The Saints Dignity and Duty, Text 7
Willful Hardneſs: OR, The Means of Grace Abuſed.
SERMON VII.
PROV. 29.1.
Hee that being often reproved, hardneth his neck, ſhall ſuddenly be deſtroyed, and that without remedie.
THis Book of the Proverbs, by the conſent of the judgement of all that have written upon it, is like an incloſed peece of ground; every particular ſentence carrying with it (as it were) a full and compleat ſenſe of it ſelf, each Verſe being taken in, (as I may ſo ſay) from all the bordering parts of this Scripture, either going before or coming after it, having neither coherence, nor dependence upon any, but carrying in it ſelf a full and intire ſence; and therefore I ſhall ſpare the making of any kind of entrance, by ſhewing any dependance of this Scripture, which I have now read, with that which goeth before it, but ſaving that labour we will come preſently and particularly to the words in hand.
In the Verſe therefore there are two things offered to your conſideration.
The Firſt is, the Sin that is here committed: He that hardneth his neck, being often reproved.
The Second is, The judgement that is threatned to be executed upon him, agreeable to the nature of the ſin, He ſhall be deſtroyed. (we ſhall have occaſion to open the words anon) He ſhall be ſhivered all to pieces; God will overthrow him, and all that appertaineth to him. So I take the word is meant.
The Sin here is, hardning of the neck, and that is aggravated by the contrary means which God affordeth, and the helps that God putteth into his hands for his good; being often reproved, or as the word carrieth it, being a man of admonitions, one that hath had admonition upon admonition.
The Judgement is ſet forth by ſeverall circumſtances, diſcovering the qualitie of it. Firſt, He ſhall be deſtroyed: And then ſecondly, The manner of it, Suddenly: God will not wait long, or vouchſafe ſo much long ſuffering and patience towards him, when once he cometh to that ſin of hardning his neck, under the Means of Grace. And then laſtly, here is the irrecoverableneſſe of him in this his condition, He ſhall be destroyed without remedie, there is no hope of redemption for him.
For the former, before I come to the Point, you muſt ſuffer me a little to make way for my ſelf, in the opening of two or three paſſages in the Text.
Two things there are therefore that we will briefly diſcuſſe.
1. What is meant here by hardning the neck?
2. What it is to be a man of admonitions. We will not be long in either, onelyonly (as I ſaid) a little to make way for the evident diſcoverie of the point, which we mean to treat of.
To harden the neck then, it is a ſimilitude taken from Oxen that are to draw in the yoke, that when they are to come and bow their necks to the yoke, they begin to grow ſtubborn and ſtiffe-necked, and refuſe to come under the yoke as the Maſter requireth, and as he expects they ſhould doe, and as thoſe that are taught will doe, whole nature it is to take the yoke willingly and kindly. To harden the neck therefore is, to be ſtubborn and rebellious, not to come under the Commandements of God, which in the Scripture are compared to a yoke, ſo Chriſt ſpeaks, Take my yoke upon you; That is, Submit your ſelves to the Laws of God, to the Statutes and Commandements of God. Now we are ſaid to harden our necks, when as the Heifer in his kind, ſo our ſouls in their kinde, withdraw our ſhoulders (as it were) from the commands of God, that when the will of God is revealed, we will not ſtoop, we will not yeeld and ſubmit to the truths of Chriſt, but take up arms againſt him, and become rebellious to the bleſſed word of God. This is the ſtiffening of the neck; In a word, to be rebellious, to reſiſt, to gainſay the truth of God, the word of God, and whatſoever is revealed to us, and ought to be done by us.
The ſecond Phraſe is, Being often reproved. The word in the Originall implyeth, (as I ſaid before) a man of admonitions, he that hath line upon line, and precept upon precept, admonitions upon admonitions; and therefore our Engliſh rendreth it well, A man often reproved, that is, one that hath not onelyonly been once counſelled, and inſtructed, and reproved; but one upon whom the Miniſter is daily calling in the publike Ordinance, one that is from Sabbath to Sabbath, at leaſt, admoniſhed, and perſwaded, and intreated by the Miniſter of God, that is, continually, again and again, warned of the wrath to come. If ſuch a man as this gainſay all theſe, and remain ſtubborn and rebellious, after ſo many admonitions and reproofs, then the judgement of God is ripe for him, and he is ripe for it, he ſhall be deſtroyed, ſaith the Text, the God of heaven will break him all in peeces (as the Pſalmiſt ſpeaks) and that ſuddenly, without remedie.
So then the words being clear, the Point is thus much, viz.
That, Wicked men grow moſt rebellious under the beſt Means.
Mark this I beſeech you, It is not I, but the Text that ſaith as much. A man that is often reproved, and hardneth his neck. What is it to harden the neck? I told you, to grow ſtubborn and ſtout-hearted, and to gainſay the truth of God, to oppoſe it. And what is it to be often admoniſhed? One Means is here ſpecified, but all are underſtood, he that hath many means, and that hath many helps, and many incouragements, that hath counſell, and advice, and reproof, and perſwaſions, and inſtructions; If he harden his neck: So then it is plain, that he may harden his neck, and he doth harden his neck, and grow ſtubborn and rebellious, notwihſtanding all thoſe means, for that is preſumed, and neceſſarily implyed in the Text.
The caſe then you ſee is clear, That wicked men that ſhall be deſtroyed, for whom God hath appointed ſudden, and heavie deſolation, and perdition, they grow hard-hearted and rebellious under the beſt means.
The point is evident in the Text, we will ſhew you what we have to doe, namely, to make good the thing in hand, which we will eſtabliſh by ſeverall witneſſes, and diſcover the nature of it.
You ſhall obſerve this to be a uſuall thing in the courſe of the Scripture, 1 Pet. 3. 20. The Text ſaith there, That the Lord went and preached, to the ſpirits now in priſon. What ſpirits were theſe? which once were diſobedient, when once the long-ſuffering of God waited in the dayes of Noah. Thoſe ſpirits and damned ſouls, thoſe damned Ghoſts now in hell, the ſpirits of wicked men now in hell, what were they? they were thoſe that were diſobedient in the dayes of Noah: Noah a preacher of righteouſneſſe, whoſe life was a continuall preaching, who daily called upon them, and was earneſt with them to repent, and there was much long-ſuffering and patience afforded them, God waited long for their amendment, yet thoſe ſouls were then rebellious under ſuch great meanes, and they are now cooped up in Hell.
A man would thinke it ſtrange when he ſhall read the ſtorie of Cain, that he (notwithſtanding God himſelf came from heaven to teach him) ſhould yet remain obſtinate and ſtout-hearted; and yet (you know the ſtorie, Gen. 4.) you ſee it was ſo. Cain began to be diſmaid, and his countenance fell becauſe God regarded not his ſacrifice; Well, God came from heaven, and takes Cain to taske; Cain, what meaneth all this ſtir? Why art thou wroth, and why is thy countenance fallen? If thou doeſt well, ſhalt thou not be accepted? and if thou doeſt ill, ſin lieth at the door, and unto thee ſhall be his deſire, and thou ſhalt rule over him. A man I ſay, would thinke that one ſhould be inſtructed when God himſelf teacheth, yet notwithſtanding after all this Inſtruction of God himſelf (whith in reaſon would be thought as effectuall as could be) Cain forſakes God, and flyeth off from the commandement of God, ſtoopeth not, nor yeeldeth obedience thereunto.
This is that which the Prophet I ſaiah hath, Chap. 26. 10. Let favour be ſhewed to the wicked, yet he will not learn righteouſneſſe, in the land of uprightneſſe will he deal unjuſtly, and will not behold the majeſty of the Lord. Though there be many helps afforded to him, though he be planted in the Church of God, where all things call and cry to him for amendment of life, though the holineſſe, and mercy, and goodneſſe of God compaſſe him about, though he have holy and religious neighbours about him, though he have a good Miniſter in the Pariſh where he is, yet he will not learn righteouſneſſe, but will deal unjuſtly, notwithſtanding all the waſhing, he will remain black ſtill, notwithſtanding all the means that God vouchſafeth for his good, yet he will be naught ſtill.
One example you ſhall ſee of this in a paſſage of a Parable, Mark. 12. which makes good the Point in hand. A certain man, ſaith the Text, planted a vineyard, and ſet a hedge about it, and digged a place for the wine fat, and built a Tower; (here was much pains, and a great deal of coſt beſtowed) Well, he let out this vineyard to husbandmen, and went into a far countrey, and at the ſeaſon he ſent to the husbandmen, that he might receive of the fruit of the Vineyard: Did he receive any fruit? No, they beat one, and ſtoned another, and killed another, and all the meſſengers they ſent away emptie: At laſt, he ſent his ſon, his welbeloved, but they took him, and killed him, and caſt him out of the Vineyard. In a word, The Vineyard is the Church of God, and the Husbandmen were the Scribes and Phariſees, they were thoſe to whom God as it were, had let out his Church: He ſendeth his meſſengers, his ſervants the Prophets, riſing early and ſending them, his Apoſtles and Diſciples to call for fruit, for the fruits of holineſs, of faith and obedience, but they abuſed his ſervants, they made him no return of fruit, but when he looked for grapes, behold they brought forth wild grapes: At laſt the Lord ſent his Son, the Lord Jeſus Chriſt, he came amongſt them, he that ſpake as never man did ſpeak, ſo that even all the world wondred at the gracious words which did proceed out of his mouth; certainly, ſaith God, they will reverence my Son, they will hear him, they will be governed by his directions, they will ſtoop at his command. No, they were then moſt outragious and malicious againſt him, they all banded themſelves together, Come, ſay they, let us ſlay him, they joyned heart and hand, and all for his ruine.
I will not dwell longer upon the proof of it. See it in nature. The Phyſitian obſerveth it of the ſtomack that is naught, that the beſt meat that a man giveth it, the more cordials, the better diet, the worſe are the humors that are bred by it. Even ſo it is with a naughtie heart, and it is an argument of a moſt wretched diſpoſition, when the beſt Phyſick, the beſt Remedies, the beſt diet (as I may ſay) that God can afford a man for his ſpirituall cure, ſhall make the heart the worſe: And truly when the heart is naught, it groweth ſtark naught under the beſt means. No men are ſo bad, as they that live where are the beſt helps for amendment.
The thing you ſee is evident in the proof of it, we will a little further diſcover the nature of ſuch men as live under the means, and yet harden their necks, and how that corruption that is in the heart, doth diſcover it ſelf moſt, where the beſt means are. And you ſhall ſee it made good in theſe two particulars; That wicked men, corrupt hearts are the worſt under the beſt meanes, though they have admonition after admonition, though they are often reproved.
Firſt of all, The hearts of thoſe men grow uſually moſt rebellious againſt the Lord, and againſt that truth that cometh with greateſt power upon them, either diſcoveriing ſin to them, or working effectually upon the ſoul and conſcience. The diſpoſition of men uſually that are naught is ſo, that they manifeſt a marvailous fierceneſſe of ſoul, whereby they carry themſelves violently againſt the bleſſed truth and Word of God; and the more, becauſe it is the more powerfull; we have a rule in reaſon, that contraries when they meet, the more violent one is, the more the other will work againſt it, as we may ſee it in fire and water: So it is here, the greater violence, and Spirit, and power, the Word hath in any place, the more violent the heart will ſhew it ſelf in gainſaying the Miniſtry thereof: The more home the Word cometh to the conſcience, and the more powerfully it is applied, either in the convincing of ſin, or perſwaſion to holineſs of life, the greater riſings and ſtirrings of heart there is againſt it.
You ſhall obſerve this in a paſſage of the ſtory of the men of Sodom, Gen. 19.9. When the curſed Sodomites came about the houſe, and would have taken the Angels that came to Lot, Lot he came out to them, and ſpake very lovingly to them, but becauſe that which he ſaid, tended to croſſe them in their wicked and unnaturall courſes, mark how they anſwered him: Stand back, ſay they, This one fellow came in to ſojourn, and he will needs be a Judge, now will we deal worſe with thee than with them: and they preſſed ſore upon the man, even Lot, and came neer to break the door. And why was all this? becauſe his arguments were good and ſeaſonable, by which he adviſed them againſt their wicked purpoſe, becauſe he oppoſed them in that wicked courſe of theirs, therefore they could not now hold themſelves, but burſt out into a ſtrange diſtemper of ſpirit, We will now (ſay they) deal worſe with thee, than with them.
And ſo in Acts 7. It is a very obſervable place, verſ. 56. When Stephen had made a long relation to the Jews of the rebellion and ſtubbornneſs of their Fathers, they heard him all along without manifeſting any virulencie of ſpirit, but at laſt, when he came out with that, Yee ſtiffenecked, and uncircumciſed in heart and ears, you doe alwaies reſiſt the Holy Ghoſt, as your Fathers did, ſo doe you; then when they heard theſe things, when Stephen made a powerfull application of what he had ſaid to them in particular, and told them, that they had been the betrayers and murtherers of that juſt One, of whoſe coming the Prophets before had ſhewed, they were cut to the heart, and gnaſhed upon him with their teeth, and they cryed out with a loud voice, and ſtopped their ears, and ran upon him with one accord Theſe were the workings of their corrupt hearts, the more forcible Stephen was in the power of the word, the more violent they were in gainſaying that Word.
I need ſay no more, onelyonly that is obſervable in Rom. 7. The Text ſaith there, That ſin becommeth out of meaſure ſinfull, becauſe of the Commandment. How is that? It is as if he had ſaid: Sin is the greater, and the more notorious doth it manifeſt it ſelf, by how much the more the Commandment of God is the more openly publiſhed, ſin becommeth out of meaſure ſinfull, becauſe that God in the Commandment gainſayeth it, and the more the Commandement is preſſed, the more ſin oppoſeth it, and gainſaies it, and becometh the more violent, and ſo grows out of meaſure ſinfull.
Briefly, look as it is with a ſtream and current or Rivolet, ſet but a little dam there, and it will run over it eaſily of it ſelfe, but if the dam be ſtrong and high, the River grows deep, and cometh to be great and large: Why ſo? becauſe it is ſtopped. So it is here, the Commandment of God is the dam (as I may ſay) every naturall man hath a ſtream of corruption that is alwaies iſſuing forth in a continued current; if it be ſo now, that the Word of God ſtoppeth him at every turn, in every ungodly practiſe, admitteth of no vent, giveth no way to any ſinfull courſe, gainſays him in every carnal and ſenſuall delight, barrs him of the ſinfull enjoyment of pleaſures and worldly luſts; then the heart of a ſinner beginneth to riſe up againſt God, and againſt his word, and Commandment, and that onelyonly becauſe the Word of God croſſeth him, and gainſayes him. And therefore obſerve it, if there be but a ſleepie-headed Magiſtrate, or a careleſſe Miniſter in a Congregation, that will lot a great deal of the water go, give leave for the ſtream and current of corruption to paſſe, let men have a vent for their luſts, all will be at great peace, and the ſtream will run as calme as can be; that Magiſtrate ſhall never have an ill word, that Miniſter that any way permits a vent to corruption, he and his Pariſh ſhall agree as quietly as may be; but if a man be ſtout and couragious, either Magiſtrate or Miniſter, hee ſhall finde violent oppoſition, and marvailous ſtrivings and workings of heart againſt him, and that word which he delivers, and the means of grace, which God vouchſafeth to a people.
Again, as this corruption diſcovers it ſelf, in oppoſing the good word of God, ſo in the ſecond place obſerve another paſſage, wherein the wickedneſſe and rebellion of mens hearts appeareth, notwithſtanding God affordeth them the moſt excellent means of ſalvation. They cleave the cloſer, and cling the more eagerly to their corruptions and ſins, becauſe they ſeem to be croſſed in the eager and violent purſuit of them. As you know it is the nature of ſtubborn ſpirits, the more they are forbidden a thing, the more reſolved they are to doe it. I have my ſelf obſerved it in ſome ſtubborn ſervants, that have anſwered their maſters: Why, if you had not ſaid any thing, I would never have done it, but becauſe you keep ſuch adoe, I will doe it the more.
You ſhall ſee a proof of it Jer. 18.12. God there had ſent his Prophet early and late, to that people, to ſhew them the good and ancient waies, how they ſhould walk with God, and ſo prevent thoſe Judgements that were threatned and hung over their heads. But mark the Spirit of this people, the more earneſt and violent the Prophet was, out of tender compaſſion to their poor ſouls to win them to God, the more deſperately did they reſolve upon a courſe of ſin, we will walk (ſay they) after our own devices, and we will every one doe the imagination of his evill heart. As if they ſhould have ſaid, ſay what you will, we are reſolved what to doe, we will have our ſin, we will not forſake our corruptions; nay, wee will rather cleave the cloſer to them, becauſe you labour to pluck us from them. This is the nature of every man in the world: I appeal to your own conſciences, is it not ſo? Is it not in every ſon of Adam more or leſſe, in wicked men wholly, in the Saints partly; obſerve it in your own experience, when that happily the truths of God come and lay ſiege cloſe to your conſciences, that you cannot finde a way and vent for your baſe and ſinfull practiſes, but the Word of God croſſeth you; how doe your hearts ſwell, and repine at the Word! How weary are you of your Miniſter! How doe your ſpirits vex at him! And ſo ſometime at the Magiſtrate, if he be more zealous to reform abuſes amongſt men then ordinary. There is, I ſay, a ſecret indignation of ſoul, that every man may finde in himſelf againſt the word of God, and the reproofs thereof.
Let us come now to ſee the reaſon why men ſhould be ſo ſenceleſſe and unreaſonable, to grow the worſe becauſe God is the better to them. What ground is there for this? Great ground my brethren, The Reaſons are double, and both moſt evident and plain.
The firſt is taken from that inward, and intimate love the ſoul of a wicked man hath to his ſin: This is an everlaſting rule, there is never a naturall man in the world, but he loveth his ſin as he loveth his ſoule; Nay, he makes his ſin his God. And my brethren, the caſe is evident, we need no proof of it, take a tryall of it in your own experience. Let the command of God be revealed, let the word of God be never ſo clearly made manifeſt to the hearts of men, let it ſhine never ſo bright even in their very faces; and let there be a beloved corruption comein the way, and let any one judge, which of theſe is generally more highly prized and eſteemed: you ſhall find a man in ſuch a caſe caſt the Law of God behinde his back, break through all the bars of reſtraint, that the command of God hath laid upon men, and he wil have his corruption, he will injoy this luſt, though God and his Word never ſo much oppoſe it. What thinke you doth this man eſteem of moſt, but his own corruption? The Point is evident therefore.
It is alſo clear by the example of the young man in the Goſpel. When Chriſt propounded this to him, That hee muſt ſell all that he had, and give it to the poor, and come and follow him, and expect riches and treaſure in heaven: The Text ſaith, He went away ſorrowfull. The covetous heart of this young man did ſo cling to the world, and to the things thereof, that he made the world his God; and he was contented to part with eternall life, and ſalvation, and Chriſt, and all, rather then with thoſe outward comforts that the world afforded him: The caſe is Evident then: A naturall man makes his ſin his God, and upon that he beſtowes the greateſt of his love and affection, and this appeareth, becauſe he will part with heaven, and happineſs, and all, rather then with it. Mark now what follows: This being a certain rule; then this follows neceſſarily, that which a man loveth moſt, and ſetteth higheſt price upon, when that ſeemeth to be taken from him, as it were, to be withdrawn from his poſſeſſion and enjoyment, he is then the moſt eager after it, and labours moſt to detain it, and to keep it ſo much the faſter: What a man loveth moſt, he will have the greateſt care of, eſpecially then, when it ſeemeth to be gone away, or when any other ſhall attempt to deprive him of it. A man hath a care of his money, above all things, at all times, but if he ſee a cheater come to put his hand in his pocket, he will be ſure then to hold it with ſo much the more violence, he will not ſuffer the cheater to take it away, or any thief to deprive him of it. So it is here; the ſoul of a man ſets a high price, and putteth a great eſteem upon every corruption at all times, loves it continually, makes much of it, hides it under his tongue; but when the Miniſter of God cometh to pluck away a mans corruptions, to pluck away the world from the covetous, the ſtrumpet from the adulterer, the cup from the drunkard, ſenſuall delights from the voluptuous; then he holdeth it faſt, then he is carried with ſo much the more violence againſt the Lord, and his truth, and his meſſengers, then he hugs his ſin in both his armes (as it were) becauſe the word would pluck it away from him.
It is in this caſe between a naturall man and his ſinne, as it was between Demetrius and his goddeſſe Diana, Acts 19. you ſhall ſee here, when Saint Paul began to preach againſt the gods that were made with hands, he ſaid nothing againſt Diana in particular, but layes down this for a generall ground and poſition, that they were no gods that were made with hands, Demetrius ſoon ſaw the conſequence of this doctrine, that then Diana would be no goddeſſe at all; ſee now how Demetrius pleadeth the caſe to his fellow crafts-men: The truth is, ſaith he, we all know, that by this craft we get our livings, and we are all maintained by Diana, now if ſhe fall to the ground, as one Paul preacheth, and laboureth earneſtly to have her down, as being no goddeſſe, if ſhe prove to be no deity, certainly we are all undone, all our trade will come to nothing, therefore let us joyn hands together to defend her honour: upon this all the City was in an uproar, and there ariſeth a great cry amongſt them, for the ſpace of two houres, Great is Diana of the Epheſians. What is the reaſon? Paul would pull down Diana, therefore it is high time to maintain her honour, Paul would throw down the gods made with ſilver and gold, therefore it was high time for him to ſtand for thoſe gods that he might alſo maintain thoſe profits that came to him by them. So it is, my brethren, with all the ſinfull courſes of wicked men in the world: All the while the Word of God is ſo taught, that men obſerve no kind of croſsneſſe in it to their own corruptions, men will bear it with much quietneſſe, but if a man have a Diana in his heart, a ſinne that he loves, a ſinne that brings him in pleaſure or profit, a ſinne that by no means hee will loſe, as the worldling, he muſt have his gold, and the adulterer muſt have his queans, and the drunkard his cups, let the Word of God offer but to pluck theſe away, and you ſhall have an uproar preſently, and they will all cry out, our trading will faile, our delights will be gone, and we ſhall never ſee any more good dayes. My brethren, I know not how it is here, but this we find by wofull experience, in the country, too often: Let us but thwrat young men in their ſports, we ſhall ſee them ſo much the more violently bent upon them, even becauſe the will of God is manifeſted to the contrary; And why? The truth is, ſay they, if we give way to the Miniſter, and be ruled by him, and hearken to what he preacheth, then adue to all delights, and comforts, and pleaſures, then adue to all good fellowſhip, and farewell our company, and therefore they are ſo much the more violent to practiſe thoſe ſinnes that are cryed down in the miniſtry of the Word, that they may maintain their own carnall liberties and ſinfull pleaſures, and they will be ſure when the Miniſter ſpeakes againſt their ſports, and paſtimes, and revellings, to be the more eager in the purſuit of them. And ſo likewiſe the elder ſort, if happily a Miniſter preach, as occaſion offereth it ſelfe, againſt ill orders in their families, it may be againſt their tradings, their buyings and ſellings on the Sabbath-day, they will lay all their heads together, how to croſſe the Miniſter, and if it be poſſible, to remove him out of his place, becauſe they love thoſe courſes, and have their gain by them. This is therefore the firſt ground, becauſe they love their corruptions, and what a man loveth, he will be the more eager in the keeping and holding of it.
We will now adde the ſecond reaſon: And that is taken from the pride of mens hearts, from the haughtineſſe that harboureth in the heart of wicked men, that they are not able to bear the Commandement of the Lord: and therefore when the Word of God, in the miniſtry thereof, ſeemeth any way to over-power them, and to goe beyond them, to maſter their hearts in any way, oh, they think it a matter of diſgrace, and a great diſparagement for them to be ſo baſe, and ſuch ſilly ſimplicians, as to ſtoop to the lure of a poor Miniſter, to be at his beck, and to ſtand at his command. Alas, my brethren, doe you think we preach our ſelves? Indeed in carnall reaſon, if a Miniſter ſhould come in his own name, and lay upon you his own commands, it were fitter for him to ſay nothing then to goe about ſuch a work, in regard of the great diſtance there is between the men of the world, and him, in outward reſpects. But we come in the name of the Lord of heaven, and it is his word that we preach, and the Word of God is powerfull, and will make the ſturdieſt heart to bow or break under it, it is mighty in operation, like a two-edged ſword, dividing aſunder between the joints and the marrow, ſearching even into the very thoughts of the heart. Now becauſe the heart of a naturall man is not able, nor indeed willing to ſtoop to the authority and power of the word, loth to be at the beck of Gods command (ſuch naturall pride, and arrogancy of ſpirit there is in carnall men,) that in ſtead of ſubmitting and yeelding thereunto, they take up arms the more againſt it, by how much the more powerfull the word it.
It is a pretty paſſage that we read of the Philiſtines, when the Iſraelites brought the Ark into the field (now the Ark was a Type of Jeſus Chriſt) mark the Philiſtines reſolution when they heard of it: Woe unto us, for here hath not been ſuch a thing heretofore: Wo unto us, who ſhall delive: us out of the hands of theſe mighty Gods? Be ſtrong therefore, and quit your ſelves like men, O ye Philiſtines, that you be not ſervants unto the Hebrews, &c. 1 Sam. 4. 8, 9. So it is here, when the word of God commeth with a certain kind of commanding power, (as it doth when it is delivered in the evidence and demonſtration of the Spirit,) if a man indeed preach under the hatches (as I may ſay) as he may eaſily doe, and trouble no man, he ſhall meet with no reſiſtance: but if a man bring the Ark into the field, that is, ſet up the power of Gods Ordinance, labour to advance the Throne and Scepter of the Lord Chriſt in the hearts of men; then mark, to the end that men may not be brought into ſubjection to the Ordinances of God, that they may not ſtoop and be brought under the yoke of Gods Commandment, they joyn hand in hand, and ſide one with another, and fight for their liberties, as it were counting it a matter of baſneſſe, and puſillanimitie to be ſubject to the Word of God.
You have an example of this ſpirit that is in wicked men in Jer. 2.21. Wee are lords, (ſay they there) wee will ceme no more at thee. And it is obſervable in that place I named before, Gen. 19.9. This fellow came to ſojourn with us, and ſhall he be a judge? there lay the pith of the Argument, and that which moved their wicked ſpirits againſt Lot, if Lot had ruled them by his counſell, then he ſhould have been maſter over them, therefore ſay they, Shall he bee a judge? I could tell you wofull experience that we finde of this: Wicked men, when they are gainſaid, and when the word of God is with that Evidence and power of the Spirit diſcovered to them, that it will either ſtoop them, or work upon their galled hearts and conſciences, they are not able to bear it, they cannot endure to be under the government of it, therefore they will rebell againſt it, and reſolve, what, ſhall the Miniſter rule us? Doth he thinke to bring us under his girdle, to make us doe what he will, and follow what courſe he will have us take? Shall he be lord over us? It is the ſame alſo with Magiſtrates and with private families: Any means that God uſeth, any admonition whatſoever, findeth ſuch entertainment as this with wicked and carnall hearts.
Let this ſuffice for a ſecond Argument and reaſon, why wicked men are ſo marvailous oppoſite againſt the word of God, and the means of grace, even then when it is moſt powerfull in gainſaying them and their corruptions, becauſe of the pride of heart that is in all naturall men, whereby they are not able to ſtoop and ſubmit to the yoke and rule thereof, but though they are often admoniſhed, yet they harden their necks.
Wee will now come to the Uſe. And to let all other Uſes that might be made of this truth, thus cleared and confirmed alone, I will onelyonly intimate two unto you. What now can we gain from hence thinke you? The caſe you ſee is evident, and every man muſt ſubſcribe to this as an everlaſting truth, That wicked men are the worſe, under the beſt means. You have ſeen the manner of it, and you have ſeen the grounds of it. What gain can we get from this truth?
Briefly thus much. Firſt, it is a Uſe of Examination. And next a Uſe of Exhortation.
A man may hence clearly ſee his own ſoul as in a glaſſe, and diſcern very plainly what kind of perſon he is, what kinde of courſe he leadeth, in what ſtate and condition he ſtandeth, whether he be a gracious man, or a graceleſſe man; whether a wicked man, or one that God hath a part in yea or no. It concerneth us all, my brethren, very deeply to thinke of it: Conſider well therefore of what hath been ſaid. I would not have you conceive that all this that we have ſpoken is meerly to ſpend out the hour. No, my brethren, you muſt labour to bring your ſouls to be under the power of the truths delivered: And know this, that whatſoever the Lord ſaith unto you out of his word, he will require it of you, when you come to give up your accounts at that day. Every Sermon a man heareth, he is thereby nearer either to heaven or hell, either he is made better or worſe by it. All mens eſtates in this world are either holy, or unholy; either they are in a ſtate of grace and ſalvation, or in a ſtate of ſin and condemnation. Hence therefore you may take a ſcantling of your conditions, and plainly and clearly ſee how it is with you: Whether you be of the number of thoſe that have infallible Evidences of the work of Gods Spirit in the Miniſterie of the word, tending to holineſs and ſanctification, or whether you be yet in the gall of bitterneſs, and in the bond of iniquitie. Whether you be as you came into the world, the children of wrath ſtill, or whether you be begotten again by the immortall ſeed of the Word, to a lively hope, and to an inheritance with the Saints in light.
Obſerve what the frame and temper of thy ſoul is, and how it ſtandeth affected to the word of God when it is revealed to thy conſcience. If the word prevail not over thee, and over-power thee, if thy heart ſubmit not to the Scepter of the Lord Chriſt, and yeeld to his commands, certainly thou art not right in the ſight of God. Wee ſay of good ſeed, if it be very good, it proſpereth in all good grounds: if it thrive not in one, the ground, we ſay, is naught. If the phyſick be good, and it work not kindly upon the body, the body, we ſay, is naught, if it work not at all, we reckon that body to be deſperately ill, and in a dangerous eſtate. So it is here, the Word of God is this ſeed, it is this phyſick: if when it is plainly and powerfully diſcovered in the evidence and declaration of the Spirit of God, it work not upon us to the mortification and purging out of the corruption of nature, if it take not root in the heart, and grow there, and ſpring up to everlaſting life, that heart is naught, and as yet ſuch a one is in a miſerable condition, and never yet had any true experience of the work of grace upon him, never yet found any found and ſaving operation of the ſpirit in him: ſo long as the Word of God, in the miniſtry of it, proves ineffectuall, ſo long doth a man continue under the power of Satan, and a ſlave to divers luſts: If Chriſt in his Word get not the maſtery of the heart, certainly that heart is in the poſſeſſion of the Devill.
It is a place of obſervable, Rom. 8.7. The wiſedome of the fleſh (by fleſh there is meant the corruption of nature) is enmity againſt God, and (ſaith the Text) it is not ſubject to the Law of God, nor indeed can it be. It is an undoubted argument of a corrupt and unregenerate heart, of an ungracious and fleſhly heart, that is not, nor cannot be ſubject to the power of the truth of God. I doe not ſay, but the power of the word in judgement, may oftentimes awaken a man, and terrifie the conſcience, and yet the man remain ſtill in the ſtate of nature and unconverted: but I ſay, it is an ill ſigne when the ſoule of a man is not able to ſtoop to that purity, and holineſſe, and goodneſſe, that is revealed in the Word, when a man cannot ſay with the Apoſtle, The Law is holy, and the Commandment holy, and juſt, and good, even then when it gainſayes him in his moſt deareſt ſinne, and directly croſſes him in his wicked courſes. My brethren, God is holy, and his Word is holy, that heart therefore that oppoſeth the Word, and ſtands out againſt it, and refuſeth to give entertainment to it, muſt needs be an unholy heart: where there is a likeneſſe and ſimilitude, there is an agreement: it is impoſſible for the Word of God, that is pure in it ſelfe, to find any place in an impure heart, he therefore that withſtandeth the Word in the powerfull miniſtry thereof, hath juſt cauſe, not onelyonly to ſuſpect, but to conclude of himſelfe, that he is yet farre from the kingdome of God, and that there is as much difference between God and him, as is between heaven and hell.
Mark for this end I beſeech you: a paſſage or two in the Scripture, and ſuffer not your ſelves to be deluded by Satan and your deceitfull hearts. Howſoever a man may make a tuſh of the truth of God now, and think to plead a pretended hope of mercy whatſoever the Miniſter ſaith, yet ſee what the Spirit of God concludeth of ſuch men as withſtand the power of the Word of God in the faithfull miniſtry thereof. Obſerve therefore that place in 2 Tim. 3 8. It is the deſcription of a naughty and wicked heart: As Jannes and Jambres reſiſted Moſes, ſo doe theſe men: What are theſe men? Men of corrupt mindes, and reprobate concerning the faith. If there be a Jannes and Jambres reſiſting Moſes, ſtanding out againſt the Word of God, oppoſing the Miniſters thereof, who have hearts riſing up againſt the truth of God, when it is evidently and plainly revealed by his Meſſengers: What are theſe in the judgement of God? They are men of corrupt mindes, and reprobate concerning the faith, That is, they have mindes not knowing, hearts not approving the good Word of God, and this is the juſt judgement of God upon them, their mindes are ſo beſotted, and their hearts ſo hardned, that they are fo farre from doing what God requireth, that they deſperately reſiſt it, and take up armes againſt it.
You have another paſſage of the Apoſtle to this purpoſe, in Phil. 3. Many (ſaith he) are the enemies of the croſſe of Chriſt: but how ſhall we know them? whoſe god is their belly, whoſe glory is their ſhame; who mind earthly things: and what is the end of theſe men? whoſe end is deſtruction. It is a clear place; ſuffer not Satan to blind your mindes, my brethren; if this be the truth of God (as it is moſt true that it is ſo) then certainly if any man find his heart guilty of theſe ſinnes, he muſt know himſelfe to be in the ſtate of damnation.
I appeal to any mans heart here preſent. Is not the Word of God holy? Is it not a gracious word? Is it not a heavenly truth? doubtleſſe every heart will yeeld to it, that it is a good Word of God. There are none ſo ſenſeleſſe, I preſume, that dare openly profeſſe, that they care not for the Word of God, and that there is not ſuch holineſſe, and ſuch goodneſſe in it, as is ſaid to be in it. I dare not think, that there harboureth ſuch a thought ſcarce in the heart of a man that liveth in the boſome of the Church. It is true, my brethren, it is a holy, and a good, and a heavenly Word. What then ſhall we think of that ſoule, that oppoſeth this holy and gracious Word? muſt we not conclude him to be an unholy and graceleſſe man? muſt not he that oppoſeth this heavenly Word of God, be a helliſh man? Certainly it muſt be a marvailous profane and devilliſh heart, that muſt goe againſt that heavenly truth, whereby the ſoules of the Saints are converted, and brought to heaven, and made capable of the ſight of the face of God, who is holineſſe it ſelfe.
Let men therefore be perſwaded of this truth, and take this Word home with you. I doubt not, but there be ſome in this Congregation, that are yet in their naturall condition, that are not ſubject to the Law of God, that if you purſue them with the power of the Word, they will turn back and reſiſt it, and gainſay it, ſuch ſwine as our Saviour ſpeakes of, that when Pearles are thrown before them, will turn back and flie in the faces of thoſe that diſpence them, and all to rend them. Conſider of it, if thy heart therefore, when the Word of God commeth directly and powerfully home to thee, and laves hold upon thy conſcience, and telleth thee, theſe and theſe ſinnes thou haſt committed, ſuch and ſuch hypocriſies were in thy duties and performances, ſuch wayes of holineſſe and preciſeneſſe thou muſt walk in, and ſuch courſes of ſinne you muſt forſake, if, I ſay, thy heart gainſay this truth, and thou art carryed violently againſt the Word. Alas poor ſoule! think of it, content not your hearts with your conditions, but confeſſe it, confeſſe thou haſt a graceleſs and naughty heart, this is the next way to be a Chriſtian. It is a ſpeciall ornament of a Chriſtian man, to be contented to be checked by the Word of God, labour therefore to yeeld to the truth when it is revealed. And this is the firſt Uſe, a word of Examination.
The ſecond is a word of Exhortation, and ſo I will conclude. We are all to be exhorted in the name of the Lord Jeſus Chriſt, to take notice of this evill that is in our hearts. I ſay, all of us, for howſoever wicked men doe profeſſedly oppoſe the truth of God, and his Word in the faithfull miniſtry thereof, yet the Saints of God themſelves, ſo farre as they are fleſh, have reſiſtances in them; but with this difference, a godly man when he perceiveth his heart ſtubborn and rebellious againſt God in his Word, he yet notwithſtanding joyneth and ſideth with the Word, and laboureth to oppoſe that corruption of the fleſh; ſo it was with Saint Paul in the place before named. A child of God that hath a holy diſpoſition wrought in him by the Spirit of God, when he ſeeth his heart unwilling to yeeld to Chriſt and his Word, he cryeth ſhame upon himſelfe, that after ſo much hearing, ſo many mercies received, ſo many gracious promiſes revealed to him, the good Word of God ſo often laid home to his conſcience, that his heart ſhould yet remain in any meaſure rebellious againſt God; and therefore he reſteth not in this condition, but takes up armes againſt this rebellion of heart, as well as againſt any corruption elſe whatſoever. This, I ſay, is the diſpoſition of a gracious heart. But with a wicked man it is clean contrary.
So then I ſay, though it concerneth all naturall men in a ſpeciall manner, to ſuffer this word of exhortation, but ſeeing every man, even the Saints of God themſelves, ſo farre as there is corruption in them, have in them this rebellion of nature, it is therefore an exhortation to all to be perſwaded, if we tender our own good and comforts, not to content our ſelves to be bare hearers, to injoy the means of grace, and to live under the powerfull preaching of the Goſpel, but to labour to bring our hearts to yeeld and ſubmit to the truths revealed, and to give way to the Word of God, to be contented to be governed by the good Word of God. It is better never to have known the Word of God, then to have it made known, and to gainſay, and ſtand out againſt it. Let us therefore be carefull to ſubject our ſelves, and to take up the yoke of the Lord, to give way to every truth revealed, being willing and contented to yeeld to whatſoever the Word of God ſhall make known, whether it declare what is amiſſe, to take that away, or whether it revealeth what is to be done, to practiſe that. This is a bleſſed frame and diſpoſition of ſpirit, and by this we ſhall come to have comfort and benefit by all our hearing; this is the onelyonly way to get that good, that God intendeth in all thoſe helpes and means that he hath appointed in his Church.
It is the commendation of Joſiah, that his heart melted at the hearing of the Law read, 2 Kings 22.19. And I know not a greater ornament to a Chriſtian, then to have ſuch a heart; that look as it is with ſoft things, they will take any impreſſion that is put upon them, whatſoever the ſtamp or ſeale ſetteth upon them they will take it, print for print, be it of what nature or kind ſoever; ſuch ought to be the temper of every ſoule, to have a tender yeelding, melting heart, to be of a pliable, teachable diſpoſition, to give way to whatever is made known out of the Word.
I beſeech you therefore take this home to your ſoules, and ſuffer the words of exhortation, let the Word of God take place in your hearts; I would have every Chriſtian ſoule to look up to heaven when he commeth into the Congregation, and to ſay, ſpeak Lord, thy ſervant is deſirous to hear, and contented to hear and obey whatſoever thou ſhalt in this Sermon make known to me. And if the Lord will have any thing, give it him, if he exact any thing from thee, yeeld to him. This is a melting heart.
But you will ſay to me (I will conclude in a word or two) How ſhall a man come to bow his neck, and take up the yoke of Chriſt? Here is all the labour, my brethren, and if we could once obtain this, the buſineſſe would be done. God is not leſſe mercifull then he was, the Word is not leſſe powerfull then it was; but theſe hearts of ours are ſtubborn and loth to yeeld to the truth. Labour therefore for this, and have all. But what courſe ſhall we take to compaſſe this?
In a word, the means that I would ſuggeſt for the preſent are theſe.
Firſt, labour to work upon thy own ſoul a kind of reaſonable contentedneſſe, to part with that beloved corruption that lieth in thy boſome. I doe not ſay thou canſt doe it, but I ſay labour to bring thy heart to a reaſonable kind of contentedneſſe this way. For my brethren, here is all the quarrell between you and the Miniſter of God, it all lyeth here, the Lord ſaith, thou muſt forſake thy ſins, or elſe I muſt damn thy ſoul. For we come for ſouls when we come to preach, we doe not come here onelyonly to ſpend an hour, and ſo an end of the matter: No, but we ſee a poor company of creatures in the Congregation, and we know that many among them are yet hardned and blinded, and going headlong to perdition, it is now our labour and care to prevent your ruine, and therefore many a prayer we put up, and many a tear we ſhed on your behalf. Oh ſuffer your Miniſter therefore, becauſe he deſireth and ſtudieth your good, he ſees you walking in a way in which you muſt needs periſh, and therefore he draweth the ſword of the word of God againſt you; Oh ſtoop to the word of God revealed. Here now I ſay is all the quarrell, the Miniſter ſaith, you muſt leave your ſins, the ſoul ſaith, I will not, I will have thoſe fins, and I will practiſe thoſe courſes, and therefore thou ſtomackſt the Miniſter, and thy heart works againſt the Word of God. Alas, Why doe you contend againſt him, and murmure againſt him, we ſeek not our ſelves but you, nor doe we aim at our own ends, but at the ſalvation of your precious ſouls, and notwithſtanding all your oppoſitions, here is the comfort of a Miniſter, that one converted ſoul is better then a whole world, therefore well may he ſweat his heart for it, whatſoever you ſay. But I ſay, if the Miniſter labour thus with God, and with thee for thy ſouls good, why is all this controverſie? Why doſt thou not labour with thy heart to part with thy ſins? It is the deſire of the Miniſter, that it may go well with you, and yours for ever; Is not this reaſonable? Oh, take notice what Traitors there are in your boſomes, that perſwade you to the contrary, begin to think with thy ſelf, of thy own folly, ſay with thy ſelf, Lord, What a beaſt am I: Is not the truth that is revealed to me a plain truth, is it not the truth of God? Is it not for my good to yeeld unto it? Doe not I ſee the heart of the Miniſter earneſt to ſave me? what doth he ſay, but that which is profitable for my ſoul? What is the reaſon that I ſtoop not to this ſo reaſonable a thing, why come not I under the power of this word, and ſubmit to the government thereof? Oh my corruptions ſay it is unreaſonable, what (doe they ſay) wilt thou ſuffer thy ſin which thou haſt loved, and dallyed withall ſo long, thy ſin that hath been of ſuch ancient acquaintance with thee, and yeelded thee ſo much pleaſure and profit: Wilt thou ſuffer the Word now to pluck it away from thee? My brethren, labour now to lay ſtrong hands upon the Traitor, and to grapple with that boſome-corruption, and work thy ſoul to a contentedneſſe to part with it.
And to bring thy heart to this contentedneſs (for all the quarrell is ended if this be done) you muſt profeſſedly come to this Point, whether it be better to loſe an eie, or a tooth, or a limb, and go to heaven lame or blind, or to retain theſe, and go to hell, and loſe your ſoule for ever. Bring I ſay thy ſoul to a ſecrious conſideration of this truth, either I muſt loſe my ſin or my ſoul, there is no third thing to be done, howſoever carnall reaſon may ſuggeſt other matters, yet it muſt come all to this at laſt: Therefore thinke of it ſeriouſly, and tell your ſouls this in ſecret, if ſin be had, condemnation muſt be entertained by me alſo, chuſe now which you would have. Every man by nature hath this principle in him to deſire to ſleep in a whole skin; and therefore we ſhall obſerve men in times of horrour of conſcience, the ſoule is content, for its own ſafety, to fling off all for a while. Bring thy heart to it now, and labour to keep it cloſe to this point, either to renounce Chriſt or ſinne.
Look as it is with a man that hath a gangrean in his hand or leg, or ſome other venemous diſeaſe: when a man comes to him and he asketh his counſell, and he tels him, that the nature of the diſeaſe is ſuch, that the part muſt be cut off, or elſe all will be infected, this he likes not perhaps, but yet this is not enough to work in him a reſolution of being diſmembred, and therefore he ſendeth for another, and another. But at laſt one commeth and telleth him plainly, either you muſt loſe your hand, or your life, oh then the heart is brought to this, rather take my hand than my life. So it is here, bring thy heart to this therefore, either leave all profaneneſſe, leave all contemning of God, and love of the world, or leave ſalvation, either your life, or your luſt muſt goe, your ſin, or your eternall happineſſe. Work this upon your ſoules every time you come to hear the Word.
The ſecond thing for a man to doe, that he may come to give way to the Word of God, and have a teachable ſoule, is this. Take heed of admitting any carnall reaſonings againſt the truth revealed, and the plain Word of God openly manifeſted to you: no carnall ſhifts and evaſions for the ſoul will be thereby cozened. In Exod. 7. you ſhall ſee there, Moſes commeth to work upon the heart of Pharaoh, and to perſwade him to let Iſruel goe, and to work the more effectually upon him, he doth ſome miracles, when Pharaoh ſaw this, he ſent for the Magicians to doe the like, and they did, tis true, Moſes Rod eat up their Rods, but in the mean time, Pharaohs heart was hardened. The thing is this, my brethren, what Moſes ſaid to Pharaoh, the Lord ſaith to every ſoule, let thy ſoule goe that it may ſerve me, let thy heart yeeld obedience to me, that thou mayeſt be bleſſed for ever, there is no remedy, this muſt be done, thou muſt be humbled for thy ſinne and forſake it, or elſe deſtruction on followeth. This is the charge which God ſendeth by every faithfull Miniſter: if now a man ſend for ſome carnall reaſon (which is as the Magitians to Pharaoh) and that ſuggeſts, what needeth all this adoe? what needeth all this niceneſſe and preciſeneſſe, is not God mercifull? and ſhall a man look to be ſaved for his works? why did Chriſt die, if ſalvation were not for ſinners? Oh, my brethren, this will undoe you, theſe are the deluſions of Satan, and meer carnall imaginations, and ſo the ſoule forſakes that repentance that God requireth, and gainſayes that good Word which God hath revealed.
Your onelyonly courſe now, my brethren, is to admit of no carnall reaſonings, when the Word of God is plainly and powerfully diſcovered, when you ſee a miraculous hand of God in making known your hidden and ſecret ſinnes, and laying open your eſtates, when God diſcovereth your ſinnes in their own fearfull and ugly ſhape; will you yeeld to fleſhly imaginations, to think, alas, every thing is not Goſpel that the Miniſter ſpeakes, many wiſe men, and great Schollars, and Miniſters too here are, that ſay the quite contrary. This is to hinder the power and efficacy of the Word of God. Admit therefore of no carnall counſell, ſend for no Magitians, when the Lords command is evident and plain, heare nothing againſt the Word of God, but yeeld and captivate your minds to the truths revealed.
The third Argument that will bring the heart to ſtoop to the Word of God, it is this, to conſider the excellency and ſoveraign ſuperiority of the Commandment of God.
My brethren, it is in vain to dally with the Word of God, you muſt know it is his Word, the Scepter of his Kingdome, that Word by which you muſt be judged, that Word which ſhall ſtand, though heaven and earth change and come to nothing, that which ſhall be made good upon all men, either to their ſalvation or damnation, Therefore be convinced of the majeſty and authority of the Word of God. Doe not think that all the buſineſſe is when you come here, onelyonly to hear a man ſpeak an houre, and ſo have done. No, that which you hear is the Word of God, and that Word that is now revealed, it muſt rule you either here, to bring your ſoules to a ſubjection thereunto, or elſe to domineer over you, then when you cannot gainſay it.
Many are the ſhiftings and turnings that are in the heart of wicked men, to put off the force and vertue of the Word of God; alas, ſay they, theſe words are but wind, and they break no bones, and ſo men ſcoffe at the threatnings of God. Oh take heed of this, and know (and let your hearts be a wed with it) howſoever it is true, you may gainſay the commands of the Word, yet you ſhall never be able to flie the curſe of the Word. A Miniſter may ſpeak from God to you, and labour with God for you, and all may be caſt aſide, but the Word it ſelf remaineth, and will have its effect one way or other, and that which you now reject, ſhall have dominion over you. Alas, my brethren, the Word we preach it is not our own, it is the Word of God, of the God of Heaven, and know this, that that which will not now be obeyed in the precepts of it, will hereafter be found in the curſe of it.
I would fain hear the ſinner that now takes up arms againſt God and his truth, that makes nothing of the Commands he hears, and in effect ſayes, that he will not obey them, I would faine have ſuch a one conſider, what he will ſay at the fearfull day of Judgement. Now God bids thee repent, and beleeve, and obey the Goſpel, and thou wilt not: the Lord then ſhall ſay to thee, depart from me into everlaſting fire, I would faine hear a ſinner ſay, Lord, I will not goe down to hell, and be in that pit for ever. My brethren, you are too weak to ſtrive with the Lord, his word may now be gainſaid, but then the Lord ſhall ſay, by this Word that thou haſt diſobeyed thou ſhalt be condemned, and that Word ſhall ſend thee down to the pit, when there will be found no reſiſtance. Therefore I beſeech you be perſwaded, rather chuſe the good, that your ſoules may live, and know who you have to deal withall, it is the voyce of God that ſpeakes to you, that voyce that ſhook heaven and earth once, and will doe it again. Therefore let every ſoule be a wed at the mighty word of God, that being framed according to the rules of it now, you may be bleſſed for ever by it.
Fourthly and laſtly, Work thou when God works, and move thou when God moveth. There is a time when the Spirit of God moves upon the hearts of men in the hearing of the word, when God leaveth ſome impreſſion behind him at a Sermon, that a man may ſay, me thought this day I was almoſt perſwaded, the thought it was reaſon that the Miniſter ſpoke. On work now when God works, take that Word home with thee, and go aſide, and lift up thy hands to heaven, and beſeech the Lord to bleſſe that good word, now that the heart hath been ſtirred, and in ſome meaſure perſwaded, now intreat the Lord buckle and bow they ſoul in perfect obedience to his Majeſtie. Thinke well of this counſell my brethren. There is never a wicked man in the world, that ſlights the power of the word now, but he ſhall be terrified under it, and feel the power of it whether he will or no. If God therefore be pleaſed to ſtir up any thought in thee of this kinde, doe not put it out of thy heart by going about other buſineſſe, or into wicked company, no, take home that ſtroke of God, make it worke more effectually upon thee, converſe with that word every night, and labour to bring thy heart to be affected with it ſtill more and more. This is the next way to be ſure to work when God works. The Devill ſtealeth terror out of the hearts of men, it ſhould be our courſe therefore, that what ever powerfull work God works in any of us in any meaſure, that thou art almoſt a Chriſtian, as Agrippa, make one ſtep further, joyn with God, go home and intreat the Lord to ſet it deeper upon thy ſoul, that thou mayeſt not onelyonly be almoſt good, but altogether good, and be ever conſtant in this courſe.
FINIS.