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
it Ye say that the Table of the Lord is contemptible the meaning is you do despise my Table and Ordinances and so now do despise me too and so ye do vilifie and contemne the Ordinances of the Lord Therefore saith the Lord in the conclusion of that Chapter vers 11. From the rising of the Sun my name it shall be known As if he should say I am uot bound to you I can have a people among whom my name shall be great For saith the Lord I am a great King If one should have asked men in those dayes what good is in your sacrifices what great glory can ye see in them the Saints can see a great deal of glory in mean outsides Now when this is wanting the name of the Lord is polluted and so the Lord driven from his Ordinances Heb. 12. 15. Take heed lest there be in any of you an evil root of bitternesse springing up and many thereby be defiled When men do live in secret lusts or open proâ—nenesâ—e a man that hath a profane heart such a heart as doth contemne the portion of mercy the Lord doth offer to him who like Esau did sell his birth-right for a mâ—sse of pottage Secondly Unbrokennesse of heart in the enjoyment of Ordinances when men live not in a daily sense of the extreme need they stand in of mercy Isa. 66. 1. 2. Heaven is my throne and the Earth is my foot-stool Now observe what the Lord doth there speak To him will I look that is poor in spirit contrite such a poor soul saith the Lord will I look to and to these are opposed such as have not such hearts but do look only to the Ordinances of the Lord Now saith the Lord to such He that offereth a lamb is as if he cut off a dogs neck and he that offereth incense as he that blesseth an Idol These were a people that did plead for the Temple of the Lord and had the Ordinances of the Lord according to his command but here was their wound they were not broken under the Ordinances of the Lord This you shall find the Saints have many sins and wants under the Ordinances of the Lord but little does the world know their gronings before the Lord and the Lord hath mercy for such soules as are sensible of their need they stand in of the Ordinances of the Lord. But now when men have found the Lord in an Ordinance subduing some particular sin there are other sins remaining in their hearts and they stand unremoveable in their hearts and hence are the strongest and dearest of all the rest Now I say when men having these sins and knowing these sins in their hearts and spirits when as because I cannot subdue these sins and they have attended on the Lord in the use of meanes and the Lord helps them not and because they hope to be saved at last for all these Hence they come to a truce with their sin and never go mourning to the Lord nor say the Lord hath begun to subdue some of these lusts Now Lord go on but the soul is at truce with his sâ—nnes Beloved if there be any pollution of the Ordinances of the Lord here it is that men come with unbroken hearts to the Ordinances of the Lord that never feel your need of them wounds and sores that are in your hearts that men do stand with those very sins that they think they cannot subdue and because they cannot ease themselves of them therefore they give way to them When men keep these sins with unsensible hearts of them ye do resist the holy Ghost ye feel not your need of the Lord therefore ye keep your sins and your woes you shall have for them Thirdly Where there is a spirit of unbelief that there is not a seeking to Christ Jesus to wash away the pollutions of his heart and life in his attending upon the Lord in his Ordinances Tit. 1. 15. To the unbelieving nothing is pure but even their mind and conscience is defiled Exod. 30. 29. It is said Every thing that touched the Altar was clean and hence without this all is unclean When a poor soul shall come to the Lords Ordinances and prepare himself before he come and in all it hath many weaknesses yet it doth leave it self with Jesus Christ every thing that doth touch this Altar is sanctified and is not polluted But now when men shall enjoy Ordinances and make no great matter of sins in Ordinances especially if secret such is the venemous nature of sin it doth defile the earth a man doth tread on Now when men shall have these sins and know them and yet never leave themselves with Christ and lay themselves on this blessed Altar by faith they do pollute the Ordinances of the Lord Fourthly When the soul doth not so openly manifestly drive away the Lord but when men shall â—ome to the Ordinances and never come to the Lord Jesus in them now the Lord is cast off A great Prince that comes to a mans house though he be not driven out of doors yet if not attended on he accounts himself cast off The Lord Jesus Christ is in his Ordinances Ezek. 48. 35. The Lord is there the Saints they come to God in them and are carried to him by them Therefore 't is said Acts 10. 33 34. Now therefore we are all present before God to hear all things that are commanded thee of God and Psal. 84. 7. Every one of them in Sion appeareth before God Now the Saints and people of God when they do thus come to the Lord they find many difficulties to break through a vally of Baca. Sometimes their heart is turned from the Lord and sometimes God is turned from them so that now the Saints when they do come to the Lord in his Ordinances They go through the vallie of Baca that they may see God in Sion But now when men do never break through difficulties but give way to a sluggish heart when it is thus with a people it is certain the Lord is now cast off and ye do as good now as live without Christ in the world Amos 5. 21. faith the Lord I hate your new Moons and Sabbaths For these forty years ye never sacrificed to me vers 25. Did they not sacrifice those forty years to the Lord in the wildernesse It was the very thing they came out of Egypt for that they might sacrifice to the Lord Yet saith the Lord ye did not sacrifice to me truly here was the thing they did sacrifice but to enjoy communion with a God that they did not the Lord he saw none of that and this is the frame of many a man ye never heard a Sermon ye never broke through your difficulties to come to a God in Ordinances therefore in truth though you had them yet it is as if you never had them because ye never did enjoy the Lord in them Therefore this is that I would
give sufficient direction herein For all the authority of the highest power on earth in â—â—rriâ—ing of Laws is in this alone viz. to make prudent â—llection and speciall application of the generall rules recorded in Scripture to such speciall and peculiar circumstances which may promote the publick weal and good of persons places proceedings Prov. 8. 85. By me Princes decree justice Ioshua 1. 7 8. Do what Moses commanded turn not on either hand Object But I cannot see my way from hence alwayes Meditate therefore on it much and then thy way shall prosper c. Many things Ioshua did not particularly set down by Moses but may be collected from it Deut. 1. 17 18 19 20. The king is to have it that he may prolong his dayes in the midst of Israel in his Kingdome What made Rehoboam to turn from these wayes he thought he could not stablish his Kingdome without it that was therefore the ruine of him and his Kingdome 1. This appears because the word is sufficient to direct as hath been shewn and hence all directions and rules are to be taken from hence 2. Because either men have rules to walk by or their own wills and apprehensions are to be rules but not so because mens wills are not only corrupt but it 's a peculiar prerogative to God to be obeyed because of his will The reason or wisdome which makes a rule binds which if it be right is part of the law writ in the heart which is most plainly seen and fully opened in the word whence direction is to to be had 3. Humane lawes or orders thus either set down in the word or deducted from the word and applied by those that be in place in Townes though they do not binde conscience firstly as humane or by humanâ— power i. e. as published and imposed by man 〈…〉 do binde secondarily i. e. by vertue of the Law of God wherein they are contained or from whence they are derived and deducted and according to which 〈…〉 opposed they are like subpoenas in the Kingâ— name or writ of arrest which by vertue of higher power challenge obedience And thus to break these is to 〈◊〉 against God and makes the conscience liable to punishment from God And the reason is 1. Because men sin hereby against the Lord and his holy righteous law because Gods law is contained in these and what is deducted from the word is Gods word 1 Sam. 8 7. They have not rejected thee but me 2. Because they sin against the power of the Magistrate hereby and against men in place and so against more means Rom. 13. 2. He that resisteth the power resisteth the Ordinance of God i. e. when they command thee according to God which the Lord takes very ill the meaner the power is as in Towns the more terrible will the Lord be when he comes to visit for it hence they receive to themselves damnation both by God and men 'T is true if they be not thus according to the word but rather against the generall rules of it though men in Towns and places are not to be obeyed yet subjection is their due even then i. e. not to refuse obedience with contempt of their persons places power or scandal to their proceedings or profession of the Gospell Revile not the Lords high Priest speak evill of no man but rather come in private and confer with them and hear what may be said and be willing to give and take reason 4. Humane lawes and orders may be known to be according to the word when they command or forbid such things as really advance or tend to promote the publick good This I adde to answer that great question in many scrupulous minds I cannot see so ignorant when an order is collected from the generall rules of the word nâ—w this conclusion answers that doubt For look as the main work of men in place is to promote publick good and hence publick spirited men are to be chosen for iâ— so the principall rule is that which God and his Word gives them to walk by whatever really doth tend to the advancement of that Publish that record that and execute that Rom. 13. 4. He is Gods Mâ—nister to thee for good i. e. for the publick good He is for mens private good but 't is in reference to publick good that as private persons are to attend their work so publick persons publick gâ—od Hence 1. If a law be made for publick hurt thâ—t law is not of God 2. Hence if the law be made only for the private good of themselves or any particular person and hurts the publick that 's not according to God Admirable was Ioshuas spirit herein Iosh. 19. 49 50. 3. If laws be only in appearance and pretence for publick good and not really they bind not none must do evill much lesse make a law of it for publick good Nothing more usuall than to make civill lawes and orders crossing Gods law and to pretend publick good which ever prove the publick pests and plagues and cankers of that place as Ieroboams command for Religion Some things are forbidden plainly they make not for publick good but hurt the statues of Omri Other things are indifferent in their nature as swine to go abroad or to be shut up but inconvenient in their use and hurtfull and scandalous and that really to the generall They are not for publick good whatever is pretended Something 's are plainly commanded they are for the publick good circumstantiated some things are indifferent in their nature but convenient and comfortable in their use those are indeed according to God And such things may be discerned they are so obvious and sensible of such necessity and such profit when duly considered by persons not blinded with their private interests 4. Hence things indifferent which may as well be left undone as done and so publick good no way advanced are not of God that any should restrain them For the liberty which Christ hath purchased by his blood and which Gods law gives no law of man can abolish or take away It 's the cry of the claw-backs of Princes that they have power in things indifferent i. e. such things which make as much for publick good not to use as use the truth is he hath least power here because they are idle and Idol-lawes no hurt nor is there good in them And hence some of the most rigid Schoolmen maintain such lawes bind not conscience we are not to seek our private only now all human lawes are helps to seek publick 5. That lawes made for and according to God for publick good if they do not destroy some mens particular only for some time pinch and presse hard upon his particular good or their particular good men are bound in conscience here to submit True 1. If it were possible all lawes for publick good should hurt no particular man and Townsmen if they can should help those that are hurt yet
because no lawes but usually they will presse on some mans particular the heaviest end of a staffe that is to be born must fall on some mans shoulder and such lawes must be made Hence a man is to bear and submit cheerfully i. e. from the rule of love which will abate of particular for the generall good love that more than mine own 2. The law of justice a man is to do as he would be done by there is no man but if his good was advanced by the generall but would be conteut that some particular should be pinched 3. The law of nature The stomack is content to be sick and body weak to heal the whole body Hence Christians should not think that Towâ—smen are carelesse unjust and aimed at their hurt when it is thus 1 King 12. 4. 6. A meer Penal law when 't is broke the forfeiture is sufficient for the satisfaction of the offence or trespasse but not in a mixt Law First A Penall law is about things of small moment Secondly 'T is not made by way of command but with an aut a disjunctive copula and is indeed rather a proviso than a law Thirdly It is in the mind of the law make satisfactory if the penalty be payed though the law be not performed because the publick good in the mind of the Law-maker is known to be set forward that way as by obedience to the law In these cases penalty is enough but if the law be mixt i. e. there is a command it shall de done and Law-giver is sad though penalty being paid as being about a matter of weight it may be the livelyhood and comfort of men as keeping hogs out of corn and peace in a Town that there be no complaining here the penalty will not satisfie because this is no penall law but a law indeed deducted from rules of the word of God as it is in theft he that steals shall pay fourfold or that brawles shall be duckt in the water Suppose one should say I will suffer my servant to steal or revile I hope 't is no offence if he suffer the penalty Yes but it is beeause it is not a meer penall law the thing is of weight peace between neighbours so peace in a Town It 's a flat charge not to break it and thou knowst such is the honesty and justice of a Magistrate that he will say I would rather you would never do thus than offer those to do Hence in Gods law Christ must suffer and do also because Gods law is not meerly penal but doing the thing gives more content than the punishment 3. When servants cast off all subjection to their Governours Families being the members and foundations of Towns and so of Common-wealths When they are not obedient but answer again if they be let alone then idle if rebuked and curb'd then stubborn and proud and worse for chiding and find fault with their wages and victuals and lodging weary and vex out the heart of Master and Mistresse and make them weary of their lives and their God also almost sometimes and that by such professing Religion and all that they might be from under the yoke And here I cannot but set a mark upon servants broke loose from their Masters and got out of their time that are under no Family nor Church-government nor desiring of it or preparing for it but their reigns are on their necks I confesse if under heathen Masters then desire liberty rather but when men will live as they list without any over them and unfit to rule themselves I much doubt whether this be according to God 1. Hence they come to live idly and work when they list 2. Hence men of publick use can have little use but when they please of them 3. When they be with them they have no power to correct or examine and call them to account in regard of spirituall matters 4. Hence they lye in wait to oppresse men that must have help from them and so will do what they list 5 Hence they break out to drunkenness whoring and loose company 6. Hence they make other servants unruly and to desire liberty Now examine and try these things Is the Kingdome of Christ come into us that though there be a law in our members warring yet there is a law of the mind warring against it and delighting in the will of Christ and setting him up as chief Are we under the Kingdome of Christ in his Church and Common-wealth so as the soul is willing in the day of the Lords power though there be and have been some pangs of resistance against persons and against Ordinances so as 't is thy liberty to be subject to Christ in his Ordinances in his servants and 't is thy bondage to be otherwise and thou longest for that day that the Lord would subdne all those boistrous lusts and pride and passions and bruise sin Satan and self under their feet Then I say as the Lord Isa. 33. 20 21 2â— Look upon Zion the City of your solemnity c. See Rom. 8. 7 1. But if the heart grows loose and licentious and breaks the Lords bonds and yokes and will be led by your own fleshly ends and lusts and so go on quietly Be you assured this truth shall have a time to take hold of such spirits and know it assuredly 't is not to be in Christs Family or Kingdome 't is not scrambling for promises catching at Gods grace talking of assurance of Gods love which will shelter you from the wrath of the King of Kings and Lord of Lords to whom God hath sworn That every knee shall bow 'T is service and subjection which the Lord aims at and which the Lord looks for I know 't is Gods grace which only can save but it will never save when it is turned into licentiousnesse Do not say There is no danger of it here where we have such means and such liberties are Answ. 1. Never such danger of being licentious as in places of liberty when no bit nor bridle of externall tyranny to curb in 2. Look on the Kingdom of Iudah here which in one year all fell 3. Why doth the Lord exercise us with wants and straits 't is to humble us and abate our unrulinesse And 't is the Lords quarrel with his best people to this day desperate rebellious hearts that close not with his Government Do not say we know not how bondage should come here though we should cast off the Lords Government Answ. 1. The Lord can let loose the natives against us Ahab kills 1000000 of Benhadads men but afterwards within seven yeares he returns again 2. The Lord can raise up brambles and Abimelechs to be the King of the trees when the Olives and the Vines are loth to forsake their places and to lose their fatnesse and sweetnesse 3. The Lord can turn the hearts of those in power against people and let
under the ground and the tombitâ—ne is laid upon them If Christ spake he would make the dead to hear and the blind to see Vse 2. Hence see why the Saints find such changes and alterations in themselves when they come to hear sometimes their hearts are quickned fed and cherished healed and comforted relieved and visited sometime again dead and senselesse heavy and hardned Mark 8. 17 18 21. How is it ye do not understand Nay which is more that the same truth which they hear at one time should affect them and at another time doth not the same thing which they have heard a hundred times and never stirr'd them at last should The reason is they heard the Word of God spoken at one time but not God speaking and they heard the Lord speaking that same Word at another time the Lord is in his Word at one time the Word goes alone at another time as in Eliah the Lord was not in the whirlwind but he spake in the still voice and hence there he was to Elijah Luke 24. 25. with 32. not that you are to lay blame on the Lord for he blows where he listeth but to make us see 't is not in outward means nor 't is not in our own spirits to quicken our selves and to make us ashamed of our own darknesse that when he speaks yet we cannot hear there is so much power of spiritual death and Satan yet within us only out of his pitty he speaks sometimes not that you should despise the outward word No no the Lord is there shining in Perfection of glory and that which doth thee no good the Lord makes powerfull to some others But prize the Spirit of God in that Word which alone can speak to thee Vse 3. Of dread and terrour to all unregenerate men Hence see the heavy wrath of God against them they have indeed the Scriptures and the precious Word of God dispensed to them but the Lord never speakes one word unto them If any one from whom we expect and look for love passe by us and never speak What not speak a word and we call to him and he will not speak we conclude he is angry and displeased with us You look for love do you not you that hear every Sabbath and come to Lectures and you must out t is well yes you will say His love is better than life frowns more bitter than death Love wo to me if the Lord do not love me better never been born I hope he loves me Happy I if the mountains might fall on me to crush me in pieces if he loves me not c. but consider if he loves he will then speak peace unspeakable to thy conscience when humbled life to thy heart joy in the Holy Ghost Isa. 57. 19. Iohn 6. 63. 1 Thes. 1. 6. but look upon thy soul and see this day in the sight of God whether ever the Lordspake one word to thee outwardly indeed he hath but not inwardly inwardly also but not effectually to turn them from darknesse to light and the power of Satan to God c. The voyce of God is full of Majesty it shakes the heart 't is full of life it quickens the dead and light and peace and gives wisdom to the simple Ps. 119. Opening of thy word gives light to the eyes How many women ever learning and never knowing and many men learning and knowing what is said but never hear God speak Then know the wrath of the Lord see and go home mourning under it There is a fourfold wrath in this 1. 'T is the Lords sore wrath and displeasure Zach. 1. 2. with vers 4. If one should expect love from another to do much for him and he did not it may be he would not take it as a signe of displeasure but if he will not do a small thing not speak a word to him oh this is bitter what will not the Lord speak a word not one word especially when thy life lies on it thy soul lies on it eternity lies on it especially the Lord that is so mercifull and and pittifull this is a sign of sore anger 2. 'T is a token of Gods old displeasure eternall displeasure I know you cannot hear hence though God speaks you hear him not but why doth not the Lord remove that deafnesse you old hearers that have ears fat with hearing but heavy he never intended love else he would speak there would be some time of love Rom. 11. 7 8. The Elect have had it others are blinded as 't is written God hath given them the spirit of slumber eyes that they should not see and ears that they should not hear to this day 3. 'T is the Lords present displeasure When a man looks for love and speech and he doth not speak at those times he is not wont to speak one may take it as no sign of anger but when the Lord shall speak usually and then he speaks not this is a sad sign 1 Sam. 28. 6 15. He cries out of this He answors me not by Urim nor dreams nor thee by the Gospel nor Law neither where he useth to answer If this anger were to come it were some comfort but when 't is now upon thee even that very Sermon and Word whereby he speaks to others but not a word to thee 4. 'T is his insensible anger for a fat heart and an heavy ear ever go together for you will say I feel no hurt in this I have heard and been never the better but yet that hath made me never the worse Oh poor creature 't is because you feel it not but when the time of misery shall come you will say This is wo and load enough for the Lord to give no answer Psal. 71. 9. We see not our Prophets nor any to tell us how long so you that despise means you shall then lament and say none can tell how long Oh therefore lament this thy condition now that the Lord may hear some of your cries c. Vse 4. Hence examine whether ever you heard the Lords voice or no not only outwardly for that you know you have often done but inwardly and not only so for so ye may do and yet your eares heavy but effectually that if it be not so you may be humble and say Lord how have I spent my time in vain and if it be so you may be thankfull and say Lord what am I that the infinite God should speak to me There is great need of trial of this for a man may read hear and understand externally what ever another may and yet the whole Scripture a sealed Book There are therefore these three degrees by which you shall discern the effectuall voice of God you must take them joyntly 1. The voice of God singles a man out and though it be generally written or spoken speaks particularly to the very heart of a man with a marvellous kind of Majesty and glory of
but never carry him out of himself unto Christ. The Pharisees knew the law were very exact even till their death profited as Paul said he did yet they had not the word abiding in them because not driven out of themselves to Christ to rest there Hence when men shall hear many things but to what end do you hear or what vertue have the things you hear Do they only please fancy for a time or do you hear to increase your knowledge parts or do you hear for custome and company and to quiet conscience or are you affected and sunk but not driven by all to lay thy head on Christ the Lord never spake yet to thee when the word hath laid you on this foundation truly it's office is done and ended Gods end is now attained c. Oh try your selves here have you heard but never heard the voyce of the Lord rushing upon thee with Majesty speaking to thy heart and the very secrets of it but have said This is for othâ—rs and when you have thought the man hath spoken to you your hearts have then swollen against him or have you thus heard but all dies and withers like flowers the same heart still or have you had some powerfull stroke which remains but it forceth you not out of your selves to Christ there to rest there to joy there to live there to die truly your time hath been spent in vain you never yet heard the Lord speak Oh mourn for it thou art still in thy blood if he never said Live in thy bondage if the Lord never said Come forth This is the condition of many to be lamented with tears But if thou hast thus heard particularly and though but little light life and peace yet it is of eternal efficacy and all to draw thee to Christ then blesse the Lord For blessed are your ears that hear and I say as Moses said Deut. 4. 32. Ask if ever People heard God speaking and live The Apostle Heb. 〈…〉 makes it a greater matter to come to hear God on Mount Sion and yet live Blessed be God I live Obj. But may not many of the Saints hear hear the Lord speak but not feel this everlasting power and efficacy Answ. I would not lay a foundation of unthankfulnesse nor discourage any and therefore note for answer these particulars 1. There may be an eternal efficacy of the Word and yet lye hid and not felt for a time The Word is compared you know to seed and that in this respect the seed it is cast under the clod in the winter-time and â—t hath a vertue in it to grow but it is hid and comes not to blade of a good while and when it doth blade yet it bears not fruit of a long time So here the Lord may cast the seed of his Word into the heart but it is hidden for a time it is not felt as yet but there it is a word of threatning a word of promise a word of Command a man may cast it by and say It belongs not to me a man may slight the command for a time Yet notwithstanding the Lord having cast his seed into the heart it shall spring up As many a child the father speaks to it and applies the word home to it when it is of some years the child regards it not But now stay some time till the Lord do bring it into some sad affliction now a man begins to think I remember what my Father spake to me once and I regarded it not then Now this seed which was cast when the child was young it shall spring up twenty years after Iohn 2. 22. Christ had said He would destroy the Temple and raise it again in three dayes Now when he was risen from the dead his disciples remembred that which he had spoken to them but they regarded it not before These things saith Christ have I spoken to you whiles I was with you but when the comforter is come he shall bring all these words to your remembrance that I have said unto you One sentence it may be that hath discovered a mans sin it lies hid but when the time of ripening draws near you shall see the word will have marvelous increase and that sin it may be will bring to mind twenty sins and that promise of God which gives but a little consolation consider'd in it self it shall give marvelous consolation One would wonder to see what one word will do when the Lords time of blessing it is come 2. After that a Christian hath had the feeling of the efficacy of the word he may lose the feeling of it again and yet the being of it may remain and the reason is this partly because there is not alwayes need of feeling the like efficacy in the word A man may have by the word a marvelous deal of assurance of Gods love and sense of mercy and joy in the holy Ghost he may have this in the feeling of it This word it did lye hid for a time afterward it springs up and gives him peace But he loses his peace again his Sun do's set and it is midnight with with him within twenty four hours and he is as much in the dark as before Now the being of this peace is there but he hath no need of the feeling of it at all times the Lord he will reserve that till some time of tentation that he shall meet withall As Paul he had marvellous Revelations but Paul had more need of humiliation than exaltation and there was not that use of Pauls having those glorious manifestations to him I will glory in my infirmities There was need for Paul to know the evils of his heart that he might walk humbly and it did not make so much for the glory of the Lord as this that Paul should say I have this misery and darkness and sins and yet Jesus Christ he will take away all There was not need for Paul to have those joyes at all times that he had at one time So the Lord he gives a Christian joy and peace now there is no need for a Christian to have it alwayes I will pour floods of water on dry ground Beloved if there should be nothing but rain rain every day and night the ground would be glutted with rain and so turned into a puddle but when the land is dry and thirsty now the ground hath need of rain Let the Earth make use of that rain it hath and when it is dry and thirsty I will give more saith the Lord. So the Lord he gives the soul joy and peace Now if it should continue the very peace and joy of God would not be pleasant to the soul or at least not so pleasant as it will be when the Lord takes it away and gives it the soul again A Christians comes to the meeting-house and the Lord fills the sailes of a poor soul that he wonders the Lord should meet him and