SUBJECTION TO CHRIST IN ALL HIS ORDINANCES AND APPOINTMENTS The best means to preserve our LIBERTY Together with a TREATISE OF Ineffectual Hearing the Word How we may know whether we have heard the same effectually And by what means it may become effectuall unto us With some remarkable Passages of his life By Thomas Shephard late Pastor of the Church of Christ in Cambridge in New-England MATTH 11. 29. Take my yoke upon you c. LONDON Printed by S. G. for Iohn Rothwell at the Fountain in Cheap-side 1657. TO THE READER ONe of the sweetest refreshing mercies of God to his New England People amidst all their wilderness-tryals and straits and sorrows wherewith they at first conflicted in those ends of the earth hath been their Sanctuary-enjoyments in the beauties of holinesse where they have seen and met with him whom their soules love and had familiar and full converse with him above what they could then enjoy in the land from whence they came This is that that hath sweetned many a bitter Cup to the remnant of Israel The Lord alone led him and there was no strange God with him was said concerning Israel of old and this was accounted mercy enough when he led them into a land where no man dwelt and which no man passed thorough What God hath done for New-England in this reâ—â—â—ct and what their Sanctuary mercies be thou hast here a taste though but a taste These notes may well be thought to be lesse accurate than if the Author himself had published them and to want some polishments and trimmings which it were not fit for any other to adde however thou wilt find them full of usefull truths and mayest easily discern his Spirit and a Spirit above his own breathing in them Concerning the Author it were worth the while to write the story of his life It is needlesse to speak in his commendation His works praise him in the gates They that know him know he had as real apprehensions of the things of God and lived as much with God and with his own heart and more than the most of Christians do He had his education at Immanuel-College in Cambridge The Conversion and Change of his heart was wrought betimes when he lived in the Vniversity and enjoyed Dr. Prestons Ministery whereby God had the very best and strength of his parts and years for himself When he was first awakened to lookt after Religion having before swam quietly in thâ— stream of the times he was utterly at a losse which way to take being much molested with suggestions of Atheism in the depths whereof Junius was quite lost for a time and moved and tempted to the wayes of Familism also for some advised him in this condition to go to Grindlestone and to hear Mr. Brierley and being informed that the people were wont to find a mighty possessing over powering presence and work of the Spirit when they heard him he resolved upon the journey but God in mercy diverted him having reserved him for better things Yet he read what they said and the Books of H. N. amongst the rest where meeting with this passage That a Christian is so swallow'd up in the spirit that what action soever the spirit moves him to suppose whoredome he may do it and it is no sin to him this was enough for being against the light of his natural conscience it bred in him an utter abhorrency of thâ—se loose and vile wayes and principles ever after This adaâ—tage also he had that Doctor Tuckney was then his Tutor whom he acquainted with his condition and had his direction and help in those misâ—rable fluctuations and straits of his soul. Happy is the man whose doubtings end in establishments nil tam certum quà m quod de dubio certum but when men arrive in Scepticism as the last issue result of all their debates and thoughts of heart about Religion it had been good for such if they had never been born After his heart was changed it was observed of him that his abilities of mind were also much enlarged divinity though it be chiefly the Art and rule of the will yet raising and perfecting the understanding also which I conceive came to pass chiefly by this means that the fear of God fixed him and made him serious and taught him to meditate which is the main improvement of the understanding Therefore such as came to him for direction about their studies he would often advise them to be much in meditation professing that having spent some time in meditation every day in his beginning times and written down his thoughts he saw cause now to blesse God for it He was assigned to the work of the Ministery at a solemn meeting and conference of sundry godly Ministers about it there were to the number of twelve present at the meeting whose solemn advice was that he should serve the Lord in the Gospel of his Son wherein they have been the salvation of many a soul for upon this he addrest himself to the work with that reality and seriousnesse in wooing and winning souls that his words made deep impressions and seldome or never sell to the ground He was lecturer a while at Eâ—rles-cone in Essex which I take it was the first place of his Ministery where he did much good and the people there though now it is long since and many are gone yet they have a very precious and deep remembrance of him of the mighty power of God by him to this day But W. Lawd then Bishop of London soon stopt his mouth and drove him away as he did many other godly Ministers from Essex at the same time After this he lived at Butter-chrome in Yorkshire at Sir Richard Darleys house till the Iniquity of those times hunted him thence also Then he went to Northumberland till silenced there also and being thus molested and chased up and down at home he fled to New-England and after some difficulties and delayes by great storms and disasters at Sea upon the Sands and Coasts of Yarmouth which retarded his voyage till another year he arrived there at last where he was Pastor to a precious flock at Cambridge about fourteen yeers He was but 46. or 47. years old when he dyed His sicknesse began with a sore throat and then a squinacy and then a fever whereof be dyed August 25. 1649. This was one thing he said upon his deathbed Lord I am vile but thou art righteous and to those that were about him he bade them loue Iesus Christ dearly that little part that I have in him is no small comfort to me now His manner of preaching was close and searching and with abundance of affection and compassion to his hearers He took great pains in his preparations for his publick labours accounting it a cursed thing to do the work of the Lord negligently and therefore spending usually two or three whole dayes in preparing for the work of the Sabbath had his Sermons
a signe thou art under the bondage of thy sin Vse 5. For examination whether we do or when a people do cast off the government of the Lord and destroy his kingdome it's needfull to know the sin that we may prevent the misery and 't is certain let New-England be watchfull and make sure here to advance the Prince of peace and to keep the right and government in his hand and you shall have the blessing of God and his Ordinances peace and mercy in your times and continued to your children for his kingdome is an everlasting kingdome and of the encrease of his kingdome there is no end and on the contrary if New-England cast off the government from over them and refuse his service the Lord will then take the kingdome from you and you shall then know the want of what now ye enjoy Now because Christs government or Kingdome is 1. Inward 2. Outward in Church in State I shall let you know 1. when the inward kingdome of Christ is set up and when 't is razed down which I shall do by giving you a briefe view of the nature of it and wherein it confists and so you may the better Judge of your own hearts in this particular As Satan hath an inward kingdome in the hearts of those that are without so the Lord Jesus hath an inward kingdome in the hearts of all his Saints Col. 1. 13. Blessed be god saith the Apostle which hath translated us from darknesse to light and from the power of Satan into the kingdome of his dear sonne which is very spirituall little seen a man may be under all outward government and yet naught here and therefore attend this inward kingdome therefore consists in four things or when the whole soul submits it self to God in these four particulars 1. When the whole soul gives entertainment unto the Lord himself to come into it for if a people shall say they are under such a government and yet will not admit the Prince himself to come amongst them but keep him out of the kingdome they cast of his government and his kingdome 2. When the whole soul closeth with the whole will of the Lord for if a people shall receive a â—â—nce amongst them but he shall make 〈◊〉 wholsome Laws to governe them but will be led by their own wills and lusts they pull down his kingdome 3. When the whole soul thus closeth with the will of Christ by vertue of the power and Spirit of Christ for if a people submit to the will of their Prince but 't is not by vertue of his authority over them command of them and helps he hath given them for that end but it is by reason of some forreign power that underhand encourageth them to yield this is poor subjection 4. When the soul thus submits to Christ's will for the Lords ends denying its own wisedome or will and is led by the Lord to his end for if a people shall submit to their Prince but 't is to set up other princes he is cast off from his throne When a man shall serve God and be under his government because it is profitable or honourable it suits his own end this is poor service in the Lords account 1. I say then the soul is under the inward kingdome or goverment of Christ when the whole soul gives entertainment to the Lord of Lords the Lord himself with all his traine in and by the Gospell of grace the royall sword and Scepter of Christs kingdome for when Christ himself is thus received the kingdome of God is come to that soul and entred into that heart and hence Mark 1. 14 15. the Gospel is called the Gospel of the kingdome and when Iohn and Christ preached beleive and repent for the kingdome of God is at hand Under which word is comprehended much but principally Christ Jesus ready to enter the souls of his people and hence Iohn preached Christ. Now 't is said those that were effectually wrought upon Matt. 11. 12 that the kingdome of heaven did suffer violence and the violent take it by force so that the kingdome of God is come into the hearts of all the elect of God when the soul uses a holy violence and the Lord do's draw the heart to an entertainment of the Lord himself Many difficulties there be between them and Christ and yet they break through all This is the condition of all men by nature they are strangers to Christ and live without God and Christ in the world and Christ from them and so Satan takes possession and rules them and so men are under the kingdome of darknesse so that the devill himself possesses every naturall man as the Apostle speaks he worketh in the children of disobedience to run on so and remain so Now the Gospel of the kingdomâ— and the meanes to advance Christ in his kingdome makes a free offer of Christ himsâ—lf indeed it offers pardon grace mercy life glory but all these are in Christ himself and we possesse them by possessing and receiving of Christ himself as a poor woman hath all the wealth of the man by entertaining of the man So that the Gospell firstly and primarily offers Christ himself and faith doth pitch on Christ himself and doth open those everlasting doores that the King of glory may come in John 1. 12. 't is said So many as received him he gave power to be the sons of God 1 John 5. 12. He that hath the Son hath Life so that now let a man refuse or reject the Lord himself as he is thus offered in the Gospel he does refuse the kingdome of the Lord and does refuse to be under the power of the Lord. True it may be said the kingdom of God hath been nigh to him when Christ is offered in the Gospell and God sayes as it were nothing shall please me so muâ—h as this if thou dost receive me Luke 10. Go and preach to these and these Cities and if they will not receive you shake off the dust of your feâ—t and let them know the Kingdome of God hath been nigh to them then Christ comes into the soul when the whole soul takes the Lord for himself Christ and all that Christ hath Christ in a pardon and Christ in a promise at that very day the Lord gave the heart to receive him then is the kingdome of God come in that heart and with him all life peace joy and glory God Spirit and all Now the whole soul receives him when 1. The mind sees him in the glory of his grace that though it had low mean thoughts of Christ before for which it mourns yet the rising of this glorious Sun upon him he esteems all things losse for him that he may win Christ and be found in Christ I in him and He in me in Vocation and not having my own righteousnesse in justification And to feel the life of Christ and death also in sanctification And to attain
wo. And for 〈…〉 Christ their lives not desired their deaths not lamented but you know how to contend and are carelesse though the Gospell and God be slandered you 〈◊〉 of 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 Oâ— but if herein you submit herein Christ is honoured and Gospell glorified in love and amiablenesse Not in a rigorous austerity of spirit and diabolicall censoriousnesse but in word and deed countenance and gesture comforting and encouraging one another When David would know what to do Truly 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 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 〈◊〉 of Iordan to Naâ—man How did they cleanse Whe◠〈◊〉 lookt upon them without the command and 〈◊〉 he despised theâ— and so found not the benefit of them but afterwards hee 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 the breadth of it Some things Christians see and pray against them and then all is well but see the breadth 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 evill in it that being sensible of and humbled under and striving against your continuall disobedience every thought may be brought into subjection and obedience to Christ. OF INEFFECTVALL 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 than that of Iohn vers 36. 3. From the testimony of the Father by his voice from heaven vers 37. 4. From the voice of the Scriptures the highest of all and surer than a voice from heaven 2 Pet. 1. 19. vers 39 46. Now these words are annexed to the third testimony which I told you is the voyce of God from heaven set down Mat. 3. 17. For this Testimony of the Father â—s not the inward testimony of the Spirit only Because Christ speaks of publick and evident testimonies in this place noâ— is it meant of the testimony of the Father in the Scripture for that is a distinct testimony and â—â—ough the Father doth testifie of Christ in the Scriptures yet 't is not as his testimony no more than 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 Baptism which if it be not here is no where in this Chapter Beside how is this testimony the Fathers more than 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 believed Moses ye would have believed me for he wâ—ote of me vers 47. For if ye beleeve not his writings how shall ye believe my words Now our Saviour in these words answers an Objection which the Jewes ever conceited of their own knowledge might make We know the Father as well as you and yet we know no such testimony that he gives Christ answers You do not know him for the certain knowledge of a thing is either by seeing or hearing now you never saw him nor heard him you have therefore no acquaintance with him So that the words contain 1. Christs fearfull accusation of the Jews to be ignorant of God 2. The aggravation and extent of it at no time i. e. not only at Baptism but at no other time in any Ministery or in any Scripture c. Quest. 1. What is it not to see his shape nor hear his voice Answ. Some think they are metaphorical speeches to expresse their ignorance of God Now though this be the scope and the general truth yet I conceive the Lord speaking particularly and knowing what he spake intends something particularly and it is a rule never to flie to metaphors where there can be a plain sense given There is therefore two degrees of true knowledge of God in this life or 't is attained unto by a double means 1. By hearing of him for hence our faith comes by the Word 2. By hearing thus from him the mind also comes to have a true Idea of God as he reveals himself in the Word and Means by the Spirit Iob 42. 5. I have heard of thee by the hearing of the ear but now mine eye seeth thee and this is the shape here spoken of not bodily and carnall Now Christ doth professe that they did want both Carnal and unregenerate hearts neither hear Gods voyce nor have a right Idea of God in their minds but become vain in their minds though they have means of knowing and their foolish hearts are darkned the wiser they be the more foolish they grow 2. At no time i. e. neither at baptism nor else in any mans Ministery nor in any of the Scriptures which you read and where the Lord speaks 3. But did they not hear the voice of God at Christs baptism and at the Mount when Christ preach't when the Scriptures were opened every Lords day and at other times amongst them Answ. No they never heard it It 's a strange thing that such men that read heard preach'd remembred the Scriptures and could tell you mysteries in titles never heard the voice of God and yet it is most true Observat. That many men may a long time together know and hear the Word of God written and spoken yet never hear the Lord speaking that Word no not so much as one word tittle or syllable no not so much at once at any time This was the estate of
speak so suitably to him But as soon as he is gone out again this is the complaint of the soul all is lost again now the soul it sals a mourning again It is not for the glory of God to give the soul such peace out of his Ordinances as he doth in them the soul it would not prize the Ordinances of the Lord so much yet there it is and when they come again the Lord he either gives them the same refreshings again or else there is a new spring 3. The eternall efficacy of the word and voyce of God it may be preserved in an internall spirit of prayer for the continuance of it while he hath it and for the return of it when it is lost Psalm 119. 4 5. Thou hast commanded us to keep thy precepts diligently David he knew his own weakness yet he intimates with what power it came on his heart Oh that my soul were directed to keep thy statutes When the soul sees the beaâ—ty of a command and the good will of God how sweet it is and how amiable the way and work of God is Oh that my heart were directed to keep thy statutes And so when it is gone Psal. 63. 3. My soul thirsteth after thee Lord saith David that I may see thy glory and power as I have seen thee in thy sanctuary He doth not say that I may see thy glory and power in thy sanctuary though that might be too no but that I may see thy glory and power as I have seen thee in the sanctuary David he did find a want of seeing him as he had done yet the vertue of it did remain in a spirit of thirsting and desire My soul thirrsteth for thee as in a dry land where no water is that I may see thee A Christian may have at some time such a glimpse in hearing the word of Gods grace of the exceeding riches of Gods grace and the love of God to him that he may be in a little heaven at that time ravished in the admiration of that mercy that ever God should look to him It is so and the word sayes so and the soul is ravished with wonderment at it yet God is gone again and the soul loses it Now the soul thinks I have lost the efficacy of Gods word but it is not so for thus it may be preserved Oh that I may see this God as I have done And all his life-time the soul may find the want of this yet it may be preserved in a spirit of prayer For whem the Lord hath given once a glimpse of his glory the soul it cannot be at rest but it breatheth for more of that mercy and presence a Christian may find his spirit marvellously refreshed at the word he may taste how good the Lord is and he may lose it again but this may be preserved in a spirit of longing after this God and presence again And I will say this Brethren A Christian may find no good by the word to his apprehension he sees the admirable blessed estate of the Saints and exceeding riches of God in Christ sees the sweetness of the waies of God goes home thinks within himself Happy they that are in this condition Blessed are they that can walk thus with God But I cannot saith the soul. I say it may find it thus when he cannot find the reall efficacy of the word as he would do he may receive the benefit of that word if the Lord do but only give him a heart to desire it Oh that the Lord would but thus manifest himself to me the soul may go away poor and hungry from the word and the Lord may yet reserve a spirit of thirsting after that good which a man desires to find and there is the efficacy of the word there As now there are two golden vessels one a man fills and it is every day dropping and he preserves it another vessel he do's not fill but with something that he hath He is every day widening of it So some Christians the Lord he 's a filling of them others the Lord he do's not fill them with such peace and joy ay but though the Lord is not filling of them he is a widening of them there is such a vertue that the Lord do's enlarge the heart with secret desires and longings after more of Gods grace and Christs The Lord he saith I intend to make this man a vessell of glory and I intend he shall have a great deal of glory and peace at the last The Lord he leaves such an impression of the word upon him as that thereby he enlargeth the heart Open thy mouth wide I will fill it 4. A Christian may have the everlasting efficacy of the word and voice of God preserved in a spirit of thankfulnesse and love to the Lord for those joys and good that it finds by the word sometimes When it feels that the sweet and savour of the word is gone a spirit of thankfulnesse and love to the word that doth remain The Lord he preserves the efficacy of the word in this way Psal. 119. 7. I shall saith David then praise thee with uprightnesse of heart when I shall have learned thy righteous judgements The Lord he may teach his people his righteous judgements and the savour and feeling and strength of them to their feeling may be gone and yet it is preserved in a spirit of thankfulnesse and praise that ever the Lord should shew it such mercy When the Spirit is gone the spirit of love and thankfulnesse remains As now a man hath heard the word the Lord he hath effectually wrought on him and changed his heart and drawn him to himself a Christian it may be he may lose those sorrows and humiliations and the remembrance of those things yet there remaineth to his dying day this Spirit he blesseth God and wondereth at God that ever he should make the word effectuall that he should leave so many thousands in the world and cast his skirt over him and say to him Live this do's remain still Brethren the Lord do's sometimes let light into a mans mind to discover his sin now this light it do's not sensibly overcome the power of sin But now the sâ—ul blesseth God for that word which hath convinced it had I never seen my sin saith the soul I should never a sought for power against it and pardon of it and this continues now and cannot but continue here is the efficacy of the word the word of Gods grace though the flower of it be gone yet there is an eternal power of the word that the soul can say It hath come to me and helped me against these sins and the soul wonders at the Lord it should be so much as it is So again a Christian he finds marvellous refreshings and affection whiles he is a hearing when he is gone away he finds not the same but he blesseth God for those affections he finds and
there remains an eternall efficacy of the word 5. The eternall efficacy of the word it may be and is preserved by nourishing increasing and restoring the new man that is eternall There is a double efficacy that the word hath the first is to beget a Christian to life and this new man is eternall I conceive all the actions of the new man may be suspended and the increasings of the new creature may be decayed though God doth renew it again But this never do's decay it never dies He that is born of God cannot sin because he is born of God and because the seed of God remains in him 2. There is efficacy in the word when it hath begotten a man to nourish him up and so the word it is food to him that was seed to him to beget him which food is eternall How is it eternal Is it in this that now the sweetnesse savour and remembrance of every thing that doth refresh him shall last in it self No but in this respect it is eternall in that it leaveth its secret vertue in the nourishing of that which is eternall As now Adam when he was in innocency and had an immortall body his food it should have been an immortall food to him but how should that have been should â—e alwayes have had the same strength from the same diet which he ate long before No but in this respect it should have been an immortall food to him in that it was to nourish that which was to be eternal So it is here the word of Gods grace it begets a man it humbles a man and draws the soul to Christ but afterwards there are many things that God speaks to the soul in the word that hath an eternall vertue 〈…〉 the new creature the word hath a secret vertue in it 〈◊〉 this end I wil shew it you thus Isa. 58. 11. The Lord he 〈◊〉 to his people thy soul shal be as a water'd garden the 〈◊〉 wil make the souls of his people like watered gardens in peace and joy and life Now look as if so be Trees by water or by some springs that run by it and slide away and ye cannot tell which it is that makes them to grow yet ye know this there is in all of them joyned together a secret insensible vertue that every one of them addes something to 〈◊〉 flourishing of the Tree So it is here the Saints of God the word of God it comes to them and passes by them and ye cannot tell whether this part or that part of the word leave any vertue but many times a man feels no vertue yet it is manifest here is a flourishing Christian here is heart and life and peace that it hath with God and the soul it remains flourishing there is a secret vertue all the words that run by and passe by the souls of Gods people they do leave a marvellous vertue to make the soules of Gods people like watered gardens and to increase in grace Note it by the way you that live under the means of grace your souls shall be like watered gardens if God have spoken to you first or last the Lord speaks many times to you sometimes affecting and sometimes warning sometimes convincing and humbling and speaking Peace and there is a vertue that remaines and if ye find it not know that God hath not spoken to you 6. The eternall efficacy of the word may be preserved in a power of Conflict against the power of sin for therein the Lords power of the Word does principally appear in this life though not in a power of victory I mean a compleat victory yet an imperfect and incompleat victory there ever is first or last where ever there is a power of Conflict I mean thus the Word it singles a man out and speaks to his heart sets him at variance with his sin and with himself for his sin and he joynes 〈◊〉 with God in the use of all meanes that his unbeliâ—viâ—g heart and proud Spirit may be subdued it sâ—ts him at variance with his sin now there is many a Christian thinks there is no power of the Word oh my unbelief continues still and my vain mind and I can find little strength no ye mâ—st not look for a power of compleat victory but yet there is a power of Conflict God he sets the soul at an everlasting distance with his 〈◊〉 never to be recâ—nciled and looks to the Lord that by his Word and Spirit he would subdue them that so he may see the deâ—th of them he sides with the Lord in the use of all means comes to the Word and comes to Prayer and sayes Speak against my sin Lord Lord waste these distempers so the 〈◊〉 is thus at variance with his sin although his 〈…〉 and hill of him he goes again and to them again and though he perisheth and never haâ—e mercy from the â—ord yet â—ord that I may never sin against thee mâ—re help therefore Lord by his promise and mercy and means and here he keeps him and here he holds Truly brethren here is an eternall vertue and such a vertue as no hypocrites have that have some sting of conscience and after they have some peace they are at truce with their sins No there is an everlasting conflict and warfare and I do assure you there is an everlasting power gone forth Mat. 12. 20. Christ will not break the bruised reeed nor quench the smoaking flax till judgement come to victory Therefore there may be judgement but it may not come to victory there may be smoak and fire and it may almost go out and the Lord he blowes it up again and at the last though it be weak and little and he think with himself he shall never get strength again yet the Lord will give victory in his time Only be cautious here I told you there is an incompleat victory the Lord never sets his people at variance with their sin but they have victory but it 's an incompleat victory Saith the Lord I will drive out the Hittites and Canaanites and Perizzites before you but I will do it by little and little There is many a Christian that findes within himself a Spirit of warfare against his sin and did he examin himself he should find a Spirit of victory but hee thinkes he hath none because his victory is not compleat If he had a heart so to believe as never to doubt more and such quickning as never to be dead more never to depart from God more now I should think the Word comes with power but I find that these evils prevaile against me There is many a one does scorn the kindnesse of Christ because he finds not compleat victory but darknesse remaines still and sinfull lusts remain still therefore the Word doth me no good at all saith he The Lord he hath given thee a Spirit of Conflict and hath sâ—t thee at an everlasting distance with thy sin
and he doth give thee some victory Beloved a Christian may decay in the power of the grace of Christ which he hath received from the Word and voice of God in the Word and he may decay and grow to a very low estate yet he shall find this the Word of the Lord hath come with power to him it will recover his soul again and so the efficacy of the Word is eternall Psalm 72. it s said of Christ that his People shall fear him so long as Sun and Moon shall endure that is continually all their life-time It may be said there be many that find decay of their service and obedience and lose their fear of the Lord and their dread and their humble walking before him He shall come as the rain on the mowen grasse many times a Christian hath his flourishing time as the grasse but when the grasse is mowen it is as a dry chip so the soul it may grow dry as dry as a chip Now where is your sap and savour but I tell you if you belong to the Lord Jesus the rain it will fall again the Word of God set on by the Spirit of Christ it shall fall upon you as the rain on the mowen grasse and you know that it recovers little by little and puts on a green coat again Here is the eternal love of the Lord Jesus to his People and thus the eternal efficacy of the word does continue 3. Vse is of exhortation Oh Brethren and beloved in the Lord Jesus may a Christian hear the Word of God spoken and yet never hear God speak may he hear it externally and not internally then rest not in externall hearing and with some little movings and affections and stirrings of the Word of Gods grace in hearing Let not the Word be to you as the sound of many waters and a noise no efficacy of the Word that do remain on your soules Brethren and beloved in Christ I lay my finger on the sore in these times Oh the contempt of the Gospel of Christ though I believe it hath its efficacy in the heart of the Elect that is the thing that I presse never be content with external hearing though thou mayest have some affection and know new things unlesse thou find the Lord speaking with an eternall efficacy to thy soul. I conceive two things are to be done that the word may come with an everlasting efficacy although something is to be done by Ministers that is to preach truth and Gospel-truth fetch 't from heaven with many prayers soaked truth with many tears Ye shall know the truth that truth shal make you free Convicting truth We preach saith the Apostle in the demonstration of the Spirit The Spirit of God when he commeth he convinceth the world of sin Let Ministes do so Preach convincing truth and Gospel-truth fetch'd from heaven and bathed in tears Oh brethren let the fire burn clear let there not be more smoak than fire it will never come with power then convincing Gospel-truth set on by the demonstration of the Spirit of the Lord and this will set a Christian at liberty there is never such a Sermon that the faithful ones of God preach to you if it come not with a power to loosen you and call you home it comes with a power to blind you it is an ax at the root of the Trees but I leave this What means ought the people to use that the Word of God may come with efficacy Them that are in their unregenerate estate the Lord only knows how to work on their hearts they must come to the outward means I speak to the Saints of God I leave others to the infinite mercy of the Lord It is not in him that willeth or runneth but in the Lord that sheweth mercy In the use of means 1. Means Do not only see thy infirmities and weaknesses but pray to God to give thee a heart bleeding under the sense of thy many infirmities Many times men slight them and are not sensible of them I do not say wickednesses and wilfulnesses but thy infirmities and weaknesses get a heart mourning under them A Christian is made up of infirmities and weaknesses a man would not think there is that in another which he knows by himself Oh brethren labour for a broken heart in the sense of your many infirmities and weaknesses darknesse and enmity vanity and unsavourinesse the Lord will have his time to speak to such a soul. Break up the fallow ground of your hearts lest my wrath break out with fire the Lord hath promised to dwell with the poor and contrite Look as it was with our Saviour Christ they brought the sick and the lame ones to him and vertue went out from Christ to heal them all Bring thy sick and blind heart to Christ and vertue shall go forth from Christ to heal it 2. Draw near to God in the Word by looking on it as God speaking to thee We are far from God and therefore we cannot hear him draw near to him when you come to the external Word when you come to hear the Word hear it as the voyce of God You heard the Word as the Word of God which you felt in you I do not speak that the soul should take every thing that Ministers speak as the Word of God but that which is the Word of God take it as God speaking I am not able to expresse the infinite unknown sweetnesse and mercy and presence of God that you shall find thus comming I know it is a common truth but I am not ashamed to tell you I have not for many a year understood this truth and I see but little of it yet ye have heard of it but ye do not understand what it is to hear God speaking When God hath an intent to harden a mans heart and to damn him either he shall have a prejudice against the man or else if he hath not a prejudice against the man there is a secret loathing of the truth in regard of the commands of it and that is all and the Lord he hardens and blinds and prepares for eternall ruin all the men in the world by this means that live under the means When the Lord spake to Samuel Samuel heard a voyce but he heard it not as spoken by God but when he took Elies counsel and saw it was the Lord that spoke now he listens to the voice of the Lord and now the Lord opens all his mind to him 3. Do not trust to the external word It is a heaven on earth to hear the word exalted a glorious thing to hear the word of God as Gods word but trust to the free grace of God in it and the Spirit of God in Christ to set on that Word When they brought the lame and blind and halt to Christ they looked for the Word and the Power of it Speak the Word Lord and thy servants shall be whole so
bring you blind lame and halt souls to Christ and trust to the free grace of the Lord Jesus Christ. The Work of the Lord it shall prosper in his hand so the Word of the Lord it shall prosper in his hand also Lastly so seek the Lord and so hear the Word so see the truth and so hear the truth as that you lay up your happinesse in this world in closing with the truth and with the word Brethren what is a mans happiness in heaven but to close with God and Christ I cannot come to God now the most that I can have of God now is in his word if it be happiness in heaven to close with God in Christ truly then it is a mans happinesse to close with God in his word on earth and if it be your happiness lay up your happiness in it My son saith Solomon if thou wilt hear my words let them not depart from thine eies keep them in thy middest of thy heart place thy happiness in them So shall they be life to thy soul. Neverthelesse Brethren let a mans soul be set upon anything in the world when he comes to hear besides the word if he lay not up his happinesse in closing with the word truly the word it will be like a song to him The Prophet Ezekiel tells them Their hearts were gone after their covetousness When a man comes to hear a Sermon there is a Sermon and the Market there is a Sermon and a friend to speak withall and so many young people will go abroad to hear Sermons What is the end of it It is that yee may get wives and husbands many of you but it is not your blessednesse to close with the Lord in his word I have known some men that have had a distaste against the truth of the Lord and I have known them for many a day they have not bee able to understand the truth of the Lord. When it shall be thus with a man that a mans heart is set on something else besides the word of the Lord that it is not my happinesse to close with the truth of the Lord such a man shall never understand the truth of the Lord. Though the word be sweet to you sometimes if your blessednesse do not lye in this to enjoy God Oh this Gospel of God and these Commands of God that your blessednesse do not lye in cleaving to the Lord in his word I say it is a certain truth you shall be blinded and harned by the word For here is a Rule Whatsoever a mans heart is set on as his chiefest good the presence of that good it comes with power So here the precious Gospell of Christ when the presence of it commands the heart nothing is good enough for it and it closeth with it and with Christ in it I beseech you therefore Beloved in Christ set upon the use of these meanes think within your selves What if the Lord had left me without the word I will tell you what ye would have been Look upon these poor Indians herds of Beasts look upon others on their Ale-benches enemies to the Lord such a one thou hadst been This blessed word and voyce of God every tittle of it cost the blood of Christ written all the lines of it in the blood of Christ. Oh make much of it and it will make much of you it will comfort you and strengthen you and revive you if the word come not with power ye shall be under the power of something else if not under the power of the word then under the power of some lust What is the reason that these poor creatures that are come to the tryall for life and death that have fallen into such sinnes as were never heard of What is the reason that they are under the power of their lusts I will tell you what Solomon saith My son if wisdome enter into thy heart and discretion be pleasant to thy soul it shall keep thee from the strange woman and sinful companion If it be pleasant here is the reason the word of Gods grace it never came with power or if it came with power powerless the word of Gods grace hath been to them and because it hath not come with power the Lord hee hath given them over to the power of their lusts and sinfull distempers Oh Brethren truly I cannot see how any man can maintain any evidence of Gods electing love that shall hear and hear and good dayes mend him not nor bad dayes pair him that can commend a Sermon and speak of it but that efficacy is not known to him neither doth he mourn for the want of it but the eternall efficacy thereof is a stranger to it 1 Thes. 1. 5. Knowing saith the Apostle your Election of God How did he know it For saith he Our Gospel came not to you in word but in power ye will rejoyce the hearts of your Ministers when the word comes with power Let me say this and so I conclude I remember the Lords threatning I will take away the staffe of bread and ye shall eat and shall not be satisfied When the Lord shall let men have the word when the Lord shall not take away the word but the staffe of the word Suppose you poor Parents Fathers and Mothers your Families should have good Corn but when you come to eat it no strength at all but ye dye and wear away and others that are about you they have planted the same Corn and eat and are satisfied What will ye do in this case You would set apart a day of fasting and prayer and say Good Lord what a curse is upon me my poor children are dying before me others have the staffe of Corn but my Family have no strength at all Ye would mourn if it were thus with your poor Cattell Oh for poor Creatures to have the word but the efficacy of it to be taken away no blessing no power at all Oh poor Creatures go and say Oh the curse of God that lies on me the wrath of God that lyes on my servants it is a heavy plague But Oh the sweetnesse and excellency of it when a Christian shall find everlasting vertue and efficacy conveyed to him by the word All you that are before the Lord this day ye shall see an end of all perfection but eternall things are not they worth something You shall see an end of all delights and contentments but this shall comfort you when you are a dying that the word which you attended upon the Lord in such peace and such consolations I have found by it and the efficacy of that word then remaines with you nay goes to heaven with you I commend you therefore to the word of his grace which is able to build you up unto an eternall inheritance amongst them that are sanctified Acts 20. 32. FINIS Doctr. 1. Quest. 1. Answ. Quest. 2. Answ. 1. Answ. 2. Reas. 2 Vse 1. Vse 2. Vse 3. Quest. Vse 4. Objection Answ. 1. Answ. 2 Answ. 3. Vse 5. Quest. Answ. 1. Psal. 133. ult Quest. Answ. Acts 5. 12. Quest. Answ. 1. Answ. 1. Answ. 2. Quest. Answ. Quest. 2 Answ. Object Answ. Quest. 3 Answ. Tit. 2. 9 10. 1 Pet. 3. 18 Eph. 6. 5. 1 Pet. 3. 18. Tit. 2. 9 10. Eph. 6. 5 Answ. 1. Answ. 1. Vse 6. Ier. 2. 20. Object Answ. Vse 7. Mot. 1. Mot. 2. Mot. 3. Mot. 4. Quest. Answ. Means 1. 〈◊〉 2. Quest. 1. Answ. Answ. Observ. Quest. 1. Answ. Reason 1. Reason 2. Rev. 12. 9. Rom. 1. 22. Reas. 3. Vse 1. Vse 2. Vse 3. Vse 4. Object Answ. 1. Vse 3. 1 Thes. 2. 3. Prov. 3. Vers. 22.
finished usually on Saturday by two of the clock He hath someâ—ime exprest himself thus in publick God will curse that mans labours that lumbers up and down in the world all the week and then upon Saturday in the afternoon goes to his Study when as God knows that time were little enough to pray and weep in and to get his heart in frame c. He affected plainnesse together with power in preaching not seeking abstrusities nor liking to hover and soar aloft in dark expressions and so shoot his Arrows as many Preachers do over the heads of his hearers It is a wretched stumbling block to some that his Sermons are somewhat strict and as they term it legall some souls can relish none but meal-mouth'd Preachers who come with soft and smooth and toothlesse words byssina verba byssinis viris But these times need humbling Ministeries and blessed be God that there are any for where there are no Law-Sermons there will be few Gospel-lives and were there more Law-preaching in England by the men of gifts there would be more Gospel-walking both by themselves and the People To preach the Law not in a forc'd affected manner but wisely and powerfully together with the Gospel as Christ himself was wont to do Mat. 5. and elsewhere is the way to carry on all three together sense of misery the application of the remedy and the returns of thankefulnesse and duty Nor is any doctrine more comforting than this humbling way of God if rightly managed It is certain the foundations of after-â—orrows and ruines to the Church have ever been laid in the days of her prosperity and peace and rest when she injoyes all her pleasant things This the watchmen of Israel should foresee and therefore what shoulâ— they do but seek to humble and awaken and search and melt mens hearts and warn every one night and day with tears that in the day of their peace they may not sin away the things of their Peace There are therefore three requests which we would desire to beg of God with bended knees for England to prepetuate the present prosperity and peace thereof and let us commend them to the mourning and praying ones amongst us that they would be the Lords remembrancers in these Petitions 1. A right understanding and sober use of liberty For when People come first out of bondage they are apt to be not only somewhat fond of their liberties but to wax giddy and wanton with liberty and instead of shaking off the blâ—ody yokes of men to cast off at least in part the Government and blessed yoke of Christ also Hence it â—oâ—es about that a day of rest from persecution which should be a day of liberty to the Saints to serve God may become a day of great seduction and of liberty to seducing Spirits to deceive and damn and mislead them from the truths and wayes of God But the machinâ—tions of men though in conjunction with the powers and gates of hell shall certainly fall at last before Truth and Prayer And of this is the first Treatise which is seasonably publish'd To be fast bound to the rule with all the bonds and cords of God and Man is the Perfection of liberty Hence there is not a surer Corner-stone of ruine to a Christian Commonwealth that God will break them with unparallell'd destructions by some overflowing scourge when the day of vengeance is in his heart than to think that Religion is none of their Liberties and yet how many sons of Belial are there void of counsell neither is there any understanding in them who imagine vain things and say Let us break his bands asunder and cast away his cordâ— from us How do men run into extremes either stretching and paring every one to the Gyants bed and thereby denying liberty to the Saints to serve him according to the measure of their stature in Christ or else on the other hand opening the door so wide as to plead for liberty to all the disguised enemies and sins against Christ thereby instead of uniting the Saints in one indeavouring though a dreadfull mistake to unite Christ and Belial It is a sad thing when a man is come to this passe that he is not able to resolve his conscience whether Baal be God or the Lord be God and therefore would not have the worshippers of Baal punisht for fear lest Baal should be God Is liberty nothing but indifferency and irresolution of spirit in the things of God wo to the valley of vision even to a sinfull Nation laden with iniquity and led away from the truth as it is in Jesus and to the Host of the high ones that sit on high in the day of his visitation if this be the spirit of these times for in the day when he visits God will visit for these things 2. That his Word especially the Word of his Gospel may be precious and powerfull may run and be glorified in England Alas as there is much preaching but few serious few heart-breaking Sermons so there is much hearing but little effectual hearing Men stand like the Oakes of Bashan before the words of the God of Israel no terrour of the Lord no news of everlasting destruction no evidence of the fierce anger of God upon them which burns down to the bottom of hell can take hold upon their spirits or awaken their consciences to make inquiries after God in this their day yea if the bars of the pit of hel were broken and if the devils of hell should come flying up amongst us in our solemn Assemblies from the fiery corners of the Pit helow with everlasting burnings about their eares and with chains of darkness ratling at their heels they might fright men out of their wits perhaps or from the acts of sin it may be for a time but it would not work upon their hearts their desperate dead besotted hearts The fooles in Israel will have their swinge in their lusts and go to hell in a full cariere let God do his best Oh the hardnesse of mens hearts And the main reason of it is because they hear but a sound of words but they do not hear the Lord in that Word they hear words that are spoken by God but they hear not they see not God himself therein If ever thou wouldest profit by reading or hearing take every word as a speciall message to thee from God and of this fruitless hearing and the rules of hearing aright is the other Treatise 3. Conscience of his Sabbaths Of which there is an elaborate discourse of this Author formerly publish'd by himself Therefore we shall adde no more The blessing of heaven go with these to make us a willing People in the day of his power to submit to his Word and to come under the wing of the Government of Iesus Christ as esteeming these spirituall mercies our best mercies our choycest and dearest liberties If ever the Lord Iesus which mercy forbid should take his
dolefull and finall farewell of the English Nation as when he laid the tomb-stone upon Jerusalem such as these will be his mournings over us Oh Jerusalem Jerusalem thou that killest the Prophets and burnest them that are sent unto thee as they did in the time of Popery how often would I have gathered thy children together by my Word and Spirit therein even as a Hen gathereth her Chickens under the wings of my speciall Government and Protection but ye would not behold your house is left unto you desolate But the Lord who doth not only make the day dark with night but also turneth the shadow of death into the morning even the Lord avert these evils and the Lord make the English Nation his Hephfibah and the land Beulah which is the prayer of his Mourners in Sion and of Thy Servants in Jesus and for Jesus sake William Greenhill Samuel Mather TO THE Christian READER THe precious memory of the Author of these ensuing SERMONS needs no reviving to any gracious heart that had any knowledge of him Yea the world knows in part though but in a little part by some pieces of his formerly Printed while he was yâ—t 〈…〉 who this Author was what it owes to God for him and how justly it might sigh over his grave with that of the Apostle Of whom the World was not worthy His praise throughout all the Churches is farre above any addition by so mean a pen as writes these lines But it is not fit that the first page of any thing published after his death for I doubt not but his death is long ago publickly took notice of should go without some witnesse of a mournfull remembrance thereof which indeed no tears can sufficiently lament We who sometimes sate under his shadow and were fed from God by him the poor flock of this Shepherd among whom he lived testifying Repentance towards God and faith towards our Lord Iesus Christ and whom he sometimes exhorted comforted and charged euery one of us as a Father doth his Children we cannot but carry sorrow in the bottome of our hearts to this day that wee must here see his face no more Neither do we believe that his losse remains with us alone or only within the limits of this remote wildernesse the benefit and consequently the want of such a burning and shining Light is of more generall concernment that we easily apprehend especially in this Age wherein not only many â—it in utter darknesse but which is more the new Light thereof is darknesse and the Love of many waxing cold But we must all be silent before Him whose judgements are unsearchable Neither may we presume to say to him What doest thou It is instantly and not without cause desired by many that such reliques of his Labours as do survive him may be at least some of them imparted to the publick To effect any thing considerable that way is not an easie or sudden work But this small piece being at present attained it seemed not amisse to let it pass the Press These were some of his Lecture-Sermons Preached most of them in the year 1641. They are now transcribed by a godly Brother partly from the Authors own notes partly from what he took from his mouth The subject in both the Texts is of great use and needfull for these times wherin there is more Liberty than good use of it and much more common and outward than saving and effectuall knowledge of the word of God These posthumous editions are far short of what the Author was wont to do and of what the Sermons were in preaching But though the sense be not every where so full nor every thing so thorowly spoken to nor the stile so good by far as the Authors manner was yet the intelligent Reader will find a precious treasure of truth in it not fit to be buried or neglected The Prophets do not live for ever but their words do The Lord make them such ever-living words as may take hold of all our hearts not for judgement but for mercy for one of these wayeâ— they shall live yea rise up at the last day Imprimatur March 29. 1652. EDM. CALAMY THE TABLE B. BOndage What it is to which God delivers them that cast off his government Page 7 Iuvasion by forein enemies 7 By setting authority against them 7 Oppressing them by one another 8 Taking away good Governours 8 Giving them up to Satan 9 And to their own lusts 9 What are the sins for which God brings into Bondage 13 Bondage of the good and the wicked how it differs 15 C. CHurch of God why deprived of her liberty 11 Church-members that are private men in their duties are 48. what c. The causes of their neglect of their duty 52 c. Why men receive not more good from them than they do 53 Covenant of God if broken God rejects such as break it 3 To break Covenant with Christ is to cast off his government as King 31 People of God may be said to break Covenant and how 33 G. GOvernment see Power To cast of Gods Government provokes God to bring into bondage 3 Reasons of it 9 10 c. What Gods government is 4 The sorts of it 4 Internall 4 And Externall 5 Want of government a judgement 8 When men may be said to cast off Christs government 18. see 24. and see Ordinances When men submit to Christ. 20 21. to 29 In Christs government he useth a threefold power 30 Motives to come under Christs Government 81 L. LAwes the causes of the breach of Lawes 67 What prudence is to be used in making Laws 70 And how for human laws bind 70 c Gods Law onely can immediately bind the Conscience 70 Good Lawes have relation to the word and law of God 71 this proved ib. Of Penall Laws 74 Liberty see Government the sweetest Liberty is to be under Christ. 11 Liberty how it s abused 79 Love to Christ a sign of subjection to him 84 Love to Gods people another sign 84 Who do not love Gods people 85 M. MAgistrates We are to be subject to them and why 64 When Christs power is cast off in this respect not being subject to them 64 And objections about this answered 66 Ministeriall power what it is 54 And if this be not submitted Christ is cast off 69 And when men despised it 62 O. ORdinances When men adde their own inventions to Gods Ordinances they cast off Christs Government 34 We must take heed off this and why 35 When men destroy Ordinances and deny them they cast off Christs government 35 To cast of ordinances is a temptation of Satan 36 When Christ is thrust out of ordinances his government is cast off 39 To pollute Ordinances what it is 39 1. To contemn them 39. 40 2. To use them with unbroken hearts 40 3. To use them without faith 41 4. By not looking to Christ in them 41 P. POwer see Government Power of Christ in
Government 1. Absolute 2. Derivative 3. Ministeriall 30 1. Absolute and Kingly when men cast off this 31 2. Derivative power which Christ gives to the Church what this is see 45 c What power a private member of the Church hath 41 c. 3. There is a Ministeriall Power 54 What this Power is 55 c. Power of Christ in a Commonwealth when it s cast off 63 See Majestrates Of inferiors power and when that is cast off 68 R. REproofs to be taken and the taking of them is the tryall of a Christian and a Hypocrite 47 S. SAtan to be given over to him a judgement of God 9 Service what it is 2 Servants censured for running from their Masters 75 Subjection see Government Dangerous not to yeeld subjection to Christ. 76 Subjection to Christ when it is to be yeelded 82 Directions how to yeeld subjection to Christ. 85 T. THankefulness We are to be thankefull for our liberty and freedom from bondage 77 Motives and Directions to it 77 c. Objections answered that hinder this duty 80 U. UNbelief The occasions of it 83 W. WIll of Christ twofold 23 How man cast off Christâ— will â—4 A WHOLESOME CAVEAT For a time of LIBERTY 2 CHRON. 12. 8. Neverthelesse they shall be his servants that they may know my service and the service of the kingdoms of the Countrey THe greatest part of this Chapter is spent in setting down that famous War which Shishak King of Egypt made against Rehoboam King of Iudah The cause of this War in regard of Shishak is not set down probable conjectures there be Ieroboam probably might be treacherous who having a party in Egypt lest Rehoboam should grow too great together with some other pretended wrongs might awaken this Bear from his den but in regard of God you may see the Reason set down Vers. 2. Because they had transgressed against the Lord. The time of this War is set down in the 1. Vers. When he had established the Kingdome by wholesome Lawes erecting Gods worship and countenancing godly men 2 Chro. 11. 16 17. which continued three years and strengthened himself by fortified places and munition fit for war as in the foregoing Chapter appears Now when he had most peace and quiet he and all Israel suddenly forsake the Lord which was the fourth year and in the fifth year comes Shishak and with a mighty hoast wastes all before him untill he come to the chief City Now in Vers. the 5. and 6. is set down the repentance of the people with their Princes especially Shemajah who no doubt had spoke against their idolatrous courses before takes his season when they were low and tamed and tels them the true cause of their misery Vers. 5. Many sins there were in the Land as Idolatty and Whoredoines c. yet the venom was They had forsaken the Lord Let the sin be what it will be yet let it be such a one as men forsake the Lord by it that 's the provocation hereupon they humble themselves some effectually some hypocritically yet all outwardly and say the Lord is righteous they extenuate not their sin they lay not the blame on man no not on Shishak but see the Lord justifie his proceedings the Lord is righteous we unrighteous although it were more heavy then it is Now in the 7. Vers. and in the words read is set down the mitigation of Gods plague and the moderation of his chastisement I will not pour out all my wrath yet I think it not fit to shew perfect deliverance I 'le make them servants to let them know c. There are two parts in the words read 1. The punishment or chastisement on Iudah for forsaking the Lord and backsliding from him which is hondage and privation of the liberty they had they must be shishaks servants 2. The Lords end it was very gracious That they may know my service c. For explication 1. What is meant by service Answ. There are two things in service 1. Government 2. Subjection cheerfull obedience to that governemt Both the Hebrew word as also the nature of the thing it self hath these two God sets up his Government over a people his people do or should subject cheefully to this government By my service is therefore meant my government and your subjection wrought by me to this governmemt 2. They shall know 1. Not by the knowledge of the brain for that they know now but knowledge of experience as it 's said in Ezek. 6. ult When I shall have made the Land desolate in all their habitations they shall know that I am the Lord. Now what shall they know of it Answ. the difference betweâ—n them the sorrow of the one the sweet of the other the misery of the one and blessednesse of the other the bondage of the one and the liberty of the other There might be many things observed from the words but I note only the generall Obser. That when any people of God forsake the Lord and cast off his government â—ver them they provoke the Lord to put them under the bondage of another government They that abuse Gods liberty must be under bondage the Lord hath a Kingdome in this world most glorious hence when men will not be under it if they will not be ruled by him they must be ruled by the whip and if Christs laws cannot bind Christs chains must Ier. 5. 19. And it shall come to passe when ye shall say Whereâ—ore doth the Lord all these things unto us then shalt thou answer them Like as ye have forsaken me and served strange gods in your land so shall ye serve strangers in a land that is not yours Psal 107. 10 11. Such as sit in darknesse and in the shadow of death being â—ound in affliction and iron because they rebelled against the words of God and contemned the counsell of the most high Ezek. 20. 24 25. Because they had not executed my Iudgements but had despised my Statutes and polluted my Sabbaths c. Wherefore I gave them also statutes that were not good and judgements whereby they should not live c. Zach. 11. 15 16. And the Lord said unto me Take unto thee yet the instruments of a foolish Shepherd Vers. 16. For lo I will raise up a shepherd in the land which shall not visit those that be cut off nor seek the young one nor heal that that is broken nor feed that that standeth still c. When people break convenant with God and loath him then saith the Lord I 'Ie not feed and then he sets over them Idol shepherds This is certain when the soul will not subject it self to God he goes about to subject God to him nay to his lusts Isa. 43. 24. Thou hast made me to serve with thy sins For one of them must stoop and a man would have the Lord be mercifull patient and pittifull to him when he is in league with his lusts now this
the Lord will not do And hence if he does not destroy him he with-draws himself from serving of the creature and hence other evils take hold of it and bring it under When Adam stood and was for God all creatures served him and the riches of Gods goodnesse preserved him the Lord communicated the sweet of his government or service to him but when turned away from the right wayes of God Now if the Lord should serve him by governing of him in goodnesse he should serve a lust and bow to the creature nay to a lust which is a viler thing then for one creature to fall down and worship another Therefore now hence it comes to passe because the Lord will not be a servant to any mans lust there must be some other government that must seize upon them Hence set all the Saints in the Churches with their faces subjected to the Lord his good wil and righteous wayes and then his goodness shall flow down upon them in a through Christ for otherwise we have nothing to do with good but when we are set right for God Hos. 2. 19. I will betroth thee unto me for ever yea I will betroth thee unto me in righteousnesse in judgement in loving kindnesse and mercy c. The Lord will then command all creatures to be serviceable to his Church and people Vers. 21 22. But on the contrary misery must needs seiz upon the soul that doth cast off the government of the Lord Jesus Thus much for the generall explication of the point Now in particular 1. What is this government or service of God 2. What is the bondage he captivates his unto 3. Why doth the Lord do thus Quest. 1. What is this government or service of God which being shaken off the Lord gives them over to bondage Ans. There is a double government of the Lord over his people 1. Internall or inward of which our Saviour speaks Luk. 17. 21. The kingdome of God saith Christ comes not by observation and outward pomp For behold the kingdome of God is within you And this is nothing else in generall but when the Lord doth by his Spirit in the word of his grace cause the whole soul willingly to submit and subject it self to the whole will of God so far as it 's made known to it this is the inward kingdom of God and government of Christ in the soul. Ro. 8 14. So many as are led by the Spirit are the sons of God Ps. 110. 2. The Lord shall send the rod of thy strength out of Zion c. 2. Cor. 10. 4. For the weapons of our warfare are not carnall but mighty through God the pulling down of strong holds Vers. 5. Bringing into captivity every thought to the obedience of Christ. There are mighty boisterous distempâ—rs but the Lord when he comes in his Kingdome to sit upon the royall throne of the hearts of his people now they flie and this is the inward Kingdom of Christ like a poor Subject pardoned and received to favour he is before the face of the Prince continually attending on him Revel 7. 14 15. These are they which came out of great tribulation and have washed their robes and made them white in the blood of the Lamb. Vers. 15. Therefore are they before the throne of God and serve him day and night in his Temple c. Now this is meant in part by Gods service in these dayes do you think the Lord cared for thousands of Rams no but to walk humbly Mica 6. Did he care for Temple aud Ordinances no but Isa. 1. 19. If he be willing and obedient ye shall eat the good of the land Neh. 9. 20. In those dayes hee gave them his good Spirit to instruct them 2. Externall or outward the end and instigation of which was to set up and help forward the inward for externall Ordinances are nothing in themselves mean things but as they are appointed and sanctified for this end they are most glorious and therefore Christ threatens the Jewes Matth. 21. 43. That the Kingdome should be taken from them what was that Surely not inward for that they had not but the outward and externall means called Gods kingdom all these helps and means shall be taken from you and all laid ruinous Now this externall kingdom of Christ is double 1. The externall kingdome or government of God by his Church in the administration anâ— execution and subjection to the blessed Ordinances of God wherein the power and Kingdome of Christ is seen and thus Dan. 2. 44 45. Dan. 7. 27. It shall be given to the Saints of the most high c. Not to prophane herds of beasts or cages of unclean birds but to the Saints of the most high Whose kingdome is an everlasting kingdome and all the Princes of the world shall subject themselves to this kingdom of Christ. This outward Kingdom Christ administreth amongst his people in this world And this was part of the Lords government over his people herein though various from our form now 2. Of the Common-wealth which may have divers forms and had in the time of Israel but it receiving its law from God and governing for God hence it was the government of God and subjection hereunto was subjection and service to God himself And hence when the people cast off Samuel 1 Sam 8. 7. They have not rejected thee but me Rev. 11. 15. The kingdomes of the world are become the kingdomes of our Lord and of his Christ and he shall reign for ever and ever For although the Common-wealth of Israel was made up of the Church and hence Iosephus cals it a Theocracy where the Lord governed and yet the same thing had divers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formes and respects and hence there was a diverse government then and hence made diverse 2 Chron. 19. 5 8. Iehosaphat sets Iudges in the land throughout all the fenced Cities Such is the wildnesse boldness carelesness of mens hearts that they do not only need lawes but watchmen over them to see they be kept and hence the Lord appointed some chief some Judges in every City and also some in every Village as by proportion may be gathered Exod. 18. every ten men had one over them Now this was the blessed wisdome of God to put all into sweet subordination one unto another for himself 1. Every one professing his name is made for God for Christ as Lord of Lords unto whom every knee must bow and inwardly subject 2. Hence the Lord it being not good to leave man to himself erects a Kingdome of the Church with his own power and authority and government in it for that end 3. This being poor shiftlesse against inward and outward revenge hence the Lords sets up Kingdoms of the world which either rule for this end of these ends or not if they do not they are to answer it and shall one days to Christ whom God hath made head over all
things to the Church Eph. 1. 22. If they do then their government judgement and kingdome is the Lords in a speciall manner and hence break the yoak of subjection to any one of these you cast off Christ the Lords government and service and being so linked together in truth if you break one you break all and this will provoke the Lord to make you kisse the clink and to put your necks under iron bondage that refuse subjection to him Quest. 2. What is that bondage or other government to which the Lord gives over his people when they have cast off his government this will provoke the Lord if the Lord be cast off and the casting off the government of Christ will bring the most famous Kingdoms Churches and Families into bondage you will say what is this bondage when is it that the Lord takes his season for the execution of it A. 1. The Lord takes his own times to do it these were a 12. moneth before the Lord sent Shishak Here he was more quick Nebuchadnezzaâ— comes at last and many years 't is before the Lord doth it 2. The Lord is various in working as he is wonderfull and hath divers wayes or means of bondage he hath more prisons and chaines than one First sometimes the Lord opens the door of a Kingdom or State for the inrode of some forraign or it may be barbarous Enemy breaking in sometime by power comming in sometime by craft and then ruling like Lions which the Lord makes to vex and prick the people of God thus here their lives were spared but liberties lost Thus Iudg. 2. 13 14. They forsook the Lord and served Baal and Ashtaroth And in vers 14. The anger of the Lord waxed hot against Israel and he dilivered them into the hands of spoylers that spoyled them Ver. 15 Whithersoever they went out the hand of the Lord was against them for evill And this the Lord doth many â—imes suddenly that one would never think that ever the Lord should be so sudden the Lord can be as quick to punish as man to sin and that unexpectedly Eccl 9. 12. Man knows 〈◊〉 his time but are taken like fish in an evill net suddenly Lam. 4. 12. The kingdomes of the earth and all the inhabitants of the world would not have beleeved Judg. 5. 8. They set up new gods and war was in the gate â— Sometimes the Lord turns the edge of that lawfull authority God hath set over them against themselves to be a heavy scourge from God upon them Thus it was with Israel in Egypt Exod. 1. 8 9. there arose a King which knew not Ioseph and it 's said then they were oppressed Thus Ieroboam whom the ten Tribes chose Hos. 5. 11. he oppressed the people he will be in novating and this becomes their oppression Thus the people under the reign of degenerate Solomon though their complaint might be in part unjust Such is the venome of sin an unsubduednesse to the Kingdom God that the Lord turns light into darknesse and makes an aking head matter of sorrow to all the state and body of people Eccles. 10. 16. Wo to thee O Land when thy King is a child And one man shall do a world of hurt one Shebna or Amaziah and this the Lord doth in justice many times for casting off his government 3. Sometimes the Lord gives a people up into the hands of one another to be mutuall oppressors of each other that a man neighbour shall be his oppressor Zach. 11. 9 I will pitty no more the inhabitaents of the land I will deliver them every one into his neighbours hands I will feed you no more that which dyeth let it dye that which is cut off let it be cut off and let the rest eat every one the flesh of another Sometimes the Lord is pleased to send marvellous straits into a place that men are forced to imbondage themselves sometimes by words as bitter as death as sharp as arrows the Lord is pleased for the forsaking of his righteous wayes to make a mans self rip his own bowels the father against the childe the master shall be a scourage to the servant and the servant shall be a scourge to his master weary him of his lffe the government of the Lord in a mans heart or family being cast off Mic. 7. 4 5. Trust not in a friend No greater bondage in the world then for men professing the Lord to be desperately set one against another 4. By taking from a people all that righteous power of government the Lord hath set over them when a people despising the Lord and inward government first for there all begins and so not prizing what they have nor praying for them nor subjecting to them the Lord hereupon sends some sicknesse or some other evill that they are either suddenly taken away or gradually and when they are gone all sink or else such crosse carriages that as Moses said so say they I cannot bear this people Thus Iudges 21. 25. Men did what was right in their own eyes when there was no King in Israel No State so miserable as an Anarchie when every one is a slave because every one will be a Master Thus Isa. 3. 1 2. 6. Be a ruler to us No I 'le not undertake to rule So 2 Chro. 15. 3. 5. when without a teaching Priest then no peace at all men will not be under government of them you shall not have them they shall rest in peace and you shall then know the want of them 5. By giving them over to Satans and their own hearts lusts that seeing they will not serve the Lord they shall serve their lusts and their sins that now the Lord he hath left off chastising of men and conscience shall check no more prosper saith the Lord go on in thy sin Psal. 81. 12. So I gave them up to their own hearts lusts and they walked after their own counsels Rev. 22. 11. Let him that is filthy be filthy still When the Lord shall give a man over to Satan not only to window him to let out the chaffe and so to make the grain the purer or to buffet them as he did Paul but to insnare them and hold them that he shall not only tempt but his temptations shall take and not onely take but holds 2 Tim. 2. ult Who are taken captive by him at his will taken alive as a snare doth that now a man is beyond the reach of all means only peradventure God may give repentance Isa. 1. 5. Why should ye be stricken any more ye wiâ—â— revolt yet more and more The Lord leaves smiting and sayes Go on and prosper in thy sinne and which is the worst of all Satan shall so blinde him and harden him fill him with pride passion lying hatred of Gods people cavilling against the Lords wayes of grace slighting of his betters despising of wholesome counsell from his dearest friends that he knows not
the government of the Lord. Men wonder why in this Countrey men are more vile then ever they were men that gave great hopes the reason is this they have seemed to be under Christs government but secretly cast it off And hence filthy and vile lusts are their Apparitors and Pursevants c. Objection The Saints feel a bondage how shall one know the difference Answer The first and greatest inthralment is when Satan and sin so rule as that they know them not this is lamentable that like those Iohn 8. 33. when Christ told them if they continued in the truth it should make them free they would not believe that ever they were in bondage so here a man thinks himself free when he is a slave thus Psalm 81. 13. God gave them up to their own hearts lusts and they were led by their own Councels The Saints may be much carried away by the power of Satans temptations but never so far as to think their bondage is their freedome and to have reasons and arguments prevailing against the good wayes of Gods grace and to have reasons to maintain their sinfull courses and that is in such as have wit and parts and knowledge which through the righteous judgement of God are leâ—t so far to abuse it as to make use of it to maintain their sin-full lusts 2. When men if they see their bondage yet have no heart to come out of it in using all means for that end When the will is in captivity no captivity like it no gally-slave like it A childe of God hath a bondage and is led into captivity but Oh miserable man he cries but these Prov. 17. 10. have a price in their hand but no heart to make use of it Ezra 1. 5. So many whose hearts the Lordo stirred they gat up to go to Ierusalem But the Lord never stirs the hearts of these poor creatures they know and fear yet have no heart to get out of that condition nay rather willingly are so They sell themselves to their lusts and sins and Satan here is saith Satan this gain neglect prayer for it tell a lye for it break Covenant for it lose thy peace for it here is this honour and credit look big on it here is this estate carry thy countenance high and thus apparrel thy self with these trappings walk thus with thy boots French-like here is this pleasure and mirth keep thou this company loose thy heart neglect thy God give thy self over to it here is this ease deferre thy repentance be cold in prayer neglect thy family and a man sels himself to his lust pleasures and honours thou art thus provok't and therefore now thou must fret and murmur and rage and hold thy own and so ease thy heart thus men set themselves to sale willingly 3. When men have some heart to come out of it but the Lord leaves men to an indifferency and consequently to apostasie as it was with Agrippa almost perswaded and like the Israelites that refused to go into the good land Numbers 14. And hereupon the Lord was wroth and said they should not but they repented and would fain have had some pitty shewed in regard of their misery but their enemies felt upon them and destroyed them all the plea of the Arminians is for this which is nothing else but mens misery Luke 14. those that were invited made their excuses and said I must needs go and see it But found no necessity to come to Christ. Now the Saints the Lord never leaves them to a spirit of indifferency but keeps them in a spirit of necessity I must come out of this miserable condition saith the poor soul they say not flesh is weak but I must have help Psalm 110. because 't is the day of the Lords power they must not rest contented without help and if the Lord delayes them and hears not they will follow the Lord so much the harder 4. If they have any resolution to come out and think it must not be thus and purpose never to live thus again yet notwithstanding all their purposes and resolutions they fall again and never get any reall conquest their unâ—anied hearts and wills are never a whit more subdued Isaiah 63. 7 8. For he said Surely they are my people children that will not lie So he was their Saviour but they soon rebelled and vexed his holy Spirit their wills were never subdued But now the Saints either the Lord preserves them from such falls and Apostasies Or if they do depart from the Lord by reason of the prevailing power of any temptation they ever get reall conquest by their fall their sinfull corruption thereby gets its deadly wound Rom. 11. 10. Their backs are not alwaies bowed down but the Lord raiseth their bowed-down spirits Psalm 145. 14. and upholdeth their spirits for them when they think they shall one day fall by the hand of such Saul-like sins and distempers A carnall heart may carry a fair profession and be in subjection to Christ for a time but his back stands alwaies bowed down under his profession is is his berthen and hence at last he casts it off as a man doth his wearisome burden but on the contrary a child of God being indeed weary of his sin and carrying that up and down with him as his burden with his soul bowed down in the sense of his own vilenesse by this means through the help of Christ at last he comes to get reall conquest over his sin and cast it off 5. When the Lord in this case lets them alone without inward or outward troubles this is a fearfull signe Hosea 4. 17. Ephraim is joyned to his Idols let him alone the Lord will take no more pains with them he is wearied out with striving Isaiah 1. 5. Why should ye be stricken ye will revolt yet more and more when the Lord sees men the worse for his mercifull corrections he deals like parents that have striven long with their children and can do no good on them they then resolve to let them take their own course and will own them no longer to be of their family the Lord never deals thus long with his but if their sinne will not waste by words the Lord will then try what chaines will do and now they shall finde good now they shall remember their backslidings and apostasies from God and their impeniâ—ency in sin in secret sins especially in the dayes of their peace and prosperity now the Lord will make sinne as bitter as ever it was sweet Oh consider this you that are prosperous and because the Lord is good to you therefore you think the Lord likes well of your wayes No greater plague then for the Lord to give a man peace in his sinne or if the Lord begins to afflict thee in thy name on estate begin to be blasted and thou canst see Gods hand on thee and knowest it and yet thou remainest unhumbled this is
power which he exerciseth in the hearts of his people Now cast off this kingly power the Lord himself is cast off I speak not immediately as in the internall Kingdom but mediately And for this the Lord will bring into bondage Luk. 19. 17. Those mine enemies saith Christ which would not that I should reign over them bring them hither that I may slay them which is meant of the Lords external administration by his servants Quest. When is this done Answ. 1. When men impenitently break Covenant made with the Lord. Especially in his Ordinances of cleaving and submitting to him therein and remain so with impenitency This is the main and first Original of all the rest Now it is manifest the power of Christ Jesus the supreme power of Christ is cast off for a man do's professe by this that not the will of Christ but his own will shall rule him Christ shall not be Lord but as they said Ier. 2. 31. We are Lords we will come no more at thee When the League and Covenant between Prince and People is broke then he is cast off from being King this is certain the Lord never did receive any people to himself from the beginning of the world to this day but he hath done it by some Covenant Nor never any people took the Lord to be their God but by some Covenant they bound themselves to the Lord. Whereby they were either made his people or continued to be his people and he their God but I cannot now stand to clear this Now look as when the Lord breaks his Covenant he casts them off from being his people though this he never doth to the Elect So when people break Covenant with him they cast him off as much as in them lies from being their God they do as much as in them lyes make the Lord to be no God You shall see therefore Hosea 10. 3. They say we have no King because we feared not the Lord. It is the speech of Conscience and that at a sad time wherein they did not fear the Lord They have spoken words swearing falsly and breaking the Covenant In their time of Covenanting with the Lord there seemed to be much sorrow and humiliation yet in these very Covenants Hemlock did spring up and hence captivity came Many times the Covenants that are made there is such outward seeming reality that not only men but the Lord speaking after the manner of men He thinks certainly these Promises these Covenants will never be broke yet they are broken Isa. 65. 8 9 10. I said surely saith the Lord This is a people that will not lie Such profession and such acknowledgements c. so it is said In all their afflictions he was afflicted and the Angel of his presence did redeem them But afterward they rebelled and vexed his holy Spirit They cast off the Government of the Lord they would not be under the bonds of the Lord and so he was turned to be their enemy this is that which brings captivity and bondage Ierm 2. 14 15 c. Is Israel a servant saith the Lord ye shall see the reason why he was so I have broken their iron yoke saith the Lord and I have burst thy bonds and I have planted thee a nohle Vine yet hast thou degenerated and this is that which doth make them vassals or slaves And in truth you never see Churches laid desolate but when that time comes men shall see and shall professe it When other Nations shall ask Why hath the the Lord dealt thus with his people The answer shall be clear They have broken the Covenant of the Lord. When many miseries come upon particular persons what is the cause of it then remember the Covenant thou hast broken with the Lord. Isa. 24. 5 6. They have transgressed the â—aw speaking of the whole earth And they have changed their Ordinances and broken the everlasting Covenant A people that might have had everlasting mercy they would not submit to the Lord they have broken this everlasting Covenant of the Lord Now what followes The earth is defiled under the inhabitants thereof and hence heavy things that are there written shal befall the whole world It is a sin that defiles the earth men tread on and the houses men inhabite in for it is a sin against most light They which make Covenants have a great deal of light and also most will And that do's aggravate a sin when the whole heart as it were do's give up it self to a lust and breaks hereby all bonds And it is a sin that men might avoid if they would be watchfull against For it is a sinfull thing to make a Covenant of impossible things therefore it lyes heavy on the coâ—science of men afterwaâ—ds I might have been better might have walked better Nay it is a â—â—n that do's destroy the Law of the Lord this sin it do's destroy the very will of Christ. Had'st thou never been bound in Covenant hadst thou laid by this Covenant the wil of God had been kept whole As cords not used are kept whole but when broke are utterly spoiled When a man do's bind himself by a Covenant to the Lord and then break it he do's as much as in him lyes to destroy the Lord from being King 'T is true the Saints and people of God may be said in some case to break Covenant but yet they never impenitently break Covenant with the Lord they may break Covenant with the Lord very often but yet it is with them as those in Iudgesâ— 1 4. When the Angel of the Lord came to them and they were under grievous sad bondage saith he to them from the Lord I have brought you up out of the land of Egypt and I have broke your bonds and I have said I would never break Covenant with you I said you should make no League with the Canaanites but ye have not obeyed my voyce why have ye done this And all the people heard this and it is said All the people wept Doubtlesse some were sincere though happily many were full of hypocrisie and so the sincere heart laments it and renewes his Covenant The poor soul hath nothing to say many times though the Lord should bring never so much misery on it yet the soul stands weeping before the Lord that it hath broke the Covenant of the Lord and made void the Covenant of the Lord yet the Saints they never break it wholly they never depart wholly from the Lord. Now when a people shall impenitently break Covenant as hath been said that men can study arguments how to nullifie Church covenant nay worse when in Covenant then ever before and the businesse is they are loath to be in bonds when men shall grudge the truth of the Lord others if their judgements be not set against it yet notwithstanding in deed and practice they live as if they had never been in Covenant Once they were a pleasant plant
say Oh Brethren let the Saints let it be the care of all the faithfull and people of God the first thing that ye do before ye come to hear a Sermon or receive a Sacrament or to any Christian communion or other Ordinance of God Before thou do'st come indeavour it at least to bring thy soul to a God to Christ above all Ordinances and break through the difficulties heart is dead and minde is blind and God is gone but yet break through difficulties and wrestle with the Lord in Prayer and then ye wil find the blessing of the Lord. The great reason why we enjoy not that mighty presence of the Lord in his Ordinances it is this Men come to Ordinances and would enjoy Ordinances but they never broke through difficulties to come to a God When men shall come to Ordinances only blessed be God we have the temple of the Lord truly this wil do you no good in the world The 5th Degree of casting off the supreme power of Christ in his Ordinances many times when the soul cannot come to Christ the Lord comes to it Now then the supreme power of Christ is cast off when the soul is unwilling or carelesse to receive the stroke of the Eternall power of the life of Jesus into his heart but contents himself with some beginnings some sips and tastes and doth not lye under the stroke of the eternall Spirit of the life of Christ. Look as it is with a company of Subjects they are in some great Town that stands it out against a Prince If the Prince send to them and they parlie with him and they are thankfull for his gifts and glad of his parly but yet notwithstanding they are unwilling to receive the Prince with all his power to come into the Town if they be unwilling to do that and are loath to joyn sides against the other party they cast him off from being King So it is here when men come to the Lord in Ordinances the Lord he parlies with them the Lord he sends promises and they are marvellous precious things and they have some taste of what the Lord do's send and it is sweet to them But now because they have lusts in their hearts the Lord saith make warre against thy lust and open the gates that I may come in If so be a man now out of secret love to his sin he content himself with the promises of Christ but the life of Christ he cares not for that he uses not all means that he may find that the supreme power of the Lord Jesus is now cast off and I know no difference between such a people and Capernaum they did enjoy the Gospell of God but now to entertain the Lord Jesus in his spirituall power this they were loath to come to therefore saith the Lord Wâ— to thee Capernaum the mighty work of Jesus Christ in their hearts this they never cared for Saith the Apostle 2 Cor. 10. 5. The weapons of our warfare they are mighty through God As poor things as you think the Ordinances of the Lord to be they are mighty through the Lord When Christians shall not be willing to receive this mighty power of the Lord Jesus Christ truly now the Kingdome of Christ is cast off Iohn 6. 49. Your fathers ate Manna in the Wildernesse and are dead that was outward Manna but he that eateth me shall live for ever In one word thus this is certain a man never gets good by any Ordinance nor the Lord Jesus doth never attain his end in any Ordinance till there be an everlasting power and life of Christ Jesus communicated by the Ordinance There saith he God commandeth his blessing life for evermore mercy for ever comforting and light for ever teaching and humbling for ever continuing and a man will never think he doth receive any good till he doth it For if a man be healed of his blindnesse and be blind presently again what is he the better So if a man hath some flash of light in the Ordinance blesse the Lord for it The Lord quickens up the heart to walk with the Lord Blessed be the Lord for it Ay but when the heart now shall lose that life and strength which it had not but that a Christian do's lose to his feeling but it will return again When he is a hearing some affection but he goes away dead as hee came no but when the Lord comes by his everlasting power and mercy and life in any Ordinance now Christ comes in his power and now ye receive the King in his power and Christ attains his end in the Ordinance This is all that I would say I do beseech you brethren in the Lord Jesus Christ Oh seek for this blessed life everlasting life Lord everlasting power Lord beg for that and seek for that and pray for that and weep for that do not content thy self with sippings and tastings look for everlasting life and power to come with the Ordinance though means be weak in themselves do not therefore vilifie them Look upon the brazen serpent what a poor thing was that to heal the people that were stung yet the institution of Christ did put vertue into it So do thou attend on the Ordinances and never be content till thou dost find the Lord and feel the Lord and say as some have said though I feel not the Lord now as I have done yet I think I shall for ever blesse the Lord. Never be content till ye find the Lord bringing your heart to this passe and then the King of glory the Prince of peace is come though ye find not the same power at all times yet if ye finde that power which do's inure your heart for ever to blesse the Lord here is everlasting power Jesus is now come to thy soul Ay but when ye content your selves with some movings and beginnings and sin and Satan as strong again as ever and ye find not your sin wasting and consuming in truth the Lord Jesus is cast off and ye have not the end for which ye come to the Ordinances of the Lord. But then ye are blessed for ever when ye find this 2. There is a derivative power of Christ to the Church joyntly considered together Mat. 18. 17. Go and tell the Church is the highest tribunal Christ hath on earth in the Kingdome of Saints 'T is Christs high Court of Parliament beyond which there is no appeal to any higher power than the Church and it cannot be meant of the Officers of the Church which is the fairest interpretation For the case may be that there is but one Officer and is he the Church as also that he may sin and not hear of his sin and must they leave him to himself at least to judge of his sin They power of Keys was given to Peter quia fidelis and the power to bind and loose to two or three gathered together in Christs name Mat. 18. but these
exhort one another whiles it is called to day lest any of you be hardned through the deceitfulnesse 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 to day 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 than 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 self 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 occasionall meetings and worldly discourses mix with it some sweet truth that God hath taught thee But now on the other side when Christians shall meet and a 〈◊〉 is the worse for their fruitlesse discourse no savoâ—â— of any thing of God Let them meet never so long or oâ—â—en walking or sitting this is sad 5. In Comforting those that be sad Thes. 5. 14. and 4. ult Comfort the feeble-minded and support the weak wherefore comfort one another with these woâ—â—s There are many sad hearts in Gods Church and sad things are as wounds to a mans limbs 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 than if he had given me â—any pounds But now when this also is neglected that one Christian 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 meekness Gal. 6. 1 2. Brethren of any be overtaken with a fault ye which are sprituall restore such a one with a spirit of meeknesse Oh how will a poor soul blesse the 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 vilâ—fie 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 fils not his Tabernacle 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 duties in Prayer Meditation Reading and daily Examination of a mans own heart And hence they cannot do good because they receive none or very little themselves they have not a treasure within hence they can spend little have no heart or ability to exhort instruct comfort He that keeps not his shop his shop will never keep him As Psal 41. 6. His heart gathereth iniquity to it self when he goeth abroad he telleth it 2. A low spirit which makes a man to have low thoughts and endeavours I mean not an humble but a narrow spirit not inlarged to hold much or to do much hence it doth little As take a plain Countrey-man he neither seeks or regards the affaires of the State in publick because his spirit and condition is low but Princes do mind and attend to the affaires of the Kingdome to advance it because their condition is high and they know it Moses he suffered reproach with the people of God losse of all the honour and pleasure of Pharaâ—hs out feared not Pharaoh nor losse of life for their sakes For he saw that God which is invisible like Saul when once a Ringdome comes to be in his eye he leaves off to seek the Asses 3. Sloth There are Thornes Prov. 15. 19. and Lions Prov. 26. 13. in a sluggards way There be many difficulties businesses occasions and objections when as if once he were resolved to break thorough them then the work would go on Like a man when he is in his warm bed he is loth to rise but when he is up he would not be in his bed again if he might be hired again to put off his clothes I shall get no good saith one nor do none saith another and when these businesses are past and occasions over and at another time I will seek God and go about Gods work and thus a slothfull spirit hinders 4. Want of Faith 2 Cor. 4. 13. We believe and hence we speak Faith empties us most and hence fils us with Spirit and Life of Christ Jesus hence Steven full of faith and the holy Ghost A lively Christian when he comes in another Christians company it may be he knows not what to speak but he looks up to Christ and sayes Now Lord here is an opportunity in doing or receiving some good and therefore now Lord help 5. Want of fear of God and consolation of the spirit of God from the sense of Gods love Acts 9. 31. They walâ—â—◠〈◊〉 the fear of the Lord and consolations of thâ— Holy Ghost the Church was edified by the consolations of the Holy Ghost A man that 's wounded keeps within and stirs not but when he is in health and strength now hard work is his meat he cannot live except he work 1 Cor. 15. ult 6. Not considering the shortnesse of our time of sowing Heb. 10. 25. Whereas if men were on their death-bed they would wish Oh that I had walked more
sin but yet they are servants unto Christ and in exercising his power according to him above the Church 2 Cor. 4 5. We preach Christ and our selves your servants for Christ yet therein above them Hence being their servants if they sin they are under the censure of the Church and the Church may cast them by So being Christs servants if not submitted to the Lord doth account himself cast off 1. Because their power thus rightly executed is the power of Christ Jesus Hence refuse it you refuse to be subject to him If men wil not be ruled by Gods Ordinances but will rule Ordinances they go about to tule Christ. 2. Because if there shall be no subjection here 't is profest licentiousnesse and not liberty in Churches You have liberty but what liberty to be subject to Christs power in pure liberty and that in his servants Now when men will not and shall refuse without shewing reason or convicting Elders of sin this is to cast off the Government of Christ. 3. Elders are helpers of people and there is no people but will stand in need of such helps if humble and able to discern to attend the publick good to teach and convince c. Hence when there is no sin appearing in the execution of their office they should with a holy â—ear submit and say if ye be faithfull watchmen what am I that I should be unsatisfied my ignorance may mislead others c. 4. They have power to over-see when they see cause Acts 20. 28. and to see into and enquire into the estate of the stock of God to know their spirituall condition so far as is fit to be known that so they may be comforted in the work of Christ though there be no sin break out not they come to them 1. Thes. 3. 5 6. The Apostle enquired into their faith charity and prayer vers 7. and hence was comforted c. And this Paul doth not as an extraordinary man but leaves his example as a president to the Elders of Ephesus to go from house to house and enquire to teach and exhort Acts 20. for Elders are to prevent scandals as well as to remove them left when they come they say Oh that I had known this before especially where they see need Now hence it is that men cast off the government of Christ when they will not have their spirituall condition searched into the Elders foot is now too great for his shoe I am to give an account to God so are they also of thee now thou canst not give it if thou enquirest not how thy condition stands neither can they with comfort unlesse thou tellest them how it stands with thee 'T is true there are many secret things they can never find out yet they are to attend their duty The Ministers charge is to cast the seed the Elders duty is to enquire after the fruit in the husbandry of Christ it is a sad condition when a man hath such a wound that he will not go to the Lord for help because hee loves it and will not have man to know it at because hee is ashamed of it But you shall know it the last day that the Lord would have healed you and you would not but can quarrell and snap at the Elders when they come to enquire of your condition and why do ye inquire you take too much on you 5. They have power to guide and counsell and warn the Church at least in all weighty affaires which may concern them and their common good hence they are called guides and leaders to the people Heb. 13. 17. Mal. 2. 7. I do not mean in all personall things Acts 20. 31. I warned you of wolves c. Hence 1. For members in matters of great and weighty affaires which concern the good of the whole Church may all Churches never to enquire at Abel is casting off the Lord as in election of Offices in Church and Magistrates in the Common-wealth c. 2. Hence to receive any opinion different from all the Elders in the Church and never â—o much as speak much lesse come to a sad debate about it is to cast off this yoke and contrary to covenant and Elders would never have undertook the care of the Church without it and it sads their hearts that they do their work feebly 3. Hence to propose a doubtfull question to the Church which may trouble or bring an offenders sin to the Church without counsell of the Elders who may encourage them if of God and ripen it for the Church or discourage it if not of God Christ when he writes to the Churches he superscribes his Epistles to the Angels and if one man may propose a doubtfull opinion another may and a third and one may side with another and so much confusion will follow 4. Hence when men shall not take warning of evils to come upon evident grounds it 's casting off the Lords yoke and when they come on thee thou mayest say it is because I have refused to hearken to my watchers they warned me of this and it may be you will find else such evils which the Seripture notes according to the word of the Lord by his servant Elisha so will the Lord make good the words and threatnings of his faithfull servants 5. They have power of publick reproof of any member of the Church in case of plain open and publick offences others without leave cannot nor ought not although others may tell them Reproofs are part of the power peculiar to the governours in any society where governours are present especially and at hand as now in a Family no wise man will suffer brawles amongst his children or servants but sayes he tell me 1. Tim 5. 20. Now this is sad when a man cannot forbear reproof of others nor hear reproofs of Elder but turns again and will be judge in his own cause though never so grosse a sign of an extream froward high spirit Hosea 4. 4. which makes the Lord to take away Elders as soon as any sin is committed and stop their mouths Exod. 2. Who made thee a Iudge c. And when afflictions come and you then enquire what is the cause of it you may be sure this is one even by the confession of the blindest deboist ones Prov. 5. 12. How have I hated Instruction and not obeyed the voice of my teachers 6. They are to feed with power as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth every one in their places publickly instructing exhorting comforting and privately also which though private men may do yet here is the stamp of authority also and so the more power the more blessing usually if God be acknowledged therein Acts. 20. 28. Hence 1. When men despise their food they are poor things they speak and they can see no matter in them and that after study prayers and tears c. and so cast it by this is to cast off the Lord. 2. When men
looks thy lusts thy dalliances thy thoughts thy speeches thy endeavours this way much more for the thing Mans law shall not bind you here because it cannot reach you but know that Christ is cast off by you 2. Loose company vain men Prov. 25. 3 4. A Common-wealth is a refined vessell of use of God and judgement is established when these are taken away your knors of loose company Take a poor Souldier alone he is as other men but when they are got into a knot together now they grow strong against all â—aws of God or men So here the knot of good fellowship hath been the bane of the flourishing State of England meeting in Tavernes and such places and the cause of wheredome and of all evill commonly in a Nation For hence Much precious time is lost which if spent in praying as in sporting with thâ—â— many a young mans soul had been blessed Hence sâ—metimes dicing feasting excessive drinking merry 〈◊〉 which take off all spiritual joy Hence filthy songs and lascivious speeches by which hopefull young men are iâ—sâ—aâ—ed and taught to do wickedly and so knit to them that it's death to part with them and it 's better to burn a whole Town than to poyson one hopefull young man Next to communion with wanton women I have ever looked on unnecessary fellowship with graceless men as the next Well know it you cast off the Lords gâ—vernment from you by his servants which will be sad to answer for another day And as the Prophet said to Iehosaphat Shouldest thou love them that hate the Lord his wrath is against thee for this So say I to thee Quest. 3. Inferiour power when is that cast off viz. in particular Cities or Townes by meaner persons Answ. I shall expresse it in three things chiefly 1. When Souldiers in particular Towns cast off respect care conscience to the commands of their leaders set over them of God and who under God are the walls of outward safety for the Countrey 't is not now an artillery day only I must speak a word because it 's a thing of moment and matter of great conscience with me â—suppose in such a place at least according to the Centurioâ—s example amongst Heathens Mat. 8. 9. a word of a Commander to any of them should be a law I say to one Go â—ee goes Now for men to come when they lâ—st to those meetings and so time is lost and when they do come no care I had almost said conscience to mind their work in hand and do it with all their might as it to which they are called but Officers may speak charge cry yea strike sometimes yet heed not it 's intolerable but that Members of Churches which should be examples to others should do this at least it is but brutishnesse But I do wonder what rules of Conscience such do walk by and if they do where is their tendernesse to withdraw their shoulders from under the work which if there be but English blood in a Christian he will endeavour to be perfect in his Art herein but if grace much more that he may make one stone in the wall and be fit to shed his blood if need be for the defence of Christs servants Churches and cause of God 2. When any Town doth cast off the power and rule of Townsmen set by the supreme Magistrate to make such orders as may make for the publick weal thereof I know sometimes men may not be so able wise and carry matters imprudently Town-orders may also sometimes want that weight that wisdome those cautions that mature consideration as is meet as also that due prudent publication that all may know of them with records 〈◊〉 them But take Town-orders that be deliberatly 〈…〉 published for the publick peace profâ—â—◠〈…〉 place to oppose these or persons that 〈…〉 much care fear tendernesse If I know 〈…〉 of a crying nature provoking God 〈…〉 government I confesse if there be not 〈…〉 no way of living under any govâ—â—nment 〈…〉 or Common-wealth if the publick affaires of 〈…〉 cast off I know sometimes godly 〈…〉 through weaknesse want of light 〈…〉 and violent tentation oppose here but I am perswaded if they be the Lords he will in time humble them for it and make them better after it I know the answer to two questions would clear up all the doubts about this matter 1. What prudence should be used in making lawes 2. How farre those humane lawes and Town-orders bind conscience But I cannot attend these only six things I would here say 1. The will and Law of God only hath Supreme absolute and sovereign power to bind conscience i. e. to urge it or constrain either to excuse for doing well or to accuse for sin for conscience is at liberty without this this is a truth urged by all orthodox Protestant Divines against the Papists so that no law can immediately bind conscience but Gods 1. Because he only is Lord of conscience because he made it and governs it and only knows it and hence he only is fit to prescribe rules for it 2. Because he only can save or destroy the soul hath only power to make lawes for the soul to bind conscience Iames 4. 12. There is one Law-giver who is able to save or dâ—stry Isa. 33. 22. for the law which so binds conscience to a duty that the breach of it is a sin and that against God we know that the least sin of it self destroyes the soul binds it over to death but none have power to destroy it but the Lord himself 3. Because the Law is sufficient to guide the whole man in its whole course in all the actions or occasions it meddles with or takes in hand even in civill as well as in Religious matters Prov. 2. 9. wisdom teacheth every good path Psal. 119. 11. I have hid thy word that I might not sin Whatever one doth without a rule from the word is not of faith Hence the word descends to the most petty occasions of our lives it teacheth men how to look Psal. 131. 1. how to speak Mat. 12. 36. it descends to the plaiting of the hair 1 Pet. 3. 5. moving of the feet Isa. 3. 16. and what is of Christian liberty hath its freedome from the word a man must give an account at the last day of every stirring of heart thoughts motives and secret words and if so then it must be according to the rule of the word and hence the word only hath absolute power to bind Masters Servants and Princes how they govern and people how they subject and this the Lord hath done to make men take counsell from him and walk in fear before him and approve themselves to him especially Townsmen in their places not to consult without God 2. All good Laws and Orders inacted in any place by men are either expresly mentioned in the word or are to be collected and deducted from the word as being able to
give sufficient direction herein For all the authority of the highest power on earth in â—â—rriâ—ing of Laws is in this alone viz. to make prudent â—llection and speciall application of the generall rules recorded in Scripture to such speciall and peculiar circumstances which may promote the publick weal and good of persons places proceedings Prov. 8. 85. By me Princes decree justice Ioshua 1. 7 8. Do what Moses commanded turn not on either hand Object But I cannot see my way from hence alwayes Meditate therefore on it much and then thy way shall prosper c. Many things Ioshua did not particularly set down by Moses but may be collected from it Deut. 1. 17 18 19 20. The king is to have it that he may prolong his dayes in the midst of Israel in his Kingdome What made Rehoboam to turn from these wayes he thought he could not stablish his Kingdome without it that was therefore the ruine of him and his Kingdome 1. This appears because the word is sufficient to direct as hath been shewn and hence all directions and rules are to be taken from hence 2. Because either men have rules to walk by or their own wills and apprehensions are to be rules but not so because mens wills are not only corrupt but it 's a peculiar prerogative to God to be obeyed because of his will The reason or wisdome which makes a rule binds which if it be right is part of the law writ in the heart which is most plainly seen and fully opened in the word whence direction is to to be had 3. Humane lawes or orders thus either set down in the word or deducted from the word and applied by those that be in place in Townes though they do not binde conscience firstly as humane or by humanâ— power i. e. as published and imposed by man 〈…〉 do binde secondarily i. e. by vertue of the Law of God wherein they are contained or from whence they are derived and deducted and according to which 〈…〉 opposed they are like subpoenas in the Kingâ— name or writ of arrest which by vertue of higher power challenge obedience And thus to break these is to 〈◊〉 against God and makes the conscience liable to punishment from God And the reason is 1. Because men sin hereby against the Lord and his holy righteous law because Gods law is contained in these and what is deducted from the word is Gods word 1 Sam. 8 7. They have not rejected thee but me 2. Because they sin against the power of the Magistrate hereby and against men in place and so against more means Rom. 13. 2. He that resisteth the power resisteth the Ordinance of God i. e. when they command thee according to God which the Lord takes very ill the meaner the power is as in Towns the more terrible will the Lord be when he comes to visit for it hence they receive to themselves damnation both by God and men 'T is true if they be not thus according to the word but rather against the generall rules of it though men in Towns and places are not to be obeyed yet subjection is their due even then i. e. not to refuse obedience with contempt of their persons places power or scandal to their proceedings or profession of the Gospell Revile not the Lords high Priest speak evill of no man but rather come in private and confer with them and hear what may be said and be willing to give and take reason 4. Humane lawes and orders may be known to be according to the word when they command or forbid such things as really advance or tend to promote the publick good This I adde to answer that great question in many scrupulous minds I cannot see so ignorant when an order is collected from the generall rules of the word nâ—w this conclusion answers that doubt For look as the main work of men in place is to promote publick good and hence publick spirited men are to be chosen for iâ— so the principall rule is that which God and his Word gives them to walk by whatever really doth tend to the advancement of that Publish that record that and execute that Rom. 13. 4. He is Gods Mâ—nister to thee for good i. e. for 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 gâ—od Hence 1. If a law be made for publick hurt thâ—t 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 Ioshuas spirit herein Iosh. 19. 49 50. 3. If laws be only in appearance and pretence for publick good and not really they bind not none must do evill much lesse make a law of it for publick good Nothing more usuall than to make civill 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 Ieroboams command for Religion Some things are forbidden plainly they make not for publick good but hurt the statues 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 hurtfull and scandalous and that really to the generall They are not for publick good whatever is pretended Something 's 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 maintain such lawes bind not conscience we are not to seek our private only now all human 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 some time 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
affect sovereignty and when the time comes of liberty then it hath a vent Who made thee a Lord and Iudge over us though in bondage much more in liberty they think Wills Commonwealth 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 than 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 will be no more thankfull than 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 will starve there Look as they Deut. 15. 5 10 11. they were to bring the first fruits and present them before the Lord and rejoyce in all so should you if ever you be thankfull for them bring the first fruits to the Lord and think there is more behind and more in heaven Object But our outward streights are many and temptations sad Answ. If Christ himself should come on earth what would you have with him would you have him come and set up an earthly Paradise would you have better entertainmeâ—t than 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 cals 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 suck honey out of the rock and oyl 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 spirituall 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 flouruish 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 Ezza 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 unthankfull 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 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 and so all other miseries and therefore as Ioshua said so say I to you Choose you whom you will serve Mot. 2. Consider the difference between the service of the Lord and Shishak 1. The government of others tyrannicall proud men or sin or Satan or outward miseries 't is full of rigour force and cruelty Ezek. 34. 4. With force and cruelty have ye ruled them But Christs Government is there shewen to be in mercy and full of mercy though sometimes lost he will fetch thee in again though sick and weak he will heal thee again vers 16. Deut. 4. 6. 'T is for thy good the Lord hath no need of thy service c. True it is the Lord may shew his people hard things and give them sid miseries but these wounds do not kill them only make way for healing the distempers of their hearts that are in his poor weak ones and his end is to bring them to himself 2. Their government is in it self hard and bitter To serve a lust now 't is a torment sometimes to conscience if that be awake if not 't is a curse of curses much reluctancy against it much chiding after it and God hides himself dreadfull fears and heart it self unquiet but Christs yoke is easie and his burden light his assistance and preâ—ence and love and peace makes it so and that daily and at death especially 3. There is little recompence for their service the best that Saul can give are Olive-fields and Vine-yards but anguish of conscience after the work is done But the Lord gives a Kingdome and not a word or thought but there is a Book of remembrance writ not a cup of cold water or rag to any of Christs naked servants but it will be recompenced You have followed me you shall sit on thrones Mot. 3. Consider how fain the Lord would have you under his Government for many will say I have refused so oft and what shall I now do the Lord will cast me by True he may do so and you may be glad if the Lord will honour you in doing his work Yet Prov. 2. 23. Return you scorners at my reproof and I 'le power out my Spirit upon you Ier. 36. 3 7. Read sayes God the words of the Roll to them It may be they will hear and present their supplications before the Lord and turn every man from his evill way that I may forgive their iniquity and their sin Read the place if you can without tears You that have departed from God and Christ and provoked Gods wrath when there is but little hope left it may be Oh yet read the Roll. Mot. 4. Once Christs and under his Government you shall never be cast off As sin hath reigned unto death so
under the ground and the tombitâ—ne is laid upon them If Christ spake he would make the dead to hear and the blind to see Vse 2. Hence see why the Saints find such changes and alterations in themselves when they come to hear 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 understand 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 stirr'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 Eliah the Lord was not in the whirlwind 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 means 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 pitty 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 powerfull to some others But prize the Spirit of God in that Word which alone can speak to thee 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 speakes 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 hear every Sabbath and come to Lectures and you must out t is well yes you will say His love is better than life frowns more bitter than 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. Iohn 6. 63. 1 Thes. 1. 6. but look upon thy soul and see this day in the sight of God whether ever the Lordspake 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 voyce 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 hear God speak Then know the wrath of the Lord see and go home mourning under it There is a fourfold wrath in this 1. 'T is the Lords sore wrath and displeasure Zach. 1. 2. with vers 4. If one should expect love from another to do much for him and he 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 soul lies on it eternity lies on it especially the Lord that is so mercifull and and pittifull this is a sign of sore anger 2. 'T is a token of Gods old displeasure eternall displeasure I know you cannot hear hence though God speaks you hear him not but why doth not the Lord remove that deafnesse you old hearers that have ears fat with hearing but heavy he never intended love else he would speak there would be some time of love Rom. 11. 7 8. The Elect have had it others are blinded as 't is written God hath given them the spirit of slumber eyes that they should not see and ears that they should not hear to this day 3. 'T is the Lords present displeasure When a man looks for love and speech and he doth not speak at those times he is not wont to speak one may take it as no sign of anger but when the Lord shall speak usually and then he speaks not this is a sad sign 1 Sam. 28. 6 15. He cries out of this He answors me not by Urim nor dreams nor thee by the Gospel nor Law neither where he useth to answer If this anger were to come it were some comfort but when 't is now upon thee even that very Sermon and Word whereby he speaks to others but not a word to thee 4. 'T is his insensible anger for a fat heart and an heavy ear ever go together for you will say I feel no hurt in this I have heard and been never the better but yet that hath made me never the worse Oh poor creature 't is because you feel it not but when the time of misery shall come you will say This is wo and load enough for the Lord to give no answer Psal. 71. 9. We see not our Prophets nor any to tell us how long so you that despise means you shall then lament and say none can tell how long Oh therefore lament this thy condition now that the Lord may hear some of your cries c. Vse 4. Hence examine whether ever you heard the Lords voice or no not only outwardly for that you know you have often done but inwardly and not only so for so ye may do and yet your eares heavy but effectually that if it be not so you may be humble and say Lord how have I spent my time in vain and if it be so you may be thankfull and say Lord what am I that the infinite God should speak to me There is great need of trial of this for a man may read hear and understand externally what ever another may and yet the whole Scripture a sealed Book There are therefore these three degrees by which you shall discern the effectuall voice of God you must take them joyntly 1. The voice of God singles a man out and though it be generally written or spoken speaks particularly to the very heart of a man with a marvellous kind of Majesty and glory of
God stamp't upon it and shining in it When a man hears things generally delivered the blessed estate of the Saints the cursed estate of the wicked consolations to the one curses to the other exhortations to faith and obedience to both and a man sits by and never thinks the Lord is now speaking and means me Or if it doth so yet thinks he intends me no more than others he hears not the Lord speaking for when he speaks he speaks particularly to the very heart of a man he doth so fit the word to him whether it be the Word of the law to humble him or of Gospel to comfort or of command to guide as if the Lord meant none but them The word is like an exact picture it looks every man in the face that looks on it if God speaks in it Heb. 4. 12 13. It searcheth the heart vers 12. but vers 13. he speaks of God how comes that in because God the Majesty of God comes with it when God speaks it With whom we have to do why is that put in because when the Lord speaks a man thinks now I have to do with God if I resist I oppose a God Before this a maâ— thinks he hath nothing to do with God they are such strangers Hence it is one man is wrought on in a Sermon another not GOd hath singled out one not the other that day Hence take a man unhumbled he hears many things and it may be understands not if so yet they concern not him if they do and conscience is stirr'd yet they think man means them and speaks by hap and others 〈…〉 bad as they and his troubie is not much At last he hears his secret thoughts and sins discovered all his life is made known and thinks 't is the Lord verily that hath done this now God speaks 1 Cor. 14. 2â— those things he did neither believe nor imagine c. Iohn 4. 29. See the man that hath told me all that ever I did Hence take a soul that is humbled he heares of the free offer of grace he refuseth it why this is to all and to hypocritâ—s as well as to me Apply any promise to it it casts by all it looks upon them as things generally spoken and â—polyed by man but they hear not God speaking but when the Lord comes he doth so meet with their objections and speaks what they have been thinking may be true that they think this is the Lord this is to me Hosea 2. 14. I 'le speak to her heart and hence 't is called the ingraffed word James 1 21. like one branch of many applied to the stock Iob 33. 14 16. 2. The voice of the Lord doth not only speak particularly but it goes further it comes not only with an Almighty power but with a certain everlasting efficacy and power on the soul. Thus 't is here vers 38. Ye have not his word in you they had it out of them and not only in you but abiding in you 1 Pet. 1. 23. born of incorruptible seed the Apostle seems to speak of a kind of birth by corruptible seed and such are like goodly flowers which soon wither but you are born of incorruptible seed which hath an eternall savour sweetnesse and power Mat. 13. of the four grounds three of them fall away Iohn 15. 16. Their fruit does not remain they have some living affection at the present but they go away and it dies Look but upon particulars doth the Lord once speak by the Word and humble the heart it never lists up its head more doth he reveal the glory of Christ that light never goes out more Isa. 60. 19. 2 Cor. 4. 4 5. As at the first Creation there was light and so continues to this day so doth he give life Iohn 11. 26. You shall never die more doth he give peace and joy no man shall take their joy from them Isa. 32. 17. Fruit of Righteousnesse and Peace and assurance for ever Doth he give the Spirit of all these which Gal. 3. comes by hearing of faith it shall abide for ever Iohn 14. 17. That look as Gods love is everlasting so his words have an everlasting excellency and efficacy in them and goodness in them the sweetest token of his love and as Christs purchase is only of eternall good things so the application of this purchase by the Word 't is of eternall 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 grows in the vertue and power of the word another though wonderfully ravished for a time yet dies most commonly outwardly in externall Profession but ever in inward savour so that when you hear the word and it moves you affects you and Iohn is a burning light and you rejoyce therein but 't is but for a season The â—vill Spirit comes on you and David playes upon his Harp and Ministers preach sweet things but as soon as the Musick is done the evill Spirit returns I say you never heard the Lords voyce The peace and joy of the Lord enters into Eternity and the Apostle expresly cals him an unâ—ruitfull hearer Iames 1. 21 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 eternall glory 3. The voyce 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 Iohn 6. 41. They shall be taught of God wherein doth that appear they 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 undon Rom 10. 4. if the word gives peace to them 't is such a peace which at the last they find in Christ Eph. 2. 17 18. with 14. i 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 dyed 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 fear reformation affection as may continue
but never carry him out of himself unto Christ. The Pharisees knew the law were very exact even till 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 hear or what vertue have the things you hear Do they only please fancy for a time or do you hear to increase your knowledge 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 voyce of the Lord rushing upon thee with Majesty speaking to thy heart and the very secrets of it but have said This is for othâ—rs 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 powerfull stroke which remains 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 tears But if thou hast thus heard particularly and though but 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 your ears that hear and I say as Moses said Deut. 4. 32. Ask if ever People heard God speaking and live The Apostle Heb. 〈…〉 makes it a greater matter to come to hear God on Mount Sion and yet live Blessed be God I live Obj. But may not many of the Saints hear hear the Lord speak but not feel this everlasting power and efficacy Answ. I would not lay a foundation of unthankfulnesse nor discourage any and therefore note for answer these particulars 1. There may be an eternal efficacy of the Word and yet lye 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 â—t 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 bears 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 child the father speaks to it and applies the word home to it when it is of some years the child 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 and I regarded it not then Now this seed which was cast when the child was young it shall spring up twenty years after Iohn 2. 22. Christ had said He would destroy the Temple and raise it again 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 lies hid but when the time of ripening draws near you shall see the word will have marvelous increase and that sin it may be will bring to mind twenty sins and that promise of God which gives but a little consolation consider'd in it self it shall give marvelous consolation One would wonder to see what one word will do when the Lords time of blessing it is come 2. After that a Christian hath had the feeling of the efficacy of the word he may lose the feeling of it again and yet the being of it may remain and the reason is this partly because there is not alwayes need of feeling the like efficacy in the word A man may have by the word a marvelous deal of assurance of Gods love and sense of mercy and joy in the holy Ghost he may have this in the feeling of it This word it did lye hid for a time afterward it springs up and gives him peace But he loses his peace again his Sun do's set and it is midnight with with him within twenty four hours and he is as much in the dark as before Now the being of this peace is there but he hath no need of the feeling of it at all times the Lord he will reserve that till some time of tentation that he shall meet withall As Paul he had marvellous Revelations but Paul had more need of humiliation than exaltation and there was not that use of Pauls having those glorious manifestations to him I will glory in my infirmities There was need for Paul to know the evils of his heart that he might walk humbly and it did not make so much for the glory of the Lord as this that Paul should say I have this misery and darkness and sins and yet Jesus Christ he will take away all There was not need for Paul to have those joyes at all times that he had at one time So the Lord he gives a Christian joy and peace now there is no need for a Christian to have it alwayes I will pour floods of water on dry ground Beloved if there should be nothing but rain rain every day and night the ground would be glutted with rain and so turned into a puddle but when the land is dry and thirsty now the ground hath need of rain Let the Earth make use of that rain it hath and when it is dry and thirsty I will give more saith the Lord. So the Lord he gives the soul joy and peace Now if it should continue the very peace and joy of God would not be pleasant to the soul or at least not so pleasant as it will be when the Lord takes it away and gives it the soul again A Christians comes to the meeting-house and the Lord fills the sailes of a poor soul that he wonders the Lord should meet him and