all other miseries and therefore as Joshua 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 Mot. 2. 1. The government of others tyrannical 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 sad 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 reluct ancy against it much chiding after it and God hides himself dreadful fears and heart it self unquiet but Christs yoke is easie and his burden light his assistance and presence 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 Mot. 3. 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 Returne you scorners at my reproof and I 'le power out my Spirit upon you Jer. 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 turne every man from his evil 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 Mot. 4. you shall never be cast off As sin hath reigned unto death so shall grace reigne unto eternal life Rom. 5.21 He will bestow on you the sure mercies of David by an everlasting Covenant Isa 55.5 Quest But wherein should I submit to the Lord Quest Answ None have power to rule conscience but Christ Answ give him therefore this glory that wherein he bindes conscience conscience not out of fear but love may indeed submit I have instanced the particulars formerly yet more distinctly There be two great commands or charges of Christ that ly upon all mens consciences to whom the Gospel comes and therein lyes our service of him generally Which two I name because there we think we are free or do not know our liberty First The command of Christ is that every one to whom the Gospel comes and is preached do believe i.e. receive Christ Jesus in all his fulnesse in the Gospel John 1.12 For that is to believe in which command lies Gods offer 1 John 5.23 This is his commandment that ye believe John 6.25 37 38. This is the work of God that ye believe Now here men think they are free 1. They say they are unworthy and hence they say Depart from me Lord I am a sinfull man as if Gods grace was built on mans worthinesse 2. Because unhumbled whereas Gods grace calls in men unhumbled Rev. 8.17 18. For Gods call and offer is general though none but the humble wil hearken to it But there are none but it may be said to them If they can believe let them 3. Because Christ is not theirs and are they bound to believe he is Whereas the first act of faith is not to believe Christ is mine then men were bound to believe a lie But to receive Christ as a woman her husband that he may be mine by faith and so a man may know and say he is mine The Gospel doth no where say to any man Christ is thine but if thou receive him he is thine and consequently the Spirit speaks so also 4. Because they cannot believe unlesse they should presume as if the Gospel bound the conscience of none to believe but them that were able to believe it and receive Christ in it yet 't is otherwise for it bindes all to receive Christ Jesus to go up and possesse him to feed eat and drinke and live for ever And I will leave this one undeniable argument If men are liable to eternal condemnation at the great and last day and to bear the eternal wrath of God and Christ also for disobeying the Gospel for refusing Christ and the offer of his grace therein Then those mens consciences are bound to obey the Gospel i. e. to believe and receive Christ now in this life But all that have the Gospel preached to them are liable to eternall condemnation for disobedience to it John 3.18 19. Psal 2.12 Kisse the Son lest he be angry So 2 Thess 2.8 9. He comes to render vengeance on them that obey not the Gospel Rom. 2.16 The Lord shall judge the secrets of all hearts by my Gospel That is whereever the Gospel comes for they that have no law having no law shall not be judged by it But men that have had the Gospel shall be judged by it and therefore are bound o obedience thereunto The serious consideration of which one truth is enough to draw all to Christ from the power of unbelief especially they that say I cannot or ought not to believe For the reason why men do not come is 1. They think the Gospel concerns not them what doth the Lord say to me come so vile and sinful yes that he doth if there was no such law there could be no transgression or condemnation 2. They think they shall presume No if conscience be bound to it 't is no presumption to keep a Sabbath aright or to receive Christ as God offers him Oh this quiets conscience 3. The Lord layes his chain on the most tender place of conscience as it will answer it at the great day or will have any peace take heed you refuse not so great salvation 4. 'T is a chaine not of bondage but of liberty and mercy and love Come and receive not a Kingdome but Christ Peace pardon and grace
our best mercies our choicest and dearest liberties If ever the Lord Jesus which mercy forbid should take his doleful and final farewel of the English-nation as when he laid the tomb-stone upon Jerusalem such as these wil be his mournings over us Oh Jerusalem Jerusalem thou that killest the Prophets and burnest them that aresent 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 special 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 Hephsibah 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 yet with us 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 remēbrance therof which indeed no tears can sufficiently lament We who sometimes sate under his shadow 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 Jesus Christ and whom he somtimes exhorted comforted and charged every one of us as a father doth his children we cannot but carry sorrow in the bottome of our hearts to this day that we must here see his face no more Neither do we believe that his losse remaines 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 general concernment then we easily apprehend especially in this Age wherein not only many sit 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 passe the Presse 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 and partly from what he took from his mouth The subject in both the Texts is of great use and needfull for these times wherein there is more Liberty then good use of it and much more common and outward then saving and effectual knowledge of the word of God These posthumous editions are farre 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 farre as the Authors manner was yet the intelligent Reader will finde 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 wayes they shall live yea rise up at the last day March 29. 1652. Imprimatur EDM. CALAMY 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 Warre which Shishak King of Egypt made against Rehoboam King of Judah The cause of this War in regard of Shishak is not set down probable conjectures there be Jeroboam 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 himselfe 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 downe the repentanee 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 tells them the true cause of their misery Vers 5. Many sins there were in the Land as Idolatry and Whoredomes 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 sinne 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. Verse and in the words read is see down the mitigation of Gods plague and the moderation of his chastisement I will not poure 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 Judah for forsaking the Lord and backsliding from him which is bondage and privation of the liberty they had they must be Shishaks servants 2. The Lords end it was very gracious
binding to any and hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance of men Hence it is a foolish vanity to aske a warrant in Scripture for such a forme of Government for humane wisdome may teach this though not in Church-government Yet this supreme and inferiour Government hath been in all Kingdomes 1 Pet 2.13 14. to both which subjection is required to refuse to give it is to cast off the Lords Government and there are couched foure reasons in that place to prove this 1. Do it for the Lords sake for the name of Christ and that honour and majesty of Christ stamped on them submit hence cast them off you cast by respect unto nay the name of Christ Jesus 2. Because they are in the roome of the Lord to do the work of the Lord In punishing evildoers and for the praise of them that do well It 's true they may abuse their power otherwise bur yet their power is one thing and their abuse of it another 3. Because this is the will of Christ and you do well in it and so you shall stop the mouthes of foolish men apt to speak against you for sin 4. Because this is the liberty of Christ vers 16. and you are servants to Christ in it and to do otherwise is licentiousnesse and their liberty to exempt themselves from the power of lawfull authority was but a cloak of it For so it seems in those dayes some held it part of their Christian liberty to be free from all bonds and said that Christ had made them Kings on Earth c. So that if they did cast off subjection they did cast off the name of Christ power of Christ will of Christ liberty of Christ Jesus Even under heathen Magistrates what then do they that cast it off under others Quest 2 Quest. 2. When is Christs Government cast off in respect of the supreme power Answ Answ Those that know the questions about the power of Princes and people especially revived in these last dayes cannot but know the field is large where now I am I shall be wholly silent unlesse I saw greater cause of speaking then I do and only point out two or three particulars to prevent such sins as stand next to the door to break in upon this power 1 When men cast off secretly dread and fear and reverence of the Majesty Dominion and Sovereignty that God stamps upon authority and so come to have low mean thoughts of them and contempt of them It 's true none should be elected but such as men can honour for some eminency or other and that of God seen in them Able men fearing God chief amongst the people was the councell of God by Jethro and Moses 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 5th 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 or 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 of eminency in piety and humility without the seeing of which no Countrey more apt to vilifie because grace is the glory in the eye of a Countrey led by Religion But take heed lest such a spirit befal 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 sinne hurting the Common-wealth 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 yes when he gives good councell and when he is a revenger to execute wrath on him that doth evill So that be the evil 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 died with extream horror Whereupon heresies being begun to be snibb'd and blasted Bellius writes a book 1. That men should punish no heresie at all but be merciful and meek is 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 calling off Christs power to take away power from Magistrates to punish sins against the first Table of which errors and heresies in Religion are part It 's as clear as the Sun that the Kings of Judah that were godly 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 judicial commandments concerning the punishing of Sabbath-breakers false Prophets Hereticks c. Gods fence to preserve morall lawes they 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 civil sword is flat Popery by means of which Antichrist hath risen and hath continued in his pompe 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 Object Leave them to the Church Object Answ True leave them 1. there Answ But 2. Sometimes the Church will not sometimes they are not of any Church A Papist 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 these wolves A wise shepherd had rather let a hunter come in and kill one of his sheep then let a wolfe or fox escape Act. 20.29 and see his people persecuted then 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
freely which may draw the heart as it will at the great and last day Come ye blessed take a Kingdome take a Christ prepared for you from before the foundation of the world Oh that this might sound in your eares This is the first and cheifest without this all your obedience is hypocrisie and abominable but this will please and then all poor obedience shall please Secondly Love unto the whole will of Christ especially to that part of it to love those that be the members of Christ Some Christians they believe and feeling a heart so crosse to Christ and the will of God think they are from under the government of God and Christ and so from under the grace of Christ and the argument is strong if true but why not under his government because they finde daily a spirit so crosse to the will of Christ and hence under continual fears of condemnation Oh but consider hast thou no love to the will of Christ law of God for if any believe this is found in him if so then under Christs Government Rom. 8.2 The Law of the spirit of life hath made me free What is that Law See Chap. 7.23 24. Spirit of delight in the Law in the inner man and mourning for contrary captivity Know therefore though you cannot do all yet love the whole will of God and mourn where you do not and then say Now no condemnation Do not say 'T is impossible Oh here is mens wo and triall of subjection to Christs will How do you love it love his Sabbaths and Ordinances because of his love to you How do's this constrain you In particular Love the people of God that is his speciall commandment 1 John 3.23 John 13.34 But now the want hereof or the contrary hereto As when a man shall become 1. A Distaster 2. A Contemner 3. A Censurer and whisperer 4. A Scoffer 5. If met on a Bridge an opposer of the Truths or servants of God This is that which kindles wrath and wherein the inward venome of hypocrisie appeares There 's many duties neglected and not that spirit of prayer and holy conferences amongst Christians yet do you keep love to them that what you cannot do your selves yet you love others that can do it and account it your blessednesse to be like them and daily mourne under your neglects that in every thing the Gospel is not adorned by you and on the other side although you have many duties Sabbaths and good acts yet if not love all is vile I fear 't is not mens joy sweetnesse delight to hear the least good word that falls from a good mans lips but rather the truths and things of God despised if so then look for wo. And for Members of Christ their lives not desired their deaths not lamented but you know how to contend and are carelesse though the Gospel and God be slandered you cast off the Lords yoke It was one mans speech that the great sin of this Countrey will be hatred of the Saints a scornful contempt of them It will come by degrees first distaste and then censure and contemne Oh but if herein you submit herein Christ is honoured and Gospel glorified in love and amiablenesse Not in a rigorous austerity of spirit and diabolical censoriousnesse but in word and deed countenance and gesture comforting and encouraging one another When David would know what to do Truely saith he my goodnesse extends not to thee but to the Saints in whom is all my delight Oh therefore submit here this conscience calls for and Christ must have To conclude with a word for help here Means 1. Look to Gods Ordinances Means 1. not as they be in themselves but as appointed of God to communicate an almighty power of spirit to them that wait on the Lord in them An almighty power must overcome and go on conquering and to conquer How shall we have this by Gods Ordinances Some more principall as Word and Sacraments some lesse How shall we partake of this power in them Look not on them in themselves but as appointed and sanctified and so as glorious And there pray and wait and look for the power nay believe you shall receive this power As the waters of Jordan to Naaman How did they cleanse When he lookt upon them without the command and promise he despised them and so found not the benefit of them but afterward he found the benefit of them when he washed seven times in attendance to the appointment of God Brethren it is but go and wash here 1 Cor. 10.5 Means 2. Know your disobedience Means 2. the breadth of it Something 's Christians see and pray against them and then all is well but see the bredth of evill in your disobedience There is something that doth oppose God in every lawfull thing in whole or in part for flesh is in it or else you are blinded if you see it not Oh therefore feel the breadth of evil in it that being sensible of and humbled under and striving against your continual disobedience every thought may be brought into subjection and obedience to Christ OF Ineffectual HEARING JOHN 5.37 Ye have neither heard his voice at any time nor seen his shape FRom the 31. Vers to the end of this Chapter Our Saviour proves that he was the Messiah to come from four testimonies 1. From the testimony of Iohn the first yet the least yet very strong and full vers 32.33 2. From the testimony of his works greater then that of Iohn vers 36. 3. From the testimony of he Father by his voice from heaven vers 37. 4. From the voice of the Scriptures the highest of all and surer then a voice from heaven 2 Pet. 1.19 v. 39 46. Now these words are annexed to the third testimony which I told you is the voice of God from heaven set down Mat. 3.17 For this testimony of the Father is not the inward testimony of the spirit only Because Christ speaks of publick and evident testimonies in this place nor is it meant of the testimony of the Father in the Scripture for that is a distinct testimony and though the Father doth testifie of Christ in the Scriptures yet 't is not as his testimony no more then the testimony of Iohn and of his works whereby the Father did testifie also Nor is it probable that our Saviour would at this time omit that famous testimony of the Father at his Baptisme which if it be not here is no where in this Chapter Beside how is this testimony the Fathers more then the Spirits but then being called his Son he did evidently declare himself to be the Father that spake Lastly the Spirits testimony is spoken of as the testimony of Moses and the Prophets Vers 46 47. For had ye beleeved Moses ye would have beleeved me for he wrote of me vers 47. For if ye beleeve not his writings how shall be beleeve my words Now out Saviour in
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 fearful accusation of the Jews to beignorant of God 2. The aggravation and extent of it at no time i. e. not only at Baptisme 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 Quest 1 Answ Some think they are metaphorical speeches Answ 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 meanes 1. By heating 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 carnal Now Christ doth professe that they did want both Carnal and unregenerate hearts neither hear Gods voice nor have a right Idea of God in their mindes but become vain in their mindes though they have meanes 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 Answ that such men that read heard preach't remembred the Scriptures and could tell you mysteries in titles never heard the voice of God and yet it is most true Observat That mans men may a long time together know and heare the Word of God written and spoken Observ yet never hear the Lord speaking that Word no not so much as one word title or syllable no not so much at once at any time This was the estate of the Jewes and this is the estate of all unregenerate men Hence Christ Luke 19.41 laments and weeps over Jerusalem saying Oh that thou hadst known in this thy day c. 1. Quest How did the Jewes heare and yet not heare God speaking 1. Quest Answ There is a twofold word or rather a double declaration of the same word Answ 1. There is Gods external or outward word containing letters and syllables and this is his external voice 2. There is Gods internal word and voice which secretly speaks to the heart even by the external word when that only speaks to the eare 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 hey 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. Ineffectual though inward 2. Effectual 1. Ineffectual is that which hath some inward operation upon the heart but it attaines 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 raine falls on it and yet the end is not attained it brings forth thistles and this many Jewes did hear and hence had some kinde of faith in Christ 2. Effectual is that which hath such an inward efficacy upon mens hearts as that God attaines his end thereby Isa 55.11 and brings men to a state of life of which Christ speaks John 6.45 and this voice none but the Elect hear and of this Christ speaks here as appears verse 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 and knowing such a hearing outwardly as is accompanied with such a hearing inwardly Joh. 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 effectual 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 on it warmes 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 soules from God that though God cals Reason 1 yet they can't hear no more then men a 1000 mile off Eph. 2.1 men are dead in sin Now what is spiritual death but separation of the soul from God 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 hearts also that they are neither stricken with the sight of his glory nor sense and savour of his goodnesse but must be vaine 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 wonderful strange power of Satan Reason 2 which blindes their eyes they cannot see nor hear 2 Cor. 4.4 never such clear light never such an effectual 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
good things so the application of this purchase by the Word 't is of eternal worth peace but peace eternal life light favour joy but joy eternal like mustard seed though very little yet mighty in increase and never subdued again so that though it be but little yet 't is eternal and hence observe where God hath spoken effectually the longer the man lives the more he growes in the vertue and power of the word another though wonderfully ravished for a time yet dies most commonly outwardly in external Profession but ever in inward savour so that when you hear the word and it moves you affects you and John is a burning light and you rejoyce therein but 't is but for a season The evil Spirit comes on you and David playes upon his Harp and Ministers preach sweet things but as soon as the Musick is done the evil Spirit returns I say you never heard the Lords voice The peace and joy of the Lord enters into Eternity and the Apostle expresly calls him an unfruitful hearer James 1.24 that sees his face and forgets himself A gracious heart can say This peace shall go to heaven and joy and love and fear it 's part of eternal glory 3. The voice of the Lord comes not only thus particularly and with eternal efficacy but with such efficacy as carries unto and centers in Christ so 't is here For him whom God hath sent you believe not John 6.41 They shall be taught of God wherein in doth that appear the shall hear and learn so as to come to me if the law humbles them it 's such a humbling as drives them unto Christ poor and undone Rom. 10.4 if the Word gives peace to them 't is such a peace which at the last they finde in Christ Eph. 2.17 18. with 14. if it live holily it lives unto Christ not meerly as to God and to quiet conscience unto a Creator as Adam but for Christs sake 2 Cor. 5.14 15. We judge that if we were dead and Christ died for us we should then live unto him if they grow up by the word 't is in Christ Eph. 4.14 though Christ be not mentioned yet it is strange to see let the word speak what it will whether terrour Oh my need of Christ mercy and grace oh the love of Christ oh the blood of Christ Command Oh that I may live to honour Christ and wrong him no more Duties Oh the easie yoke of Christ They look upon the whole Word rightly dispensed as the Bridegrooms voice and truly his words are sweet For a man may have some such feare reformation affection as may continue but never carry him out of himself unto Christ The Pharisees knew the law were very exact even til their death profited as Paul said he did yet they had not the word abiding in them because not driven out of themselves to Christ to rest there Hence when men shall hear many things but to what end do you heare or what vertue have the things you hear Do they only please fancy for a time or do you hear to increase your knowledge and parts or do you hear for custome and company and to quiet conscience or are you affected and sunk but not driven by all to lay thy head on Christ the Lord never spake yet to thee when the word hath laid you on this foundation truly it's office is done and ended Gods end is now attained c. Oh try your selves here have you heard but never heard the voice of the Lord rushing upon thee with Majesty speaking to thy hearty and the very secrets of it but have said This is for others and when you have thought the man hath spoken to you your hearts have then swollen against him or have you thus heard but all dies and withers like flowers the same heart still or have you had some powerful stroke which remaines but it forceth you not out of your selves to Christ there to rest there to joy there to live there to die truly your time hath been spent in vain you never yet heard the Lord speak Oh mourn for it thou art still in thy blood if he never said Live in thy bondage if the Lord never said Come forth This is the condition of many to be lamented with teares But if thou hast thus heard particularly and though bat little light life and peace yet it is of eternal efficacy and all to draw thee to Christ then blesse the Lord For blessed are jour eares that hear and I say as Moses said Deut. 4.32 Ask if ever People heard God speaking and live The Apostle Heb. 12.24 makes it a greater matter to come to hear God on Mount Sion and yet live Blessed be God I live Object Object But may not many of the Saints hear and hear the Lord speak but not feel this everlasting power and efficacy Answ I would not lay a foundation of unthankfulnesse nor discourage any Answ and therefore note for answer these particulars 1. There may be an eternal efficacy of the Word and yet ly hid and not felt for a time The Word is compared you know to seed and that in this respect the seed it is cast under the clod in the winter-time and it hath a vertue in it to grow but it is hid and comes not to blade of a good while and when it doth blade yet it beares not fruit of a long time So here the Lord may cast the seed of his Word into the heart but it is hidden for a time it is not felt as yet but there it is a word of threatning a word of promise a word of Command a man may cast it by and say It belongs not to me a man may slight the command for a time Yet notwithstanding the Lord having cast his seed into the heart it shall spring up As many a childe the father speaks to it and applies the word home to it when it is of some years the childe regards it not But now stay some time till the Lord do bring it into some sad affliction now a man begins to think I remember what my father spake to me once I regarded it not then Now this seed which was cast when the childe was young it shall spring up twenty years after John 2.22 Christ had said He would destroy the Temple and raise it againe in three dayes Now when he was risen from the dead his disciples remembred that which he had spoken to them but they regarded it not before These things saith Christ have I spoken to you whiles I was with you but when the comforter is come he shall bring all these words to your remembrance that I have said unto you One sentence it may be that hath discovered a mans sin it lyes hid but when the time of ripening drawes near you shall see the word will have marvelous increase and that sin it may be will bring to minde twenty sins and that promise of God which
he sets the soul at an everlasting distance with his sin never to be reconciled and looks to the Lord that by his Word and Spirit he would subdue them that so he may see the death of them and 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 and so the soul is thus at variance with his sin although his temptations do get winde and hill of him he goes again and to them again and though he perisheth and never have mercy from the Lord yet Lord that I may never sin against thee more help therefore Lord by this promise and mercy and meanes and here he keeps him and here he holds Truly brethren here is an eternal 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 reed 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 he 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 becautious 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 is an incompleat victory Saith the Lord I will drive out the Hittites and Canaanitess 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 examine himself he should finde a Spirit of victory but he thinks 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 finde that these evils prevaile against me There is many a one does scorn the kindnesse of Christ because he findes not compleat victory but darknesse remaines still and sinful lusts remaine still therefore the Word doth me no good at all saith he The Lord he hath given thee a Spirit of Conflict and hath set 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 be shall finde 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 eternal Psal 72. it s said of Christ that his People shall feare him so long as Sun and Moon shall endure that is continually all their life-time It may be said there he many that finde decay of their service and obedience and they lose their feare of the Lord and their dread and their humble walking before him He shall come as the raine 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 raine it will fall again the Word of God set on by the Spirit of Christ it shall fall up on you as the raine 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 3. Vse Oh Brethren and beloved in the Lord Jesus may a Christian heare the Word of God spoken and yet never hear God speak may he hear it externally and not internally then rest not in external 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 remaine 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 finde the Lord speaking with an eternal 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 wich many prayers and soaked truth with many teares Ye shall know the truth and that truth shall make you free Convicting truth We preach saith the Apostle in the demonstration of the Spirit The Spirit of God when he cometh he convinceth the world of sin Let Ministers do so Preach convincing truth and Gospel-truth fetch'd from heaven and bathed in teares Oh brethren let the fire burn clear let there not be more smoake then 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 blinde you it is an axe 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 knowes how to work on their hearts they must come to the outward meanes 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 meanes 1. Meanes Do not only see thy infirmities and weaknesse 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 knowes 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 but from Christ to heal them all Bring thy sick and blinde 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 heare the Word heare it as the voice of God You heard the Word at the Word of God which you felt in you 1 Thes 2.3 I do not speak that the soule 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 finde thus coming 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 aprejudice 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 blindes and prepares for eternal ruine all the men in the world by this meanes that live under the meanes When the Lord spake to Samuel Samuel heard a voice 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 minde 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 blinde 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 your blinde lame and halt soules to Christ and trust to the free grace of the Lord Iesus 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 heare the Word so seek 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 happinesse 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 happinesse 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 happinesse lay up your happinesse in it My son saith Solomon if thou wilt hear my word Prov. 3. let them not depart from thine eyes keep them in the middest of thy heart place thy happinesse in them So shall they be life to thy soul Vers 22. Neverthelesse Brethren let a mans soul be set upon any thing in the world when he comes to hear besides the word if he lay not up his happinesse in closing with the word truely the word it will be like a song to him The Prophet Ezekiel tells them Their hearts were gone after their covetousnesse 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 ye 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 been 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 hardned 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 Gospel 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 woice of God every very 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 and 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 sins 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 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
188 To Hear God speaking in the word p. 189 I. THings Indifferent not to be restrained by a Law p. 129 Setting up humane Inventions casting off Christs head-ship p. 60 Just with God that those that would not be under his Government should be under the power of lust p. 16 God to be Justified in all his judgements p. 3 K. CHrists Kingdome puts not down the Kingdomes of the world pag. 111 In the Kingdomes of the world there is a double power ibid. Knowledge twofold notional and experimentall p. 4. Two degrees of Knowing God in this life p. 155 L. TWo things chiefly occasion the breach of all Lawes p. 118 Gods Lawes only absolutely binde Conscience p. 123. and why ibid. All good Lawes either expresly mentioned in the word or deduced from it p. 124 Why all Lawes should be according to the Word p. 125 Humane Lawes agreeable to the Word binde Conscience secondarily and why p. 126 What a Christian should do in case Lawes be not according to the word p. 127 How to know when agreeable to the word ibid. All Lawes to be made for publick good ibid. Things indifferent not to be restrained by Law See Indifferent Lawes for publick good to be submitted unto though prejudicial to private and why p. 129 130 Of breach of Lawes meerly penal p. 130. and mixt p. 131 Why God often deprives Churches of their Liberties p. 18 In places of Liberty most danger of Licentiousnesse p. 134 Liberties of Gods people the price of Christs blood p. 137 How many wayes Libertie may be abused p. 138. to 140 Love to Christs will and members an evidence that we are under his Government p. 148 How great a sin to neglect this p. 150 God will not serve our Lusts See God M. WE must be subject to the civil Magigistrate and why p. 113 When this subjection is cast off p. 114 Whether he may punish sins against the first Table p. 115 116 May not make what lawes they please p. 118 Ministers how to preach p. 187 O. POwer of Church Officers See Power The evil of not submitting to them p. 104 105 What need there is of this Doctrine at present p. 109 Men apt to cast off Ordinances for temporall advantage and the greatnesse of the sinne of it p. 62. to 68 Secret pollution of Ordinances drives the Lord away from them p. 68. and what those pollutions are p. 69 To come to Ordinances and not to Christ in them is to cast off Christ p. 72 We must not be content with some movings in Ordinances but receive the power of the life of Christ p. 75 God gives not such comfort out of Ordinances as in them p 176. and why P. LOok not for an earthly Paradise of Christ p. 141 Seldome a Persecutor but he is an Adulterer p. 119 Supreme Power of Christ in his Church p. 54 When this is cast off p. 55 What Power given to the Church joyntly p. 79 c. Power of binding and loosing p. 82 Power of Church-Officers p. 95 What Power they have not p. 97. to 99 What Power they have p. 99. to 109 The sin of those that usurp it p. 100 The Power of Officers more then the Power of Members ibid. How Ministers are to Preach p. 187 S. WHat meant by Service p. 3 Difference between Gods Service and others See Government and Difference The Sinne of Servants not subject to their Masters p. 131 132 Of such as live under no Masters p. 132 Sinne cause of Warre p. 2 Sinnes for which God cast s people from under his Government p. 23 24 Souldiers not to neglect the commands of their Leaders p. 121 Spiritual refreshments abundant recompence for temporal distresses p. 142 Of coming to Christ for Strength See Christ Not to be Subject to God is to make him Subject to us p. 4 5 T. WHat reason we have to be Thankfull for the Liberties we enjoy pag. 136 Means of Thankfulnesse p. 137 God takes his own Time to punish those that cast off his Government p. 11 Towns-men ought to be obedient to Town-Orders p. 122 V. HOw to know whether we have heard the Lords Voice p. 165 Gods Voice in the word singles a man out in particular p. 166 Is of everlasting efficacy p. 168 c. Carries home to Christ p. 170 Victory against sin either incompleat or compleat p. 185 W. TRansgression cause of Warre p. 2 The whole soul must close with the whole Will of Christ. p. 38 Will of Christ directing or correcting p. 39 Cast off either in judgement or practice p 42 We must submit to Christs Will by Christs strength p. 44. For Christs ends p. 49 Gods Wisdome seen in subordination of all things to himself p. 10 A twofold Word of God outward and inward p. 157. The inward Word double effectual or ineffectual ibid. The efficacy of the Word may lye hid p. 173 After it hath been felt the sense of it may be lost againe p. 174 Not needful alwayes to feel a like efficacy of the Word p. 175 Preserved in a Spirit of prayer and longing after it p. 176 And thankfulnesse for the good we have found p. 179 A double vertue in the Word to beget and nourish p. 181 Efficacy of the Word appeares in a power of conflict against corruption p. 183 Trust not to the outward Word but to the grace of God with it p. 190 Place our happinesse in closing with the Word p. 191 Every tittle of the Word cost the blood of Christ p. 193 If not under the power of the Word we are under the power of lust ibid. The curse of God on those that enjoy the Word and receive no benefit by it p. 194 The comfort of the Word remaines till death yea unto eternal Life ibid. FINIS
things but as they are appointed arid sanctified for this end they are most glorious and therefore Christ threatens the Jewes Matth. 21.43 That the kingdom should be taken from them what was that Surely not inward for that they had not but the outward and externall means called Gods kingdome all these helps and meanes 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 and 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 If 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 Kingdome Christ administreth amongst his people in this world And this was part of the Lords government over his people herein though various from our forme 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 himselfe 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 Josephus calls 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. Jehosaphat sets Judges in the land throughout all the fenced Cities Such is the wildnesse boldnesse and 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 chiefe 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 himfelf 1. Every one professing his name is made for God for Christ as Lord of Lords unto whom every knee must how and inwardly subject 2. Hence the Lord it being not good to leave man to himselfe erects a Kingdome of the Church with his owne power and authority and government in it for that end 3. This being poor and shiftlesse against inward and outward revenge hence the Lord sets up Kingdoms of the world which either rule for this end or these ends or not if they do not they are to answer it and shall one day 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 clinke and to put your necks under iron bondage that refuse subjection to him Quest. 2. 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 Kingdomes 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 Ans 1. Answ 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 Nebuchadnezzar comes at last and many yeares 't is before the Lord doth it 2. The Lord is various in working Answ 2 as he is wonderfull and hath divers wayes or meanes of bondage he hath more prisons and chaines then one First sometimes the Lord opens the door of a Kingdome or State for the inrode of some forraign or it may be barbarous Enemy breaking in sometime by power coming 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 Judg. 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 delivered 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 times suddenly that one would never thinke that ever the Lord should be so sudden the Lord can be as quick to punish as man to sinne and that unexpectedly Eccl. 9.12 Man knows not his time but are taken like fish in an evill net suddenly Lam. 4.12 The kyngdomes 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 2. Sometimes the Lord turnes the edge of that lawful 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 Joseph and it 's said then they were oppressed Thus Jeroboam whom the ten Tribes chose Hos 5.11 he oppressed the people he will be innovating 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 and 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 childe 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 mutual oppressors of each other that a mans neighbour shall be his oppressor Zach. 11.9 I will pitty no more the inhabitants of the land I will deliver them every one into his neighbours hands I will feed you no more that which dieth let it dye and 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 scourge to the servant and the servant shall be a scourge to his master weary him of his life 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 beare this people Thus Judges 21.25 Men did what was right in their owne 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 Chron. 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 their sins that now the Lord he hath left off chastising of men and conscience shal check no more prosper saith the Lord and go on in thy sin Psal 81.12 So I gave them up to their own hearts lusts and they walked after their owne 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 winnow 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 hold 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 will 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 knowes not that gray hairs are upon him And after this when God hath cast out it may be the Church doth also a most fearfull bondage that the Lord gives such a soule over unto There are two reasons of this point which I collect only from the story in this Chapt. Reason 1. Reas 1 Inregard of the righteous Judgement of God It 's just and equal that he that will not be ruled by this blessed Lord Jesus he should be ruled by his lusts he that will not be in subjection to a merciful Christ he should be in bondage to unmerciful men this an humbled heart will acknowledge as these do here Verse 6. They acknowledged the Lord to be righteous Mam being fallen it had been righteous with God to have left all men as the Angels that fell in chains of darknesse for ever But among his church and people the Lord sends the Gospel to proclaime liberty and with it sends Christ with his Spirit to come to the prison-doores of poor sinners to give repentance as well as remission of sinnes and now if they will not come out of their bondage accept of the Lords liberty 't is exceeding righteous to deal with them as we do with prisoners condemned to die if the Prince comes to the prison-doores and saies I am come to give thee thy life nay and here is pardon nay favour and to pull off thy chaines also now if he saies no I had rather be in prison every one will say it is just and as it was in the yeare of Jubile he that would not go free was to be a bondman for ever 'T is very righteous to give men their own choice 't is no wrong to let them have their own will If indeed the lawes of Christ were Draco's lawes hard and heavy there were something to object but they are most sweet and for which of all other blessings men have cause to blesse him Psal 147. ult Reason 2. Reas 2 In regard of the mercy or merciful wisdome of the Lord towards his Church and people especially his peculiar ones that hereby they keep the closer to the Lord set a higher price upon the rules and government of the Lord love his kingdome the more and the liberties thereof and use them better when they have them again so here that they may know my service c. 1. How sweet it is Experience we say is the Mistris of fooles such is the foolishnesse of mens hearts that men are many times never truly taught a truth till they are taught it by sense Prov. 5.11 and thou mourn at last when thy flesh is consumed tell a man of all the glory of the Saints they never understand it till they feel it tell men of the wo of their wayes they will not beleeve it till they see it Psal 32.9 Be not as the horse or mule that hath no understanding whose mouth must be held in with bit and bridle Hosea 10.11 Ephraim is like an Heifer that is taught Like untamed Horses that will cast their rider unlesse they be held under and backt and then they are gentle so 't is here and truly 't is long before a man can learn the sweet of Christs government hence Israel must be long in Egyptian bondage and many long miseries so that if there be either justice or mercy in the Lord he will do this and this point shall be true Vse 1. Vse 1 Hence then see that the greatest liberty and sweetest liberty is to be under the government of Christ Jesus although men do not think so hence the Lord tells them here they shall know my service they might have replyed we do know it No till they be in bonds they know it not nor cannot learn it So 't is now and hence let men observe whiles they live loosly and are guided by their own wisdome for their own ends according to their own will at peradventures at rovers as they please they do think this liberty very sweet and 't