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
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
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
chief amongst the people was the counsell of God by Iethro and Mâ—ses but when they be Elected now to despise them and hence not to bow the knee or stir the hat and speak rudely before them it 's casting off not only their power in sight of God but the very root of it which is honour And hence in the fifth Commandment all duties to them are comprehended under the word Honour And who sees not but this is a sin which is apt to attend the spirits of men in a place of liberty and in our weak beginnings and day of small things Reports are abroad that no men of worth are respected and hence the Countrey is neglected I cannot say so after many thoughts for I am perswaded no place in Europe more ready to honour men of publick spirits and of eminency in piety and humility without the seeing of which no Countrey more apt to vilisie because grace is the glory in the eye of a Countrey led by Religion But take heed lest such a spirit be all us lest the Lord put out our Lamps and cast our Crown down to the ground 2. When men seek to pluck the sword of revenge for sin hurting the Commonwealth out of their hands without which the greatest power in a Common-wealth is but a pageant and a meer vanity almost a nullity Hence Rom. 13. 4. He is Gods Minister yâ—s when he gives good counsell and when he is a revenger to execute wrath on him that doth evill So that be the evill what it will be if it hurt the Common-wealth or be against any wholesome Law thereof he is Gods Minister to punish it civilly In the first Reformation of Geneva there were as many heresies and errours almost as truths of God Servetus he denyed the Deity of Christ whereupon the Magistrate put him to death who dyed with extream horror Whereupon heresies being begun to be sâ—ibb'd aud blasted Bellius writes a Book 1. That men should punish no heresie at all but be mercifull and â—eek as Christ was to the adulterous woman 2. If they did yet that Magistrates they should not punish for errors or heresies 3. If they did yet not with such severity as they begun To all which Beza hath given a most learned and solid answer detesting the hypocrisie of the man and the sad consequences of such opinions if their power should be diminished I conceive 't is casting off Christs power to take away power from Magistrates to punish sins against the first Table of which errors and heresiâ—s in Religion are part It 's as clear as the Sun that the Kings of Iaâ—ah that were gâ—dly did it and were commended for it and 't is as clear they were commended for it not as types of Christ but because they did therein that which was right in Gods eyes and according to the commandment of the Lord Which judiciall commandments concerning the punishing of Sabbath-breakers false Prophets Hereticks c. Gâ—ds fence to preserve morall lawes 〈◊〉 are of morall equity and so to be observed to this day of Christian Magistrates c. To exempt Clergy-men in matters of Religion from the power of the civill sword is that â—â—pery by means of which Antichrist hath risen and hath continued in his pomp and power so long together The indulgence of Princes towards the Papal function in matters of Religion hath undone Christendome 'T is true every error is not to be immediately committed but when 't is like a gangrene of a spreading nature then the Magistrate in due time must cut it off speedily Ohject Leave them to the Church Answ. True leave them 1. there But 2. Sometimes the Church will not sometimes they are not of any Church A â—apist an Arminian may come in and leaven and damne many a soul for which they had better never been If it were but one and if he sayes I do it with a meek spirit their trick of late and none must meddle because mercy must be shewen to their wolves A wise shepherd had rather let a hunter come in and kill one of his sheep then let a Wolf or Fox escape Acts 20. 29 and see his people persecuted than their soules worried Heresie and Error hath this property it ever dies by severe opposition and truth ever riseth the more because Christ is against the one Hence it must fall but or the other hence it shall rise by its fall Hence set your selves against this 't is to oppose the power of Christ Jesus And hence in Henry the 8th time the Abbies fell and never could rise to this day but the six Articles against the Saints pursued with blood made them increase the more 3. When men will not submit to the wholesome Laws of Magistraâ—â—s which are either fundamentall and continuing or Oâ—ders that have their date and time of expiring made for common good When men will either have 〈◊〉 laws or as good as none or submit to none but what they please Deut. 17. 12. He that will not heaâ—ken but do presâ—mptuously shall dye He being the Minister of the 〈◊〉 and indeed it is to cast off the Lord. I go not about here to establish a sovereign power in Magistrates when is proper to God to maâ—e what lawes they will about civiâ—l Religious or indifferent things and then people to 〈…〉 for no other â—eason but because of their willâ— under which notion superstition in Churches hath been ushered and maintained you must 〈…〉 in that case it 's better to sâ—ffer than to sin and nor to do than do But suppose the lawes just righteous holy and for publick good and that apparently so and not in saying so only Now here to cast off lawes is to cast off Christ. There are two things especially which are the cause and occasion of the breach of all other lawes and the strongest sins and sweetest which men young men especially the hopes of the Common wealth are catcht with Prov. 2. 13 16. 1. Whoâ—edome secret lusts and waâ—tonnesse and other strange lusts which I â—â—ase aâ—d dare not name 1 Kings 1â— 24. The sin before Shishah came a sin which many times Solomon cannot see thorow his window nor the eye of authority discern but God will judge for it Heb. 13. 5 and if he be â—udge who shall be thy Jailor but Satan and what shall be thy sentence but death and what thy â—naines but a hard heart for the present and horrour afterward A sin which pollutes the very earth the land the very dust of the ground and the cause of all sin almost in a place as drunkennesse idleness corrupt opinions scoffing at the Ministers of God and wayes of God For I seldom knew a persecutor but he was an adulterer though it 's not alwayes true and in the end poverty and ruine And know it though no mans eye has seen thee no power of Magistrate can reach thee this word shall be fire to consume thee unlesse thou repent for thy
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
the Jews and this is the estate of all unregenerate men Hence Christ Luke 19. 41. laments and weeps over Ierusalem saying Oh that thou hadst known in this thy day c. 1. Quest. How did the Iewes hear and yet not hear God speaking Answ. There is a twofold word or rather a double declaration of the same word 1. There is Gods externall or outward word containing letters and syllables and this is his externall voice 2. There is God internal word and voice which secretly speaks to the heart even by the externall word when that only speaks to the ear The first the Jewes did hear at Christs Baptism in Christs Ministery and in reading the Scriptures and when they did hear it it was Gods word they heard full of glory and so they heard the word spoken but only man speaking it the other comes to few who hear not only the word spoken but God speaking the word Rom. 10. 18 19. Israel did hear but Israel did not know Christ speaks in parables Hence in seeing they did not see Luke 8. 10. And this is one way how 't is true that Christ sayes They never heard his voice As 't is with a painted Sun on the wall you see the Sun and Stars but there is a difference between seeing this and the Sun and Starres themselves wherein is an admirable glory go to a painted Sun it gives you no heat nor cherisheth you not so it is here c. 2. This inward word is double 1. Ineffectuall though inward 2. Effectual 1. Ineffectuall is that which hath some inward operation upon the heart but it attains not Gods end to bring a man into a state of life and thus Heb. 6. 2 5. Many tasted of the good word of God yet fell away And such a heart is compared to a field which a man plowes and sowes and rain falls on it and yet the end is not attained it brings forth thistles and this many Jewes did hear and hence had some kind of faith in Christ. 2. Effectual is that which hath such an inward efficacy upon mens hearts as that God attains his end thereby Isa. 55. 11. and brings men to a state of life of which Christ speaks Iohn 6. 45. and this voice none but the Elect hear and of this Christ speaks here as appears v. 38. Him whom he sent ye beleeve not Hence it is you have heard God at no time Hence he speaks of such a hearing knowing such a hearing outwardly as is accompanied with such a hearing inwardly Ioh. 14. 17. so that many men may hear the word spoken outwardly but never inwardly they may hear it inwardly but never effectually translating them from state to state from death to life from life to life and glory No sense of the Majesty of God speaking nor effectuall hearing of the word spoken When the Sun is down the Moon may arise but yet a man is cold and dark but when the Sun ariseth oh it warms nourisheth and cherisheth c. nothing is hid from it so it is here when the Lord speaks inwardly and effectually to the heart Reas. 1. From that great distance and infinite separation of mens souls from God that though God cals yet they can't hear no more than men a 1000 mile off Eph. 2. 1. men are dead in sin Now what is spirituall death but separation of the soul from God and God from it A dead man cannot hear one word at no one time he was not dead if he could Mens minds are far from God and hearts also that they are neither stricken with the sight of his glory nor sense and savour of his goodnesse but must be vain and have worldly hearts in the Church nay adulterous eyes or if they listen God is gone from them and from his Word also Hos. 5. 6. Reas. 2. From the mighty and wonderfull strange power of Satan which blinds their eyes they cannot see nor hear 2 Corinthians 4. 4. never such clear light never such an effectuall Word as that of the Apostles yet it was hid why The God of this world blinded them either he will keep such a noise and lumber in their heads that they cannot hear God speaking for the noise or else turn himself into an Angel of light and speak and by their light will blind them that the light in them shall be darknesse Rom. 1. 22. When men with naturall light began to be most wise then they became the greatest fools so 't is with other knowledge of Scripture and things they hear Happy were it for many a man if he had never heard nor seen for that which he hath heard and seen keeps him from hearing Tyre and Sidon would hear sooner than Capernaum that heard most Reas. 3. From the righteous judgement of God in leaving men to be blinded and made deaf from and by the means whereby they should hear and know that as it is with the Saints all evill things are for their good so all good things are for their hurt Isa. 6 10. the meriting cause is unbelief and sin but the deep and hidden rise of all is Gods eternal dereliction of them God never intended love speciall love to them hence he never speaks one word to them 2 Cor. 4. 3. Iohn 6. 65. Many were offended at his words and forsook him Now to take off this offence I said None can come to me except it be given him of the Father what is that see v. 45. and 37. Vse 1. Hence see the reason why the Word is so wonderfully ineffectual to the souls of many men that it never stirs them that it 's a strange thing to them it 's Heb. 12. 19. like the law a voice of words a sound of words so they hear men speak but understand no more than if they spake in a strange language or if they do it concerns not them or if it stirs 't is but as the blowing of the wind upon a rock which blusters for a time but when the wind is down they are still Truly they hear the word spoken but they do not hear God speaking They heard Latimer speak but not God speaking they hear a sound which every one sayes and they think is the wordâ— but they hear not God speaking it One would wonder that those Jews that heard Iohn and his Disciples Moses and the Prophets nay Gods voice from heaven saying This is my Sonne that they should not hear this and receive him with all their hearts but they did not hear his voice One would wonder to see that such things which a gracious heart thinks this would draw every heart yet main not stirr'd things which the devils tremble at and others which Angels wonder at yet they hear not Oh they hear not God speak they are dead in their graves farre from God and there they are kept by the mighty power of Satan like one in a deep dark cave kept by fiery dragons