Subjection to Christ in All His Ordinances, Sermon 2
OF Ineffectual HEARING.
JOHN 5.37.
Ye have neither heard his voice at any time, nor ſeen his ſhape.
FRom the 31. Verſ. to the end of this Chapter. Our Saviour proves that he was the Meſſiah to come, from four teſtimonies.
1. From the teſtimony of Iohn; the firſt, yet the leaſt, yet very ſtrong and full, verſ. 32.33.
2. From the teſtimony of his works, greater then that of Iohn, verſ. 36.
3. From the teſtimony of he Father, by his voice from heaven, verſ. 37.
4. From the voice of the Scriptures, the higheſt of all, and ſurer then a voice from heaven. (2 Pet. 1.19.) v. 39, 46.
Now theſe words are annexed to the third teſtimony, which I told you is the voice of God from heaven, ſet down Mat. 3.17. For this teſtimony of the Father is not the inward teſtimony of the ſpirit only; Becauſe Chriſt ſpeaks of publick, and evident teſtimonies in this place; nor is it meant of the teſtimony of the Father in the Scripture; for that is a diſtinct teſtimony: and though the Father doth teſtifie of Chriſt in the Scriptures; yet 'tis not as his teſtimony, no more then the teſtimony of Iohn, and of his works, whereby the Father did teſtifie alſo: Nor is it probable that our Saviour would at this time, omit that famous teſtimony of the Father at his Baptiſme; which if it be not here, is no where in this Chapter. Beſide, how is this teſtimony the Fathers more then the Spirits; but then, being called his Son, he did evidently declare himſelf to be the Father that ſpake. Laſtly, the Spirits teſtimony is ſpoken of, as the teſtimony of Moſes and the Prophets. Verſ. 46, 47. For had ye beleeved Moſes, ye would have beleeved me, for he wrote of me, verſ. 47. For if ye beleeve not his writings how ſhall be beleeve my words.
Now out Saviour in theſe words anſwers an Objection, which the Jewes (ever conceited of their own knowledge) might make. We know the Father as well as you; and yet we know no ſuch teſtimony that he gives. Chriſt anſwers, You do not know him; for the certain knowledge of a thing, is either by ſeeing or hearing; now you never ſaw him nor heard him; you have therefore no acquaintance with him.
So that the words contain 1, Chriſts fearful accuſation of the Jews to beignorant of God. 2. The aggravation and extent of it, at no time, i. e. not only at Baptiſme, but at no other time, in any Miniſtery, or in any Scripture, &c.
Queſt. 1. What is it not to ſee his ſhape nor hear his voice? Queſt. 1
Anſw. Some think they are metaphorical ſpeeches, Anſw. to expreſſe their ignorance of God; Now though this be the ſcope, and the general truth, yet I conceive, the Lord ſpeaking particularly, and knowing what he ſpake, intends ſomething particularly: and it is a rule, never to flie to metaphors, where there can be a plain ſenſe given. There is therefore two degrees of true knowledge of God in this life, or 'tis attained unto by a double meanes.
1. By heating of him, for hence our faith comes by the Word.
2. By hearing thus from him, the mind alſo comes to have a true Idea of God, as he reveals himſelf in the Word and Means by the Spirit, Iob 42.5. I have heard of thee by the hearing of the ear, but now mine eye ſeeth thee; and this is the ſhape here ſpoken of, not bodily and carnal. Now Chriſt doth profeſſe that they did want both. Carnal and unregenerate hearts, neither hear Gods voice, nor have a right Idea of God in their mindes, but become vain in their mindes, though they have meanes of knowing, and their fooliſh hearts are darkned; the wiſer they be, the more fooliſh they grow.
2. At no time, i.e. neither at baptiſm, nor elſe in any mans Miniſtery, nor in any of the Scriptures which you read, and where the Lord ſpeaks.
3. But did they not hear the voice of God at Chriſts baptiſm, and at the Mount when Chriſt preach't, when the Scriptures were opened every Lords day and at other times amongſt them?
Anſw. No, they never heard it. It's a ſtrange thing, Anſw. that ſuch men that read, heard, preach't, remembred the Scriptures, and could tell you myſteries in titles, never heard the voice of God; and yet it is moſt true.
Obſervat. That mans men may a long time together know and heare the Word of God written and ſpoken, Obſerv.yet never hear the Lord ſpeaking that Word, no not ſo much as one word, title or ſyllable; no not ſo much at once, at any time. This was the eſtate of the Jewes, and this is the eſtate of all unregenerate men. Hence Chriſt. Luke 19.41. laments and weeps over Jeruſalem, ſaying, Oh that thou hadſt known in this thy day, &c.
1. Queſt. How did the Jewes heare, and yet not heare God ſpeaking?1. Queſt.
Anſw. There is a twofold word, or rather a double declaration of the ſame word. Anſw. 1. There is Gods external or outward word, containing letters and ſyllables, and this is his external voice. 2. There is Gods internal word and voice, which ſecretly ſpeaks to the heart, even by the external word, when that only ſpeaks to the eare. The firſt the Jewes did hear, at Chriſts Baptiſm, in Chriſts Miniſtery, and in reading the Scriptures, and when they did hear it, it was Gods word hey heard, full of glory, and ſo they heard the word ſpoken, but only man ſpeaking it: the other comes to few, who hear not only the word ſpoken, but God ſpeaking the word, Rom. 10.18, 19. Iſrael did hear, but Iſrael did not know. Chriſt ſpeaks in parables; Hence in ſeeing they did not ſee, Luke 8.10. And this is one way, how 'tis true that Chriſt ſayes, They never heard his voice. As 'tis with a painted Sun on the wall, you ſee the Sun and Stars, but there is a difference between ſeeing this and the Sun and Starres themſelves, wherein is an admirable glory: go to a painted Sun, it gives you no heat, nor cheriſheth you not; ſo it is here, &c.
2. This inward word is double. 1. Ineffectual, (though inward.) 2. Effectual. 1. Ineffectual, is that which hath ſome inward operation upon the heart, but it attaines not Gods end to bring a man into a ſtate of life; and thus, Heb. 6.2, 5. Many taſted of the good word of God, yet fell away. And ſuch a heart is compared to a field which a man plowes and ſowes, and raine falls on it, and yet the end is not attained, it brings forth thiſtles; and this many Jewes did hear, and hence had ſome kinde of faith in Chriſt. 2. Effectual, is that which hath ſuch an inward efficacy upon mens hearts, as that God attaines his end thereby, Iſa. 55.11. and brings men to a ſtate of life, of which Chriſt ſpeaks, John. 6.45. and this voice none but the Elect hear; and of this Chriſt ſpeaks here, as appears, verſe 38. Him whom he ſent, ye beleeve not. Hence it is you have heard God at no time. Hence he ſpeaks of ſuch a hearing and knowing, ſuch a hearing outwardly, as is accompanied with ſuch a hearing inwardly, Joh. 14.17. ſo that many men may hear the word ſpoken outwardly, but never inwardly: they may hear it inwardly, but never effectually, tranſlating them from ſtate to ſtate, from death to life, from life to life and glory. No ſenſe of the Majeſty of God ſpeaking, nor effectual hearing of the word ſpoken. When the Sun is down the Moon may ariſe, but yet a man is cold and dark; but when the Sun ariſeth, on it warmes, nouriſheth and cheriſheth, &c. nothing is hid from it; ſo it is here, when the Lord ſpeaks inwardly and effectually to the heart.
Reaſ. 1. From that great diſtance and infinite ſeparation of mens ſoules from God, that though God cals, Reaſon 1 yet they can't hear no more then men a 1000 mile off. Eph. 2.1. men are dead in ſin. Now what is ſpiritual death, but ſeparation of the ſoul from God, & God from it. A dead man cannot hear one word at no one time, he was not dead if he could. Mens minds are far from God, & hearts alſo, that they are neither ſtricken with the ſight of his glory, nor ſenſe and ſavour of his goodneſſe, but muſt be vaine, and have worldly hearts in the Church, nay adulterous eyes, or if they liſten, God is gone from them, and from his Word alſo, Hoſ. 5.6.
Reaſ. 2. From the mighty and wonderful ſtrange power of Satan, Reaſon 2 which blindes their eyes they cannot ſee nor hear, 2 Cor. 4.4. never ſuch clear light, never ſuch an effectual Word, as that of the Apoſtles, yet it was hid; why? The God of this world blinded them, either he will keep ſuch a noiſe and lumber in their heads, that they cannot hear God ſpeaking for the noiſe, or elſe turn himſelf into an Angel of light, and ſpeak, and by their light will blinde them, that the light in them ſhall be darkneſſe. Rom. 1.22. When men with natural light began to be moſt wiſe, then they became came the greateſt fooles: ſo 'tis with other knowledge of Scripture, and things they heare. Happy were it for many a man if he had never heard nor ſeen;Rev, 12.9. Rom. 1.22. for that which he hath heard and ſeen keeps him from hearing. Tyre and Sidon would hear ſooner then Capernaum that heard moſt.
Reaſ. 3. Reaſ. 3 From the righteous judgement of God, in leaving men to be blinded and made deaf, from and by the means whereby they ſhould hear and know; that as it is with the Saints, all evil things are for their good, ſo all good things are for their hurt, Iſa, 6.10. the meriting cauſe is unbelief and ſin, but the deep and hidden riſe of all is Gods eternal dereliction of them, God never intended love, ſpecial love to them; hence he never ſpeaks one word to them; 2 Cor. 4.3. John 6.65. Many were offended at his words and forſook him. Now to take off this offence. I ſaid, None can come to me, except it be given him of the Father, what is that? ſee verſ. 45. and 37.
Ʋſe 1. Ʋſe. 1 Hence ſee the reaſon, why the Word is ſo wonderfully ineffectual to the ſoules of many men, that it never ſtirs them, that it's a ſtrange thing to them; it's Heb. 12.19. like the law, a voice of words, a ſound of words, ſo they hear men ſpake, but underſtand no more then if they ſpeak in a ſtrange language, or if they do, it concernes not them; or if it ſtirs, 'tis but as the blowing of the winde upon a rock, which bluſters for a time; but when the winde is down they are ſtill. Truly they hear the word ſpoken, but they do not hear God ſpeaking. They heard Latimer ſpeak, but not God ſpeaking, they hear a ſound, which every one ſayes, and they think is the word, but they hear not God ſpeaking it.
One would wonder that thoſe Jewes that heard John and his diſciples, Moſes and the Prophets, nay Gods voice from heaven, ſaying, This is my ſonne, that they ſhould not hear this, and receive him with all their hearts, but they did not hear his voice. One would wonder to ſee, that ſuch things which a gracious heart thinks, this would draw every heart, yet remaine not ſtir'd, things which the devils tremble at, and others which Angels wonder at, yet they hear not. Oh they hear not God ſpeak, they are dead in their graves, farre from God; and there they are kept by the mighty power of Satan, like one in a deep dark cave, kept by fiery dragons under the ground, and the tombſtone is laid upon them. If Chriſt ſpake he would make the dead to heare, and the blinde to ſee.
Ʋſe 2. Ʋſe 2 Hence ſee why the Saints finde ſuch changes and alterations in themſelves when they come to heare; 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 under stand? 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 ſtir'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 Eliab, the Lord was not in the whirlwinde, 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 'tis not in outward meanes, nor 'tis 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 pity 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 powerful to ſome others. But prize the Spirit of God in that Word, which alone can ſpeak to thee.
Ʋſe 3. Ʋſe 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 ſpeaks 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 heare every Sabbath, and come to Lectures, and you muſt out; tis well: yes, you will ſay, His love is better then life, and frownes more bitter then 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. John 6.63. 1 Theſ. 1.6. but look upon thy ſoul, and ſee this day in the ſight of God, whether ever the Lord ſpake 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 voice of God is full of Majeſty, it ſhakes the heart; 'tis 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 heare God ſpeak? Then know the wrath of the Lord, ſee and go home mourning under it. There is a fourefold wrath in this.
1. 'Tis the Lords ſore wrath and diſpleaſure, Zach. 1.2. with ver. 4. If one ſhould expect love from another to do much for him, and be 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 ſoule lies on it, eternity lies on it, eſpecially the Lord that is ſo merciful and pitiful? this is a ſigne of fore anger.
2. 'Tis a token of Gods old diſpleaſure, eternal diſpleaſure; I know you cannot heare; hence though God ſpeaks, you hear him not: but why doth not the Lord remove that deafneſſe? you old hearers, that have eares 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 'tis written, God hath given them the ſpirit of ſlumber, eyes that they ſhould not ſee, and eares that they ſhould not hear to this day.
3. 'Tis 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 ſigne of anger: but when the Lord ſhall ſpeak uſually, and then he ſpeaks not, this is a ſad ſigne. 1 Sam. 28.6, 15. He cries out of this, He anſwers me not by Urim nor dreames, 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 'tis now upon thee, even that very Sermon and Word whereby he ſpeaks to others, but not a word to thee.
4. 'Tis his inſenſible anger: for a fat heart and an heavy eare 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! 'tis 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. 7….9. We ſee not our Prophets, nor any to tell us how long: ſo you that deſpiſe meanes 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.
Ʋſe 4. Ʋſe 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 vaine? and if it be ſo, you may be thankful, 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 reade, hear and underſtand externally, whatever another may; and yet the whole Scripture a ſealed book.
There are therefore theſe three degrees, by which you ſhall diſcern the effectual 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 kinde of Majeſty and glory of God ſtamp't upon it; and ſhining in it.
When a man heares things generally delivered, the bleſſed eſtate or 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 then others, he heares 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, verſe 12. but verſe 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 man 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 ſtir'd, yet they think man means them, and ſpeaks by hap, and others are as bad as they, and his trouble is not much. At laſt he heares his ſecret thoughts and ſins diſcovered, all his life is made known, and thinks 'tis the Lord verily that hath done this; now God ſpeaks, 1 Cor. 14.35. thoſe things he did neither believe nor imagine; &c John 4.29. See the man that hath told me all that ever 1 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 hypocrites as well as to me. Apply any promiſe to it, it caſts by all, it looks upon them as things generally ſpoken, and applied 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'leſpeak to her heart: and hence 'tis called the ingraffed word, James 1.21. like one branch of many, applied to the ſtock, Job 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 'tis here, verſe 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 kinde of birth by corruptible ſeed, and ſuch are like goodly flowers which ſoon wither, but you are born of incorruptible ſeed, which hath an eternal ſavour, ſweetneſſe and power. Mat. 13. of the foure grounds three of them fall away. John 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 lifts 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, John 11.26. Yon 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, John 14.17.
That look as Gods love is everlaſting, ſo his words have an everlaſting excellency and efficacy in them, and goodnes in them, the ſweeteſt token of his love: and as Chriſts purchaſe is only of eternal good things; ſo the application of this purchaſe by the Word, 'tis of eternal worth: peace, but peace eternal, life, light, favour, joy, but joy eternal; like muſtard ſeed, though very little, yet mighty in increaſe, and never ſubdued again; ſo that though it be but little, yet 'tis eternal: and hence obſerve where God hath ſpoken effectually, the longer the man lives, the more he growes in the vertue and power of the word; another though wonderfully raviſhed for a time, yet dies, moſt commonly outwardly in external Profeſſion, but ever in inward ſavour; ſo that when you hear the word, and it moves you, affects you, and John is a burning light, and you rejoyce therein, but 'tis but for a ſeaſon. The evil Spirit comes on you, and David playes upon his Harp, and Miniſters preach ſweet things, but as ſoon as the Muſick is done, the evil Spirit returns, I ſay you never heard the Lords voice. The peace and joy of the Lord enters into Eternity, and the Apoſtle expreſly calls him an unfruitful hearer, James 1.24. that ſees his face and forgets himſelf. A gracious heart can ſay, This peace ſhall go to heaven; and joy, and love, and fear, it's part of eternal glory.
3. The voice of the Lord comes not only thus particularly, and with eternal efficacy, but with ſuch efficacy as carries unto, and centers in Chriſt; ſo 'tis here: For him whom God hath ſent you believe not. John 6.41. They ſhall be taught of God: wherein in doth that appear? the ſhall hear and learn ſo as to come to me; if the law humbles them, it's ſuch a humbling as drives them unto Chriſt, poor and undone, Rom. 10.4. if the Word gives peace to them, 'tis ſuch a peace which at the laſt they finde in Chriſt, Eph. 2.17, 18. with 14. if it live holily, it lives unto Chriſt, not meerly as to God, and to quiet conſcience, unto a Creator as Adam, but for Chriſts ſake. 2 Cor. 5.14, 15. We judge that if we were dead, and Chriſt died for us, we ſhould then live unto him; if they grow up by the word, 'tis in Chriſt, Eph. 4.14. though Chriſt be not mentioned, yet it is ſtrange to ſee, let the word ſpeak what it will, whether terrour; Oh my need of Chriſt! mercy and grace; oh the love of Chriſt! oh the blood of Chriſt! Command; Oh that I may live to honour Chriſt, and wrong him no more! Duties; Oh the eaſie yoke of Chriſt! They look upon the whole Word rightly diſpenſed as the Bridegrooms voice, and truly his words are ſweet.
For a man may have ſome ſuch feare, reformation, affection, as may continue, but never carry him out of himſelf unto Chriſt. The Phariſees knew the law, were very exact even til their death, profited as Paul ſaid he did; yet they had not the word abiding in them; becauſe not driven out of themſelves to Chriſt, to reſt there.
Hence when men ſhall hear many things, but to what end do you heare, or what vertue have the things you hear? Do they only pleaſe fancy for a time? or do you hear to increaſe your knowledge and parts? or do you hear for cuſtome and company, and to quiet conſcience? or are you affected and ſunk, but not driven by all to lay thy head on Chriſt? the Lord never ſpake yet to thee; when the word hath laid you on this foundation, truly it's office is done and ended, Gods end is now attained, &c.
Oh try your ſelves here, have you heard, but never heard the voice of the Lord, ruſhing upon thee with Majeſty, ſpeaking to thy hearty and the very ſecrets of it, but have ſaid, This is for others, and when you have thought the man hath ſpoken to you, your hearts have then ſwollen againſt him? or have you thus heard, but all dies and withers like flowers, the ſame heart ſtill? or have you had ſome powerful ſtroke which remaines, but it forceth you not out of your ſelves to Chriſt, there to reſt, there to joy, there to live, there to die? truly your time hath been ſpent in vain, you never yet heard the Lord ſpeak. Oh mourn for it, thou art ſtill in thy blood, if he never ſaid Live; in thy bondage, if the Lord never ſaid, Come forth. This is the condition of many to be lamented with teares. But if thou haſt thus heard particularly, and though bat little light, life and peace, yet it is of eternal efficacy, and all to draw thee to Chriſt; then bleſſe the Lord: For bleſſed are jour eares that hear, and I ſay as Moſes ſaid, Deut. 4.32. Ask, if ever People heard God ſpeaking and live. The Apoſtle, Heb. 12.24. makes it a greater matter to come to hear God on Mount Sion, and yet live; Bleſſed be God I live.
Object. Object. But may not many of the Saints hear, and hear the Lord ſpeak; but not feel this everlaſting power and efficacy?
Anſw. I would not lay a foundation of unthankfulneſſe, nor diſcourage any; Anſw. and therefore, note for anſwer theſe particulars.
1. There may be an eternal efficacy of the Word, and yet ly hid, and not felt for a time. The Word is compared, you know, to ſeed, and that in this reſpect; the ſeed it is caſt under the clod in the winter-time, and it hath a vertue in it to grow; but it is hid, and comes not to blade of a good while; and when it doth blade, yet it beares not fruit of a long time: So here, the Lord may caſt the ſeed of his Word into the heart; but it is hidden for a time, it is not felt as yet, but there it is; a word of threatning, a word of promiſe, a word of Command; a man may caſt it by, and ſay, It belongs not to me; a man may ſlight the command for a time: Yet notwithſtanding, the Lord having caſt his ſeed into the heart; it ſhall ſpring up. As many a childe, the father ſpeaks to it, and applies the word home to it, when it is of ſome years; the childe regards it not: But now ſtay ſome time, till the Lord do bring it into ſome ſad affliction; now a man begins to think, I remember what my father ſpake to me once, & I regarded it not then: Now this ſeed which was caſt when the childe was young, it ſhall ſpring up twenty years after. John. 2.22. Chriſt had ſaid, He would destroy the Temple, and raiſe it againe in three dayes: Now when he was riſen from the dead, his diſciples remembred that which he had ſpoken to them, but they regarded it not before; Theſe things, ſaith Chriſt, have I ſpoken to you whiles I was with you; but when the comforter is come, he ſhall bring all theſe words to your remembrance that I have ſaid unto you. One ſentence it may be that hath diſcovered a mans ſin, it lyes hid; but when the time of ripening drawes near, you ſhall ſee the word will have marvelous increaſe; and that ſin it may be will bring to minde twenty ſins; and that promiſe of God which gives but a little conſolation, conſider'd in it ſelf, it ſhall give marvelous conſolation. One would wonder to ſee what one word will do, when the Lods time of bleſſing it is come.
2. After that a Chriſtian hath had the feeling of the efficacy of the word, he may loſe the feeling of it again, and yet the being of it may remain; and the reaſon is this, partly becauſe there is not alwayes need of feeling the like efficacy in the word. A man may have by the word a marvelous deal of aſſurance of Gods love, and ſenſe of mercy and joy in the holy Ghoſt, he may have this in the feeling of it: This word, it did ly hid for a time; afterward it ſprings up and gives him peace. But he loſes his peace again, his Sun do's ſet, and it is midnight with him within twenty four hours, and he is as much in the dark as before; Now the being of this peace is there, but he hath no need of the feeling of it at all times; the Lord he will reſerve that till ſome time of tentation, that he ſhall meet withall. As Paul, he had marvelous Revelations; but Paul had more need of humiliation, then exaltation; and there was not that uſe of Pauls having thoſe glorious manifeſtations to him; I will glory in my infirmities: There was need for Paul to know the evils of his heart, that he might walk humbly; and it did not make ſo much for the glory of the Lord, as this that Paul ſhould ſay; I have this miſery and darkneſſe, and ſins, and yet Jeſus Chriſt he will take away all: There was not need for Paul to have thoſe joyes at all times, that he had at one time. So the Lord he gives a Chriſtian joy and peace, now there is no need for a Chriſtian to have it alwayes. I will pour floods of water on dry ground: Beloved, if there ſhould be nothing but raine, raine every day and night, the ground would be glutted with raine, and ſo turned into a puddle; but when the land is dry and thirſty, now the ground hath need of raine: Let the Earth make uſe of that raine it hath: and when it is dry and thirſty, I will give more, ſaith the Lord. So the Lord he gives the ſoul joy and peace; Now, if it ſhould continue, the very peace and joy of God, would not be pleaſant to the ſoul; or at leaſt, not ſo pleaſant as it will be, when the Lord takes it away, and gives it the ſoul again. A Chriſtian comes to the meeting-houſe, and the Lord fills the ſailes of a poor ſoul, that he wonders the Lord ſhould meet him, and ſpeak ſo ſuitably to him: But as ſoone as he is gone out again, this is the complaint of the ſoul, all is loſt again; now the ſoul it falls 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 voice of God; it may be preſerved in an internall ſpirit of prayer, for the continuance of it while a man hath it, and for the return of it when it is loſt. Pſ. 119.4, 5. Thou haſt commanded us to keep thy precepts diligently. David he knew his own weakneſſe; 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 beauty 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 thy ſanctuary. David he did finde a want of ſeeing him as he had done; yet the vertue of it did remaine in a ſpirit of thirſting, and deſire; My ſoul thirſteth for thee, as in a dry land where no water is, that I may ſee thee. A Chriſtian may have at ſometime 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 finde the want of this, and yet it may be preſerved in a ſpirit of prayer. For whom 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 finde his ſpirit marvelouſly 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 finde 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 ſwetneſſe of the wayes of God; goes home and 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 finde it thus, when he cannot finde 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 finde; and there is the efficacy of the word there.
As now there are two golden veſſels; one a man fills, and it is everyday dropping, and he preſerves it; another veſſel he do's not fil, 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 veſſel 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, and 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 joyes and good that it findes 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 remaine; 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 remaines. 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 ſorrowes 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 effectual; 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 minde to diſcover his ſin: now this light it do's not ſenſibly overcome the power of ſinne: But now the ſoul bleſſeth God for that word which hath convinced it; had I never ſeen my ſinne, ſaith the ſoul, I ſhould never a ſought for power a-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 findes marvelous refreſhings and affection whiles he is a hearing; when he is gone away, he findes not the ſame, but he bleſſeth God for thoſe affections he findes, 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 borne of God; and becauſe the ſeed of God remaines 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 eternal. 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, bu… 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 immortal food to him; but how ſhould that have been? ſhould he 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 drawes the ſoul to Chriſt; but afterwards, there are many things that God ſpeaks to the ſoul in the word, that hath an eternall vertue, in that it doth nouriſh up the new creature; the word hath a ſecret vertue in it for this end. I will ſhew it you thus; Iſa. 58.11. The Lord he profeſſes to his People, Thy ſoul ſhall be at a watered garden: The Lord will 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 y… know this, there is in all of them joyned together, a ſecret inſenſible vertue; that every one of them addes ſomething to the 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 aflouriſhing 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 ſoules 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 finde it not, know that God hath not ſpoken to you.
6. The eternal 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, whereever there is a power of Conflict. I mean thus, the Word it ſingles a man out, and ſpeaks to his heart, and ſets him at variance with his ſin, and with himſelf for his ſin, and he joynes ſide with God in the uſe of all meanes, that his unbelieving heart and proud Spirit may be ſubdued; it ſets 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 minde, and I can finde little ſtrength; no, ye muſt 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 ſin, never to be reconciled, and looks to the Lord, that by his Word and Spirit he would ſubdue them, that ſo he may ſee the death of them, and he ſides with the Lord in the uſe of all means, comes to the Word, and comes to Prayer, and ſayes, Speak againſt my ſin, Lord; Lord, waſte theſe diſtempers: and ſo the ſoul is thus at variance with his ſin, although his temptations do get winde and hill of him, he goes again, and to them again: and though he periſheth, and never have mercy from the Lord; yet, Lord, that I may never ſin againſt thee more, help therefore, Lord, by this promiſe, and mercy and meanes; and here he keeps him, and here he holds. Truly, brethren, here is an eternal vertue, and ſuch a vertue as no hypocrites have, that have ſome ſting of conſcience, and after they have ſome peace, they are at truce with their ſins. No, there is an everlaſting conflict and warfare, and I do aſſure you there is an everlaſting power gone forth. Mat. 12, 20. Chriſt will not break the bruiſed reed, nor quench the ſmoaking flax, till judgement come to victory; Therefore there may be judgement, but it may not come to victory, there may be ſmoak and fire, and it may almoſt go out, and he Lord he blowes it up again, and at the laſt, though it be weak and little, and he think with himſelf he ſhall never get ſtrength again, yet the Lord will give victory in his time.
Only becautious here; I told you there is an incompleat victory, the Lord never ſets his people at variance with their ſin, but they have victory, but it is an incompleat victory, Saith the Lord, I will drive out the Hittites, and Canaanitess, and Perizzites before you, but I will do it by little and little. There is many a Chriſtian that findes within himſelf a Spirit of warfare againſt his ſin, and did he examine himſelf, he ſhould finde a Spirit of victory; but he thinks he hath none becauſe his victory is not compleat. If he had a heart ſo to believe as never to doubt more, and ſuch quickning as never to be dead more, never to depart from God more, now I ſhould think the Word comes with power; but I finde that theſe evils prevaile againſt me. There is many a one does ſcorn the kindneſſe of Chriſt, becauſe he findes not compleat victory, but darkneſſe remaines ſtill, and ſinful luſts remaine ſtill, therefore the Word doth me no good at all, ſaith he. The Lord he hath given thee a Spirit of Conflict, and hath ſet thee at an everlaſting diſtance with thy ſin, and he doth give thee ſome victory. Beloved, a Chriſtian may decay in the power of the grace of Chriſt, which he hath, received from the Word, and voice of God in the Word, and he may decay and grow to a very low eſtate; yet be ſhall finde this, the Word of the Lord hath come with power to him, it will recover his ſoul again, and ſo the efficacy of the Word is eternal. Pſal. 72. its ſaid of Chriſt, that his People ſhall feare him ſo long as Sun and Moon ſhall endure, that is, continually, all their life-time. It may be ſaid, there he many that finde decay of their ſervice and obedience, and they loſe their feare of the Lord, and their dread, and their humble walking before him, He ſhall come as the raine on the mowen graſſe: many times a Chriſtian hath his flouriſhing time as the graſſe, but when the graſſe is mowen, it is as a dry chip; ſo the ſoul it may grow dry, as dry as a chip. Now where is your ſap and ſavour? but I tell you, if you belong to the Lord Jeſus, the raine it will fall again, the Word of God ſet on by the Spirit of Chriſt, it ſhall fall up. on you as the raine on the mowen graſſe, and you know that it recovers little by little, and puts on a green coat again. Here is the eternal love of the Lord Jeſus to his People, and thus the eternal efficacy of the word does continue.
3. Ʋſe is of exhortation.3. Ʋſe. Oh Brethren and beloved in the Lord Jeſus, may a Chriſtian heare the Word of God ſpoken, and yet never hear God ſpeak? may he hear it externally and not internally? then reſt not in external hearing, and with ſome little movings, and affections, and ſtirrings of the Word of Gods grace in hearing. Let not the Word be to you as the ſound of many waters, and a noiſe, no efficacy of the Word that do remaine on your ſoules. Brethren and beloved in Chriſt, I lay my finger on the ſore in theſe times. Oh the contempt of the Goſpel of Chriſt, though I believe it hath its efficacy in the heart of the Elect: that is the thing that I preſſe, never be content with external hearing, though thou mayeſt have ſome affection, and know new things, unleſſe thou finde the Lord ſpeaking with an eternal efficacy to thy ſoul. I conceive two things are to be done, that the word may come with an everlaſting efficacy; although ſomething is to be done by Miniſters; that is, to preach truth, and Goſpel-truth, fetch't from heaven wich many prayers, and ſoaked truth with many teares. Ye ſhall know the truth, and that truth ſhall make you free. Convicting truth. We preach, ſaith the Apoſtle, in the demonſtration of the Spirit. The Spirit of God when he cometh, he convinceth the world of ſin. Let Miniſters do ſo. Preach convincing truth and Goſpel-truth, fetch'd from heaven, and bathed in teares. Oh brethren, let the fire burn clear, let there not be more ſmoake then fire, it will never come with power then; convincing Goſpel-truth, ſet on by the demonſtration of the Spirit of the Lord, and this will ſet a Chriſtian at liberty; there is never ſuch a Sermon that the faithful ones of God preach to you; if it come not with a power to looſen you and call you home; it comes with a power to blinde you: it is an axe at the root of the trees; but I leave this. What means ought the people to uſe, that the Word of God may come with efficacy?
Them that are in their unregenerate eſtate, the Lord only knowes how to work on their hearts; they muſt come to the outward meanes. I ſpeak to the Saints of God, I leave others to the infinite mercy of the Lord; It is not in him that willeth or runneth, but in the Lord that ſheweth mercy. In the uſe of meanes.
1. Meanes. Do not only ſee thy infirmities and weakneſſe, but pray to God to give thee a heart bleeding under the ſenſe of thy many infirmities. Many times men ſlight them, and are not ſenſible of them; I do not ſay wickedneſſes and wilfulneſſes, but thy infirmities and weakneſſes, get a heart mourning under them. A Chriſtian is made up of infirmities and weakneſſes, a man would not think there is that in another, which he knowes by himſelf. Oh brethren, labour for a broken heart in the ſenſe of your many infirmities and weakneſſes, darkneſſe and enmity, vanity and unſavourineſſe, the Lord will have his time to ſpeak to ſuch a ſoul. Break up the fallow ground of your hearts, — leſt my wrath break out with fire: the Lord hath promiſed to dwell with the poor and contrite. Look as it was with our Saviour Chriſt, they brought the ſick and the lame ones to him, and vertue went but from Chriſt to heal them all. Bring thy ſick and blinde heart to Chriſt, and vertue ſhall go forth from Chriſt to heal it.
2. Draw near to God in the Word, by looking on it as God ſpeaking to thee. We are far from God, and therefore we cannot hear him: draw near to him when you come to the external Word, when you come to heare the Word, heare it as the voice of God; You heard the Word at the Word of God, which you felt in you.1 Theſ. 2.3 I do not ſpeak that the ſoule ſhould take every thing that Miniſters ſpeak as the Word of God, but that which is the Word of God, take it as God ſpeaking. I am not able to expreſſe the infinite unknown ſweetneſſe, and mercy, and preſence of God, that you ſhall finde thus coming. I know it is a common truth, but I am not aſhamed to tell you, I have not for many a year underſtood this truth, and I ſee but little of it yet; ye have heard of it, but ye do not underſtand what it is to hear God ſpeaking. When God hath an intent to harden a mans heart and to damn him, either he ſhall have aprejudice againſt the man, or elſe if he hath not a prejudice againſt the man, there is a ſecret loathing of the truth, in regard of the commands of it, and that is all, and the Lord he hardens, and blindes, and prepares for eternal ruine, all the men in the world by this meanes, that live under the meanes. When the Lord ſpake to Samuel, Samuel heard a voice, but he heard it not as ſpoken by God, but when he took Elies counſel, and ſaw it was the Lord that ſpoke; now he liſtens to the voice of the Lord, and now the Lord opens all his minde to him.
3. Do not truſt to the external word. It is a heaven on earth to hear the Word exalted, a glorious thing to hear the Word of God as Gods Word; but truſt to the free grace of God in it, and the Spirit of God in Chriſt to ſet on that Word. When they brought the lame, and blinde, and halt to Chriſt, they looked for the Word and the Power of it; Speak the Word, Lord, and thy ſervants ſhall be whole; ſo bring your blinde, lame, and halt ſoules to Chriſt, and truſt to the free grace of the Lord Ieſus Chriſt. The Work of the Lord it ſhall proſper in his hand; ſo the Word of the Lord it ſhall proſper in his hand alſo.
Laſtly, ſo ſeek the Lord, and ſo heare the Word, ſo ſeek the truth, and ſo hear the truth, as that you lay up your happineſſe in this world, in cloſing with the truth and with the word. Brethren, what is a mans happineſſe in heaven, but to cloſe with God and Chriſt? I cannot come to God now, the moſt that I can have of God now is in his word; if it be happineſſe in heaven to cloſe with God in Chriſt, truly then it is a mans happineſſe to cloſe with God in his word on earth; and if it be your happineſſe, lay up your happineſſe in it. My ſon, ſaith Solomon, if thou wilt hear my word, Prov. 3.let them not depart from thine eyes; keep them in the middeſt of thy heart; place thy happineſſe in them. So ſhall they be life to thy ſoul. Verſ. 22.Nevertheleſſe Brethren, let a mans ſoul be ſet upon any thing in the world, when he comes to hear, beſides the word; if he lay not up his happineſſe in cloſing with the word; truely, the word it will be like a ſong to him. The Prophet Ezekiel tells them, Their hearts were gone after their covetouſneſſe: When a man comes to hear a Sermon, there is a Sermon and the Market, there is a Sermon and a friend to ſpeak withall; and ſo many young people will go abroad to hear Sermons; What is the end of it? It is, that ye may get wives and husbands many of you; but it is not your bleſſedneſſe to cloſe with the Lord in his word. I have known ſome men that have had a diſtaſte againſt the truth of the Lord; and I have known them for many a day, they have not been able to underſtand the truth of the Lord. When it ſhall be thus with a man, that a mans heart is ſet on ſomething elſe beſides the word of the Lord, that it is not my happineſſe to cloſe with the truth of the Lord; ſuch a man ſhall never underſtand the truth of the Lord. Though the word be ſweet to you ſometimes, if your bleſſedneſſe do not lye in this, to enjoy God; Oh this Goſpel of God, and theſe Commands of God, that your bleſſedneſſe do not lye in cleaving to the Lord in his word; I ſay, it is a certain truth, you ſhall be blinded and hardned by the word: For here is a Rule; Whatſoever a mans heart is ſet on, as his chiefeſt good, the preſence of that good it comes with power: So here, the precious Goſpel of Chriſt, when the preſence of it commands the heart, nothing is good enough for it, and it cloſeth with it, and with Chriſt in it.
I beſeech you therefore, Beloved in Chriſt, ſet upon the uſe of theſe meanes, think within your ſelves; What if the Lord had left me without the word? I will tell you what ye would have been. Look upon theſe poor Indians, herds of Beaſts; look upon others on their Ale-benches, enemies to the Lord, ſuch a one thou hadſt been.
This bleſſed word and woice of God, every very tittle of it coſt the blood of Chriſt; written all the lines of it in the blood of Chriſt. Oh, make much of it, and it will make much of you; it will comfort you, and ſtrengthen you, and revive you; and if the word come not with power, ye ſhall be under the power of ſomething elſe; if not under the power of the word, then under the power of ſome luſt. What is the reaſon that theſe poor creatures, that are come to the tryall for life and death, that have fallen into ſuch ſins as were never heard of? What is the reaſon that they are under the power of their luſts? I will tell you what Solomon ſaith, My ſon, if wiſdome enter into thy heart, and diſcretion be pleaſant to thy ſoul, it ſhall keep thee from the ſtrange woman, & ſinful companion. If it be pleaſant, here is the reaſon, the word of Gods grace it never came with power, or if it came with power, powerleſs the word of Gods grace hath been to them; and becauſe it hath not come with power, the Lord he hath given them over to the power of their luſts, and ſinfull diſtempers. Oh Brethren, truely I cannot ſee how any man can maintaine any evidence of Gods electing love; that ſhall hear and hear, and good dayes mend him not, nor bad dayes paire him: that can commend a Sermon, and ſpeak of it; but that efficacy is not known to him, neither doth he mourne for the want of it; but the eternall efficacy thereof is a ſtranger to it. 1 Theſ. 1.5. Knowing, ſaith the Apoſtle, your election of God; How did he know it? For ſaith he, Our Goſpel came not to you in word, but in power; ye will rejoyce the hearts of your Miniſtets, when the word comes with power. Let me ſay this, and ſo I conclude.
I remember the Lords threatning; I will take away the ſtaffe of bread, and ye ſhall eat, and ſhall not be ſatisfied; When the Lord ſhall let men have the word, when the Lord ſhall not take away the word, but the ſtaffe of the word. Suppoſe you poor Parents, Fathers, and Mothers; your families ſhould have good Corne, but when you come to eat it, no ſtrength at all, but ye dye and weare away; and others that are about you, they have planted the ſame Corne, and eat and are ſatisfied; What will ye do in this caſe? You would ſet apart a day of faſting and prayer; and ſay, Good Lord, what a curſe is upon me? my poor children are dying before me, others have the ſtaffe of Corne; but my Family have no ſtrength at all. Ye would mourne if it were thus with your poor Cattell. Oh, for poor Creatures to have the word, but the efficacy of it to be taken away; no bleſſing, no power at all. Oh poor Creatures, go and ſay! Oh the the curſe of God that lyes on me, the wrath of God that lyes on my ſervants, it is a heavy plague. But Oh the ſweetneſſe and excellency of it, when a Chriſtian ſhall finde everlaſting vertue and efficacy conveyed to him by the word.
All you that are before the Lord this day, ye ſhall ſee an end of all perfection; but eternall things are not they worth ſomething? You ſhall ſee an end of all delights and contentments; but this ſhall comfort you when you are a dying, that the word which you attended upon the Lord in, ſuch peace, and ſuch conſolation I have found by it; and the efficacy of that word then remaines with you; nay, goes to heaven with you. I commend you therefore to the word of His grace, which is able to build you up unto an eternall inheritance amongſt them that are ſanctified, Acts 20.32.
FINIS.