28me 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 p. 29cannot 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 p. 30thou 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 p. 31ſinne, 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 p. 32his 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 onelyonly attatched to appeare, but when he appeares p. 33there 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 p. 34upon 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 merciemercy 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 p. 35ſaith 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 p. 36Spirit 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 p. 37man 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 p. 38Lord 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 merciemercy. 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 p. 39corrupt 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, p. 40and 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 p. 41mee, 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 monethmonth, 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 p. 42reſolutions, 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 p. 43this, 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 onelyonly 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 p. 44was 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 p. 45with 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, p. 46but 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. p. 47All 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, p. 48convinced 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 p. 49ruffles 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 p. 50take 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, p. 51God 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 p. 52ſoweſt 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 merciemercy p. 53and 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 merciemercy 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 p. 54and 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 p. 55things, 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, p. 56leaſt 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.

p. 57Secondly, 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 p. 58depth 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 p. 59will 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 p. 60bore 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 p. 61unſpeakable merciemercy. 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 merciemercy. 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 p. 60have 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, p. 61you 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 p. 64have 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 merciemercy, 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, p. 65his 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 p. 64of 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 p. 65Church, 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.

p. 68Ʋſe 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 p. 69man 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 merciemercy, 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 p. 68this 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 p. 69bleſſed 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 p. 72patient? 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 merciemercy 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 p. 73high 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 p. 74Lord 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 p. 75that 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 p. 76ſinners, 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 merciemercy 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 merciemercy 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 p. 79heavy; 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 merciemercy. 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, p. 78God will lay downe his ſuite, all his anger and diſpleaſure will be laid aſide, He will put up all if yee entertaine his merciemercy and imbrace Chriſt. This may be the laſt offer. And doth the Lord offer merciemercy 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 p. 79for ever in the everlaſting Armes of merciemercy: 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 merciemercy? 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.

p. 80Now 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 onelyonly 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 merciemercy p. 81and 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 p. 82time 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 merciemercy 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 merciemercy 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 p. 83to know the day of our viſitation, leaſt he remove his Candleſticke from us, and he be ſeene no more, leaſt he in his wrath goe away, and leave us to die and periſh in our ſinnes.

FINIS.

THE CARNALL MANS CONDITION.

Set forth in a Sermon on Rom. 1.18.

By THOMAS HOOKER, late of CHELMSFORD in Eſſex, now Miniſter of the Goſpell in New-ENGLAND.

LONDON, Printed for John Stafford, dwelling in the Alley againſt Brides Church, 1645.