Of Ineffectual Hearing

OF INEFFECTVALL HEARING.

*JOHN. 5. 37.* You have neither heard his voice at any time, nor seen his shape.

From the 31. vers. to the end of this Chapter, Our Savior proves that he was the Messiah to come, from four testimonies.

1. From the testimony of John; the first, yet the least, yet very strong and full, vers. 32, 33.

2. From the testimony of his works, greater than that of John, 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 Peter 1:19), vers. 39, 46.

Now these words are annexed to the third testimony, which I told you is the voice of God from heaven, set down (Matthew 3:17). For this testimony of the Father is not the inward testimony of the Spirit only; because Christ speaks of public, 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 does testify of Christ in the Scriptures; yet 'tis not as his testimony, no more than the testimony of John, and of his works, whereby the Father did testify also. Nor is it probable that our Savior 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 Father's more than the Spirit's; but then, being called his Son, he did evidently declare himself to be the Father that spake. Lastly, the Spirit's testimony is spoken of, as the testimony of Moses and the Prophets, vers. 46, 47. For had you believed Moses, you would have believed me, for he wrote of me, vers. 47. For if you believe not his writings how shall you believe my words.

Now our Savior in these words answers an objection which the Jews (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. Christ's fearful accusation of the Jews to be ignorant of God, 2. The aggravation and extent of it, at no time, that is, not only at Baptism, but at no other time, in any ministry, 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 express 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 fly 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 to 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 (Job 42:5). I have heard of you by the hearing of the ear, but now mine eye sees you; and this is the shape here spoken of, not bodily and carnal. Now Christ does profess that they did want both. Carnal and unregenerate hearts, neither hear God's voice, 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 darkened; the wiser they be, the more foolish they grow.

2. At no time, that is, neither at baptism, nor else in any man's ministry, 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 Christ's baptism, and at the Mount when Christ preached, when the Scriptures were opened every Lord's day, and at other times among them?

Answ. No, they never heard it. It's a strange thing, that such men that read, heard, preached, remembered 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 the Jews, and this is the estate of all unregenerate men. Hence Christ (Luke 19:41) laments and weeps over Jerusalem, saying, Oh that you had known in this your day, &c.

1. Quest. How did the Jews hear, and yet not hear God speaking?

Answ. There is a twofold word, or rather a double declaration of the same word. 1. There is God's external or outward word, containing letters and syllables, and this is his external voice. 2. There is God's internal word and voice, which secretly speaks to the heart, even by the external word, when that only speaks to the ear. The first the Jews did hear, at Christ's Baptism, in Christ's ministry, and in reading the Scriptures, and when they did hear it, it was God's word they heard, full of glory, and so they heard the word spoken, but only man speaking it: the other comes to few, who hear not only the word spoken, but God speaking the word (Romans 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 says, 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 Stars themselves, wherein is an admirable glory: go to a painted Sun, it gives you no heat, nor cherishes you not; so it is here, &c.

2. This inward word is double. 1. Ineffectual, (though inward.) 2. Effectual. 1. Ineffectual, is that which has some inward operation upon the heart, but it attains not God's end to bring a man into a state of life; and thus, (Hebrews 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 plows and sows, and rain falls on it, and yet the end is not attained, it brings forth thistles; and this many Jews did hear, and hence had some kind of faith in Christ. 2. Effectual, is that which has such an inward efficacy upon men's hearts, as that God attains his end thereby (Isaiah 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, v. 38. Him whom he sent, you believe 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 (John 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 arises, oh it warms, nourishes and cherishes, &c. nothing is hid from it; so it is here, when the Lord speaks inwardly and effectually to the heart.

Reason 1. From that great distance and infinite separation of men's souls from God, that though God calls, yet they can't hear no more than men a 1000 mile off. (Ephesians 2:1) Men are dead in sin. Now what is spiritual death, but separation of the soul from God, and God from it. A dead man cannot hear one word at no one time, he was not dead if he could. Men's minds are far from God, and hearts also, that they are neither stricken with the sight of his glory, nor sense and savour of his goodness, but must be vain, and have worldly hearts in the Church, yes, adulterous eyes, or if they listen, God is gone from them, and from his Word also (Hosea 5:6).

Reason 2. From the mighty and wonderful strange power of Satan, which blinds their eyes they cannot see nor hear (2 Corinthians 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 blind them, that the light in them shall be darkness. (Romans 1:22) When men with natural light began to be most wise, then they became the greatest fools: so 'tis with other knowledge of Scripture, and things they hear. Happy were it for many a man if he had never heard nor seen; for that which he has heard and seen keeps him from hearing. Tyre and Sidon would hear sooner than Capernaum that heard most.

Reason 3. From the righteous judgment 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 (Isaiah 6:10). The meriting cause is unbelief and sin, but the deep and hidden rise of all is God's eternal dereliction of them, God never intended love, special love to them; hence he never speaks one word to them (2 Corinthians 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 v. 45. and 37.

Use 1. Hence see the reason, why the word is so wonderfully ineffectual to the souls of many men, that it never stirs them, that it's a strange thing to them; it's, (Hebrews 12:19) like the law, a voice of words, a sound of words, so they hear men speak, but understand no more than if they spake in a strange language, or if they do, it concerns not them; or if it stirs, 'tis but as the blowing of the wind upon a rock, which blusters for a time; but when the wind is down they are still. Truly they hear the word spoken, but they do not hear God speaking. They heard Latimer speak, but not God speaking, they hear a sound, which every one says, and they think is the word, but they hear not God speaking it.

One would wonder that those Jews that heard John and his Disciples, Moses and the Prophets, yes, God's voice from heaven, saying, This is my Son, 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 many not stirred, 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 far 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 [illegible] is laid upon them. If Christ spake he would make the dead to hear, and the blind to see.

Use 2. Hence see why the saints find such changes and alterations in themselves when they come to hear; sometimes their hearts are quickened, fed and cherished, healed and comforted, relieved and visited; sometime again dead and senseless, heavy and hardened. Mark 8:17, 18, 21. How is it you do not understand? No, which is more, that the same truth which they hear at one time, should affect them, and at another time does not; the same thing which they have heard a hundred times, and never stirred 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 Elijah, the Lord was not in the whirlwind, but he spoke in the still voice and hence there he was to Elijah (Luke 24:25, 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 means, nor 'tis not in our own spirits to quicken ourselves; and to make us ashamed of our own darkness, 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 does you no good, the Lord makes powerful to some others. But prize the Spirit of God in that Word, which alone can speak to you.

Use 3. Of dread and terror 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 to them. If any one from whom we expect and look for love, pass 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; 'tis well, yes, you will say, His love is better than life, and frowns more bitter than death; Love? Woe to me if the Lord does 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 your conscience when humbled, life to your heart, joy in the Holy Ghost (Isaiah 57:19; John 6:63; 1 Thessalonians 1:6). But look upon your soul, and see this day in the sight of God, whether ever the Lord spoke one word to you: outwardly indeed he has, but not inwardly; inwardly also, but not effectually, to turn them from darkness 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. Psalms 119: opening of your 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. 'Tis the Lord's sore wrath and displeasure (Zechariah 1:2, 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 sign 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 your life lies on it, your soul lies on it, eternity lies on it, especially the Lord that is so merciful and pitiful? This is a sign of sore anger.

2. 'Tis a token of God's old displeasure, eternal displeasure; I know you cannot hear; hence though God speaks, you hear him not: but why does not the Lord remove that deafness? 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. Romans 11:7, 8. The elect have had it, others are blinded, as 'tis written, God has given them the spirit of slumber, eyes that they should not see, and ears that they should not hear to this day.

3. 'Tis the Lord's present displeasure. When a man looks for love and speech, and he does 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 Samuel 28:6, 15. He cries out of this, He answers me not by Urim nor dreams, nor you by the Gospel nor Law, neither where he uses to answer. If this anger were to come, it were some comfort: but when 'tis now upon you, even that very sermon and Word whereby he speaks to others, but not a word to you.

4. 'Tis his insensible anger: for a fat heart, and a 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 has 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 woe and load enough, for the Lord to give no answer. Psalms 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 your condition now, that the Lord may hear some of your cries, &c.

Use 4. Hence examine whether ever you heard the Lord's voice or no: not only outwardly (for that you know you have often done) but inwardly; and not only so, for so you may do, and yet your ears 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 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 read, 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 jointly.

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 stamped 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 does 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 does 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 (Hebrews 4:12, 13). It searches the heart (verse 12), but verse 13 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 has nothing to do with God, they are such strangers. Hence it is one man is wrought on in a Sermon, another not. God has 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 stirred, yet they think man means them, and speaks by hap, and others [illegible] bad as they, and his trouble is not much. At last he hears his secret thoughts and sins discovered, all his life is made known, and thinks 'tis the Lord verily that has done this; now God speaks (1 Corinthians 14:2[illegible]), those things he did neither believe nor imagine; etc. John 4:29: See the man that has told me all that ever I did. Hence take a soul that is humbled, he hears of the free offer of grace, he refuses 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 does 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'll speak to her heart; and hence 'tis called the ingrafted word (James 1:21), like one branch of many, applied to the stock. Job 33:14, 16.

2. The voice of the Lord does 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: You have not his word in you — they had it out of them; and not only in you, but abiding in you (1 Peter 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 has an eternal savor, sweetness and power. Matthew 13: of the four 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, does the Lord once speak by the Word, and humble the heart? It never lifts up its head more; does he reveal the glory of Christ? That light never goes out more (Isaiah 60:19; 2 Corinthians 4:4, 5). As at the first creation, there was light, and so continues to this day; so does he give life (John 11:26): you shall never die more; does he give peace and joy? No man shall take their joy from them. Isaiah 32:17: fruit of righteousness and peace, and assurance for ever. Does he give the Spirit of all these, which (Galatians 3) comes by hearing of faith? It shall abide for ever (John 14:17).

That look as God's 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 Christ's 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, favor, 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 has spoken effectually, the longer the man lives, the more he grows in the virtue and power of the word; another though wonderfully ravished for a time, yet dies, most commonly outwardly in external profession, but ever in inward savor. So that when you hear the word, and it moves you, affects you, and John is a burning light, and you rejoice therein, but 'tis but for a season. The evil Spirit comes on you, and David plays upon his harp, and ministers preach sweet things, but as soon as the music is done, the evil Spirit returns — I say you never heard the Lord's voice. The peace and joy of the Lord enters into eternity, and the Apostle expressly calls him an unfruitful hearer (James 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 eternal glory.

3. The voice of the Lord comes not only thus particularly, and with eternal efficacy, but with such efficacy as carries to, and centers in Christ; so 'tis here: For him whom God has sent, you believe not (John 6:41). They shall be taught of God: wherein does 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 to Christ, poor and undone (Romans 10:4); if the word gives peace to them, 'tis such a peace, which at the last they find in Christ (Ephesians 2:17, 18 with 14); if they live holily, it lives to Christ, not merely as to God, and to quiet conscience, to a Creator, as Adam, but for Christ's sake (2 Corinthians 5:14, 15). We judge that if we were dead, and Christ died for us, we should then live to him; if they grow up by the word, 'tis in Christ (Ephesians 4:14). Though Christ be not mentioned, yet it is strange to see, let the word speak what it will, whether terror, 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 honor Christ, and wrong him no more! Duties; Oh the easy yoke of Christ! They look upon the whole word rightly dispensed as the bridegroom's voice, and truly his words are sweet.

For a man may have some such fear, reformation, affection, as may continue, but never carry him out of himself to Christ. The Pharisees knew the law, were very exact even till their death, profited as Paul said he did; yet they had not the word abiding in them; because not driven out of themselves to Christ, to rest there.

Hence when men shall hear many things, but to what end do you hear, or what virtue 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 custom and company, and to quiet conscience? Or are you affected and sunk, but not driven by all to lay your head on Christ? The Lord never spake yet to you; when the word has laid you on this foundation, truly it's office is done and ended, God's end is now attained, &c.

Oh try yourselves here, have you heard, but never heard the voice of the Lord, rushing upon you with majesty, speaking to your heart, and the very secrets of it, but have said, This is for others, and when you have thought the man has 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 remains, but it forces you not out of yourselves to Christ, there to rest, there to joy, there to live, there to die? Truly your time has been spent in vain, you never yet heard the Lord speak. Oh mourn for it, you are still in your blood, if he never said Live; in your bondage, if the Lord never said, Come forth. This is the condition of many to be lamented with tears. But if you have thus heard particularly, and though but little light, life and peace, yet it is of eternal efficacy, and all to draw you to Christ; then bless the Lord; For blessed are your ears that hear, and I say as Moses said (Deuteronomy 4:32), Ask, if ever people heard God speaking and live. The Apostle (Hebrews [illegible]) makes it a greater matter to come to hear God on Mount Zion, and yet live; Blessed be God I live.

Obj. 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 unthankfulness, nor discourage any; and therefore, note for answer these particulars.

1. There may be an eternal efficacy of the Word, and yet lie 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 has a virtue in it to grow; but it is hid, and comes not to blade, for a good while, and when it does blade, yet it bears not fruit for 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 threatening, a word of promise, a word of command; a man may cast it by, and say, It belongs not to me; a man may slight the command for a time. Yet notwithstanding, the Lord having cast his seed into the heart; it shall spring up. As many a child, the father speaks to it, and applies the word home to it, when it is of some years, the child regards it not: but now stay some time, till the Lord do bring it into some sad affliction; now a man begins to think, I remember what my father spake to me once, and I regarded it not then: now this seed which was cast when the child was young, it shall spring up twenty years after. John 2:22. Christ had said, He would destroy the Temple, and raise it again in three days: now when he was risen from the dead, his disciples remembered that which he had spoken to them, but they regarded it not before; These things, says Christ, have I spoken to you while I was with you; but when the Comforter is come, he shall bring all these words to your remembrance that I have said to you. One sentence it may be that has discovered a man's sin, it lies hid; but when the time of ripening draws near, you shall see the word will have marvelous increase; and that sin it may be will bring to mind twenty sins; and that promise of God which gives but a little consolation, considered in itself, it shall give marvelous consolation. One would wonder to see what one word will do, when the Lord's time of blessing it is come.

After that a Christian has 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 always need of feeling the like efficacy in the word. A man may have by the word a marvelous deal of assurance of God's love, and sense of mercy and joy in the Holy Ghost, he may have this in the feeling of it: this word, it did lie hid for a time; afterward it springs up and gives him peace. But he loses his peace again, his sun does 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 has no need of the feeling of it at all times; the Lord he will reserve that till some time of temptation, that he shall meet withal. As Paul, he had marvelous revelations; but Paul had more need of humiliation, than exaltation; and there was not that use of Paul's having those glorious manifestations to him; I will glory in my infirmities: there was need for Paul to know the evils of his heart, that he might walk humbly; and it did not make so much for the glory of the Lord, as this, that Paul should say, I have this misery and darkness, and sins, and yet Jesus Christ he will take away all: there was not need for Paul to have those joys 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 always. I will pour floods of water on dry ground. Beloved, if there should be nothing but rain, rain every day and night, the ground would be glutted with rain, and so turned into a puddle, but when the land is dry and thirsty, now the ground has need of rain: let the earth make use of that rain it has: and when it is dry and thirsty, I will give more, says 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 sails of a poor soul, that he wonders the Lord should meet him, and 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 falls a mourning again. It is not for the glory of God to give the soul such peace out of his ordinances, as he does 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.

The eternal efficacy of the word and voice of God; it may be preserved in an internal spirit of prayer, for the continuance of it while he has it, and for the return of it when it is lost. Psalm 119:4, 5. You have commanded us to keep your 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 your 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 your statutes. And so when it is gone (Psalm 63:3), My soul thirsts after you, Lord, says David, that I may see your glory and power, as I have seen you in your sanctuary. He does not say, that I may see your glory and power in your sanctuary, though that might be too; no, but that I may see your glory and power, as I have seen you in the sanctuary. David he did find a want of seeing him as he had done; yet the virtue of it did remain in a spirit of thirsting, and desire: My soul thirsts for you, as in a dry land where no water is, that I may see you. A Christian may have at some time such a glimpse (in hearing the word) of God's grace, of the exceeding riches of God's 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 says 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 God's 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, and yet it may be preserved in a spirit of prayer. For when the Lord has given once a glimpse of his glory; the soul it cannot be at rest, but it breathes for more of that mercy and presence; a Christian may find 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 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 ways 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, says the soul. I say it may find it thus, when he cannot find the real 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 does not fill, but with something that he has, he is every day widening of it. So some Christians, the Lord he's a filling of them; others, the Lord he does not fill them with such peace and joy; yes, but though the Lord is not filling of them, he is a widening of them: there is such a virtue that the Lord does enlarge the heart with secret desires and longings after more of God's grace, and Christ's. The Lord he says, 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 enlarges the heart — Open your 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 thankfulness and love to the Lord, for those joys, and good that it finds by the word sometimes. When it feels that the sweet and savor of the word is gone, a spirit of thankfulness and love to the word does remain; the Lord he preserves the efficacy of the word in this way. Psalm 119:7. I shall, says David, then praise you with uprightness of heart, when I shall have learned your righteous judgments. The Lord he may teach his people his righteous judgments; and the savor and feeling, and strength of them to their feeling may be gone, and yet it is preserved in a spirit of thankfulness and praise, that ever the Lord should show it such mercy. When the Spirit is gone, the spirit of love and thankfulness remains. As now a man has heard the word, the Lord he has 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 remains to his dying day this Spirit, he blesses God, and wonders 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 does remain still.

Brethren, the Lord does sometimes let light into a man's mind to discover his sin: now this light it does not sensibly overcome the power of sin. But now the soul blesses God for that word which has convinced it; had I never seen my sin, says the soul, I should never have 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 God's grace; though the flower of it be gone, yet there is an eternal power of the word; that the soul can say, It has 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 marvelous refreshings and affection while he is a hearing; when he is gone away, he finds not the same, but he blesses God for those affections he finds, and there remains an eternal efficacy of the word.

5. The eternal efficacy of the word, it may be and is preserved, by nourishing, increasing and restoring the new man that is eternal. There is a double efficacy that the word has; the first is to beget a Christian to life, and this new man is eternal. I conceive all the actions of the new man may be suspended, and the increasings of the new creature may be decayed, though God does renew it again: but this never does 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 has 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 sweetness, savor and remembrance of every thing that does refresh him, shall last in it self? No, but in this respect it is eternal, in that it leaves its secret virtue in the nourishing of that which is eternal. As now Adam when he was in innocency, and had an immortal body, his food it should have been an immortal food to him; but how should that have been? Should he always have had the same strength, from the same diet, which he ate long before? No, but in this respect it should have been an immortal food to him, in that it was to nourish that which was to be eternal. So it is here, the word of God's 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 has an eternal virtue, [illegible] the new creature; the word has a secret virtue in it [illegible] this end. I will show it you thus; Isaiah 58:11. The Lord he [illegible] to his people your soul shall be as a watered garden, the [illegible] 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 you cannot tell which it is that makes them to grow; yet you know this, there is in all of them joined together, a secret insensible virtue; that every one of them adds something to [illegible] 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 you cannot tell whether this part or that part of the word leave any virtue, but many times a man feels no virtue; yet it is manifest, here is a flourishing Christian, here is heart, and life, and peace that it has with God, and the soul it remains flourishing; there is a secret virtue, all the words that run by and pass by the souls of God's people, they do leave a marvelous virtue, to make the souls of God's 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 virtue that remains, and if you find it not, know that God has 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 Lord's power of the Word does principally appear in this life, though not in a power of victory, I mean a complete victory, yet an imperfect and incomplete 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, and sets him at variance with his sin, and with himself for his sin, and he joins [illegible] with God in the use of all means 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 mind, and I can find little strength. No, you must not look for a power of complete victory, but yet there is a power of conflict. God he sets the soul at an everlasting distance with his [illegible], 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 says, Speak against my sin, Lord, Lord, waste these distempers. And so the [illegible] is thus at variance with his sin, although his [illegible] and hill of him, he goes again, and to them again: and though he perisheth, and never has mercy from the Lord, yet, Lord, that I may never sin against you more, help therefore, Lord, by his promise, and mercy and means, and here he keeps him, and here he holds. Truly, brethren, here is an eternal virtue, and such a virtue 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 (Matthew 12:20). Christ will not break the bruised reed, nor quench the smoking flax, till judgment come to victory. Therefore there may be judgment, but it may not come to victory, there may be smoke and fire, and it may almost go out, and the Lord he blows 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 incomplete victory, the Lord never sets his people at variance with their sin, but they have victory, but it's an incomplete victory. Says 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 finds within himself a spirit of warfare against his sin, and did he examine himself, he should find a spirit of victory; but he thinks he has none because his victory is not complete. If he had a heart so to believe as never to doubt more, and such quickening 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 prevail against me. There is many a one does scorn the kindness of Christ, because he finds not complete victory, but darkness remains still, and sinful lusts remain still, therefore the Word does me no good at all, says he. The Lord he has given you a spirit of conflict, and has set you at an everlasting distance with your sin, and he does give you some victory. Beloved, a Christian may decay in the power of the grace of Christ, which he has 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 has come with power to him, it will recover his soul again, and so the efficacy of the Word is eternal. Psalm 72 it is said of Christ, that his people shall fear him so long as sun and moon shall endure, that is, continually, all their lifetime. 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 mown grass: many times a Christian has his flourishing time as the grass, but when the grass is mown, 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 mown grass, 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. Use 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 external hearing, and with some little movings, and affections, and stirrings of the Word of God's 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 souls. 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 has its efficacy in the heart of the Elect: that is the thing that I press, never be content with external hearing, though you may have some affection, and know new things, unless you find the Lord speaking with an eternal efficacy to your 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, fetched from heaven with many prayers, and soaked truth with many tears. You shall know the truth, and that truth shall make you free. Convicting truth. We preach, says the Apostle, in the demonstration of the Spirit. The Spirit of God when he comes, he convinces the world of sin. Let ministers do so. Preach convincing truth and Gospel-truth, fetched from heaven, and bathed in tears. Oh brethren, let the fire burn clear, let there not be more smoke 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 wills or runs, but in the Lord that shows mercy. In the use of means.

1. Means. Do not only see your infirmities and weaknesses, but pray to God to give you a heart bleeding under the sense of your many infirmities. Many times men slight them, and are not sensible of them; I do not say wickednesses and wilfulnesses, but your 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, labor for a broken heart in the sense of your many infirmities and weaknesses, darkness and enmity, vanity and unsavoriness, 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 has promised to dwell with the poor and contrite. Look as it was with our Savior Christ, they brought the sick and the lame ones to him, and virtue went out from Christ to heal them all. Bring your sick and blind heart to Christ, and virtue shall go forth from Christ to heal it.

2. Draw near to God in the Word, by looking on it as God speaking to you. 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 voice 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 express the infinite unknown sweetness, and mercy, and presence of God, that you shall find 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; you have heard of it, but you do not understand what it is to hear God speaking. When God has an intent to harden a man's heart and to damn him, either he shall have a prejudice against the man, or else if he has 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 eternal ruin, all the men in the world by this means, that live under the means. When the Lord spoke to Samuel, Samuel heard a voice, but he heard it not as spoken by God, but when he took Eli's 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 God's 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 your servants shall be whole; so bring you blind, lame, and halt souls to Christ, and trust to the free grace of the Lord Jesus 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 hear the Word, so see the truth, and so hear the truth, as that you lay up your happiness in this world, in closing with the truth and with the word. Brethren, what is a man's happiness 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 happiness in heaven to close with God in Christ, truly then it is a man's happiness to close with God in his word on earth; and if it be your happiness, lay up your happiness in it. My son, says Solomon, if you will hear my words, let them not depart from your eyes; keep them in the midst of your heart; place your happiness in them. So shall they be life to your soul. Nevertheless, Brethren, let a man's soul be set upon anything in the world, when he comes to hear, besides the word; if he lay not up his happiness in closing with the word; truly, the word it will be like a song to him. The Prophet Ezekiel tells them, their hearts were gone after their covetousness: when a man comes to hear a Sermon, there is a Sermon and the Market, there is a Sermon and a friend to speak withal; and so many young people will go abroad to hear Sermons; what is the end of it? It is, that you may get wives and husbands many of you; but it is not your blessedness 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 man's heart is set on something else besides the word of the Lord, that it is not my happiness 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 blessedness do not lie in this, to enjoy God; oh this Gospel of God, and these commands of God, that your blessedness do not lie in cleaving to the Lord in his word; I say, it is a certain truth, you shall be blinded and hardened by the word. For here is a rule: whatever a man's 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 closes with it, and with Christ in it.

I beseech you therefore, Beloved in Christ, set upon the use of these means, think within yourselves, what if the Lord had left me without the word? I will tell you what you 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 you had been.

This blessed word and voice of God, every 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, you 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 trial 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 says, My son, if wisdom enter into your heart, and discretion be pleasant to your soul, it shall keep you from the strange woman, and sinful companion. If it be pleasant, here is the reason, the word of God's grace it never came with power, or if it came with power, powerless the word of God's grace has been to them; and because it has not come with power, the Lord has given them over to the power of their lusts, and sinful distempers. Oh Brethren, truly I cannot see how any man can maintain any evidence of God's electing love, that shall hear and hear, and good days mend him not, nor bad days impair him: that can commend a Sermon, and speak of it; but that efficacy is not known to him, neither does he mourn for the want of it; but the eternal efficacy thereof is a stranger to it. Knowing, says the Apostle, your election of God (1 Thessalonians 1:5); how did he know it? For, says he, our Gospel came not to you in word, but in power; you will rejoice the hearts of your Ministers, when the word comes with power. Let me say this, and so I conclude.

I remember the Lord's threatening; I will take away the staff of bread, and you 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 staff of the word. Suppose you poor parents, fathers, and mothers; your families should have good corn, but when you come to eat it, no strength at all, but you die and wear away; and others that are about you, they have planted the same corn, and eat and are satisfied; what will you 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 staff of corn; but my family have no strength at all. You would mourn if it were thus with your poor cattle. 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 curse of God that lies on me, the wrath of God that lies on my servants, it is a heavy plague. But oh the sweetness and excellency of it, when a Christian shall find everlasting virtue and efficacy conveyed to him by the word.

All you that are before the Lord this day, you shall see an end of all perfection; but eternal 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 consolations I have found by it; and the efficacy of that word then remains with you; no, goes to heaven with you. I commend you therefore to the word of his grace, which is able to build you up to an eternal inheritance among them that are sanctified (Acts 20:32).

FINIS.