into an Angel of light and speak and by their light will blinde them that the light in them shall be darknesse Rom. 1.22 When men with natural light began to be most wise then they became came the greatest fooles so 't is with other knowledge of Scripture and things they heare Happy were it for many a man if he had never heard nor seen Rev 12.9 Rom. 1.22 for that which he hath heard and seen keeps him from hearing Tyre and Sidon would hear sooner then Capernaum that heard most Reas 3. Reas 3 From the righteous judgement of God in leaving men to be blinded and made deaf from and by the means whereby they should hear and know that as it is with the Saints all evil things are for their good so all good things are for their hurt Isa 6.10 the meriting cause is unbelief and sin but the deep and hidden rise of all is Gods eternal dereliction of them God never intended love special love to them hence he never speaks one word to them 2 Cor. 4.3 John 6.65 Many were offended at his words and forsook him Now to take off this offence I said None can come to me except it be given him of the Father what is that see vers 45. and 37. Vse 1. Vse 1 Hence see the reason why the Word is so wonderfully ineffectual to the soules of many men that it never stirs them that it 's a strange thing to them it 's Heb. 12.19 like the law a voice of words a sound of words so they hear men spake but understand no more then if they speak in a strange language or if they do it concernes not them or if it stirs 't is but as the blowing of the winde upon a rock which blusters for a time but when the winde is down they are still Truly they hear the word spoken but they do not hear God speaking They heard Latimer speak but not God speaking they hear a sound which every one sayes and they think is the word but they hear not God speaking it One would wonder that those Jewes that heard John and his disciples Moses and the Prophets nay Gods voice from heaven saying This is my sonne that they should not hear this and receive him with all their hearts but they did not hear his voice One would wonder to see that such things which a gracious heart thinks this would draw every heart yet remaine not stir'd things which the devils tremble at and others which Angels wonder at yet they hear not Oh they hear not God speak they are dead in their graves farre from God and there they are kept by the mighty power of Satan like one in a deep dark cave kept by fiery dragons under the ground and the tombstone is laid upon them If Christ spake he would make the dead to heare and the blinde to see Vse 2. Vse 2 Hence see why the Saints finde such changes and alterations in themselves when they come to heare sometimes their hearts are quickned fed and cherished healed and comforted relieved and visited sometime again dead and senselesse heavy and hardned Mark 8.17 18 21. How is it ye do not under stand Nay which is more that the same truth which they hear at one time should affect them and at another time doth not the same thing which they have heard a hundred times and never stir'd them at last should The reason is they heard the Word of God spoken at one time but not God speaking and they heard the Lord speaking that same Word at another time the Lord is in his Word at one time the Word goes alone at another time as in Eliab the Lord was not in the whirlwinde but he spake in the still voice and hence there he was to Elijah Luke 24 25. with 32. not that you are to lay blame on the Lord for he blows where he listeth but to make us see 't is not in outward meanes nor 't is not in our own spirits to quicken our selves and to make us ashamed of our own darknesse that when he speaks yet we cannot hear there is so much power of spiritual death and Satan yet within us only out of his pity he speaks sometimes not that you should despise the outward word No no the Lord is there shining in Perfection of glory and that which doth thee no good the Lord makes powerful to some others But prize the Spirit of God in that Word which alone can speak to thee Vse 3. Vse 3 Of dread and terrour to all unregenerate men Hence see the heavy wrath of God against them they have indeed the Scriptures and the precious Word of God dispensed to them but the Lord never speaks one word unto them If any one from whom we expect and look for love passe by us and never speak What not speak a word and we call to him and he will not speak we conclude he is angry and displeased with us You look for love do you not you that heare every Sabbath and come to Lectures and you must out t is well yes you will say His love is better then life and frownes more bitter then death Love wo to me if the Lord do not love me better never been born I hope he loves me Happy I if the mountains might fall on me to crush me in pieces if he loves me not c. but consider if he loves he will then speak peace unspeakable to thy conscience when humbled life to thy heart joy in the Holy Ghost Isa 57.19 John 6.63 1 Thes 1.6 but look upon thy soul and see this day in the sight of God whether ever the Lord spake one word to thee outwardly indeed he hath but not inwardly inwardly also but not effectually to turn them from darknesse to light and the power of Satan to God c. The voice of God is full of Majesty it shakes the heart 't is full of life it quickens the dead and light and peace and gives wisdom to the simple Ps 119. Opening of thy word gives light to the eyes How many women ever learning and never knowing and many men learning and knowing what is said but never heare God speak Then know the wrath of the Lord see and go home mourning under it There is a fourefold wrath in this 1. 'T is the Lords sore wrath and displeasure Zach. 1.2 with ver 4. If one should expect love from another to do much for him and be did not it may be he would not take it as a signe of displeasure but if he will not do a small thing not speak a word to him oh this is bitter what will not the Lord speak a word not one word especially when thy life lies on it thy soule lies on it eternity lies on it especially the Lord that is so merciful and pitiful this is a signe of fore anger 2. 'T is a token of Gods old displeasure eternal displeasure I know you cannot heare hence though
death to differ or side or make a party one against another 2. Earnest prayer for the Church and all in it besides thy self and that with striving with God till an answer it given Sretcht out prayers as they made for Peter Acts. 12.5 James 5.16 Confesse your faults one to another and pray one for another that you may be healed And so Jude 20. But ye beloved building up your selves in your most holy faith praying in the holy Ghost This is a means to edifie one another when there is inlargednesse of heart to pray one for another Psal 122.8 For my brethrens sake I 'le wish thy peace Sometimes a Christian can do others little good yet he will wrastle for him in his prayers to God One knowes not the good comes hereby if withall a man keeps a good Conscience making conscience of his wayes And 't is one of the greatest priviledges that a man hath when once he hath a share in all the prayers of the Saints as his own and it answers that Quere What is a Christian the better for the liberties of the Church Matth. 18.19 Again I say unto you that if two of you shall agree on earth as touching any thing they shall aske it shall be done for them of my Father which is in heaven vers 20. For where two or three are gathered together in my name there I am in the mida'st of them Now when people are false herein to their brethren and to their Covenant to their God and to their own soules for there is no one prayer thou makest that shall be lost but if it attaine not a blessing for others it shall returne again into thy bosome When there shall be no heart to spend prayer or shed tears for them whom Christ hath shed his blood for now you cast off the Kingdome of Christ Oh Brethren consider of it when there shall be many a soul in a Church taken by Satans temptations and held in temptations and ready to be overcome by temptations and it may be would not be so but because thou dost not pray publick Ordinances the ministery of the word little good done thereby because thou hast no heart to pray Acts 4.31 And when they had prayed the place was shaken where they were met together and they were all filled with the holy Ghost This is the reason the hearts of thy children servanrs and fellow-brethren remaine secure and unshaken by all the Sermons they heare nothing doth them good nothing will pierce or penetrate their adamant-like hearts because thou hast no heart to pray for them or at least not to purpose 3. Timely Exhortation when brethren are dead-hearted and heartlesse in their Christian course Heb. 3.12 13. Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God but exhort one another whiles it is called to day lest any of you be hardned through the deceitfulness of sin Brotherly exhortation is a remedy against Apostasie of heart for though a man cannot convince another yet he may exhort him and 't is to be done in season whiles it 's called today with due respect and taking notice of what good there is with much wisdome and a spirit of humility or else thou spoilest all thou medlest withall putting your selves in their estate and with hearty unfeigned prayer that the Lord would accompany the same with his blessing Heb. 10.24 Consider one another to provoke unto love and good works Look over the Congregation and consider such a Brothers or Sisters estate one is poor and low another falling another very much altered Now in some cases a private Brother may do more then a Minister the Lord help us and stir us up to this work Now when this is neglected many soules are hardned 4. Instructing and teaching one another as occasion serves Rom. 15.14 And I my selfe also am perswaded of you my brethren that you also are full of goodnesse filled with all knowledge able to admonish one another They were able for to instruct and teach one another Isa 54.13 They shall be all taught of God What God teacheth thee that do thou teach others what thou gainest by hearing or by praying or meditation by putting questions to others sometimes to teach and sometimes to be taught and this do if possible in all occasional meetings and worldly discourses mixe with it some sweet truth that God hath taught thee But now on the other side when Christians shall meet and a man is the worse for their fruitlesse discourse no savour of any thing of God Let them meet never so long or often walking or sitting this is sad 5. In Comforting those that be sad 1 Thes 5.14 and 4. ult Comfort the feeble-minded and supprt the weak wherefore comfort one another with these words There are many sad hearts in Gods Church and sad things are as wounds to a mans limbes that make him halt or fall Oh Brethren be much in this work 2 Cor. 1.4 Who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God That a soul may say such a one came to me and spake some few words to me but they were as seasonable as though the Lord had sent an Angel from heaven to speak to me and of more worth then if he had given me many pounds But now when this also is neglected that one Christians hath not a word of encouragement to another but dry and savourless discourse this the Lord takes very ill at the hands of his people that have received comfort from himself in the day of their sorrow and distresse 6. Restoring a Brother fallen with a spirit of meeknesse Gal. 6.1 2. Brethren if any be overtaken with a fault ye which are spiritual restore such a one with a spirit of meeknesse Oh how will a poor soul blesse the Lord for such a Brothers prayers admonitions and exhortations when the Lord shall have brought his heart back again to himself although before he did most of all disesteem and vilifie him Now when these are not used or not with a spirit of meeknesse improved that a man never blesseth God for these the Lord Jesus is pulled down from his throne when not done according to the ability time and place that the Lord affords And this I wish the Churches mourn not for another day For my own part I do adjudge my self before God and men as most guilty of this that I enjoy many sweet Ordinances and we improve them not and hence the glory of the Lord fills not his Tabernanacle abides not on his Churches either to draw others to them or to make others abundantly blesse God for them Now here I will shew you the causes of this 1. Not gaining much in private dutties in Prayer Meditation Reading and daily Examination of a mans own heart And hence they cannot
good things so the application of this purchase by the Word 't is of eternal worth peace but peace eternal life light favour joy but joy eternal like mustard seed though very little yet mighty in increase and never subdued again so that though it be but little yet 't is eternal and hence observe where God hath spoken effectually the longer the man lives the more he growes in the vertue and power of the word another though wonderfully ravished for a time yet dies most commonly outwardly in external Profession but ever in inward savour so that when you hear the word and it moves you affects you and John is a burning light and you rejoyce therein but 't is but for a season The evil Spirit comes on you and David playes upon his Harp and Ministers preach sweet things but as soon as the Musick is done the evil Spirit returns I say you never heard the Lords voice The peace and joy of the Lord enters into Eternity and the Apostle expresly calls him an unfruitful hearer James 1.24 that sees his face and forgets himself A gracious heart can say This peace shall go to heaven and joy and love and fear it 's part of eternal glory 3. The voice of the Lord comes not only thus particularly and with eternal efficacy but with such efficacy as carries unto and centers in Christ so 't is here For him whom God hath sent you believe not John 6.41 They shall be taught of God wherein in doth that appear the shall hear and learn so as to come to me if the law humbles them it 's such a humbling as drives them unto Christ poor and undone Rom. 10.4 if the Word gives peace to them 't is such a peace which at the last they finde in Christ Eph. 2.17 18. with 14. if it live holily it lives unto Christ not meerly as to God and to quiet conscience unto a Creator as Adam but for Christs sake 2 Cor. 5.14 15. We judge that if we were dead and Christ died for us we should then live unto him if they grow up by the word 't is in Christ Eph. 4.14 though Christ be not mentioned yet it is strange to see let the word speak what it will whether terrour Oh my need of Christ mercy and grace oh the love of Christ oh the blood of Christ Command Oh that I may live to honour Christ and wrong him no more Duties Oh the easie yoke of Christ They look upon the whole Word rightly dispensed as the Bridegrooms voice and truly his words are sweet For a man may have some such feare reformation affection as may continue but never carry him out of himself unto Christ The Pharisees knew the law were very exact even til their death profited as Paul said he did yet they had not the word abiding in them because not driven out of themselves to Christ to rest there Hence when men shall hear many things but to what end do you heare or what vertue have the things you hear Do they only please fancy for a time or do you hear to increase your knowledge and parts or do you hear for custome and company and to quiet conscience or are you affected and sunk but not driven by all to lay thy head on Christ the Lord never spake yet to thee when the word hath laid you on this foundation truly it's office is done and ended Gods end is now attained c. Oh try your selves here have you heard but never heard the voice of the Lord rushing upon thee with Majesty speaking to thy hearty and the very secrets of it but have said This is for others and when you have thought the man hath spoken to you your hearts have then swollen against him or have you thus heard but all dies and withers like flowers the same heart still or have you had some powerful stroke which remaines but it forceth you not out of your selves to Christ there to rest there to joy there to live there to die truly your time hath been spent in vain you never yet heard the Lord speak Oh mourn for it thou art still in thy blood if he never said Live in thy bondage if the Lord never said Come forth This is the condition of many to be lamented with teares But if thou hast thus heard particularly and though bat little light life and peace yet it is of eternal efficacy and all to draw thee to Christ then blesse the Lord For blessed are jour eares that hear and I say as Moses said Deut. 4.32 Ask if ever People heard God speaking and live The Apostle Heb. 12.24 makes it a greater matter to come to hear God on Mount Sion and yet live Blessed be God I live Object Object But may not many of the Saints hear and hear the Lord speak but not feel this everlasting power and efficacy Answ I would not lay a foundation of unthankfulnesse nor discourage any Answ and therefore note for answer these particulars 1. There may be an eternal efficacy of the Word and yet ly hid and not felt for a time The Word is compared you know to seed and that in this respect the seed it is cast under the clod in the winter-time and it hath a vertue in it to grow but it is hid and comes not to blade of a good while and when it doth blade yet it beares not fruit of a long time So here the Lord may cast the seed of his Word into the heart but it is hidden for a time it is not felt as yet but there it is a word of threatning a word of promise a word of Command a man may cast it by and say It belongs not to me a man may slight the command for a time Yet notwithstanding the Lord having cast his seed into the heart it shall spring up As many a childe the father speaks to it and applies the word home to it when it is of some years the childe regards it not But now stay some time till the Lord do bring it into some sad affliction now a man begins to think I remember what my father spake to me once I regarded it not then Now this seed which was cast when the childe was young it shall spring up twenty years after John 2.22 Christ had said He would destroy the Temple and raise it againe in three dayes Now when he was risen from the dead his disciples remembred that which he had spoken to them but they regarded it not before These things saith Christ have I spoken to you whiles I was with you but when the comforter is come he shall bring all these words to your remembrance that I have said unto you One sentence it may be that hath discovered a mans sin it lyes hid but when the time of ripening drawes near you shall see the word will have marvelous increase and that sin it may be will bring to minde twenty sins and that promise of God which
the publick good He is for mens private good but 't is in reference to publick good that as private persons are to attend their work so publick persons publick good Hence 1. If a law be made for publick hurt that law is not of God 2. Hence if the law be made only for the private good of themselves or any particular person and hurts the publick that 's not according to God Admirable was Joshuas spirit herein Josh 19.49 50. 3. If lawes be only in appearance and pretence for publick good and not really they binde not none must do evil much lesse make a law of it for publick good Nothing more usuall then to make evill lawes and orders crossing Gods law and to pretend publick good which ever prove the publick pests and plagues and cankers of that place as Jeroboams command for Religion Something 's are forbidden plainly they make not for publick good but hurt the statutes of Omri Other things are indifferent in their nature as swine to go abroad or to be shut up but inconvenient in their use and hurtful and scandalous and that really to the generall They are not for publick good whatever is pretended somethings are plainly commanded they are for the publick good circumstantiated some things are indifferent in their nature but convenient and comfortable in their use those are indeed according to God And such things may be discerned they are so obvious and sensible of such necessity and such profit when duly considered by persons not blinded with their private interests 4. Hence things indifferent which may as well be left undone as done and so publick good no way advanced are not of God that any should restrain them For the liberty which Christ hath purchased by his blood and which Gods law gives no law of man can abolish or take away It 's the cry of the claw-backs of Princes that they have power in things indifferent i. e. such things which make as much for publick good not to use as use the truth is he hath least power here because they are idle and Idol-lawes no hurt nor is there good in them And hence some of the most rigid Schoolmen maintaine such lawes binde not conscience we are not to seek our private only now all humane lawes are helps to seek publick 5. That lawes made for and according to God for publick good if they do not destroy some mens particular only for sometime pinch and presse hard upon his particular good or their particular good men are bound in conscience here to submit True 1. If it were possible all lawes for publick good should hurt no particular man and Townsmen if they can should help those that are hurt yet because no lawes but usually they will presse on some mans particular the heaviest end of a staffe that is to be borne must fall on some mans shoulder and such lawes must be made Hence a man is to bear and submit chearfully i. e. from the rule of love which will abate of particular for the general good love that more then mine own 2. The law of justice a man is to do as he would be done by there is no man but if his good was advanced by the general but would be content that some particular should be pinched 3. The law of nature The stomack is content to be sick and body weak to heal the whole body Hence Christians should not think that Townsmen are carelesse unjust and aimed at their hurt when it is thus 1. King 12.4 6. A meere Penal law when 't is broke the forfeiture is sufficient for the satisfaction of the offence or trespasse but not in a mixt law First A Penall law is about things of small moment Secondly 'T is not made by way of command but with an aut a disjunctive copula and is indeed rather a proviso then a law Thirdly It is in the minde of the law make satisfactory if the penalty be payed though the law be not performed because the publick good in the minde of the Law-maker is known to be set forward that way as by obedience to the law In these cases penalty is enough but if the law be mixt i. e. there is a command it shall be done and Law-giver is sad though penalty being paid as being about a matter of weight it may be the livelyhood and comfort of men as keeping hogs out of corne and peace in a town that there be no complaining here the penalty will not satisfie because this is no penall law but a law indeed deducted from rules of the word of God as it is in theft he that steals shall pay fourfold or he that brawles shall be duckt in the water Suppose one should say I will suffer my servant to steal or revile I hope 't is no offence if he suffer the penalty Yes but it is because it is not a mecre penal law the thing is of weight peace between neighborus so peace in a Town It 's a flat charge not to break it and thou knowst such is the honesty and justice of a Magistrate that he will say I would rather you would never do thus then offer those to do Hence in Gods law Christ must suffer and do also because Gods law is not meerly penal but doing the thing gives more content then the punishment 3. When servants cast off all subjection to their Governours Families being the members and foundations of Townes and so of Common-wealths When they are not obedient Tit. 2.9 10. 1 Pet. 3.18 Eph. 6.5 but answer again if they they be let alone then idle if rebuked and curb'd then stubborne and proud and worse for chiding and finde fault with their wages and victuals and lodging weary and vex out the heart of Master and Mistresse and make them weary of their lives and their God also almost sometimes and that by such professing Religion and all that they might be from under the yoke And here I cannot but set a marke upon servants broke loose from their Masters and got out of their time that are under no Family nor Church-government 1 Pet. 3.18 Tit. 2.9 10. Eph. 6.5 nor desiring of it or preparing for it but their reines are on their necks I confesse if under heathen Masters then desire liberty rather but when men will live as they list without any over them and unfit to rule themselves I much doubt whether this be according to God 1 Hence they come to live idly and worke when they list 2. Hence men of publick use can have little use but when they please of them 3. When they be with them they have no power to correct or examine and call them to account in regard of spirituall matters 4. Hence they lye in wait to oppresse men that must have help from them and so wilt do what they list 5. Hence they break out to drunkenness whoring and loose company 6. Hence they make other servants unruly and to desire
vexing for all the estate he hath if he hath any eye or tendernesse in it so those small matters for which the Saints have suffered and for which God is provoked and under which some have roared and others have been loaded one after another 't is worth a world oh blesse God for it but consider those that be under the dominion of sin and Satan so strong and miserable sinne so dear that there is not so much as a sigh under that be thankful for that 3. Labour to maintain in the heart a holy feare of abusing liberties every one in his place for what makes them despised but principally the abuse of them in such a Congregation there was such contention such affront to the Elders there is that degenerating of spirit and back-sliding from God that men grow worse under meanes then ever I and so must be if men grow not better Deut. 6.10 12. The Lord exhorts them that when they be at liberty they would not then forget the Lord but then feare 'T is Luthers note on the place When in trouble you rejoyce but when in peace you feare I 'le only name the sins of liberty 1. Take heed of a Prayerlesse spirit and that that lamp go not out Men under some pressures cry and 't is long before they do cry under them and under their sin but then at last they do and when the Lord gives liberty though they have the guilt of the same sins and more sins lie on them yet then like Marriners when the stormes are over fall asleep It s strange that Israel under Pharaoh cried and under Gods afflicting hand in denying them water murmured True thankfulnesse will help to prize what liberty affords 2. An unloving spirit to the Saints It 's that I have oft said souldiers when they are set against a common enemy are all one but when at liberty then they fling javelins at one anothers heads differ in opinion and in heart and affection and 't is not death so to do Take heed of a rigid censorious unloving spirit 3. Extreme ignorance how to use our liberties and hence running to extremes As we say of Christ There is good enough in him but men know not how to fetch and improve it so there is great advantage in liberties but men misse of it through their ignorance and abuse Hence many times more hurt done by an Admonition then by the sin when administred in passion and without compassion Hence under pretence of liberty extream licentiousnesse 4. Imperiousnesse of spirit arising from a frothy emptinesse and an overweening opinion and conceitednesse of their own abilities and wisdome above others and hence will not be led being at liberty by the Councel and Advice of others It 's natural for man to affect sovereignty and when the time comes of liberty then it hath a vent Who made thee a Lord and Judge over us though in bondage much more in liberty they think Wills Common-wealth is in their heads chiefly and hence will not be ruled by Gods ordinances and hence if once taken with an opinion hardly ever removed c. 5. Resting with liberties and in liberties We were never in bondage John 8.33 yet servants to sin We be Abrahams seed better then all the world yet under all the power of sin and Satan and must not be told of their wayes but hate them that censure them for their sins Men in bondage are like sick men that will cry if they were in another bed oh then they should be well but they must first be cured of their disease 4. Make use of liberties He that hath them but sees not so much glory in them or gets not much good from them he wil be no more thankful then one that hath large grounds may walk at liberty but the trees for want of manuring bear no fruit nor ground corn through sloth such a man wil starve there Look as they Deut. 15.5 10 11. they were to bring the first fruits present them before the Lord and rejoyce in all so should you if ever you be thankful for them bring the first fruits to the Lord and think there is more behinde and more in heaven Object But our outward straits are many Object and temptations sad Answ If Christ himself should come on earth what would you have with him Answ would you have him come and set up an earthly Paradise would you have better entertainment then he who had not that which foxes and birds had or would you have him come from his Crosse and then you will make him King if you despise his ordinances and liberties because of wants you would despise himself if he were present But you will reply and say What if we can have both If that can be and Christ calls to take both refuse not his love But it may be an heavy indictment against some at the last day in that they forsake Christ because he is poor and naked for they are therefore called to cloath him and this will be your Peace and you will be no losers your selves another day 2. Suppose he doth keep us low yet Psal 145.13 14. His dominion is alway and raiseth up all that are bowed down Oh be humbled he is said Deut. 32.13 to make the people such honey out of the rock and oile out of the flint sweetnesse and mercy out of the hardest condition 3. They that are not recompenced for their enjoyment of liberties by the spiritual refreshings which the Lord gives shewing them more of their own hearts the Lord proclaims liberty to them to depart I am perswaded the whole Countrey would flourish the more 4. Lament rather your own vilenesse who in the midst of all mercy know not how to use but abuse our liberties and hence the Lord forsakes us as Ezra 9.8 10 11. What grace hath been shewed us what shall we say that after this c Wouldest thou not be angry with us till thou hast consumed us Psal 81.13 16. Oh that my People had heard my voice I would have subdued their enemies God would not be wanting unto us if we were not to him Take therefore that example to imitate in Acts 9.31 Having rest they were edified if we be not so truly as none have the like liberties so no bondage so sad no where such poverty no where such anguish of conscience no where such spirit and power of sin no where such sad anger if in practice we be unthankful or can mouth and speak against long Sermons and against the Countrey and Christians or in hearts undervalue them and when you see Indians rise Brambles Abimelechs and Shebnas raised c. then know this is for abuse of liberty Vse 7. Of exhortation to come under Christs Government Vse 7 and be in his service lest ye come to know the difference between it and some other by experience Mot. 1. You must be either under Christs yoke or Satans and sins Mot. 1. and so
freely which may draw the heart as it will at the great and last day Come ye blessed take a Kingdome take a Christ prepared for you from before the foundation of the world Oh that this might sound in your eares This is the first and cheifest without this all your obedience is hypocrisie and abominable but this will please and then all poor obedience shall please Secondly Love unto the whole will of Christ especially to that part of it to love those that be the members of Christ Some Christians they believe and feeling a heart so crosse to Christ and the will of God think they are from under the government of God and Christ and so from under the grace of Christ and the argument is strong if true but why not under his government because they finde daily a spirit so crosse to the will of Christ and hence under continual fears of condemnation Oh but consider hast thou no love to the will of Christ law of God for if any believe this is found in him if so then under Christs Government Rom. 8.2 The Law of the spirit of life hath made me free What is that Law See Chap. 7.23 24. Spirit of delight in the Law in the inner man and mourning for contrary captivity Know therefore though you cannot do all yet love the whole will of God and mourn where you do not and then say Now no condemnation Do not say 'T is impossible Oh here is mens wo and triall of subjection to Christs will How do you love it love his Sabbaths and Ordinances because of his love to you How do's this constrain you In particular Love the people of God that is his speciall commandment 1 John 3.23 John 13.34 But now the want hereof or the contrary hereto As when a man shall become 1. A Distaster 2. A Contemner 3. A Censurer and whisperer 4. A Scoffer 5. If met on a Bridge an opposer of the Truths or servants of God This is that which kindles wrath and wherein the inward venome of hypocrisie appeares There 's many duties neglected and not that spirit of prayer and holy conferences amongst Christians yet do you keep love to them that what you cannot do your selves yet you love others that can do it and account it your blessednesse to be like them and daily mourne under your neglects that in every thing the Gospel is not adorned by you and on the other side although you have many duties Sabbaths and good acts yet if not love all is vile I fear 't is not mens joy sweetnesse delight to hear the least good word that falls from a good mans lips but rather the truths and things of God despised if so then look for wo. And for Members of Christ their lives not desired their deaths not lamented but you know how to contend and are carelesse though the Gospel and God be slandered you cast off the Lords yoke It was one mans speech that the great sin of this Countrey will be hatred of the Saints a scornful contempt of them It will come by degrees first distaste and then censure and contemne Oh but if herein you submit herein Christ is honoured and Gospel glorified in love and amiablenesse Not in a rigorous austerity of spirit and diabolical censoriousnesse but in word and deed countenance and gesture comforting and encouraging one another When David would know what to do Truely saith he my goodnesse extends not to thee but to the Saints in whom is all my delight Oh therefore submit here this conscience calls for and Christ must have To conclude with a word for help here Means 1. Look to Gods Ordinances Means 1. not as they be in themselves but as appointed of God to communicate an almighty power of spirit to them that wait on the Lord in them An almighty power must overcome and go on conquering and to conquer How shall we have this by Gods Ordinances Some more principall as Word and Sacraments some lesse How shall we partake of this power in them Look not on them in themselves but as appointed and sanctified and so as glorious And there pray and wait and look for the power nay believe you shall receive this power As the waters of Jordan to Naaman How did they cleanse When he lookt upon them without the command and promise he despised them and so found not the benefit of them but afterward he found the benefit of them when he washed seven times in attendance to the appointment of God Brethren it is but go and wash here 1 Cor. 10.5 Means 2. Know your disobedience Means 2. the breadth of it Something 's Christians see and pray against them and then all is well but see the bredth of evill in your disobedience There is something that doth oppose God in every lawfull thing in whole or in part for flesh is in it or else you are blinded if you see it not Oh therefore feel the breadth of evil in it that being sensible of and humbled under and striving against your continual disobedience every thought may be brought into subjection and obedience to Christ OF Ineffectual HEARING JOHN 5.37 Ye have neither heard his voice at any time nor seen his shape FRom the 31. Vers to the end of this Chapter Our Saviour proves that he was the Messiah to come from four testimonies 1. From the testimony of Iohn the first yet the least yet very strong and full vers 32.33 2. From the testimony of his works greater then that of Iohn vers 36. 3. From the testimony of he Father by his voice from heaven vers 37. 4. From the voice of the Scriptures the highest of all and surer then a voice from heaven 2 Pet. 1.19 v. 39 46. Now these words are annexed to the third testimony which I told you is the voice of God from heaven set down Mat. 3.17 For this testimony of the Father is not the inward testimony of the spirit only Because Christ speaks of publick and evident testimonies in this place nor is it meant of the testimony of the Father in the Scripture for that is a distinct testimony and though the Father doth testifie of Christ in the Scriptures yet 't is not as his testimony no more then the testimony of Iohn and of his works whereby the Father did testifie also Nor is it probable that our Saviour would at this time omit that famous testimony of the Father at his Baptisme which if it be not here is no where in this Chapter Beside how is this testimony the Fathers more then the Spirits but then being called his Son he did evidently declare himself to be the Father that spake Lastly the Spirits testimony is spoken of as the testimony of Moses and the Prophets Vers 46 47. For had ye beleeved Moses ye would have beleeved me for he wrote of me vers 47. For if ye beleeve not his writings how shall be beleeve my words Now out Saviour in