of God and now you exalt him when he is thus set up 1 Cor. 4. 20. The Kingdome of God is not in word but in power The power of Christ Jesus is come into thy soul and the soul is under the Kingdome of the Lord Jesus when it doth lye under the mighty power of the Lord Jesus Christ 2 Thess. 1 11 12. We pray always for you that the Lord would work and fulfill the good pleasure of his will and the work of faith in power that Christ may be glorified Yea then is Christ glorified when God omnipotent reigns over sin and unbelief when the Lord doth this not only the Kingdome of God is now come but the Kingdome of Christ in glory is come there is many a poor soul thinks Christ rules him not because he cannot do this nor that because he finds his heart unable unwilling for to submit to the will of Christ I find no strength at all saith the soul and I go to Christ and find not strength conveyed and now he thinks he is not under the Kingdom of Christ. I answer that is not the question but hath the Lord made thee willing in the day of his power when the soul doth lye under the power of the Lord Jesus Christ when the soul doth lye like wax before the Lord Jesus when the soul saith Lord there was never any change of my nature the good Lord change it and if there be any change the good Lord increase and stir up the graces of thy Spirit in my soul and do thou lead me and guide me Brethren the Kingdome of Christ is come to this soul Iohn 5. 40. You will not come to me for life He doth not say you do not quicken your selves or ye cannot come to me but will not here is their wound they will not come to Christ for life Rom. 6. 19. As yee have yeelded your members servaâ—â—s to sin and Satan so now yeeld up your selves servants to righteousnesse and to holinesse Psal. 119. 5 6. Thou hast commanded that we should keep thy precepts continually Oh that my heart were directed to keep thy precepts continually Oh that my heart were directed to keep thy statutes When a Christian is grapling with his own heart ye will never be able to overcome the unsubduednesse thereof but when ye bring them to the Lord Jesus Christ that he would take a course with them 1. Now ye please Christ. 2. Ye take a sure course to have the will of God done he being in office for that end for Him hath God exalted to be a Prince and Saviour to Israel When the soul doth look up to the Lord Jesus and lye under the power and Spirit of the Lord Jesus 3. You now make the yoke of Christ sweet and his name glorious nothing glorifies Christ so much as this when Jesus doth work in a Christian now the kingdome of Christ is come to the soul and that in power But now when men will not submit thus far to Christ 1. They can do nothing but will not come to him on whom God hath laid salvation you say you cannot understand nor edifie by the Sermons ye hear and you cannot part with your lusts Ay but now this is thy condemnation thou wilt not go to a Saviour that he may teach thee and help thee when men will not have the Lord Jesus to reign over them or 2. If men do come they will not come to him where he may be found but say I can do nothing Christ must do all and so neglect the means wherein he will be found or 3. Will submit and come in means to him but not then at the speciall time when He is to be sought and may be found viz. in time of temptation But then forget and forsake him and cry not Hosanna Lord now save now help me against this lust When temptation comes when passion and pride come do you now go to Jesus Christ When the world begins to draw thy heart away dost thou say thus Lord I have prayed this day against this sin and Lord I have no strength against it now Lord help me but here is the misery of the soul it doth not go to Christ and by this means live in complaints all their life-time 4. If lastly any thing be to be done they will do it themselves as Paul Gal. 1. 12. Not but that a Christian should put forth himself a Christian is not a dead-hearted Christian at all times but the grace of God which comes from Christ doth act the soul in a continuall dependance on Christ and where Christ acts not there Satan doth Now I say the Kingdome of God is come when the soul doth thus submit to the stream of the blesâ—ed Spirit of the Lord that the Lord may guide it Oh beloved here is the skill that poseth the Angels how to tell you so to yield your selves to Christ as that Christ may come so to abide in the stock that all your fruit may be from him So to lye under the Lord as that the stream of the Spirit of life may fall on thee so to be implanted in the Lord as to fetch life from him and bring forth fruit to him But try this course submit to the will of the Lord Jesus be nothing in thy own eyes and if the Lord do give thee any thing blesse the Lord for it if any strength against thy sin be vile in thy own eyes and try and see if ye find not the Kingdome of God the glory of Heaven come into thy soul. Oh the light life prayers you might have the heavenly conference ye will have together that it would do a mans heart good to be with such a Christian that those that are with you might say Verily God is in this man verily there is joy in heaven when the Saints keep in this frame 4. When the soul yields thus to the will of Christ for Christs ends for such is the subtill wretchednesse of mens hearts that men would have Christ glorifie himself that he may glorifie and honour them like Simon Magus that would give any money for Apostolicall gifts that he might be some body that way also Now if a man shall submit go to Christ for gifts and parts that 's to set up another King to advance a mans self and so also sin and the devill and Christ must be made a servant for this end He is now no King like a Rebell that is not content that thousands of the Kings Subjects should serve him but he will have the Prince serve him a so Every man will say this doth utterly overthrow the Kingdom of such a Prince When a man shall secretly fight against the Lord and be for himself and for the devil and sin within When a man shall make all the creatures serve him the souldiers of his army meat drink and outward comforts this is a marvellous thing Ay but when a man shall make Jesus Christ
God himself and profession of Christ make these to serve him to raise up his name this the Lord takes very ill Only this I would adde when the soul doth look at Christ with a single eye that Christ is sweet and precious and lyes under the blessed Spirit of Christ for that end and now looks up to Christ that he may submit to him with a single eye that the name of Christ may be glorified by life and death true it is self will be in every duty and so is contrary to the Lord in all and not for the Lord. Yet though it be thus there is another thing in the soul that is wholly for God and Christ and hence seeks that he may do his work his heart loves him and so seeks him and he begs it with many tears Oh that my children might serve and love this God nay that all the world might see and blesse and admire this God and the Lord inlargeth his heart herein Psal. 72. 19. and truly now the Kingdom of God is come to thy soul Rom. 5. 17. As sin and Satan do reign by death So Iesus Christ doth reign by life to eternall life Matth. 25. 14. He is the true Subject that improves his Talents for the King Christ will subdue all his to himself Psal. 66. 3. Through the greatnesse of thy power shall thine enemies submit themselves to thee Rom. 14. 17. For the Kingdome of God is not in meat and drink but in righteousnesse and peace and joy in the holy Ghost When a man shall be picking fault with things this and that offends him get ye gone the Kingdom of God consists not in that But when the soul do's go to the Lord and maintain his peace with God and love to the people of God and joy in the holy Ghost here is the Kingdome of God He that serves Christ in these things the Kingdome of God is come into his soul. He that thus submits to the Lord Christ he must first be a man weary of his own counsels and must loath himself When the Lord hath wearied a man of his own wayes he sayes What am I that the Lord should shew me any mercy And when the Lord calls him to any service Lord What am I that I should now pray to thee Bless the Lord when the Lord doth keep thy heart in this frame but now when men will honour Christ and yet Saul-like have Christ honour them Many poor creatures they think it a credit to be in Church-fellowship and they wil seek to know Christ that they may attain Church fellowship and have honour but know it till the Lord do pull down thy base ends and make thee loath thy self and so to submit to his blessed will truly till then the Kingdome of God is not come to thy soul Think of these things for if the Kingdome of God be in our hearts then look for good dayes Brethren let New-England be confident of it but if this be gone from the soules and hearts of men and women in their severall families and places though they may have the outward Kingdome of Christ yet the inward Kingdome being not set up I say no more but what he said Go to Palestina and Bohemia Certainly if they had not cast off the Lords government they had never seen those lamentable dayes they had outward Ordinances Oh but here was the thing the inward Kingdome of the Lord Jesus Christ and subjection to the will of the Lord Jesus and to be for the Lord Jesus this the Lord saw was not in them therefore the Lord hath left them to be lamentable spectacles Therefore dear brethren I do beseech you pray and beg for this Kingdome Thou sayest I fall short of this Know this Kingdome of God is at first like a grain of Mustard-seed some little lying under the will of Christ if it be in truth blessed be God â—or it The Kingdome of God is come and the soul doth weep and mourn after the Lord that the Lord would bring every thought into subjection Know it the Kingdome of God is come to thy soul and know it thou hast Jesus Christ at the right hand of God the Father interceding for thee therfore go home and blesse the Lord and wonder at his grace that hath translated thee from the Kingdome of darknesse to the Kingdome of his dear Son If the Lord hath let thee finde the beginning of these things in truth go home and blesse the Lord for it 2. Try when the externall Kingdome of Christ in his Church is cast off for we told you this was Christs kingdome 'T is called the Kingdome of Heaven Matth. 25. 1. And 't is it which the Lord gives up at the last day to God the Father and hence Mat. 8. 12. the members thereof are The Children of the Kingdome and hence we read of the rulers and governours of it and the keys not only of doctrine but of power and jurisdiction committed by Christ Jesus to it punctually exprest in Scripture Now we know in the Church there is a three-fold power of Christ in Government 1. The supreme Monarchicall absolute power of Christ in and by his Ordinances 2. There is some derivative power of the Church from Christ joyntly together 3. There is a Ministeriall power of the officers of the Church it self Hence the Kingdome of Christ is overthrown when these three are when this three-fold cord is broken by the sons of men and if whole America cast off these or any of these then they fall to bondage and if particular persons in Churches do the Lord will do the like to them much more 1 Kings 9. 4 5. When Solomon had been praying much the Lord tells him If he would walk before him as David his father had done to keep his statutes and obey his commandments then he would be a God making good his promise but if not then the Lord would cast off him and that place So Zach. 14. 17. And it shall be that who so will not come up of all the families of the Earth to worship the King the Lord of Hosts even upon them shall be no rain The Lord is quick in his judgements and will spare none 1. There is a supreme power of Jesus Christ in his Church and Ordinances thereof Isa. 9. 6. The Government is on his shoulders it is true this power is on others also but he is the main Heb. 3. Moses was only a servant in his House Christ as a Son The guidance of all things in the Church doth lye chiefly on him or else it would never be carried along Christ is a Son and that in his own House into whose hands the supreme power of guiding and ordering all things in the Church of God is put the experience of Gods Saints and People doth find another power which shewes that the Lord Jesus hath and doth exercise a mighty power in the ordinances of his Worship the supreme and kingly
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
exhort one another whiles it is called to day lest any of you be hardned through the deceitfulnesse of sin Brotherly exhortation is a remedy against Apostasie of heart for though a man cannot convince another yet he may exhort him and 't is to be done in season whiles it 's called to day with due respect and taking notice of what good there is with much wisdome and a spirit of humility or else thou spoilest all thou medlest withall putting your selves in their estate and with hearty unfeigned prayer that the Lord would accompany the same with his blessing Heb. 10. 24. Consider one another to provoke unto love and good works Look over the Congregation and consider such a Brothers or Sisters estate one is poor and low another falling another very much altered Now in some cases a private Brother may do more than a Minister the Lord help us and stir us up to this work Now when this is neglected many soules are hardned 4. Instructing and teaching one another as occasion serves Rom. 15. 14. And I my self also am perswaded of you my brethren that you also are full of goodnesse filled with all knowledge able to admonish one another They were able for to instruct and teach one another Isa. 54. 13. They shall be all taught of God What God teacheth thee that do thou teach others what thou gainest by hearing or by praying or meditation by putting questions to others sometimes to teach and sometimes to be taught and this do if possible in all occasionall meetings and worldly discourses mix with it some sweet truth that God hath taught thee But now on the other side when Christians shall meet and a 〈◊〉 is the worse for their fruitlesse discourse no savoâ—â— of any thing of God Let them meet never so long or oâ—â—en walking or sitting this is sad 5. In Comforting those that be sad Thes. 5. 14. and 4. ult Comfort the feeble-minded and support the weak wherefore comfort one another with these woâ—â—s There are many sad hearts in Gods Church and sad things are as wounds to a mans limbs that make him halt or fall Oh brethren be much in this work 2 Cor. 1. 4. Who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God That a soul may say such a one came to me and spake some few words to me but they were as seasonable as though the Lord had sent an Angel from heaven to speak to me and of more worth than if he had given me â—any pounds But now when this also is neglected that one Christian hath not a word of encouragement to another but dry and savourless discourse this the Lord takes very ill at the hands of his people that have received comfort from himself in the day of their sorrow and distresse 6. Restoring a Brother fallen with a spirit of meekness Gal. 6. 1 2. Brethren of any be overtaken with a fault ye which are sprituall restore such a one with a spirit of meeknesse Oh how will a poor soul blesse the for such a Brothers prayers admonitions and exhortations when the Lord shall have brought his heart back again to himself although before he did most of all disesteem and vilâ—fie him Now when these are not used or not with a spirit of meeknesse improved that a man never blesseth God for these the Lord Jesus is pulled down from his throne when not done according to the ability time and place that the Lord affords And this I wish the Churches mourn not for another day For my own part I do adjudge my self before God and men as most guilty of this that I enjoy many sweet Ordinances and we improve them not and hence the glory of the Lord fils not his Tabernacle abides not on his Churches either to draw others to them or to make others abundantly blesse God for them Now here I will shew you the causes of this 1. Not gaining much in private duties in Prayer Meditation Reading and daily Examination of a mans own heart And hence they cannot do good because they receive none or very little themselves they have not a treasure within hence they can spend little have no heart or ability to exhort instruct comfort He that keeps not his shop his shop will never keep him As Psal 41. 6. His heart gathereth iniquity to it self when he goeth abroad he telleth it 2. A low spirit which makes a man to have low thoughts and endeavours I mean not an humble but a narrow spirit not inlarged to hold much or to do much hence it doth little As take a plain Countrey-man he neither seeks or regards the affaires of the State in publick because his spirit and condition is low but Princes do mind and attend to the affaires of the Kingdome to advance it because their condition is high and they know it Moses he suffered reproach with the people of God losse of all the honour and pleasure of Pharaâ—hs out feared not Pharaoh nor losse of life for their sakes For he saw that God which is invisible like Saul when once a Ringdome comes to be in his eye he leaves off to seek the Asses 3. Sloth There are Thornes Prov. 15. 19. and Lions Prov. 26. 13. in a sluggards way There be many difficulties businesses occasions and objections when as if once he were resolved to break thorough them then the work would go on Like a man when he is in his warm bed he is loth to rise but when he is up he would not be in his bed again if he might be hired again to put off his clothes I shall get no good saith one nor do none saith another and when these businesses are past and occasions over and at another time I will seek God and go about Gods work and thus a slothfull spirit hinders 4. Want of Faith 2 Cor. 4. 13. We believe and hence we speak Faith empties us most and hence fils us with Spirit and Life of Christ Jesus hence Steven full of faith and the holy Ghost A lively Christian when he comes in another Christians company it may be he knows not what to speak but he looks up to Christ and sayes Now Lord here is an opportunity in doing or receiving some good and therefore now Lord help 5. Want of fear of God and consolation of the spirit of God from the sense of Gods love Acts 9. 31. They walâ—â—◠〈◊〉 the fear of the Lord and consolations of thâ— Holy Ghost the Church was edified by the consolations of the Holy Ghost A man that 's wounded keeps within and stirs not but when he is in health and strength now hard work is his meat he cannot live except he work 1 Cor. 15. ult 6. Not considering the shortnesse of our time of sowing Heb. 10. 25. Whereas if men were on their death-bed they would wish Oh that I had walked more
and he doth give thee some victory Beloved a Christian may decay in the power of the grace of Christ which he hath received from the Word and voice of God in the Word and he may decay and grow to a very low estate yet he shall find this the Word of the Lord hath come with power to him it will recover his soul again and so the efficacy of the Word is eternall Psalm 72. it s said of Christ that his People shall fear him so long as Sun and Moon shall endure that is continually all their life-time It may be said there be many that find decay of their service and obedience and lose their fear of the Lord and their dread and their humble walking before him He shall come as the rain on the mowen grasse many times a Christian hath his flourishing time as the grasse but when the grasse is mowen it is as a dry chip so the soul it may grow dry as dry as a chip Now where is your sap and savour but I tell you if you belong to the Lord Jesus the rain it will fall again the Word of God set on by the Spirit of Christ it shall fall upon you as the rain on the mowen grasse and you know that it recovers little by little and puts on a green coat again Here is the eternal love of the Lord Jesus to his People and thus the eternal efficacy of the word does continue 3. Vse is of exhortation Oh Brethren and beloved in the Lord Jesus may a Christian hear the Word of God spoken and yet never hear God speak may he hear it externally and not internally then rest not in externall hearing and with some little movings and affections and stirrings of the Word of Gods grace in hearing Let not the Word be to you as the sound of many waters and a noise no efficacy of the Word that do remain on your soules Brethren and beloved in Christ I lay my finger on the sore in these times Oh the contempt of the Gospel of Christ though I believe it hath its efficacy in the heart of the Elect that is the thing that I presse never be content with external hearing though thou mayest have some affection and know new things unlesse thou find the Lord speaking with an eternall efficacy to thy soul. I conceive two things are to be done that the word may come with an everlasting efficacy although something is to be done by Ministers that is to preach truth and Gospel-truth fetch 't from heaven with many prayers soaked truth with many tears Ye shall know the truth that truth shal make you free Convicting truth We preach saith the Apostle in the demonstration of the Spirit The Spirit of God when he commeth he convinceth the world of sin Let Ministes do so Preach convincing truth and Gospel-truth fetch'd from heaven and bathed in tears Oh brethren let the fire burn clear let there not be more smoak than fire it will never come with power then convincing Gospel-truth set on by the demonstration of the Spirit of the Lord and this will set a Christian at liberty there is never such a Sermon that the faithful ones of God preach to you if it come not with a power to loosen you and call you home it comes with a power to blind you it is an ax at the root of the Trees but I leave this What means ought the people to use that the Word of God may come with efficacy Them that are in their unregenerate estate the Lord only knows how to work on their hearts they must come to the outward means I speak to the Saints of God I leave others to the infinite mercy of the Lord It is not in him that willeth or runneth but in the Lord that sheweth mercy In the use of means 1. Means Do not only see thy infirmities and weaknesses but pray to God to give thee a heart bleeding under the sense of thy many infirmities Many times men slight them and are not sensible of them I do not say wickednesses and wilfulnesses but thy infirmities and weaknesses get a heart mourning under them A Christian is made up of infirmities and weaknesses a man would not think there is that in another which he knows by himself Oh brethren labour for a broken heart in the sense of your many infirmities and weaknesses darknesse and enmity vanity and unsavourinesse the Lord will have his time to speak to such a soul. Break up the fallow ground of your hearts lest my wrath break out with fire the Lord hath promised to dwell with the poor and contrite Look as it was with our Saviour Christ they brought the sick and the lame ones to him and vertue went out from Christ to heal them all Bring thy sick and blind heart to Christ and vertue shall go forth from Christ to heal it 2. Draw near to God in the Word by looking on it as God speaking to thee We are far from God and therefore we cannot hear him draw near to him when you come to the external Word when you come to hear the Word hear it as the voyce of God You heard the Word as the Word of God which you felt in you I do not speak that the soul should take every thing that Ministers speak as the Word of God but that which is the Word of God take it as God speaking I am not able to expresse the infinite unknown sweetnesse and mercy and presence of God that you shall find thus comming I know it is a common truth but I am not ashamed to tell you I have not for many a year understood this truth and I see but little of it yet ye have heard of it but ye do not understand what it is to hear God speaking When God hath an intent to harden a mans heart and to damn him either he shall have a prejudice against the man or else if he hath not a prejudice against the man there is a secret loathing of the truth in regard of the commands of it and that is all and the Lord he hardens and blinds and prepares for eternall ruin all the men in the world by this means that live under the means When the Lord spake to Samuel Samuel heard a voyce but he heard it not as spoken by God but when he took Elies counsel and saw it was the Lord that spoke now he listens to the voice of the Lord and now the Lord opens all his mind to him 3. Do not trust to the external word It is a heaven on earth to hear the word exalted a glorious thing to hear the word of God as Gods word but trust to the free grace of God in it and the Spirit of God in Christ to set on that Word When they brought the lame and blind and halt to Christ they looked for the Word and the Power of it Speak the Word Lord and thy servants shall be whole so
finished usually on Saturday by two of the clock He hath someâ—ime exprest himself thus in publick God will curse that mans labours that lumbers up and down in the world all the week and then upon Saturday in the afternoon goes to his Study when as God knows that time were little enough to pray and weep in and to get his heart in frame c. He affected plainnesse together with power in preaching not seeking abstrusities nor liking to hover and soar aloft in dark expressions and so shoot his Arrows as many Preachers do over the heads of his hearers It is a wretched stumbling block to some that his Sermons are somewhat strict and as they term it legall some souls can relish none but meal-mouth'd Preachers who come with soft and smooth and toothlesse words byssina verba byssinis viris But these times need humbling Ministeries and blessed be God that there are any for where there are no Law-Sermons there will be few Gospel-lives and were there more Law-preaching in England by the men of gifts there would be more Gospel-walking both by themselves and the People To preach the Law not in a forc'd affected manner but wisely and powerfully together with the Gospel as Christ himself was wont to do Mat. 5. and elsewhere is the way to carry on all three together sense of misery the application of the remedy and the returns of thankefulnesse and duty Nor is any doctrine more comforting than this humbling way of God if rightly managed It is certain the foundations of after-â—orrows and ruines to the Church have ever been laid in the days of her prosperity and peace and rest when she injoyes all her pleasant things This the watchmen of Israel should foresee and therefore what shoulâ— they do but seek to humble and awaken and search and melt mens hearts and warn every one night and day with tears that in the day of their peace they may not sin away the things of their Peace There are therefore three requests which we would desire to beg of God with bended knees for England to prepetuate the present prosperity and peace thereof and let us commend them to the mourning and praying ones amongst us that they would be the Lords remembrancers in these Petitions 1. A right understanding and sober use of liberty For when People come first out of bondage they are apt to be not only somewhat fond of their liberties but to wax giddy and wanton with liberty and instead of shaking off the blâ—ody yokes of men to cast off at least in part the Government and blessed yoke of Christ also Hence it â—oâ—es about that a day of rest from persecution which should be a day of liberty to the Saints to serve God may become a day of great seduction and of liberty to seducing Spirits to deceive and damn and mislead them from the truths and wayes of God But the machinâ—tions of men though in conjunction with the powers and gates of hell shall certainly fall at last before Truth and Prayer And of this is the first Treatise which is seasonably publish'd To be fast bound to the rule with all the bonds and cords of God and Man is the Perfection of liberty Hence there is not a surer Corner-stone of ruine to a Christian Commonwealth that God will break them with unparallell'd destructions by some overflowing scourge when the day of vengeance is in his heart than to think that Religion is none of their Liberties and yet how many sons of Belial are there void of counsell neither is there any understanding in them who imagine vain things and say Let us break his bands asunder and cast away his cordâ— from us How do men run into extremes either stretching and paring every one to the Gyants bed and thereby denying liberty to the Saints to serve him according to the measure of their stature in Christ or else on the other hand opening the door so wide as to plead for liberty to all the disguised enemies and sins against Christ thereby instead of uniting the Saints in one indeavouring though a dreadfull mistake to unite Christ and Belial It is a sad thing when a man is come to this passe that he is not able to resolve his conscience whether Baal be God or the Lord be God and therefore would not have the worshippers of Baal punisht for fear lest Baal should be God Is liberty nothing but indifferency and irresolution of spirit in the things of God wo to the valley of vision even to a sinfull Nation laden with iniquity and led away from the truth as it is in Jesus and to the Host of the high ones that sit on high in the day of his visitation if this be the spirit of these times for in the day when he visits God will visit for these things 2. That his Word especially the Word of his Gospel may be precious and powerfull may run and be glorified in England Alas as there is much preaching but few serious few heart-breaking Sermons so there is much hearing but little effectual hearing Men stand like the Oakes of Bashan before the words of the God of Israel no terrour of the Lord no news of everlasting destruction no evidence of the fierce anger of God upon them which burns down to the bottom of hell can take hold upon their spirits or awaken their consciences to make inquiries after God in this their day yea if the bars of the pit of hel were broken and if the devils of hell should come flying up amongst us in our solemn Assemblies from the fiery corners of the Pit helow with everlasting burnings about their eares and with chains of darkness ratling at their heels they might fright men out of their wits perhaps or from the acts of sin it may be for a time but it would not work upon their hearts their desperate dead besotted hearts The fooles in Israel will have their swinge in their lusts and go to hell in a full cariere let God do his best Oh the hardnesse of mens hearts And the main reason of it is because they hear but a sound of words but they do not hear the Lord in that Word they hear words that are spoken by God but they hear not they see not God himself therein If ever thou wouldest profit by reading or hearing take every word as a speciall message to thee from God and of this fruitless hearing and the rules of hearing aright is the other Treatise 3. Conscience of his Sabbaths Of which there is an elaborate discourse of this Author formerly publish'd by himself Therefore we shall adde no more The blessing of heaven go with these to make us a willing People in the day of his power to submit to his Word and to come under the wing of the Government of Iesus Christ as esteeming these spirituall mercies our best mercies our choycest and dearest liberties If ever the Lord Iesus which mercy forbid should take his
dolefull and finall farewell of the English Nation as when he laid the tomb-stone upon Jerusalem such as these will be his mournings over us Oh Jerusalem Jerusalem thou that killest the Prophets and burnest them that are sent unto thee as they did in the time of Popery how often would I have gathered thy children together by my Word and Spirit therein even as a Hen gathereth her Chickens under the wings of my speciall Government and Protection but ye would not behold your house is left unto you desolate But the Lord who doth not only make the day dark with night but also turneth the shadow of death into the morning even the Lord avert these evils and the Lord make the English Nation his Hephfibah and the land Beulah which is the prayer of his Mourners in Sion and of Thy Servants in Jesus and for Jesus sake William Greenhill Samuel Mather TO THE Christian READER THe precious memory of the Author of these ensuing SERMONS needs no reviving to any gracious heart that had any knowledge of him Yea the world knows in part though but in a little part by some pieces of his formerly Printed while he was yâ—t 〈…〉 who this Author was what it owes to God for him and how justly it might sigh over his grave with that of the Apostle Of whom the World was not worthy His praise throughout all the Churches is farre above any addition by so mean a pen as writes these lines But it is not fit that the first page of any thing published after his death for I doubt not but his death is long ago publickly took notice of should go without some witnesse of a mournfull remembrance thereof which indeed no tears can sufficiently lament We who sometimes sate under his shadow and were fed from God by him the poor flock of this Shepherd among whom he lived testifying Repentance towards God and faith towards our Lord Iesus Christ and whom he sometimes exhorted comforted and charged euery one of us as a Father doth his Children we cannot but carry sorrow in the bottome of our hearts to this day that wee must here see his face no more Neither do we believe that his losse remains with us alone or only within the limits of this remote wildernesse the benefit and consequently the want of such a burning and shining Light is of more generall concernment that we easily apprehend especially in this Age wherein not only many â—it in utter darknesse but which is more the new Light thereof is darknesse and the Love of many waxing cold But we must all be silent before Him whose judgements are unsearchable Neither may we presume to say to him What doest thou It is instantly and not without cause desired by many that such reliques of his Labours as do survive him may be at least some of them imparted to the publick To effect any thing considerable that way is not an easie or sudden work But this small piece being at present attained it seemed not amisse to let it pass the Press These were some of his Lecture-Sermons Preached most of them in the year 1641. They are now transcribed by a godly Brother partly from the Authors own notes partly from what he took from his mouth The subject in both the Texts is of great use and needfull for these times wherin there is more Liberty than good use of it and much more common and outward than saving and effectuall knowledge of the word of God These posthumous editions are far short of what the Author was wont to do and of what the Sermons were in preaching But though the sense be not every where so full nor every thing so thorowly spoken to nor the stile so good by far as the Authors manner was yet the intelligent Reader will find a precious treasure of truth in it not fit to be buried or neglected The Prophets do not live for ever but their words do The Lord make them such ever-living words as may take hold of all our hearts not for judgement but for mercy for one of these wayeâ— they shall live yea rise up at the last day Imprimatur March 29. 1652. EDM. CALAMY THE TABLE B. BOndage What it is to which God delivers them that cast off his government Page 7 Iuvasion by forein enemies 7 By setting authority against them 7 Oppressing them by one another 8 Taking away good Governours 8 Giving them up to Satan 9 And to their own lusts 9 What are the sins for which God brings into Bondage 13 Bondage of the good and the wicked how it differs 15 C. CHurch of God why deprived of her liberty 11 Church-members that are private men in their duties are 48. what c. The causes of their neglect of their duty 52 c. Why men receive not more good from them than they do 53 Covenant of God if broken God rejects such as break it 3 To break Covenant with Christ is to cast off his government as King 31 People of God may be said to break Covenant and how 33 G. GOvernment see Power To cast of Gods Government provokes God to bring into bondage 3 Reasons of it 9 10 c. What Gods government is 4 The sorts of it 4 Internall 4 And Externall 5 Want of government a judgement 8 When men may be said to cast off Christs government 18. see 24. and see Ordinances When men submit to Christ. 20 21. to 29 In Christs government he useth a threefold power 30 Motives to come under Christs Government 81 L. LAwes the causes of the breach of Lawes 67 What prudence is to be used in making Laws 70 And how for human laws bind 70 c Gods Law onely can immediately bind the Conscience 70 Good Lawes have relation to the word and law of God 71 this proved ib. Of Penall Laws 74 Liberty see Government the sweetest Liberty is to be under Christ. 11 Liberty how it s abused 79 Love to Christ a sign of subjection to him 84 Love to Gods people another sign 84 Who do not love Gods people 85 M. MAgistrates We are to be subject to them and why 64 When Christs power is cast off in this respect not being subject to them 64 And objections about this answered 66 Ministeriall power what it is 54 And if this be not submitted Christ is cast off 69 And when men despised it 62 O. ORdinances When men adde their own inventions to Gods Ordinances they cast off Christs Government 34 We must take heed off this and why 35 When men destroy Ordinances and deny them they cast off Christs government 35 To cast of ordinances is a temptation of Satan 36 When Christ is thrust out of ordinances his government is cast off 39 To pollute Ordinances what it is 39 1. To contemn them 39. 40 2. To use them with unbroken hearts 40 3. To use them without faith 41 4. By not looking to Christ in them 41 P. POwer see Government Power of Christ in
the Lord will not do And hence if he does not destroy him he with-draws himself from serving of the creature and hence other evils take hold of it and bring it under When Adam stood and was for God all creatures served him and the riches of Gods goodnesse preserved him the Lord communicated the sweet of his government or service to him but when turned away from the right wayes of God Now if the Lord should serve him by governing of him in goodnesse he should serve a lust and bow to the creature nay to a lust which is a viler thing then for one creature to fall down and worship another Therefore now hence it comes to passe because the Lord will not be a servant to any mans lust there must be some other government that must seize upon them Hence set all the Saints in the Churches with their faces subjected to the Lord his good wil and righteous wayes and then his goodness shall flow down upon them in a through Christ for otherwise we have nothing to do with good but when we are set right for God Hos. 2. 19. I will betroth thee unto me for ever yea I will betroth thee unto me in righteousnesse in judgement in loving kindnesse and mercy c. The Lord will then command all creatures to be serviceable to his Church and people Vers. 21 22. But on the contrary misery must needs seiz upon the soul that doth cast off the government of the Lord Jesus Thus much for the generall explication of the point Now in particular 1. What is this government or service of God 2. What is the bondage he captivates his unto 3. Why doth the Lord do thus Quest. 1. What is this government or service of God which being shaken off the Lord gives them over to bondage Ans. There is a double government of the Lord over his people 1. Internall or inward of which our Saviour speaks Luk. 17. 21. The kingdome of God saith Christ comes not by observation and outward pomp For behold the kingdome of God is within you And this is nothing else in generall but when the Lord doth by his Spirit in the word of his grace cause the whole soul willingly to submit and subject it self to the whole will of God so far as it 's made known to it this is the inward kingdom of God and government of Christ in the soul. Ro. 8 14. So many as are led by the Spirit are the sons of God Ps. 110. 2. The Lord shall send the rod of thy strength out of Zion c. 2. Cor. 10. 4. For the weapons of our warfare are not carnall but mighty through God the pulling down of strong holds Vers. 5. Bringing into captivity every thought to the obedience of Christ. There are mighty boisterous distempâ—rs but the Lord when he comes in his Kingdome to sit upon the royall throne of the hearts of his people now they flie and this is the inward Kingdom of Christ like a poor Subject pardoned and received to favour he is before the face of the Prince continually attending on him Revel 7. 14 15. These are they which came out of great tribulation and have washed their robes and made them white in the blood of the Lamb. Vers. 15. Therefore are they before the throne of God and serve him day and night in his Temple c. Now this is meant in part by Gods service in these dayes do you think the Lord cared for thousands of Rams no but to walk humbly Mica 6. Did he care for Temple aud Ordinances no but Isa. 1. 19. If he be willing and obedient ye shall eat the good of the land Neh. 9. 20. In those dayes hee gave them his good Spirit to instruct them 2. Externall or outward the end and instigation of which was to set up and help forward the inward for externall Ordinances are nothing in themselves mean things but as they are appointed and sanctified for this end they are most glorious and therefore Christ threatens the Jewes Matth. 21. 43. That the Kingdome should be taken from them what was that Surely not inward for that they had not but the outward and externall means called Gods kingdom all these helps and means shall be taken from you and all laid ruinous Now this externall kingdom of Christ is double 1. The externall kingdome or government of God by his Church in the administration anâ— execution and subjection to the blessed Ordinances of God wherein the power and Kingdome of Christ is seen and thus Dan. 2. 44 45. Dan. 7. 27. It shall be given to the Saints of the most high c. Not to prophane herds of beasts or cages of unclean birds but to the Saints of the most high Whose kingdome is an everlasting kingdome and all the Princes of the world shall subject themselves to this kingdom of Christ. This outward Kingdom Christ administreth amongst his people in this world And this was part of the Lords government over his people herein though various from our form now 2. Of the Common-wealth which may have divers forms and had in the time of Israel but it receiving its law from God and governing for God hence it was the government of God and subjection hereunto was subjection and service to God himself And hence when the people cast off Samuel 1 Sam 8. 7. They have not rejected thee but me Rev. 11. 15. The kingdomes of the world are become the kingdomes of our Lord and of his Christ and he shall reign for ever and ever For although the Common-wealth of Israel was made up of the Church and hence Iosephus cals it a Theocracy where the Lord governed and yet the same thing had divers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formes and respects and hence there was a diverse government then and hence made diverse 2 Chron. 19. 5 8. Iehosaphat sets Iudges in the land throughout all the fenced Cities Such is the wildnesse boldness carelesness of mens hearts that they do not only need lawes but watchmen over them to see they be kept and hence the Lord appointed some chief some Judges in every City and also some in every Village as by proportion may be gathered Exod. 18. every ten men had one over them Now this was the blessed wisdome of God to put all into sweet subordination one unto another for himself 1. Every one professing his name is made for God for Christ as Lord of Lords unto whom every knee must bow and inwardly subject 2. Hence the Lord it being not good to leave man to himself erects a Kingdome of the Church with his own power and authority and government in it for that end 3. This being poor shiftlesse against inward and outward revenge hence the Lords sets up Kingdoms of the world which either rule for this end of these ends or not if they do not they are to answer it and shall one days to Christ whom God hath made head over all
that gray hairs are upon him And after this when God hath cast out in may be the Church doth also a most fearfull bondage that the Lord gives such a foul over unto There are two reasons of this point which I collect only from the story in this Chapter Reason 1. Inregard of the righteous Judgement of God It 's just and equall that he that will not be ruled by this blessed Lord Jesus he should be ruled by his lusts he that will â—ot be in subjection to a mercifull Christ he should be in bondage to unmercifull men this an humbled heart will acknowledge as these do here Vers. 6. they acknowledged the Lord to be righteous Man 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 proclaim 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 sins 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 prisoneâ—s condemned to die if the Prince comes to the prison-doores and sayes 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 year of Jubile he that would not go free was to be a bondman for ever 'T is very righteous to give men their own choyce 't is no wrong to let them have their own will if indeed the laws 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. In regard of the mercy or mercifull wisdom 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 Mistress of fools such is the foolishness 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 woe of their wayes they will not believe 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. 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 is better than to be curb'd in But let the Lord strike an arrow in the heart of these wilde bucks that have broke park and pale send affliction and an Iron yoke of sorrow upon them or distresse of conscience if there be any sense and feeling left they will bemoan themselves and say I did think my liberty sweet but now I see 't is bitter in a sinfull way and the Lords way was most sweet by their own confession Hence Psal. 2. 3. Let us break their bands c. But Oh now hence learn this truth and digest it throughly that the greatest liberty lies here do not in thy judgement think Christian liberty lies in being freed from the law as a rule of obedience in respect of the matter of it to be done nor in thy practice but know though thou didst meet with a thousand Sorrows with it and griefs yet 't is sweet Christs yoke Mat. 11. 30. is easie and his burthen light What When not a hole to hide his head in when a reproach of men a worm and no man when he bore the Fathers wrath Yes when he was meek under it not mine but thy will be done it was then most sweet 1 Kings 9. 21 22. To be a servant to Solomon is no bondage Psalm 119. 32. I will run when thou shalt inlarge my heart Vse 2. Hence see the reason why the Lord hath deprived his Churches of their liberty and his government over them at sundry times and hath put them under Iron yokes and bonds and sore pressures the reason is shewn they have either openly or more secretly cast off the government of the Lord here hath been the very wound the aile of all Churches famous and glorious Psal. 81. 14. Oh that they had hearkened I should then soon have subdued their enemies The cause is not so hard to find to a discerning spirit who is privy in any measure to the counsels of God 1 King 9. 8 9. Solomon hath a promise that the Lords eyes and heart shall be to his people which are under him but if once they slip the Coller then wo and why Because they forsook the Lord that brought them out of Egypt they had liberty but they cast it off What do you think was the moving cause of all those bloody persecutions when the blood of dogs was more precious then of Christian Churches were not they godly yes I do not doubt of it but as it was here though humbled they must be in bondage because they had cast off the government of the Lord Jesus And hence in the Apostles time evill times were come sad apostasies from the truth and because it was long before they were low enough And hence Revel 6. till the 〈…〉 was opened no crying as it was with Israel in bondage no prayer to purpose and because the Lord saw they would abuse all liberties if they had them And hence in Constantines time when peace came in contention came with it and so
abused all that their peace was their poyson And hence in the primitive Churches they began to cast off the government of the Lord Jesus murmurings there were hence came persecution but they were a precious people and made blessed use of it And the Lord couples their chief persecution with their rest And 't is said Acts 9. 31. Then had the Churches rest c. And what do you think of the reason of the long reign of Antichrist exalting himself above God and all that 's called God bringing the Church under the heaviest bondage for body and soul that ever the earth saw Men did not love the truth either speculative to guide their minds or practicall to rule their wills and hence left to this day What is the cause of Bleeding Germanies wo Oh poor Germany Whence the Gospell first brake out in its full strength that now 't is a field of blood that men in woods like satyres are afraid of men and men in Cities glad to eat the intrailes of Beasts and sometimes the flesh of their own babes to preserve their lives What was there no evill but the common condition of the Church to be under the crosse ask them they cannot tell what ailes them but curse the Emperour and Swedes c. Oh think of it with sorrow in secret for them that know it not themselves they have secretly I say secretly cast off the government of a mercifull Christ and hence are under the hand of unmercifull men What is the cause in our native Countrey notwithstanding all prayers and tears no diliverance truly men do not know it but the Lord sees it they know not how to use their liberty And for our selves what shall I say I cannot but blesse God and wonder to see how 't is with many and rejoyce to see many precious holy ones to whom one day in Gods Court is sweeter than a thousand elsewhere but I must professe and cannot but mourn for others men that were eminent under bondage but never worse then here as if the Lord should say Look here by your eminent ones look and fear and mourn you Ministers of my house here be the people you had thought had been converted and that of all others such a one would never a fallen so one an opinion takes him another a lot another loose company another his lust another gowes proud another fierce another murmuring what should I name all Oh that my words might be healing c. Vse 3. Hence see what will become of us that are now under the government of the Lord if ever we cast it off either inward or outward or both We are not dearer to him then his people Israel here nay Iudah When old Israel the great and numerous tribes of Israel had set up calves little Iudah and Benjamin received the Priests and yet they fell and were in bondage I know we are not yet in bondage yet it is not more unseasonable to speak now then for the Lord to Solomon 1 King 9. 1 Quest. But there being much unsubduedness in the hearts of the best how shall one know when there be such sins for which the Lord will cast from under his government Answer 1. When men do not loath their own hearts for the unprofitablenesse but loath Gods ordinances secretly and grow weary of them as of their burdens because of the unprofitablenesse of them When a people find not that speciall good by them which recompenseth all losses and so prize them but lay blame on them because unfruitfull to them Malachie 3. 13. He speaks to a people got out of Captivity Your words have been stout against me no say they 'T is in vain to serve the Lord what profit is there in this you must conceive they had many losses were very poor as vers 11. a temptation which a proud heart cannot indure above any here is now no profit in mourning fasting c. and Gods own people began to think so and hence Vers. 16. Then they spake often one to another there was good effect of his Sermon now what follows Chapter 4. 1. Hence the wicked shall come and cut off Branch and Root in Antiochus time there is a burning day a comming that shall burn down house root and branch and hence Matthewâ—1 â—1 43. The kingdome shall be given to them that bring forth fruit You will say we do No thy own mouth shall condemn thee you do not you find no good by all the ordinances of God and hence come those Questions what warrant for such an ordinance the bottome is they never felt good of it and hence grow weary of it well if it be your burthen the Lord will ease you of it 2. When you see men professing the fear of God mutually naturally contentious and continuing so I say contentious with Saints which they say they love which they are by covenant bound to love either from some conceived wrong and hence cannot forgive as Christ doth them or from a prejudicate groundlesse opinion they care not for me nor I for them or from a spirit of scornfull Censoriousnesse what are such and such or because distasted because of some reproof in their sin or by some opinion or by some worldly conveniency or laying out lots or restraint of some liberty c. or because of some sin Now can sit and censure and I say when this is mutual for a godly man may be contended with but he prayes and mourns and pitties unlesse it be at some time but when it shall continually abide so fierce and implacable Eccles. 7. 9. Anger resteth in the bosome of fools when a man shall be glad of an occasion of difference that so he may depart and have something to quiet conscience for breach of Covenant that there can be no healing but Bellies of pigs are more dear then bowels of Saints and when quiet upon the least occasion apt to pâ—ck holes and quarrel Now it 's time for the Lord to give over to another government Zach. 11. 14 15. When Brotherhood is broken then an Idol-shepheard is set up Exodus 2. Moses was sent to deliver Israel but he finds two Hebrews oppressed striving and must not be checkt neither well then fare-well deliverance if you be of that spirit you shall love one another better if ever the Lord doth that for you It hath been the wisdome of some Princes when their subjects have been at Civill wars to call them forth to a common enemy and there they can agree Oh brethren there is no sin like this and yet none so slighted You shall know what it is either by being yoked under enemies or sins The first of these breaking bonds of union to Christ the other with his members Vse 4. Hence see the reason why many men are delivered up to the bondage of their own lusts the most sad bondage and power of Satan who have seemed to be delivered from it truly they have cast off
the government of the Lord. Men wonder why in this Countrey men are more vile then ever they were men that gave great hopes the reason is this they have seemed to be under Christs government but secretly cast it off And hence filthy and vile lusts are their Apparitors and Pursevants c. Objection The Saints feel a bondage how shall one know the difference Answer The first and greatest inthralment is when Satan and sin so rule as that they know them not this is lamentable that like those Iohn 8. 33. when Christ told them if they continued in the truth it should make them free they would not believe that ever they were in bondage so here a man thinks himself free when he is a slave thus Psalm 81. 13. God gave them up to their own hearts lusts and they were led by their own Councels The Saints may be much carried away by the power of Satans temptations but never so far as to think their bondage is their freedome and to have reasons and arguments prevailing against the good wayes of Gods grace and to have reasons to maintain their sinfull courses and that is in such as have wit and parts and knowledge which through the righteous judgement of God are leâ—t so far to abuse it as to make use of it to maintain their sin-full lusts 2. When men if they see their bondage yet have no heart to come out of it in using all means for that end When the will is in captivity no captivity like it no gally-slave like it A childe of God hath a bondage and is led into captivity but Oh miserable man he cries but these Prov. 17. 10. have a price in their hand but no heart to make use of it Ezra 1. 5. So many whose hearts the Lordo stirred they gat up to go to Ierusalem But the Lord never stirs the hearts of these poor creatures they know and fear yet have no heart to get out of that condition nay rather willingly are so They sell themselves to their lusts and sins and Satan here is saith Satan this gain neglect prayer for it tell a lye for it break Covenant for it lose thy peace for it here is this honour and credit look big on it here is this estate carry thy countenance high and thus apparrel thy self with these trappings walk thus with thy boots French-like here is this pleasure and mirth keep thou this company loose thy heart neglect thy God give thy self over to it here is this ease deferre thy repentance be cold in prayer neglect thy family and a man sels himself to his lust pleasures and honours thou art thus provok't and therefore now thou must fret and murmur and rage and hold thy own and so ease thy heart thus men set themselves to sale willingly 3. When men have some heart to come out of it but the Lord leaves men to an indifferency and consequently to apostasie as it was with Agrippa almost perswaded and like the Israelites that refused to go into the good land Numbers 14. And hereupon the Lord was wroth and said they should not but they repented and would fain have had some pitty shewed in regard of their misery but their enemies felt upon them and destroyed them all the plea of the Arminians is for this which is nothing else but mens misery Luke 14. those that were invited made their excuses and said I must needs go and see it But found no necessity to come to Christ. Now the Saints the Lord never leaves them to a spirit of indifferency but keeps them in a spirit of necessity I must come out of this miserable condition saith the poor soul they say not flesh is weak but I must have help Psalm 110. because 't is the day of the Lords power they must not rest contented without help and if the Lord delayes them and hears not they will follow the Lord so much the harder 4. If they have any resolution to come out and think it must not be thus and purpose never to live thus again yet notwithstanding all their purposes and resolutions they fall again and never get any reall conquest their unâ—anied hearts and wills are never a whit more subdued Isaiah 63. 7 8. For he said Surely they are my people children that will not lie So he was their Saviour but they soon rebelled and vexed his holy Spirit their wills were never subdued But now the Saints either the Lord preserves them from such falls and Apostasies Or if they do depart from the Lord by reason of the prevailing power of any temptation they ever get reall conquest by their fall their sinfull corruption thereby gets its deadly wound Rom. 11. 10. Their backs are not alwaies bowed down but the Lord raiseth their bowed-down spirits Psalm 145. 14. and upholdeth their spirits for them when they think they shall one day fall by the hand of such Saul-like sins and distempers A carnall heart may carry a fair profession and be in subjection to Christ for a time but his back stands alwaies bowed down under his profession is is his berthen and hence at last he casts it off as a man doth his wearisome burden but on the contrary a child of God being indeed weary of his sin and carrying that up and down with him as his burden with his soul bowed down in the sense of his own vilenesse by this means through the help of Christ at last he comes to get reall conquest over his sin and cast it off 5. When the Lord in this case lets them alone without inward or outward troubles this is a fearfull signe Hosea 4. 17. Ephraim is joyned to his Idols let him alone the Lord will take no more pains with them he is wearied out with striving Isaiah 1. 5. Why should ye be stricken ye will revolt yet more and more when the Lord sees men the worse for his mercifull corrections he deals like parents that have striven long with their children and can do no good on them they then resolve to let them take their own course and will own them no longer to be of their family the Lord never deals thus long with his but if their sinne will not waste by words the Lord will then try what chaines will do and now they shall finde good now they shall remember their backslidings and apostasies from God and their impeniâ—ency in sin in secret sins especially in the dayes of their peace and prosperity now the Lord will make sinne as bitter as ever it was sweet Oh consider this you that are prosperous and because the Lord is good to you therefore you think the Lord likes well of your wayes No greater plague then for the Lord to give a man peace in his sinne or if the Lord begins to afflict thee in thy name on estate begin to be blasted and thou canst see Gods hand on thee and knowest it and yet thou remainest unhumbled this is
power which he exerciseth in the hearts of his people Now cast off this kingly power the Lord himself is cast off I speak not immediately as in the internall Kingdom but mediately And for this the Lord will bring into bondage Luk. 19. 17. Those mine enemies saith Christ which would not that I should reign over them bring them hither that I may slay them which is meant of the Lords external administration by his servants Quest. When is this done Answ. 1. When men impenitently break Covenant made with the Lord. Especially in his Ordinances of cleaving and submitting to him therein and remain so with impenitency This is the main and first Original of all the rest Now it is manifest the power of Christ Jesus the supreme power of Christ is cast off for a man do's professe by this that not the will of Christ but his own will shall rule him Christ shall not be Lord but as they said Ier. 2. 31. We are Lords we will come no more at thee When the League and Covenant between Prince and People is broke then he is cast off from being King this is certain the Lord never did receive any people to himself from the beginning of the world to this day but he hath done it by some Covenant Nor never any people took the Lord to be their God but by some Covenant they bound themselves to the Lord. Whereby they were either made his people or continued to be his people and he their God but I cannot now stand to clear this Now look as when the Lord breaks his Covenant he casts them off from being his people though this he never doth to the Elect So when people break Covenant with him they cast him off as much as in them lies from being their God they do as much as in them lyes make the Lord to be no God You shall see therefore Hosea 10. 3. They say we have no King because we feared not the Lord. It is the speech of Conscience and that at a sad time wherein they did not fear the Lord They have spoken words swearing falsly and breaking the Covenant In their time of Covenanting with the Lord there seemed to be much sorrow and humiliation yet in these very Covenants Hemlock did spring up and hence captivity came Many times the Covenants that are made there is such outward seeming reality that not only men but the Lord speaking after the manner of men He thinks certainly these Promises these Covenants will never be broke yet they are broken Isa. 65. 8 9 10. I said surely saith the Lord This is a people that will not lie Such profession and such acknowledgements c. so it is said In all their afflictions he was afflicted and the Angel of his presence did redeem them But afterward they rebelled and vexed his holy Spirit They cast off the Government of the Lord they would not be under the bonds of the Lord and so he was turned to be their enemy this is that which brings captivity and bondage Ierm 2. 14 15 c. Is Israel a servant saith the Lord ye shall see the reason why he was so I have broken their iron yoke saith the Lord and I have burst thy bonds and I have planted thee a nohle Vine yet hast thou degenerated and this is that which doth make them vassals or slaves And in truth you never see Churches laid desolate but when that time comes men shall see and shall professe it When other Nations shall ask Why hath the the Lord dealt thus with his people The answer shall be clear They have broken the Covenant of the Lord. When many miseries come upon particular persons what is the cause of it then remember the Covenant thou hast broken with the Lord. Isa. 24. 5 6. They have transgressed the â—aw speaking of the whole earth And they have changed their Ordinances and broken the everlasting Covenant A people that might have had everlasting mercy they would not submit to the Lord they have broken this everlasting Covenant of the Lord Now what followes The earth is defiled under the inhabitants thereof and hence heavy things that are there written shal befall the whole world It is a sin that defiles the earth men tread on and the houses men inhabite in for it is a sin against most light They which make Covenants have a great deal of light and also most will And that do's aggravate a sin when the whole heart as it were do's give up it self to a lust and breaks hereby all bonds And it is a sin that men might avoid if they would be watchfull against For it is a sinfull thing to make a Covenant of impossible things therefore it lyes heavy on the coâ—science of men afterwaâ—ds I might have been better might have walked better Nay it is a â—â—n that do's destroy the Law of the Lord this sin it do's destroy the very will of Christ. Had'st thou never been bound in Covenant hadst thou laid by this Covenant the wil of God had been kept whole As cords not used are kept whole but when broke are utterly spoiled When a man do's bind himself by a Covenant to the Lord and then break it he do's as much as in him lyes to destroy the Lord from being King 'T is true the Saints and people of God may be said in some case to break Covenant but yet they never impenitently break Covenant with the Lord they may break Covenant with the Lord very often but yet it is with them as those in Iudgesâ— 1 4. When the Angel of the Lord came to them and they were under grievous sad bondage saith he to them from the Lord I have brought you up out of the land of Egypt and I have broke your bonds and I have said I would never break Covenant with you I said you should make no League with the Canaanites but ye have not obeyed my voyce why have ye done this And all the people heard this and it is said All the people wept Doubtlesse some were sincere though happily many were full of hypocrisie and so the sincere heart laments it and renewes his Covenant The poor soul hath nothing to say many times though the Lord should bring never so much misery on it yet the soul stands weeping before the Lord that it hath broke the Covenant of the Lord and made void the Covenant of the Lord yet the Saints they never break it wholly they never depart wholly from the Lord. Now when a people shall impenitently break Covenant as hath been said that men can study arguments how to nullifie Church covenant nay worse when in Covenant then ever before and the businesse is they are loath to be in bonds when men shall grudge the truth of the Lord others if their judgements be not set against it yet notwithstanding in deed and practice they live as if they had never been in Covenant Once they were a pleasant plant
that now had the Lord Jesus the honours of the world attending on them then they could make much of them but because they come with poverty therefore they can plot and speak against them and in time come to cast off the Ordinances of the Lord Jesus It is certain the Lord hath bondage for such soules and you will certainly find this true one day Mal. 3. 14 15. The people they say What profit is it that we have served the Lord and that we have walked mournfully before him and hence they forsook the Lord Hence Chap. â— 1. the Lord threatens that He will burn them up both root and branch The Lord hath consuming fire for such one day The Ordinances of the Lord were too costly for you Mark 12. 9. 8. The Lord hath his Vine-yard he lets it out to husbandmen and he sends for the fruit and at last the Son bimself comes to call for fruit Now say they Here is the son let us kill him Why what is the matter out of gain that is the businesse That the inheritance may be ours Here is this gain to be without them and therefore to cast off Christ What will the Lord do to these husband-men he will take away his Vine-yard frrom them c. It is the speech of Luthâ—r Venter in omni religione potentissiâ—um Idolum When the Belly is served Christ must be destroyed Men may have this quiet life without these Ordinances and hence men bear a privy grudge against the Ordinances of the Lord because the belly is not served Look as it was with the â—ews they looked for a glorious King to come to them and Christ câ—me and though they were told of it before when he came he had nothing but his Crâ—sse and he tels them If they will be his Disciples they must take his Crosse. But now because he came not with pomp but only with his crosse this is the great reason why to this day the Jeâ—es do set themselves against the Lord Jesus Chrâ—â—â— the Crosse came with Christ that 's the cause of it So when men shall look for great things from the Ordinances of Christ and when they come to enjoy them they meet with nothing else but Christ and his Crâ—sse and disappointments and desertions when they meet with this then Christ is cast off and they professe he is no King and Cesar is our King and if we take this man to be our King the Romanes will ruine us I know it is a hard trial for a man to be put to such a strait for the Lord to advance the price of his Ordinances at that high rate that all must be parted with for the enjoyment of them But yet notwithstanding he is for ever unworthy to have the Lord Jesus to rule him that shall therefore make him a King as they did Iohn 6. He was their Cook therefore they made him King Therefore this I say take heed of disputing against or denying or nullifying not only outwardly but in thy very heart secretly any of Gods Ordinances for that the Lord complains of his people that their hearts went after their wickednesse Oh take heed of doing thus against any one of Gods Ordinances because straits do attend on them It was the speech of David Ps. 119. Thy law is pure therefore thy servant loveth it Suppose thou shouldest never get any good by any of Gods Ordinances yet thy law is pure the fault is in thy own heart and certainly the Lord he will remember as there he speaketh Ierem. â— 2. I remember the love of thine espousals when thou didst follow me in a land of barrennesse in a land where there was no water Thy life shall be precious to the Lord that shall follow the Lord in all afflictions yet thy heatt doth cleave to the Lord and follow the Lord in all his Ordinances therefore this is that I would say there are many wants now in the countrey But yet notwithstanding let the people of God get neer to Christ speak often one to another and find out wayes and means to pay your debts and lye down at the feet of the Lord Jesus and be content if the Lord will have it so to be nothing be content thus and though thou dost not find any benefit from the Ordinance of the Lord as yet yet notwithstanding loath thy own heart but love them yet seek after the Lord and look to the Lord in them And this is certain the Lord hath blessings for his people not only in this life but as he there speaketh to his Disciples when they say to him Lord what shall we have saith the Lord to them You that have followed me you shall sit on thrones But take heed of this if once ye come to slight Ordinances and cast off Ordinances because of these straits and wants and so forth And what are your Ordinances c and a generation of men risen up I think Christians should send forth their gronings to the Lord that the terrour of the Lord may fall upon them they deny all the Ordinances of the Lord and the Spirit must teach us only 'T is true the Spirit must do it but will ye therefore take away the means and hence the very Scripture is made an Alphabet for children and so they do destroy the Ordinances of the Lord. Beloved if it be from this principle take heed of it for if it be ye will certainly find bondage 4. When men do not thus pull down the Ordinances the throne of Christ but drive the Lord Jesus away out of his Ordinances though they have his Ordinances with them by their secret defilings pollutions spiritual pollutions of the glorious Ordinances of Christ this the Lord frequently complaineth of in Ierem. and Ezek. The very great reason why the Lord did leave his Temple where their fathers did praise the Lord they had polluted and defiled it that was the reason of it They had driven the Lord away from his throne and this doth pull down the princely power of the Lord in his Churches I know there be many sins and defilements and the sons of men have hidden wayes of polluting the Ordinances of the Lord that a man shall sit undet all the Ordinances of the Lord and as it is said of Mount Gilboah not any dew fall upon him never see good when good comes the Lord is not dear that is the reason of it Oh thy secret defilements of the Ordinances of the Lord have driven the Lord far from you There are many I shall only name three principally that there may be a little heed taken of them First When there is a secret contempt grown upon a mans spirit of the Ordinances of Christ attended with a secret wearinesse of them this doth now pollute the Ordinances of the Lord and this doth drive the Lord from his Ordinances Mal. 1. 7. Ye have offered polluted bread wherein have we done it say they this was the cause of
things are known For the clearing up of this know that there is a three-fold derivative power which the Lord hath given to the Church joyntly and not to Elders only Which may be miserably abused and so provoke the Lord to take it away from their hands till they know better how to use it yet when 't is used according to Christ now not to be under the power of it which is Christ power delegated to it is to cast off Christs Government And I am confident the bondage of all the Churches in Christendome if ye examine the Churches is continued because the Lord sees hearts unwilling to submit to him in the government of Churches and will continue it till Churches know how to use it and men lye down to the power of it 1. They have a power given them from Christ of opening and shutting the doors of the Church the Kingdome of God on earth i. e. of letting in and keeping out any according to Christ into or out of their communion and this I conceive to be one part of the power of the Keys committed to the Church The chief office of which is to open and shut to receive in and keep out according to Christ and hence the three thousand were added to the Church though the Apostles were guides therein and Acts 9. 26. Paul would have joyned himself but they would not accept of him because they were afraid of him No body naturall or politick but they have power to receive to them the usefull keep from them the hurtfull so much more Christs spirituall body And hence the Church of Ephesus is commended Revel 2. 2. together with their Angel for trying those that seemed good and were not Now 't is true this power may be miserably abused in opening doores too wide or locking them up too long or too fast and in many sad disorders this way yet there is this power Now when men shall refuse Church-tryall and so communion with the Church and that not from sense of their unfitnesse and unworthinesse or some other reason which is in the fight of God of great weight but from a carelesse contempt of Gods Ordinances or Gods people a man sayes What care I for the one and what are the other and from a resolution never to grow better they know they are not like to be accepted of them and they are resolved they will grow no better they think themselves as good as they and from a secret unwillingnesse to come to the light they know things are amisse and will not be known of it they appear better than they are and hence they are loath to be seen and jodged as they are Certainly this is to casts Christs power and if continued in the salvation of your soules is also cast off Acts 2. ult The Lord added to the Church daily such as should be saved To the Church i. e. not the universal Church but visible Church where it may be had such as should be saved Isa. 60. 14 15. For the Nation and Kingdome that will not serve thee shall perish yea those Nations shall utterly perish Lamentable is the condition of many not so much for not joyning themselves to the Church as not seeking of the Lord for that mercy that they may be first joyned to the Lord and so to his people for the Lords sake There are great heaps of people amongst the Churches here that do stand guilty of this the Lord humble us for it that content themselves to stand Aliens from the Common-wealth of Israel Eph. 2. 12. Strangers from the Covenant of Promise having no hope and without God in the world The Lord is slow to wrath but there is a threefold bondage 1. Of sin and Satan Rev. 22. 14 15. Let him that is filthy be filthy still Nay though there be some beginnings yet apt to fall back because not planted in the courts of the Lord. And hence Col. 2. 5. Ioying and beholding your order and the sted fastnesse of your faith in Christ order and stedfastnesse are joyned together 2. Of misery Zach. 14. 17. And it shall be that whosoever will not come up of all the families of the Earth unto Jerusalem to worship the King the Lord of Hosts even upon them shall be no rain 3. Sadnesse hence Isa. 56. 7. Even them I will bring to my holy Mountain and make them joyfull in my House of Prayer To be joyfull in the house of Prayer is promised to such as joyn themselves to Gods Covenant 2. They have a power given them of binding and loosing By admonition of any one that being received in shall sin against their communion and the Lord in it thereby to defile the whole body and to provoke the wrath of the Lord against the same and this is mentioned Matth. 18. and by the Apostle 1 Cor. 5. 1 4. and this is given to them to use against whatever sinner or offender it be be he great or small Prince or Peer if he be a brother he is to lye down here An admonition is an arrest and message from God from Christ Jesus the King of Kings Eglon must come down from his throne when this is brought Now I grant again this power may be abused miserably as to admonish without conviction or without compassion and love but in heat and passion c. Yet this is part of Christs binding power in his Church which when 't is done 't is bound in heaven Now when men come to that passe that they do not only sin for that the Lord pardons but are grown to that height that they cast off all reproofs and Christ-like admonitions for sin steept it may be in many tears and prayers before they came and sweetned with the Spirit of mercy and terror of Christ Jesus in the mouths of his servants this brings under bondage 'T is not sin so much for this will be but when they cannot abide reproofs they are iron morsels cannot be digested and hence sometime hide it and twenty shifts and half as many lies or if it be found out defend it and fall a fencing and thrusting and try it out to the last or extenuate it twenty wayes that a beam is a more and which is worse their hearts rise and swell and they bear a privy grudge against them as if they were their enemies because they tell them the truth when they should say Let the righteous smite me Exod. 2. 14. Who made thee a Prince and Iudge over us When Moses the Israelites deliverer was raised up he thereupon departs and they lye under heavy bondage when they cast off his reproof It 's true a Saint may not for a time submit but yet it argues a height of spirit for the present unfit for communion with God and the Lord will bring them off and humble them for their pride 2 Sam. 23. 6. 〈◊〉 But the sons of Belial shall be all of them as thorns 〈…〉 cause they cannot be taken
blamelesly and fruitfully men care not for a comfortable reckoning as yet There are two causes why they receive no good 1. From a mean esteem of the Saints looking on them as men and not as an Ordinance of Christ their persons prayers and speeches And this is a rule Men never gain any good by that Ordinance which they despise if all were Scholars Ministers or Saints glorified they could then esteem them Hence Eph 4. 16. Edifying is by love Making increase of the body edifying it self in love 2. From want of being poor in spirit and sensible of their extream need of Christ continually in all means Beggers will pick up crums and watch for a word of encouragement Isa. 11. 6. A little childe shall lead the Wolf and the Lion that is when the Lord hath humbled the heart of a man Oh when a Christian thinks none so poor and shallow and heartlesse as I and every one is better than I however I need more than any This soul will be glad to suck the brest and the Lord will fill others with light and life and his own bowels to do such a one good Whereas else they are shut up and they find no good conveyed to them by any of the Ordinances of the Lord nor any presence of God in them 3. There is a Ministeriall power committed from Christ by the Church to the ruling Officers thereof I say by the Church for all power in the Church is properly Christs yet he nextly communicates it ordinarily to his Church or multitude of Beleevers to whom is committed the supreme power of the Keyes in his word and a binding and loosing as hath been shewen and by this Church this power hath been by Christs appointment and still is to be communicated to those that are chosen out of themselves to be Officers and Rulers over them in the Lord to exercise the power of Christ over them according to his will Hence the very power of binding and loosing opening and shutting given to the Church is also given to Peter and the rest of the Apostles and the successors of Christs Apostles in Doctrine sent of Christ Iohn 20. 23. Whosoevers sins ye remit they are remitted c. Because though the power of Communication of it is in the Churches hand yet the power of usuall administration of it is in their hand whiles they exercise it according to Christ yet by the Church And hence Paul puts a difference between this extraordinary Ministery as Aposâ—leship and ordinary Gal. 1. 1. An Apostle not of men not by the will of men but by Christ for the Church not by it Now this I say is by the Church from Christ. Hence Acts 20. 28. The holy Ghost haoh made them overseers so that 't is no invention of man or act of man or the power of man but of Christ and hence refuse to be under this power men cast off the yoke and power of Christ Jesus For though the estate of the Church be Democraticall and Popular and hence no publick administrations or Ordinances are to be administrated publickly without notice and consent of the Church Yet the government of it under Christ the Mediator and Monarch of his Church t is Aristocraticall and by some chief gifted by Christ chosen by the people to rule them in the name of Christ who are unable and unfit to be all Rulers themselves and to cast off these or not to be ruled by these is to cast off Christ. Luke 10. 16. He that rejecteth you rejecteth me Numb 16. 3. You are gathered together against the Lord The Lord accounts himself opposed and resisted when the Officers of his Church are slighted and their government despised Quest. What is this power Answ. 1. Negatively 1. It is not any Lordly pompous power to bear the bell of great smoakie titles to govern in worldly pomp or by worldly rewards and civill punishments 2 Cor. 10. 4. The weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds It shall not be so with you saith Christ but as I have been without all worldly sâ—ate so must you be one to another And hence 1 Peter 5. 4. Not being Lords over Gods heritage Christ never gave his Ministers power of opening and shutting the doors of New-gate and Bonners Cole-house if they would not subâ—â—â—ibe or to confute mens opinions with their own lawes and bind consciences with chaines of Iron or to promote his servants by spirituall livings Christ himself refused to be a Judge in civill causes hence some of our Divines when they would grant that Peter was Christs successor and the Bishop of Rome Peters and Christs Vicar yet as Christ being on earth exercised no civill power so much less may these 2. 'T is not any Antichristian illimated power viz. to have power over many Churches for that 's the main spiritual Antichristian externall power and the Ministers thereof for we read in Scripture of many Elders and Bishops in the same Church Acts 20. 28. but never of any one ordinary Minister or Officer over many Churches either to govern or to baptize as the Anabaptists would among them as many godly plead for now in the misty confusion of England And look as we cry out of one Minister non-resident that shall have six or ten livings though he give never so good a stipend not only because of his pride and covetousnesse but because of his unconscionablenesse c. So here much more of one man Overseer over many congregations it may be an hundred at least 3. 'T is not any Magisterial power Diotrephes-like either to do what they will Mat. 23. 8. and their wills to be their law No Matth. 28. 20 Teach all that I command you If they do sin their persons are under the censure of the Church in case of manifest offence and scandall by the mouthes of two or three witnesses who being Members of the whole Church and under it and being sinfull Members may if the case need it be proceeded against by the whole Neither have they any power to act any publick Ordinance which concerns the whole Church and where 't is bound by Christ to judge without the privity and consent of the Church as to elect Officers admit Members cast out offenders in the Vestry without the knowledge of the Church one of the blaines of the reformed Churches which the Apostles with their extraordinary power never did themselves much leâ—e should these 1 Cor. 5. 4. They have no immediate power of rule immediately given by Christ over any one particular Church but mediate by that Church where they are their gifts of teaching and ruling are immediately from Christ but their actuall power to exercise it over this or that particular Congregation is by that Church only Hence Deacons that were only to take care for the outward estate of the Church Act 6. 3 4. they were ordained by lifting up their hands This
sin but yet they are servants unto Christ and in exercising his power according to him above the Church 2 Cor. 4 5. We preach Christ and our selves your servants for Christ yet therein above them Hence being their servants if they sin they are under the censure of the Church and the Church may cast them by So being Christs servants if not submitted to the Lord doth account himself cast off 1. Because their power thus rightly executed is the power of Christ Jesus Hence refuse it you refuse to be subject to him If men wil not be ruled by Gods Ordinances but will rule Ordinances they go about to tule Christ. 2. Because if there shall be no subjection here 't is profest licentiousnesse and not liberty in Churches You have liberty but what liberty to be subject to Christs power in pure liberty and that in his servants Now when men will not and shall refuse without shewing reason or convicting Elders of sin this is to cast off the Government of Christ. 3. Elders are helpers of people and there is no people but will stand in need of such helps if humble and able to discern to attend the publick good to teach and convince c. Hence when there is no sin appearing in the execution of their office they should with a holy â—ear submit and say if ye be faithfull watchmen what am I that I should be unsatisfied my ignorance may mislead others c. 4. They have power to over-see when they see cause Acts 20. 28. and to see into and enquire into the estate of the stock of God to know their spirituall condition so far as is fit to be known that so they may be comforted in the work of Christ though there be no sin break out not they come to them 1. Thes. 3. 5 6. The Apostle enquired into their faith charity and prayer vers 7. and hence was comforted c. And this Paul doth not as an extraordinary man but leaves his example as a president to the Elders of Ephesus to go from house to house and enquire to teach and exhort Acts 20. for Elders are to prevent scandals as well as to remove them left when they come they say Oh that I had known this before especially where they see need Now hence it is that men cast off the government of Christ when they will not have their spirituall condition searched into the Elders foot is now too great for his shoe I am to give an account to God so are they also of thee now thou canst not give it if thou enquirest not how thy condition stands neither can they with comfort unlesse thou tellest them how it stands with thee 'T is true there are many secret things they can never find out yet they are to attend their duty The Ministers charge is to cast the seed the Elders duty is to enquire after the fruit in the husbandry of Christ it is a sad condition when a man hath such a wound that he will not go to the Lord for help because hee loves it and will not have man to know it at because hee is ashamed of it But you shall know it the last day that the Lord would have healed you and you would not but can quarrell and snap at the Elders when they come to enquire of your condition and why do ye inquire you take too much on you 5. They have power to guide and counsell and warn the Church at least in all weighty affaires which may concern them and their common good hence they are called guides and leaders to the people Heb. 13. 17. Mal. 2. 7. I do not mean in all personall things Acts 20. 31. I warned you of wolves c. Hence 1. For members in matters of great and weighty affaires which concern the good of the whole Church may all Churches never to enquire at Abel is casting off the Lord as in election of Offices in Church and Magistrates in the Common-wealth c. 2. Hence to receive any opinion different from all the Elders in the Church and never â—o much as speak much lesse come to a sad debate about it is to cast off this yoke and contrary to covenant and Elders would never have undertook the care of the Church without it and it sads their hearts that they do their work feebly 3. Hence to propose a doubtfull question to the Church which may trouble or bring an offenders sin to the Church without counsell of the Elders who may encourage them if of God and ripen it for the Church or discourage it if not of God Christ when he writes to the Churches he superscribes his Epistles to the Angels and if one man may propose a doubtfull opinion another may and a third and one may side with another and so much confusion will follow 4. Hence when men shall not take warning of evils to come upon evident grounds it 's casting off the Lords yoke and when they come on thee thou mayest say it is because I have refused to hearken to my watchers they warned me of this and it may be you will find else such evils which the Seripture notes according to the word of the Lord by his servant Elisha so will the Lord make good the words and threatnings of his faithfull servants 5. They have power of publick reproof of any member of the Church in case of plain open and publick offences others without leave cannot nor ought not although others may tell them Reproofs are part of the power peculiar to the governours in any society where governours are present especially and at hand as now in a Family no wise man will suffer brawles amongst his children or servants but sayes he tell me 1. Tim 5. 20. Now this is sad when a man cannot forbear reproof of others nor hear reproofs of Elder but turns again and will be judge in his own cause though never so grosse a sign of an extream froward high spirit Hosea 4. 4. which makes the Lord to take away Elders as soon as any sin is committed and stop their mouths Exod. 2. Who made thee a Iudge c. And when afflictions come and you then enquire what is the cause of it you may be sure this is one even by the confession of the blindest deboist ones Prov. 5. 12. How have I hated Instruction and not obeyed the voice of my teachers 6. They are to feed with power as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth every one in their places publickly instructing exhorting comforting and privately also which though private men may do yet here is the stamp of authority also and so the more power the more blessing usually if God be acknowledged therein Acts. 20. 28. Hence 1. When men despise their food they are poor things they speak and they can see no matter in them and that after study prayers and tears c. and so cast it by this is to cast off the Lord. 2. When men
grow glutted and full Mal. 1. ult although they cannot a bit and hence thrive not but a spirit of slumber and a deep sleep grows on them that they cannot be awakened by all the Ordinances of God These things call for chains Amos 8. 12. When will these Sabbaths be ended for which the Lord threatens a â—amin and then you shall know the worth of them in the want of them These things I speak 1. Because I see the Apostle in many of his Epistles layes this charge on the people Heb. 13. 7 17. 't is twice repeated 1. Lest Officers be sadded in their work that 's heavy 2. Lest it be unprofitable for you you think to get this and that good by it but it will be nothing in the conclusion 2. Because we lie under slander of many and that godly as if Elders in Churches were but only Ciphers 3. Because people begin to run to extreames Elders taking all to themselves and people taking all for themselves 4. Because if here be not attendance you quickly see the miserable ruine and fall of Churches more sad than the burning of Solomons Temple 'T is observed of Ierobeam when he was sacrificing he had no leprosie but wheâ— he stretched out his hand against the Prophet it was withered for the Lord will not bear here they may be depised and you may think your selves Kings without them 1 Cor. 4. 8. and they will say so they may rule as they will but you will do as you list But the Lord will be provoked for this all Satans subtilty lies here disgrace the Elder sayes one divide them sayes another pull thom down sayes the third that there may be no King in Israel no nor in Sion that we may do what is right in our own eyes 3. Try when the externall Kingdome of Christ in a Common-wealth is cast off for when any Common-wealth is ordered according to the sacred will of Christ by such persons especially whose aim is to advance the Kingdome of Christ by their rule and power 't is then become the Kingdome of Christ Jesus And hence Revel 11. 15. when the seventh trumpet is blown and the Lords last wo is come upon the world and the Kingdoms thereof which have opposed Christ and those Kingdomes are turned to imbrace the Gospell and submit to the power of Christ in the same then it 's said The Kingdomes of the world are become the Kingdomes of Christ it 's not said Christs Kingdome is become the Kingdome of the word as if Christ should put down civill authority and exercise rule by it himself but The Kingdomes of the world i.e. the various Kingdomes are become Christs i.e. to advance it and debase themselves at his feet Eph. 1. 2â— it 's said All things are put under Christs feet and he is head over all things to the Church that is universally chiefly nextly particularly so then earths Kingdomes when they are subject to Christ for his ends now they exercise the Kingdome of Christ in a manner and hence to cast off this is to cast off the Kingdome of Christ and so to provoke the Lord to put us under bondage Quest. When is Christs Power and Kingdome cast off here Answ. There is a double Power in the Kingdoms of the world which I suppose when they become Christs Kingdomes they will retain First There is some supreme or higher power in the chief Magistrates Ptinces or chief Court of Justice Secondly There is some inferiour power by some superiour power set over particular Persons Cities and Towns for the well ordering of them The ground of this is that naturall necessity which Iethro propounded from God to Moses Exod. 18. 17 18. ' T is not good for thee to be alone but thou wilt both wear out thy self and thy people Publick authority must have many eyes and many hands and like a River that is to water a Countrey it must have many streams And hence they had in the Common-wealth of Israel which was for God in every City Judges and in Towns such as were over fifties and tens Exod. 18. 25. which it seemes continued long till all fit men for government were taken away and then Isaiah 3. 3. their condition is lamented Now the form of this government is not in all Common-wealths alike the Lord not binding to any and hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance of men Hence it is a foolish vanity to ask a warrant in Scripture for such a form 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 four 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 room of the Lord to do the work of the Lord In punishing evil doers and for the praise of them that do well It 's true they may abuse their power otherwise but 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 foolishmen apt to speak against you for sin 4. Because this is the liberty of Christ vers 6. 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 of 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 When is Christs Government cast off in respect of the supreme power 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 than 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 counsell of God by Iethro and Mâ—ses but when they be Elected now to despise them and hence not to bow the knee or stir the hat and speak rudely before them it 's casting off not only their power in sight of God but the very root of it which is honour And hence in the fifth Commandment all duties to them are comprehended under the word Honour And who sees not but this is a sin which is apt to attend the spirits of men in a place of liberty and in our weak beginnings and day of small things Reports are abroad that no men of worth are respected and hence the Countrey is neglected I cannot say so after many thoughts for I am perswaded no place in Europe more ready to honour men of publick spirits and of eminency in piety and humility without the seeing of which no Countrey more apt to vilisie because grace is the glory in the eye of a Countrey led by Religion But take heed lest such a spirit be all us lest the Lord put out our Lamps and cast our Crown down to the ground 2. When men seek to pluck the sword of revenge for sin hurting the Commonwealth out of their hands without which the greatest power in a Common-wealth is but a pageant and a meer vanity almost a nullity Hence Rom. 13. 4. He is Gods Minister yâ—s when he gives good counsell and when he is a revenger to execute wrath on him that doth evill So that be the evill what it will be if it hurt the Common-wealth or be against any wholesome Law thereof he is Gods Minister to punish it civilly In the first Reformation of Geneva there were as many heresies and errours almost as truths of God Servetus he denyed the Deity of Christ whereupon the Magistrate put him to death who dyed with extream horror Whereupon heresies being begun to be sâ—ibb'd aud blasted Bellius writes a Book 1. That men should punish no heresie at all but be mercifull and â—eek as Christ was to the adulterous woman 2. If they did yet that Magistrates they should not punish for errors or heresies 3. If they did yet not with such severity as they begun To all which Beza hath given a most learned and solid answer detesting the hypocrisie of the man and the sad consequences of such opinions if their power should be diminished I conceive 't is casting off Christs power to take away power from Magistrates to punish sins against the first Table of which errors and heresiâ—s in Religion are part It 's as clear as the Sun that the Kings of Iaâ—ah that were gâ—dly did it and were commended for it and 't is as clear they were commended for it not as types of Christ but because they did therein that which was right in Gods eyes and according to the commandment of the Lord Which judiciall commandments concerning the punishing of Sabbath-breakers false Prophets Hereticks c. Gâ—ds fence to preserve morall lawes 〈◊〉 are of morall equity and so to be observed to this day of Christian Magistrates c. To exempt Clergy-men in matters of Religion from the power of the civill sword is that â—â—pery by means of which Antichrist hath risen and hath continued in his pomp and power so long together The indulgence of Princes towards the Papal function in matters of Religion hath undone Christendome 'T is true every error is not to be immediately committed but when 't is like a gangrene of a spreading nature then the Magistrate in due time must cut it off speedily Ohject Leave them to the Church Answ. True leave them 1. there But 2. Sometimes the Church will not sometimes they are not of any Church A â—apist an Arminian may come in and leaven and damne many a soul for which they had better never been If it were but one and if he sayes I do it with a meek spirit their trick of late and none must meddle because mercy must be shewen to their wolves A wise shepherd had rather let a hunter come in and kill one of his sheep then let a Wolf or Fox escape Acts 20. 29 and see his people persecuted than their soules worried Heresie and Error hath this property it ever dies by severe opposition and truth ever riseth the more because Christ is against the one Hence it must fall but or the other hence it shall rise by its fall Hence set your selves against this 't is to oppose the power of Christ Jesus And hence in Henry the 8th time the Abbies fell and never could rise to this day but the six Articles against the Saints pursued with blood made them increase the more 3. When men will not submit to the wholesome Laws of Magistraâ—â—s which are either fundamentall and continuing or Oâ—ders that have their date and time of expiring made for common good When men will either have 〈◊〉 laws or as good as none or submit to none but what they please Deut. 17. 12. He that will not heaâ—ken but do presâ—mptuously shall dye He being the Minister of the 〈◊〉 and indeed it is to cast off the Lord. I go not about here to establish a sovereign power in Magistrates when is proper to God to maâ—e what lawes they will about civiâ—l Religious or indifferent things and then people to 〈…〉 for no other â—eason but because of their willâ— under which notion superstition in Churches hath been ushered and maintained you must 〈…〉 in that case it 's better to sâ—ffer than to sin and nor to do than do But suppose the lawes just righteous holy and for publick good and that apparently so and not in saying so only Now here to cast off lawes is to cast off Christ. There are two things especially which are the cause and occasion of the breach of all other lawes and the strongest sins and sweetest which men young men especially the hopes of the Common wealth are catcht with Prov. 2. 13 16. 1. Whoâ—edome secret lusts and waâ—tonnesse and other strange lusts which I â—â—ase aâ—d dare not name 1 Kings 1â— 24. The sin before Shishah came a sin which many times Solomon cannot see thorow his window nor the eye of authority discern but God will judge for it Heb. 13. 5 and if he be â—udge who shall be thy Jailor but Satan and what shall be thy sentence but death and what thy â—naines but a hard heart for the present and horrour afterward A sin which pollutes the very earth the land the very dust of the ground and the cause of all sin almost in a place as drunkennesse idleness corrupt opinions scoffing at the Ministers of God and wayes of God For I seldom knew a persecutor but he was an adulterer though it 's not alwayes true and in the end poverty and ruine And know it though no mans eye has seen thee no power of Magistrate can reach thee this word shall be fire to consume thee unlesse thou repent for thy
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
Satan sowe suspicions and sowe seditions and clashings 4. The Lord can leave us into one anothers hands to oppresse to take away the nether milstones 5. If none of these Satan nay Christ himself will come out with garments dipt in blood 3. Do not say 'T is not so there is sweet subjection i. e. 't is so and blessed be God for it yet beware I speak to prevent But yet 1. Some seem to do so and yet are not so 2 Cor. 10. 4 5. Mighty to pull down every high thought who attains this who can be thus yet there are means mighty for this end not that all be abolished but all are abolishing 2. Others otherwise openly how zealous for an opinion when it should be death to differ things in your own heart lying miserably waste and some wretched lust the root of all for which Gods Saints mourn in secret Let such know that will not be ruled by Christ or his servants or ordinances but will have them to rule them and â—ot to be ruled by them The Lords chains are near and therefore now take your time and come in submit to the Lord and do as these here did acknowledge the Lord to be righteous and turn unto the Lord. Vse 6. Of thankfulnesse for our present liberties and freedome from the bondage of men bondage of conscience bondage of Satan and sin need there is of laying this use seriously to heart considering two things principally 1. The general complaints of the Countrey as they of Iericho 2 Kings 2. 10. The waters are bad and the ground barren and these are engraven in Marble all other our liberties are written on the water 2. The disgrace and reproach cast upon Gods people and wayes of God and that unjustly which I am afraid to mention whence there grows a contempt of them and the rivers of Damascus now are better than Iordan Oh beloved if it be an heavy hand of God to be under bondage then look on it as a speciall grace of God to free us from bondage Deut. 32. 11 12. The Lord alone did lead them c. and Moses chap. 33. 29. when he had blessed them Happy art thou Oh Israel a People saved by the Lord. And the greater cause we have to do this a People that have abused all liberties Is. 9. 8 9 10. He laments it but yet is thankfull for it to Gods grace no man that can say but he may be as holy as he will and none to curb or snib 1 Means Consider what all the liberties Gods people enjoy have cost Gal. 5. Christ hath made you free i. e. by his blood Liberty of Conscience from the bondage not of Jewish but of Antichristian Ceremonies and Government and Pressures Liberty of will from any sin 't is by Christs blood and cost that as I am perswaded our liberties have cost Saints their blood The tears prayers and blood of men are much but of Christ much more and are they not worth thanks that are of this price The great reason why unthankfulnesse comes in is because they cost so much as losse of estate of wife or of childe by sea dost thou repent now Christ doth not repent that his blood hath been paid for them and if they be of so little value as there 't is said He repented that he made man so may he that ever he gave them such glorious liberties 2. Consider oft of the sad condition of them that be in bondage Men in bondage prize liberty and think them happy that enjoy it but men out of it do not How sad is the consideration of them that be in bonds it will make thy heart sympathize with them and blesse God for your deliverance Hence saith Christ Luke 22. 20. When you see Jerusalem compast with enemies c. flie to the mountains and wo to them that give suck Consider them that are taken with the Turks if you were in their condition you would say so to bring forth little ones to the murderer or idolater Isa. 42. 22. and 26. Mens hearts failing for fear this you should see some-where A mote or a thorn is a little thing but no man would have it alwayes vexing for all the estate he hath if he hath any eye or tendernesse in it so those small matters for which the Saints have suffered and for which God is provoked and under which some have roared and others have been loaded one after another 't is worth a world oh blesse God for it but consider those that be under the dominion of sin and Satan so strong and miserable sin so dear that there is not so much as a sigh under that be thankfull for that 3. Labour to maintain in the heart a holy fear of abusing liberties every one in his place for what makes them despised but principally the abuse of them in such a Congregation there was such contention such affront to the Elders there is that degenerating of spirit and back sliding from God that men grow worse under means than ever I and so must be if men grow not better Deut. 6. 10 12. The Lord exhorts them that when they be at liberty they would not then forget the Lord but then fear 'T is Luthers note on the place When in trouble you rejoyce but when in peace you fear I 'le only name the sins of liberty 1. Take heed of a Prayerlesse spirit and that that lamp go not out Men under some pressures cry and 't is long before they do cry under them and under their sin but then at last they do and when the Lord gives liberty though they have the guilt of the same sins and more sins lie on them yet then like Marriners when the storms are over fall asleep It s strange that Israel under Pharaoh cried and under Gods afflicting hand in denying them water murmured True thankfulnesse will help to prize what liberty affords 2. An unloving spirit to the Saints It 's that I have oft said souldiers when they are set against a common enemy are all one but when at liberty then they fling javelins at one anothers heads differ in opinion and in heart and affection 't is not death so to do Take heed of a rigid censorious unloving spirit 3. Extreme ignorance how to use our liberties and hence running to extremes As we say of Christ There is good enough in him but men know not how to fetch and improve it so there is great advantage in liberties but men misse of it through their ignorance and abuse Hence many times more hurt done by an Admonition than by the sin when administred in passion and without compassion Hence under pretence of liberty extream licentiousnesse 4. Imperiousnesse of spirit arising from a frothy emptinesse and an overweening opinion and conceitednesse of their own abilities and wisdom above others and hence will not be led being at liberty by the Counsell and Advice of others It 's naturall for man to
affect sovereignty and when the time comes of liberty then it hath a vent Who made thee a Lord and Iudge over us though in bondage much more in liberty they think Wills Commonwealth is in their heads chiefly and hence will not be ruled by Gods ordinances and hence if once taken with an opinion hardly ever removed c. 5. Resting with liberties and in liberties We were never in bondage John 8. 33. yet servants to sin We be Abrahams seed better than all the world yet under all the power of sin and Satan and must not be told of their wayes but hate them that censure them for their sins Men in bondage are like sick men that will cry if they were in another bed oh then they should be well but they must first be cured of their disease 4. Make use of liberties He that hath them but sees not so much glory in them or gets not much good from them he will be no more thankfull than one that hath large grounds may walk at liberty but the trees for want of manuring bear no fruit nor ground corn through sloth such a man will starve there Look as they Deut. 15. 5 10 11. they were to bring the first fruits and present them before the Lord and rejoyce in all so should you if ever you be thankfull for them bring the first fruits to the Lord and think there is more behind and more in heaven Object But our outward streights are many and temptations sad Answ. If Christ himself should come on earth what would you have with him would you have him come and set up an earthly Paradise would you have better entertainmeâ—t than he who had not that which Foxes and Birds had or would you have him come from his Crosse and then you will make him King if you despise his ordinances and liberties because of wants you would despise himself if he were present But you will reply and say What if we can have both If that can be and Christ cals to take both refuse not his love But it may be an heavy indictment against some at the last day in that they forsake Christ because he is poor and naked for they are therefore called to cloath him and this will be your Peace and you will be no losers your selves another day 2. Suppose he doth keep us low yet Psal. 145. 13 14. His dominion is alway and raiseth up all that are bowed down Oh be humbled he is said Deut. 32. 13. to make the people suck honey out of the rock and oyl out of the flint sweetnesse and mercy out of the hardest condition 3. They that are not recompenced for their enjoyment of liberties by the spirituall refreshings which the Lord gives shewing them more of their own hearts the Lord proclaims liberty to them to depart I am perswaded the whole Countrey would flouruish the more 4. Lament rather your own vilenesse who in the midst of all mercy know not how to use but abuse our liberties and hence the Lord forsakes us as Ezza 9. 8 10 11. What grace hath been shewed us what shall we say that after this c Wouldest thou not be angry with us till thou hast consumed us Psal. 81. 13 16. Oh that my People had heard my voice I would have subdued their enemies God would not be wanting unto us if we were not to him Take therefore that example to imitate in Acts 9. 31 Having rest they were edified if we be not so truly as none have the like liberties so no bondage so sad no where such poverty no where such anguish of conscience no where such spirit and power of sin no where such sad anger if in practice we be unthankfull or can mouth and speak against long Sermons and against the Countrey and Christians or in hearts undervalue them and when you see Indians rise Brambles Abimelechs and Shebnas raised c. then know this is for abuse of liberty Vse 7. Of exhortation to come under Christs Government and be in his service lest ye come to know the difference between it and some other by experience Mot. 1. You must be either under Christs yoke or Satans and sins and so all other miseries and therefore as Ioshua said so say I to you Choose you whom you will serve Mot. 2. Consider the difference between the service of the Lord and Shishak 1. The government of others tyrannicall proud men or sin or Satan or outward miseries 't is full of rigour force and cruelty Ezek. 34. 4. With force and cruelty have ye ruled them But Christs Government is there shewen to be in mercy and full of mercy though sometimes lost he will fetch thee in again though sick and weak he will heal thee again vers 16. Deut. 4. 6. 'T is for thy good the Lord hath no need of thy service c. True it is the Lord may shew his people hard things and give them sid miseries but these wounds do not kill them only make way for healing the distempers of their hearts that are in his poor weak ones and his end is to bring them to himself 2. Their government is in it self hard and bitter To serve a lust now 't is a torment sometimes to conscience if that be awake if not 't is a curse of curses much reluctancy against it much chiding after it and God hides himself dreadfull fears and heart it self unquiet but Christs yoke is easie and his burden light his assistance and preâ—ence and love and peace makes it so and that daily and at death especially 3. There is little recompence for their service the best that Saul can give are Olive-fields and Vine-yards but anguish of conscience after the work is done But the Lord gives a Kingdome and not a word or thought but there is a Book of remembrance writ not a cup of cold water or rag to any of Christs naked servants but it will be recompenced You have followed me you shall sit on thrones Mot. 3. Consider how fain the Lord would have you under his Government for many will say I have refused so oft and what shall I now do the Lord will cast me by True he may do so and you may be glad if the Lord will honour you in doing his work Yet Prov. 2. 23. Return you scorners at my reproof and I 'le power out my Spirit upon you Ier. 36. 3 7. Read sayes God the words of the Roll to them It may be they will hear and present their supplications before the Lord and turn every man from his evill way that I may forgive their iniquity and their sin Read the place if you can without tears You that have departed from God and Christ and provoked Gods wrath when there is but little hope left it may be Oh yet read the Roll. Mot. 4. Once Christs and under his Government you shall never be cast off As sin hath reigned unto death so
wo. And for 〈…〉 Christ their lives not desired their deaths not lamented but you know how to contend and are carelesse though the Gospell and God be slandered you 〈◊〉 of the Lords yoke It was one mans speech that the great sin of this Countrey will be hatred of the Saints a scornful contempt of them It will come by degrees first distaste and then censure and contemne Oâ— but if herein you submit herein Christ is honoured and Gospell glorified in love and amiablenesse Not in a rigorous austerity of spirit and diabolicall censoriousnesse but in word and deed countenance and gesture comforting and encouraging one another When David would know what to do Truly saith he my goodnesse extends not to thee but to the Saints in whom is all my delight Oh therefore submit here this conscience calls for and Christ must have To conclude with a word for help here Means 1. Look to Gods Ordinances not as they be in themselves but as appointed of God to communicate an almighty power of spirit to them that wait on the Lord in them An almighty power must overcome and go on Conquering and to Conquer How shall we have this by Gods Ordinances Some more principall as Word and Sacraments some lesse How shall we partake of this power in them Look not on them in themselves but as appointed and sanctified and so as glorious And there pray and wait and look for the power nay believe you shall receive this power As the 〈◊〉 of Iordan to Naâ—man How did they cleanse Whe◠〈◊〉 lookt upon them without the command and 〈◊〉 he despised theâ— and so found not the benefit of them but afterwards hee found the benefit of them when he washed seven times in attendance to the appointment of God Brethren it is but go and wash here 1 Cor. 10. 5. Means 2. Know your disobedience the breadth of it Some things Christians see and pray against them and then all is well but see the breadth of evill in your disobedience There is something that doth oppose God in every lawfull thing in whole or in part for flesh is in it or else you are blinded if you see it not Oh therefore feel the breadth of evill in it that being sensible of and humbled under and striving against your continuall disobedience every thought may be brought into subjection and obedience to Christ. OF INEFFECTVALL HEARING JOHN 5. 37. Ye have neither heard his voice at any time nor seen his shape FRom the 31. Vers. to the end of this Chapter Our Saviour proves that he was the Messiah to come from four testimonies 1. From the testimony of Iohn the first yet the least yet very strong and full vers 32 33. 2. From the testimony of his works greater than that of Iohn vers 36. 3. From the testimony of the Father by his voice from heaven vers 37. 4. From the voice of the Scriptures the highest of all and surer than a voice from heaven 2 Pet. 1. 19. vers 39 46. Now these words are annexed to the third testimony which I told you is the voyce of God from heaven set down Mat. 3. 17. For this Testimony of the Father â—s not the inward testimony of the Spirit only Because Christ speaks of publick and evident testimonies in this place noâ— is it meant of the testimony of the Father in the Scripture for that is a distinct testimony and â—â—ough the Father doth testifie of Christ in the Scriptures yet 't is not as his testimony no more than the testimony of Iohn and of his works whereby the Father did testifie also Nor is it probable that our Saviour would at this time omit that famous testimony of the Father at his Baptism which if it be not here is no where in this Chapter Beside how is this testimony the Fathers more than the Spirits but then being called his Son he did evidently declare himself to be the Father that spake Lastly the Spirits testimony is spoken of as the testimony of Moses and the Prophets Vers. 46 47. For had ye believed Moses ye would have believed me for he wâ—ote of me vers 47. For if ye beleeve not his writings how shall ye believe my words Now our Saviour in these words answers an Objection which the Jewes ever conceited of their own knowledge might make We know the Father as well as you and yet we know no such testimony that he gives Christ answers You do not know him for the certain knowledge of a thing is either by seeing or hearing now you never saw him nor heard him you have therefore no acquaintance with him So that the words contain 1. Christs fearfull accusation of the Jews to be ignorant of God 2. The aggravation and extent of it at no time i. e. not only at Baptism but at no other time in any Ministery or in any Scripture c. Quest. 1. What is it not to see his shape nor hear his voice Answ. Some think they are metaphorical speeches to expresse their ignorance of God Now though this be the scope and the general truth yet I conceive the Lord speaking particularly and knowing what he spake intends something particularly and it is a rule never to flie to metaphors where there can be a plain sense given There is therefore two degrees of true knowledge of God in this life or 't is attained unto by a double means 1. By hearing of him for hence our faith comes by the Word 2. By hearing thus from him the mind also comes to have a true Idea of God as he reveals himself in the Word and Means by the Spirit Iob 42. 5. I have heard of thee by the hearing of the ear but now mine eye seeth thee and this is the shape here spoken of not bodily and carnall Now Christ doth professe that they did want both Carnal and unregenerate hearts neither hear Gods voyce nor have a right Idea of God in their minds but become vain in their minds though they have means of knowing and their foolish hearts are darkned the wiser they be the more foolish they grow 2. At no time i. e. neither at baptism nor else in any mans Ministery nor in any of the Scriptures which you read and where the Lord speaks 3. But did they not hear the voice of God at Christs baptism and at the Mount when Christ preach't when the Scriptures were opened every Lords day and at other times amongst them Answ. No they never heard it It 's a strange thing that such men that read heard preach'd remembred the Scriptures and could tell you mysteries in titles never heard the voice of God and yet it is most true Observat. That many men may a long time together know and hear the Word of God written and spoken yet never hear the Lord speaking that Word no not so much as one word tittle or syllable no not so much at once at any time This was the estate of
under the ground and the tombitâ—ne is laid upon them If Christ spake he would make the dead to hear and the blind to see Vse 2. Hence see why the Saints find such changes and alterations in themselves when they come to hear sometimes their hearts are quickned fed and cherished healed and comforted relieved and visited sometime again dead and senselesse heavy and hardned Mark 8. 17 18 21. How is it ye do not understand Nay which is more that the same truth which they hear at one time should affect them and at another time doth not the same thing which they have heard a hundred times and never stirr'd them at last should The reason is they heard the Word of God spoken at one time but not God speaking and they heard the Lord speaking that same Word at another time the Lord is in his Word at one time the Word goes alone at another time as in Eliah the Lord was not in the whirlwind but he spake in the still voice and hence there he was to Elijah Luke 24. 25. with 32. not that you are to lay blame on the Lord for he blows where he listeth but to make us see 't is not in outward means nor 't is not in our own spirits to quicken our selves and to make us ashamed of our own darknesse that when he speaks yet we cannot hear there is so much power of spiritual death and Satan yet within us only out of his pitty he speaks sometimes not that you should despise the outward word No no the Lord is there shining in Perfection of glory and that which doth thee no good the Lord makes powerfull to some others But prize the Spirit of God in that Word which alone can speak to thee Vse 3. Of dread and terrour to all unregenerate men Hence see the heavy wrath of God against them they have indeed the Scriptures and the precious Word of God dispensed to them but the Lord never speakes one word unto them If any one from whom we expect and look for love passe by us and never speak What not speak a word and we call to him and he will not speak we conclude he is angry and displeased with us You look for love do you not you that hear every Sabbath and come to Lectures and you must out t is well yes you will say His love is better than life frowns more bitter than death Love wo to me if the Lord do not love me better never been born I hope he loves me Happy I if the mountains might fall on me to crush me in pieces if he loves me not c. but consider if he loves he will then speak peace unspeakable to thy conscience when humbled life to thy heart joy in the Holy Ghost Isa. 57. 19. Iohn 6. 63. 1 Thes. 1. 6. but look upon thy soul and see this day in the sight of God whether ever the Lordspake one word to thee outwardly indeed he hath but not inwardly inwardly also but not effectually to turn them from darknesse to light and the power of Satan to God c. The voyce of God is full of Majesty it shakes the heart 't is full of life it quickens the dead and light and peace and gives wisdom to the simple Ps. 119. Opening of thy word gives light to the eyes How many women ever learning and never knowing and many men learning and knowing what is said but never hear God speak Then know the wrath of the Lord see and go home mourning under it There is a fourfold wrath in this 1. 'T is the Lords sore wrath and displeasure Zach. 1. 2. with vers 4. If one should expect love from another to do much for him and he did not it may be he would not take it as a signe of displeasure but if he will not do a small thing not speak a word to him oh this is bitter what will not the Lord speak a word not one word especially when thy life lies on it thy soul lies on it eternity lies on it especially the Lord that is so mercifull and and pittifull this is a sign of sore anger 2. 'T is a token of Gods old displeasure eternall displeasure I know you cannot hear hence though God speaks you hear him not but why doth not the Lord remove that deafnesse you old hearers that have ears fat with hearing but heavy he never intended love else he would speak there would be some time of love Rom. 11. 7 8. The Elect have had it others are blinded as 't is written God hath given them the spirit of slumber eyes that they should not see and ears that they should not hear to this day 3. 'T is the Lords present displeasure When a man looks for love and speech and he doth not speak at those times he is not wont to speak one may take it as no sign of anger but when the Lord shall speak usually and then he speaks not this is a sad sign 1 Sam. 28. 6 15. He cries out of this He answors me not by Urim nor dreams nor thee by the Gospel nor Law neither where he useth to answer If this anger were to come it were some comfort but when 't is now upon thee even that very Sermon and Word whereby he speaks to others but not a word to thee 4. 'T is his insensible anger for a fat heart and an heavy ear ever go together for you will say I feel no hurt in this I have heard and been never the better but yet that hath made me never the worse Oh poor creature 't is because you feel it not but when the time of misery shall come you will say This is wo and load enough for the Lord to give no answer Psal. 71. 9. We see not our Prophets nor any to tell us how long so you that despise means you shall then lament and say none can tell how long Oh therefore lament this thy condition now that the Lord may hear some of your cries c. Vse 4. Hence examine whether ever you heard the Lords voice or no not only outwardly for that you know you have often done but inwardly and not only so for so ye may do and yet your eares heavy but effectually that if it be not so you may be humble and say Lord how have I spent my time in vain and if it be so you may be thankfull and say Lord what am I that the infinite God should speak to me There is great need of trial of this for a man may read hear and understand externally what ever another may and yet the whole Scripture a sealed Book There are therefore these three degrees by which you shall discern the effectuall voice of God you must take them joyntly 1. The voice of God singles a man out and though it be generally written or spoken speaks particularly to the very heart of a man with a marvellous kind of Majesty and glory of
God stamp't upon it and shining in it When a man hears things generally delivered the blessed estate of the Saints the cursed estate of the wicked consolations to the one curses to the other exhortations to faith and obedience to both and a man sits by and never thinks the Lord is now speaking and means me Or if it doth so yet thinks he intends me no more than others he hears not the Lord speaking for when he speaks he speaks particularly to the very heart of a man he doth so fit the word to him whether it be the Word of the law to humble him or of Gospel to comfort or of command to guide as if the Lord meant none but them The word is like an exact picture it looks every man in the face that looks on it if God speaks in it Heb. 4. 12 13. It searcheth the heart vers 12. but vers 13. he speaks of God how comes that in because God the Majesty of God comes with it when God speaks it With whom we have to do why is that put in because when the Lord speaks a man thinks now I have to do with God if I resist I oppose a God Before this a maâ— thinks he hath nothing to do with God they are such strangers Hence it is one man is wrought on in a Sermon another not GOd hath singled out one not the other that day Hence take a man unhumbled he hears many things and it may be understands not if so yet they concern not him if they do and conscience is stirr'd yet they think man means them and speaks by hap and others 〈…〉 bad as they and his troubie is not much At last he hears his secret thoughts and sins discovered all his life is made known and thinks 't is the Lord verily that hath done this now God speaks 1 Cor. 14. 2â— those things he did neither believe nor imagine c. Iohn 4. 29. See the man that hath told me all that ever I did Hence take a soul that is humbled he heares of the free offer of grace he refuseth it why this is to all and to hypocritâ—s as well as to me Apply any promise to it it casts by all it looks upon them as things generally spoken and â—polyed by man but they hear not God speaking but when the Lord comes he doth so meet with their objections and speaks what they have been thinking may be true that they think this is the Lord this is to me Hosea 2. 14. I 'le speak to her heart and hence 't is called the ingraffed word James 1 21. like one branch of many applied to the stock Iob 33. 14 16. 2. The voice of the Lord doth not only speak particularly but it goes further it comes not only with an Almighty power but with a certain everlasting efficacy and power on the soul. Thus 't is here vers 38. Ye have not his word in you they had it out of them and not only in you but abiding in you 1 Pet. 1. 23. born of incorruptible seed the Apostle seems to speak of a kind of birth by corruptible seed and such are like goodly flowers which soon wither but you are born of incorruptible seed which hath an eternall savour sweetnesse and power Mat. 13. of the four grounds three of them fall away Iohn 15. 16. Their fruit does not remain they have some living affection at the present but they go away and it dies Look but upon particulars doth the Lord once speak by the Word and humble the heart it never lists up its head more doth he reveal the glory of Christ that light never goes out more Isa. 60. 19. 2 Cor. 4. 4 5. As at the first Creation there was light and so continues to this day so doth he give life Iohn 11. 26. You shall never die more doth he give peace and joy no man shall take their joy from them Isa. 32. 17. Fruit of Righteousnesse and Peace and assurance for ever Doth he give the Spirit of all these which Gal. 3. comes by hearing of faith it shall abide for ever Iohn 14. 17. That look as Gods love is everlasting so his words have an everlasting excellency and efficacy in them and goodness in them the sweetest token of his love and as Christs purchase is only of eternall good things so the application of this purchase by the Word 't is of eternall worth peace but peace eternal life light favour joy but joy eternal like Mustard seed though very little yet mighty in increase and never subdued again so that though it be but little yet 't is eternal and hence observe where God hath spoken effectually the longer the man lives the more he grows in the vertue and power of the word another though wonderfully ravished for a time yet dies most commonly outwardly in externall Profession but ever in inward savour so that when you hear the word and it moves you affects you and Iohn is a burning light and you rejoyce therein but 't is but for a season The â—vill Spirit comes on you and David playes upon his Harp and Ministers preach sweet things but as soon as the Musick is done the evill Spirit returns I say you never heard the Lords voyce The peace and joy of the Lord enters into Eternity and the Apostle expresly cals him an unâ—ruitfull hearer Iames 1. 21 that sees his face and forgets himself A gracious heart can say This peace shall go to heaven and joy and love and fear it 's part of eternall glory 3. The voyce of the Lord comes not only thus particularly and with eternal efficacy but with such efficacy as carries unto and centers in Christ so 't is here For him whom God hath sent you believe not Iohn 6. 41. They shall be taught of God wherein doth that appear they shall hear and learn so as to come to me if the law humbles them it 's such a humbling as drives them unto Christ poor and undon Rom 10. 4. if the word gives peace to them 't is such a peace which at the last they find in Christ Eph. 2. 17 18. with 14. i it live holily it lives unto Christ not meerly as to God and to quiet conscience unto a Creator as Adam but for Christs sake 2 Cor. 5. 14. 15. We judge that if we were dead and Christ dyed for us we should then live unto him if they grow up by the word 't is in Christ Eph. 4. 14. though Christ be not mentioned yet it is strange to see let the word speak what it will whether terrour Oh my need of Christ mercy and grace Oh the love of Christ oh the blood of Christ command oh that I may live to honour Christ and wrong him no more Duties Oh the easie yoke of Christ They look upon the whole word rightly dispensed as the bridegrooms voice and truly his words are sweet For a man may have some such fear reformation affection as may continue
speak so suitably to him But as soon as he is gone out again this is the complaint of the soul all is lost again now the soul it sals a mourning again It is not for the glory of God to give the soul such peace out of his Ordinances as he doth in them the soul it would not prize the Ordinances of the Lord so much yet there it is and when they come again the Lord he either gives them the same refreshings again or else there is a new spring 3. The eternall efficacy of the word and voyce of God it may be preserved in an internall spirit of prayer for the continuance of it while he hath it and for the return of it when it is lost Psalm 119. 4 5. Thou hast commanded us to keep thy precepts diligently David he knew his own weakness yet he intimates with what power it came on his heart Oh that my soul were directed to keep thy statutes When the soul sees the beaâ—ty of a command and the good will of God how sweet it is and how amiable the way and work of God is Oh that my heart were directed to keep thy statutes And so when it is gone Psal. 63. 3. My soul thirsteth after thee Lord saith David that I may see thy glory and power as I have seen thee in thy sanctuary He doth not say that I may see thy glory and power in thy sanctuary though that might be too no but that I may see thy glory and power as I have seen thee in the sanctuary David he did find a want of seeing him as he had done yet the vertue of it did remain in a spirit of thirsting and desire My soul thirrsteth for thee as in a dry land where no water is that I may see thee A Christian may have at some time such a glimpse in hearing the word of Gods grace of the exceeding riches of Gods grace and the love of God to him that he may be in a little heaven at that time ravished in the admiration of that mercy that ever God should look to him It is so and the word sayes so and the soul is ravished with wonderment at it yet God is gone again and the soul loses it Now the soul thinks I have lost the efficacy of Gods word but it is not so for thus it may be preserved Oh that I may see this God as I have done And all his life-time the soul may find the want of this yet it may be preserved in a spirit of prayer For whem the Lord hath given once a glimpse of his glory the soul it cannot be at rest but it breatheth for more of that mercy and presence a Christian may find his spirit marvellously refreshed at the word he may taste how good the Lord is and he may lose it again but this may be preserved in a spirit of longing after this God and presence again And I will say this Brethren A Christian may find no good by the word to his apprehension he sees the admirable blessed estate of the Saints and exceeding riches of God in Christ sees the sweetness of the waies of God goes home thinks within himself Happy they that are in this condition Blessed are they that can walk thus with God But I cannot saith the soul. I say it may find it thus when he cannot find the reall efficacy of the word as he would do he may receive the benefit of that word if the Lord do but only give him a heart to desire it Oh that the Lord would but thus manifest himself to me the soul may go away poor and hungry from the word and the Lord may yet reserve a spirit of thirsting after that good which a man desires to find and there is the efficacy of the word there As now there are two golden vessels one a man fills and it is every day dropping and he preserves it another vessel he do's not fill but with something that he hath He is every day widening of it So some Christians the Lord he 's a filling of them others the Lord he do's not fill them with such peace and joy ay but though the Lord is not filling of them he is a widening of them there is such a vertue that the Lord do's enlarge the heart with secret desires and longings after more of Gods grace and Christs The Lord he saith I intend to make this man a vessell of glory and I intend he shall have a great deal of glory and peace at the last The Lord he leaves such an impression of the word upon him as that thereby he enlargeth the heart Open thy mouth wide I will fill it 4. A Christian may have the everlasting efficacy of the word and voice of God preserved in a spirit of thankfulnesse and love to the Lord for those joys and good that it finds by the word sometimes When it feels that the sweet and savour of the word is gone a spirit of thankfulnesse and love to the word that doth remain The Lord he preserves the efficacy of the word in this way Psal. 119. 7. I shall saith David then praise thee with uprightnesse of heart when I shall have learned thy righteous judgements The Lord he may teach his people his righteous judgements and the savour and feeling and strength of them to their feeling may be gone and yet it is preserved in a spirit of thankfulnesse and praise that ever the Lord should shew it such mercy When the Spirit is gone the spirit of love and thankfulnesse remains As now a man hath heard the word the Lord he hath effectually wrought on him and changed his heart and drawn him to himself a Christian it may be he may lose those sorrows and humiliations and the remembrance of those things yet there remaineth to his dying day this Spirit he blesseth God and wondereth at God that ever he should make the word effectuall that he should leave so many thousands in the world and cast his skirt over him and say to him Live this do's remain still Brethren the Lord do's sometimes let light into a mans mind to discover his sin now this light it do's not sensibly overcome the power of sin But now the sâ—ul blesseth God for that word which hath convinced it had I never seen my sin saith the soul I should never a sought for power against it and pardon of it and this continues now and cannot but continue here is the efficacy of the word the word of Gods grace though the flower of it be gone yet there is an eternal power of the word that the soul can say It hath come to me and helped me against these sins and the soul wonders at the Lord it should be so much as it is So again a Christian he finds marvellous refreshings and affection whiles he is a hearing when he is gone away he finds not the same but he blesseth God for those affections he finds and
there remains an eternall efficacy of the word 5. The eternall efficacy of the word it may be and is preserved by nourishing increasing and restoring the new man that is eternall There is a double efficacy that the word hath the first is to beget a Christian to life and this new man is eternall I conceive all the actions of the new man may be suspended and the increasings of the new creature may be decayed though God doth renew it again But this never do's decay it never dies He that is born of God cannot sin because he is born of God and because the seed of God remains in him 2. There is efficacy in the word when it hath begotten a man to nourish him up and so the word it is food to him that was seed to him to beget him which food is eternall How is it eternal Is it in this that now the sweetnesse savour and remembrance of every thing that doth refresh him shall last in it self No but in this respect it is eternall in that it leaveth its secret vertue in the nourishing of that which is eternall As now Adam when he was in innocency and had an immortall body his food it should have been an immortall food to him but how should that have been should â—e alwayes have had the same strength from the same diet which he ate long before No but in this respect it should have been an immortall food to him in that it was to nourish that which was to be eternal So it is here the word of Gods grace it begets a man it humbles a man and draws the soul to Christ but afterwards there are many things that God speaks to the soul in the word that hath an eternall vertue 〈…〉 the new creature the word hath a secret vertue in it 〈◊〉 this end I wil shew it you thus Isa. 58. 11. The Lord he 〈◊〉 to his people thy soul shal be as a water'd garden the 〈◊〉 wil make the souls of his people like watered gardens in peace and joy and life Now look as if so be Trees by water or by some springs that run by it and slide away and ye cannot tell which it is that makes them to grow yet ye know this there is in all of them joyned together a secret insensible vertue that every one of them addes something to 〈◊〉 flourishing of the Tree So it is here the Saints of God the word of God it comes to them and passes by them and ye cannot tell whether this part or that part of the word leave any vertue but many times a man feels no vertue yet it is manifest here is a flourishing Christian here is heart and life and peace that it hath with God and the soul it remains flourishing there is a secret vertue all the words that run by and passe by the souls of Gods people they do leave a marvellous vertue to make the soules of Gods people like watered gardens and to increase in grace Note it by the way you that live under the means of grace your souls shall be like watered gardens if God have spoken to you first or last the Lord speaks many times to you sometimes affecting and sometimes warning sometimes convincing and humbling and speaking Peace and there is a vertue that remaines and if ye find it not know that God hath not spoken to you 6. The eternall efficacy of the word may be preserved in a power of Conflict against the power of sin for therein the Lords power of the Word does principally appear in this life though not in a power of victory I mean a compleat victory yet an imperfect and incompleat victory there ever is first or last where ever there is a power of Conflict I mean thus the Word it singles a man out and speaks to his heart sets him at variance with his sin and with himself for his sin and he joynes 〈◊〉 with God in the use of all meanes that his unbeliâ—viâ—g heart and proud Spirit may be subdued it sâ—ts him at variance with his sin now there is many a Christian thinks there is no power of the Word oh my unbelief continues still and my vain mind and I can find little strength no ye mâ—st not look for a power of compleat victory but yet there is a power of Conflict God he sets the soul at an everlasting distance with his 〈◊〉 never to be recâ—nciled and looks to the Lord that by his Word and Spirit he would subdue them that so he may see the deâ—th of them he sides with the Lord in the use of all means comes to the Word and comes to Prayer and sayes Speak against my sin Lord Lord waste these distempers so the 〈◊〉 is thus at variance with his sin although his 〈…〉 and hill of him he goes again and to them again and though he perisheth and never haâ—e mercy from the â—ord yet â—ord that I may never sin against thee mâ—re help therefore Lord by his promise and mercy and means and here he keeps him and here he holds Truly brethren here is an eternall vertue and such a vertue as no hypocrites have that have some sting of conscience and after they have some peace they are at truce with their sins No there is an everlasting conflict and warfare and I do assure you there is an everlasting power gone forth Mat. 12. 20. Christ will not break the bruised reeed nor quench the smoaking flax till judgement come to victory Therefore there may be judgement but it may not come to victory there may be smoak and fire and it may almost go out and the Lord he blowes it up again and at the last though it be weak and little and he think with himself he shall never get strength again yet the Lord will give victory in his time Only be cautious here I told you there is an incompleat victory the Lord never sets his people at variance with their sin but they have victory but it 's an incompleat victory Saith the Lord I will drive out the Hittites and Canaanites and Perizzites before you but I will do it by little and little There is many a Christian that findes within himself a Spirit of warfare against his sin and did he examin himself he should find a Spirit of victory but hee thinkes he hath none because his victory is not compleat If he had a heart so to believe as never to doubt more and such quickning as never to be dead more never to depart from God more now I should think the Word comes with power but I find that these evils prevaile against me There is many a one does scorn the kindnesse of Christ because he finds not compleat victory but darknesse remaines still and sinfull lusts remain still therefore the Word doth me no good at all saith he The Lord he hath given thee a Spirit of Conflict and hath sâ—t thee at an everlasting distance with thy sin