A Complete Body of Divinity

SERMON CCXXIV.

UNDER the former, we had an Account give us, what is the usual & frequent W • y, in which God hath chosen to bring about the Salvation of th • se whom He hath Chosen, and Christ hath R • deemed, viz. By His Ordinances, which are the appointed Means, and accommodated in Infinite Wisdom, for the Working of Faith and Repentance in them, and carrying them from Grace to Glory. And the principal of these were reduced to Three Heads, 〈◊〉 . The Word, Sacraments, & Prayer, not excluding the Pr • vi • ences which pass over them, which in their Order and Subordination are also made use of; though' without the other they cannot contribute anything towards, this great Work; as is to be seen in the Hearthen, who were strangers to the Gospel. But because these Means have not, in themselves, that Efficacy that can render them effectual; it is necessary more particularly to inquire, in what Way & Manner they are made to attain this End? And, What is required of us, in order to our finding of them to be thus serviceable for our best Good According our Catechism proceeds to give us a dis • in •• According of each of these, to show us the Way how we may obtain this Benefit, and satisfy us in the usefulness and sufficiency of them for this Purpose. And that which first lies before us, is the Word; which is the Principal, and therefore challengeth the first Consideration; for without it we have no Rule of Direction how to Use the other to advantage; for the Sacraments are appendages to it, and Proper depends on it, both for Direction and Encouragement.

IN the clearing up of this we are to consider.

• 1. The Subject spoken of, the Were.
• 2. The Author, or prime ••• cient of this Be • efit, that derives thro' the Word, The Spirit of God.
• 3. The Casualty of the Word, viz. Instrumental.
• 4. The way by which it is made effectual, viz. By the Reading, esp • tally the Preaching of it.
• 5. The Effects produced by it, whereby it is made serviceable to promove their Salvation, by Convincing & Converting Sinners, and of •• all • ing them up in Holiness and Comfort, &c.

THE first thing that comes to be the • t of, is the Subject spoken of, viz. The Word, i.e. The Word of God; for it is so called emphatically. It is needless here to consider, in how many senses this Word 〈◊〉 . God is taken in the Bible; & what it here it tends of these things we had a more distinct • ccount, at Question Second. In sum, It is whatsoever God hath pleaseth to reveal of Himself to Man; and more peculiarly that wherein He hath told is what is our Duty, and wherein we may obtain Wlw • edness of c • lled, because Words are the • s •• i way for us to impart our Minds by, •• e to and 〈◊〉 : And though' He hath used many ways to impart this His Mind to His People as, Heb. 〈…〉 . Yet in the Gospel Times. He hath •• e •• d to commit it to Writing and leave it 〈…〉 the Canonical Books of the Old and New Testament, in the Las • whereof is the Vision Sealed; and since that, Immediate Revelation hath so far ceased, that addition thereto is forbidden, Rev. 22.18. Of the sufficiency of which we are assured, 2 Tim. 3.16, 17. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. This then is the Word under consideration, of the Fulness & Perfection of which, we have formerly had the account: and this is it which we are here told is made use of, and becomes effectual to the Elect for Salvation: And bow, or after what manner it is so, now comes to be distinctly inquired. Hence,

II. THE next thing to be considered, is, The Author, or prime Efficient of the great Benefit which derives to us by the Word, viz. The Spirit of God. By which we are to understand, the Holy Spirit, the Third Person in the Sacred Trinity; to whom belongs the application of the purchased Salvation to all such as CHRIST hath Redeemed, and who is able to do it for them. This is not to be understood exclusive of the other Divine Persons, who are one and the same God; but to denote the Economy of the Persons in this great work of saving Sinners. I shall here only take notice of these Two remarks which are proper to this head, viz.

1. THAT the Spirit makes use of the Word, in His saving applications to the Souls of Men. We are here to consider this under a Distinction, that we may not be mistaken in it, as some are. The Word may be considered, either as to the Truth contained in it, or as to the Manner of the application of it to Men, by the Spirit: As to the Former it is certain, that whether He treats Men Mediately, or Immediately, it is by the Word, i.e. by those Truths which He applies to them, and reveals in them, that they are drawn, and by the efficacy whereof He persuades them to comply with the Terms of the New-Covenant; for He deals with Men, as with Reasonable Creatures, and they are the very Truths that are contained in the Word, which He imprints upon them, whereby they are won: Though He hath sometimes Revealed them more Immediately to them. We are therefore said to be begotten by it, Jam. 1.18. And in regard of the Latter of these, though the Spirit is not necessarily tied to the external dispensation of the Word; as will be evident in the next: (but as He can do it by Himself without it, so He hath not said, that He ever will,) yet He hath given us to understand, that this is the ordinary and appointed Medium that He useth in this affair; else that had been inargumentative, Rom. 10 14. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall •• ey • ear without a preacher? This is the way that He hath chosen, and given us the only encouragement to wait for it. Hence that, Exed. 20.24. In all places where I record my name, I will come unto thee, and I will bless thee. And Rom. 1 • .17. So then saith cometh by hearing, and Leaning by the word of God. And Chap. 1.16. For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation, to everyone that believeth, to the Jew first, and also to the Greek.

2. THAT the whole Efficacy of the Word for this end, entirely depends on the Co-operation of the Spirit with it. As the Spirit will not ordinarily apply himself, but with the Gospel; so the Gospel cannot, of itself, accomplish this end, except the Spirit set in with His Power to succeed it. Hence that, Zech. 4.6. Not by might, nor by power, but by my spirit saith the Lord of hosts. That the Word itself cannot alone do it, will be seen from the Nature and Use of it; and may be considered under the next particular: and that it is not in the Power, either of the Man himself to apply it savingly to himself, nor in the Power of any Man or Men, who are used in the Dispensation of it, is evident, both by the Greatness of the work itself, which requires the same Power that was exerted in the Resurrection of Christ, ( Eph. 1.18, 19.) and by the Impotency of Man, either to do it for himself, or for another. The Man cannot change himself, who is dead in trespasses & sins; and the best of Men can only speak to the Ear, but cannot mollify the Heart. And this is eminently exemplified in the diverse Subjects of the Gospel Administrations; it is notorious, that those that enjoy the same Means, set under the same Ministry, have the same external Helps, and advantages afforded them, do yet give a different Entertainment to them: Some are Enlightned, others are Blinded; some Softned, and some Hardned. The Apostle gives us a solemn account of this affair, 2 Cor. 2.15, 16. For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish. To the one we are the savor of death unto death: and to the other the savor of life unto life: and who is sufficient for these things? Yea, many times, the most unlikely are gained, when the most likely, and of whom there were greater hopes, are obstinate and impenitent. Hence that, Matth. 21.31. Publican's and the harlots go into the kingdom of God before you.

III. WE are here to take notice of the true and proper Causality of the Word in this concern, viz. it is Instrumental. And this is to be argued from the two former; for it the whole work that is done in the bringing of a Sinner, from a state of Nature, to that of Grace, and thro' Grace to that of Glory, be ascribed to the Word, there must needs be some Causality attend it: and if it can do nothing of itself, but all its Energy depends on the holy Spirit, then it can claim no other Causality, but that of an Instrument. For it belongs to the Natures of an Instrument, to be made Use of by an Agent in the doing of a work, in which it moves, but as it is moved by the Ag • nt: only to render it an Instrument, there is supposed to be in it, and Aptitude, or at least a Capacity of being used in the bringing about of the 〈◊〉 . Only we are here to observe this difference between the Spirit, who is a Divine Agent, and Second Brings, that are Created Agents, that these can use Instruments, no further than they have the Virtue in them; whereas He can put the Virtue to the Instrument, to cause it to serve to His end or design; yea, He can with it communicate that Virtue to the Subject, which shall accomplish his purpose effectually. Nevertheless, it must be acknowledged, that the Spirit hath accommodated the Word to be a suitable Organ, by which to work on the Hearts of sinful Men. This will be evident, if we consider it as a Moral Instrument, to work on the Rational Powers that are in us, to draw us, 〈◊〉 Causes by C ••• sel, to comply with those things that are serviceable to advance our Salvation. For we must here observe, that as in the Production of the Habits of Grace in us, we are Pa ••• e: so the work is done by the Spirit alone, by a Creating Power, in which there is no Instrumentality of anything; but as we are drawn to comply with the Terms of the Covenant of Grace, and spontaneously to exercise N •• Obedience, and prosecute the business of Salvation; so the Word is made use of by the Spirit, and so applied to our Understandings, with, and Affections, that being by the mighty influence of God thus set home, we are Helped by them, and thro' them it is that the Spirit brings us this Help; so that the discoveries there made, the Rules there laid down, the Motives and Arguments there represented, are the things that are set home upon our Hearts; and the Spirit with them persuades us to Believe them, to Entertain them, and Resign ourselves up to the guidance, and conduct of them. And though' this Efficacy accompanies the Word, where it comes with Power, yet it derives from Him who only can so work upon our Moral Powers, as to give them both Ability & Exercise. But the particular way and manner of this will come to be considered in the sequel.

IV. WE are pointed to the Way in which it becomes Effectual to this end, viz. By the Reading, and specially by the Preaching of it to Men. We are here, in general to observe, that for the Reading of the Word, Instrumental in this affair, there is an Application of it necessary to be made to us; and because it is a Moral Medium, it must be applied to our Moral Powers, suitable to our Nature & Capacity. Now it is certain, That there is this order in such a Conveyance, 〈◊〉 . The Truths of the Word are first applied to the Understanding, by which we may know the meaning, and discern the reason of them, for here all human Actions begin; and being approved by the Judgment, it must be past over to the Will for its Election, whereby it embraceth the Truth commended, and is won over to it; and from thence it is imprinted on the Affections, to which the Will commits the Prosecution of the choice which it hath made, and by which it performs its Imperate Actions. Hence, in ••• er to the Word's being made servi •••• le to this purpose, it is requisite, that the Understanding be irradiated to Discern the Truth in its admirable Excellency 〈◊〉 is the pr • per w •• k of the Spirit, and without it the 〈◊〉 itself cannot obtain; for th • it gives 〈◊〉 Light, yet it doth not give us Eye-sight, that being proper to Him alone to open the eyes of the Mind: Hence his Prayer, Psal. 110.1 • . 〈…〉 eyes, 〈◊〉 I may 〈…〉 things 〈◊〉 of •• y 〈◊〉 . ) So it is • o less requisite that the Truth itself be set home upon the Heart, and the Man have the Light of it, that he may know what he Believes & Entert ••• s: and the Matter of this is contained in the Word of God, in which 〈◊〉 all the Rules both of 〈◊〉 , and Manners are contained, which are 〈◊〉 in their Order for our Salvation. And because God Reveals Himself to us in these things Medi •• ely and hath chosen the Word to be the great Medium for th •• , it is requisite that there be some Medium for the Conveyance of it to our Understanding, and by that to our Wills and Affections. Now the Means that are most conveniently fitted for this Conveyance to us, are the Reading & Pr ••• hing of the Word: It is certain, that (though' there are the reli •• s of the Law upon the Consciences of Natural Men, though' • ark and confused, yet) the Knowledge of the Truth 〈◊〉 it is in Jesus, or of the way to Improve any Divine Truth, in order to Salvation, hath no rooting in the Natural Mind, but it must be some way imported to us from Abroad, by Revelation; till when, we remain utter Strangers to any such thing; and therefore there must be the Means for this. Now it hath pleased God to bring this home to us, in & with His exciting us to Improve the Powers seated in us, with which He conveys His Blessing to us; and these are the things under Consideration, viz. the 〈◊〉 and Pre ••• ing the Word. In both of 〈◊〉 the Word is the subject, but there is a difference in the manner of the Conveyance; and the difference aimed at between these two, I suppose is, that in the one there is a Personal or Private using of the Word; in the other there is an Open and Public Dispensation of it: in the Former, either the person himself Rea •• the Scripture; or if he have not the skill, he may make use of some other to Read it to him; in Preaching, the Word is not only Read, for that is not properly Preaching, but it is Opened; the Truths contained in it laid open, and Applied to the Hearers Consciences for their Practice accordingly. And hence it follows, that •• th of these are Duties prescribed by God, to such as He hath seen meet to communicate His Word, and Providentially called them into Religious Societies. There are here Two Assertions in gen ••• to be laid down concerning both of th • se conjunctly.

• 1. THAT both Reading & Preaching the Word are Evangelical Duties: i. e. They are required of such is are under the Gospel Dispensation
• 2. THAT Both of these are made use of by the Spirit, for the furtherance of the Salvation of Men. And we may take an account of those severally.

(1.) IN respect of the Reading of the Word▪ That th • 〈…〉 made a Me ••• of Salvation, will be evident if we consider •• se things▪

• 1. THAT it hath these God for 〈◊〉 & gr • • io •• 〈…〉 His Word 1. Writing. The Writing of there sacred Truths, is accidental to the Word, which is properly the Truths which God 〈◊〉 to Man for his Salvation; hence called The Word of Truth, Ep • . 1.13. And those Trut • s were at first Extraordinarily revealed to some, and then 〈◊〉 to others by wood of Mouth; but it pleased God to •• der, •• His Time, the recording of these, and that in good Will, that they might be pe •• e • ved for the Benefit of His 〈◊〉 ; as therefor: they were given by In 〈7 letters〉 , (2 T •• . 2.16.) so the Writers of 〈◊〉 were instigated to it, as well as a ••• stead in it, by the Spirit of God. (2 Per. 1.22.) and this 〈◊〉 singular Favor to those who enjoyed it, and was once a distinguishing Privi •• ge bestowed on Israel, ( Psal. 1 • 7.19, 20.) And hence mentioned as an Aggravation of 〈◊〉 Sin, ( 〈◊〉 . 8.12.) And by 〈◊〉 are these •••• ed Archives preserved from Generation to Generation.
• 2. THAT hence i • must needs be a D •• y of 〈◊〉 that have it, to get acquainted 〈…〉 . The 〈◊〉 of God doth not work after the manner of 〈◊〉 , but as a Moral Instrument, which is to be applied to the Reason and Consciences of Men; and hence it can no farther do them a Kindness than as they have the Use of their 〈◊〉 Powers; they must therefore some way know, what there is in it, how else shall they Use their Reason for the Application and 〈◊〉 •• vement of it, for their own Benefit: The 〈◊〉 of this Knowledge is Destructive, H • s. 4.6. And the Scriptures become able to make Men Wise t • Salvation, only to such as Know them, 2 〈◊〉 . 3.15.
• 3. THAT Reading of the Word is one proper 〈…〉 by a 〈…〉 . • e • it is necessary, that either God should immediately Inspire Men with this Knowledge, or that it b • heard by the Man himself, or by some other, that may be able to give him an Account of the Truths contained in it Besides, the Word is of daily Use for a Christian, and •• ght to be the Man of his Ca •• se • s, as David saith, Psal. 11 • .24. The Memory also is very reacherous, and we have not always the Opportunity of the Preaching of it; but we have the written Word at all times to repair to, both for our Direction, our Awakening, and our Encouragement.
• 4. THIS Word contains in it all these Truths that are necessary for the pointing us to the way of Salvation, and establishing of us in it. Of the Perfection of the Scriptures we have formerly considered; and of the special Usefulness of it in the furtherance of our Salvation, will be particularly considered in the next particular: And that it must needs be Perfect in this re ••• d, is evident, because it was given by God, to be the Rule of Life; and certainly the Infinite Wisdom who is the Author of it, could not fail of making it every 〈◊〉 to answer the end for w • ich He hath given 〈◊〉 Man. Our Savior therefore useth such an Argument to pe • •• ad • them to the careful Reading of it. 〈…〉 . 29. Search the 〈◊〉 • n them 〈…〉 eternal life. And we are acq •• inted with the fullness of sus •• tency there is in it for the advancing of this Design, Psal. 1 • .7. 〈◊〉 It must needs therefore 〈◊〉 all the other Writings in the World, 〈◊〉 , being 〈◊〉 •• u • needs be Defective, and labor of 〈◊〉 And this cannot but • ommned them to the Reading of all.
• 5. IT is by the frequent Reading & Me • i ••• ing of the Word that 〈…〉 God and not do 〈…〉 who neglect it. We find that David delighted in Conver • ing with the Word of God; and 〈…〉 us what he gained by it Psal. 119.97, &c. For as the Word is the Store-house of saving Truths, 〈◊〉 of it is one help in our Digging for them, that we may find and enjoy them. And God, who hath required this Duty of us, hath promised His Blessing to this Diligence, and threatened such as neglect so to do; and we are told, Hos. • .3. T • e • sou • we know, if we f • llow • n to know the Lord.
• 6. HENCE there are these C • rr ••• ries which do rationally follow from the Premises;

  1. THAT Christian Parents are under a potent Obligation to see that their Children are taught to Read. And the too great neglect of so important a Duty is to be rebuked, especially in Places where there i • Advantage for it. Truly, If we go no further than the Consideration of the Usefulness of it for Human Society, it would be enough to urge it; and the want • f it renders Persons unfit for many Services, which otherwise they might Profit themselves by, and through this Defect they render themselves Contemptible: but when we consider, that God hath st • red the hidden Treasures of Wisdom in the Records of His Word, which must lie by as a Book sealed, as to those that cannot Read; doubtless all Parents that have regard to the Souls of their Children will be very careful to obtain for them this Benefit 〈◊〉 the neglect hereof must leave them guilty of britush Inhumanity.

  2. THAT such as have their Understanding, ought to have them Ba •• es, and to make daily Use of them. It is surely a taken of great Irreligion, when we come into a numerous Family, and can scarce find a Bible there; we must rationally conclude, that there is little or nothing of the Fear of God in that Family: And it is a vain and insignificant Plea, for any to pretend their ••• bility to furnish themselves and theirs, with this most necessary and desirable piece of Household-stuff▪ since they can find wherewithal to furnish themselves with that which is less necessary; and it argues much of Atheism, and little concernedness for their own Souls, and the Souls of theirs Nor is it less sinful in those that have them, that they let them lie by as things useless, and seldom, if ever, make use of them, or call upon theirs to Converse 〈◊〉 them; and yet it is •••• lie to be feared, that there are too many who 〈◊〉 did be called Christians, are deeply Charg •• ble with this Fault: Doubtless this Neglect argues a great Contempt of this great Kindness of God, in that He affords them such a Privilege: And a Bible that lies by covered with Dust for want of using, will rise up in Judgment against such another Day.

  3. THIS shows us the Necessary of having the Word of God to be Translated into the Vulgar Languages If it be the Duty of all Christians, the Unlearned as well as the Learned, to Read and acquaint themselves with the Word of God, it is necessary that it be accommondated to their Capacities, else it can be of no Profit to them. All Men who are concerned to know the Scriptures, are not, nor can they be acquainted with the Original Languages in which they were first Penned, and so without a Translation they would be serviceable but to a few, who are Learned, and others must be deprived of so invaluable a Treasure. We are therefore deeply beholden to God, that He hath stirred up such as were able and faithful, to make the Word speak to us in our Language, and render the Mysteries of Salvation intelligible to us. Let us then be Thankful▪ and herein testify our Gratitude, by out making diligent Use of it, which if we do not, we •• all render ourselves inexcusab • e.

  4. IT tells us, That they are Enemies to Christ and Souls, who Forbid the Use of the Scriptures to the People. That it is so in the Popish Dominions, is notoriously known; in which, as Translations into the Vulgar Language are forbidden, so the Use of the Word of God is strictly prohibited to all but such as obtain a special Licence for it. And it is made, not Criminal only, • ut exposeth Men to all Cruel Persecutions, so much as to have a Bible in their Houses; herein directly contradicting the Command of Christ, who bids all to search the Scriptures: and thus keeping Men in Ignorance of the things of their Peace, and enslaved to their blind and Idolatrous Superstitions. What an awful Account will these have to give up to God and 〈◊〉 Day? And how Miserable must the Condition of those enslaved People be, from whom the Key of Divine Knowlege is thus kept by those who will not themselves enter into the Kingdom of Heaven, nor suffer those that would, to enter? Let us then Pray to God, That He will show His Compassion to those that fit in this Darkness for want of the holy Scriptures; That He will remove the Tyranny, and restore to them this Liberty: And let us gratefully acknowledge the signal Favor of God, that we dwell in G • shen, where th •• e is this Light and Liberty; and carefully make use of the peculiar Privilege that we hereby enjoy, seeking for the Spirit to make this Word powerful in us, for our Salvation.

SERMON CCXXV.

(II.) IN respect to the Preaching of the Word. That this also is a Divine Institution, and made a Medium for the Conveyance of the Word to us, by God's appointment, is evident by the Scriptures: And that this is a more eminent Mean for the promoving of the Salvation of Men, is intimated in the Note of • peciel • y but upon it. Here then two things may be considered;

• 1. What is the Preeching of the Word here intended?
• 2 In what, respect it is a more special Medium for Man's Salvation?

Q. 1. WHAT is the Preaching here intended?

Answ. IT is here put distributively with the Reading of it; and if that points to the more Private using of it, this will intimate the Public Dispensation of it. But we may take a farther and a more distinct Account of it; and we may observe, that the Word generally used in the New Testament for Preaching signifies, Openly to Proclaim a thing, with a 〈◊〉 Voice, before a Multitude: And it hath a special reference to a Her •• ld, who is to Proclaim to the Subjects, such Edicts as are emitted from the supreme Powers; and this by virtue of an Office to which he is Commissioned. This is Metaphorically applied to a Gospel Minister, who is Authorized by CHRIST to Declare and Proclaim His Mind to the Children of Men; and that in His Name: Hence that in, Rom. 10.15. How shall they preach except they be sent? as it is written, How beautiful are the feet of them that preach the • of p • l of p •• ce, and bring glad tidings of good things! I shall here only remark two things;

• 1. THAT God hath seen good to appoint a certain Order of Men, to French unto others. They come from God to Men, in the Quality of Ambassadors; hence so called, 2 Cor. 5.20. Now then we are ambassadors for Christ. They are therefore Authorized by Him; and their Warrant for their Preaching, is the Commission to their Work which He hath given them, Mark 16.15. And he said unto them, Go ye into all the world, and preach the • ospel to every creature. These are under the Authority and Influence of CHRIST, who is the Chief Shepherd, who are to Act under Him: Hence that, 2 Cor. 6.1. We then as workers together with him, beseech you also, that ye receive not the grace of God in vain. Now the ground of this is, Sin had made a breach between God and Man, by occasion whereof Man was exposed to-suffer the Curse of the broken Law; but God, in tender Pity to Men, hath opened a Treaty with them, in which He offers and proposeth Terms of Reconciliation: And because He seeth meet to manage it in a Mediate way, He hath chosen to • reat them with Men like themselves, to whom He hath committed this Affair, 2 Cor. 5.19. And bet • usted them to deliver His Mind to them▪ to lay open the Terms of Faithfully to them; and with Importunity to urge the Entertainment upon them: And this seems to be suitably a commodated to Man's nature, to treat them with Man of like Infirmities: It was therefore the request of that People, when God had made the more immediate Discoveries of Himself to them, Exod. 20.19 And they said unto Moses, Speak thou with us, and we will • ear: but let not God speak with us, l • st we die. These Preachers therefore are such as He pleaseth to separate from others, and calls to their Work, and furnisheth them for it.
• 2. THAT the great Business they have in Charge, i • to Preach the Word. Thus, 2 Tim. 4.2. Preach the word, be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. Which is elsewhere called, the Preaching the Gospe • of the Kingdom; Preaching the Unsearchable Riches of Christ; so that as Preaching is something diverse from barely Reading the Scriptures to the People, so it is not every Discourse that is offered to Men, that will bear this Denomination; but it consists in the Opening and Applying of the Gospel Truths unto Men. For though' Men are the Ministers of this, yet it is the Word of GOD contained in the Holy Scriptures, which contains the whole Instructions of their Embassy; and they are to keep themselves within the Limits of that, if they would not transgress their Commission: And if they will be true to their Trust, they must take heed to their Ministry; for the Apostle hath left that solemn Warning, Gal. 1.8 But though' we, or an angel from heaven, preach any other gospel unto y • u, than that which we have preached unto you, let him be a •• ursed. They are to Open the Scriptures, to declare the Articles of the Christian R • ligion, to Confute the Errors of the Times, to establish the Truth, and use all endeavors to win Souls to Christ, and build them up in their Faith. This is s • mmarily laid open in, 2 Ti • . 4.2, 3.

Quest. 2 IN what regard it is a more special Medium for Man's Salvation?

Answ. THAT we mistake not on this Account, this may be distinctly considered:

AND that,

1. Negatively; NOT that there is anymore Intrinsical V • rtue in Preaching than in Reading: If the Word Preached at any time takes effect in the Hearts of Hearers, the Preacher must say, as they did in another Case, Acts • .12. Why look ye so earnestly on us, as though' by our own power or holiness we had made this man to walk? And this will be evident if we consider,

• 1. THAT it is the same Word, We observed, That That is the great Instrument used by the Spirit, and with the Application whereof the Virtue is derived: And the Reading or Preaching of it, are but Circumstances, and do not in themselves at all alter the Property or Quality of it: it hath the virtue of an Instrument, for we are begotten by it in our Regeneration, as it is intimated in, Jam. 1.18. which Virtue abides in it, and suffers no Alterations; for without it, we observed that, none are Saved; and it is evermore applied in the working of Con ••• sion, and carrying on of Conversion 〈◊〉
• 2. THE who • e Success of it 〈◊〉 depends on the Spirit of God who useth it. Tho' the Word be wisely accommodated to this Use, yet the Efficacy of it cannot be wrought in the Hearts of Sinners, except He gives the Impressions thereon by it. If ever a Sinner be Converted, if ever a Saint grows in Grace, it must derive from one and the same Spirit, who is the prime Efficient; for though' He can do the Work immediately without the external Application of the Word, yet that cannot possibly do it without Him; Phil. • .13. For it is God which worketh in you, both to will and to do of his good pleasure. And though' we cannot, without Sin, neglect the attending on the Word, yet He communicates this Virtue with it at His own Discretion; Rom. 9.18. Therefore hath he mercy on whom he will have mercy, and whom he will, he hardeneth.
• 3. THE best Endowments of Preachers are only adapted to Moral suasion. As true Preachers are sent of God, so He is not wont to send Messengers without Feet; but all whom He Commissions are some way Qualified for it: And though' as He distributes these Gifts in what manner and measure He sees Good, and frequently useth such as are most despised of Men, to do this great Work withal, whilst such as do more excel, are not so succeeded; yet it must be acknowledged, that such as have more Plenty of these, have a greater Advantage to apply them to the rational Powers in Men: Hence in this regard, there is no small Privilege to Hear such, above the mere Reading of the Word; because they are enabled to Open the Scriptures to us, for the help of our Understanding them, and acquaint us with the Articles of our Religion which are scattered therein; to Interpret to us the mind and meaning of things, that are to us abstruse and difficult; and to urge the Arguments therein used, to move our Affections; without which our Reading may no more Profit us, than the Ethiopians did him, Acts 8 30▪ &c. But when they have done their utmost, they can but thus lay these things before us; nor can they either Cure our natural Blindness and Error, or take away our Enmity or Obstinacy, and so cause us to pass from Death to Life: they can set things before us Objectively, but not renew our Faculties Subjectively, which are spiritually dead in trespasses and sins.

2. Affirmatively; THIS is the way which God hath seen good to sanctify as a special Medium to this End. And hence it is that the Usefulness of it to this End more than the other derives; which is included in that Enthymeme, Rom. 10.14, 15.

BUT we may here take a more distinct Account of this in a few Conclusions:

1. IT is sure, This Way is suited to Treat with Man as a reasonable Creature, and consequently sitted to his Moral Powers. God, in His Government, manageth His Creatures according to the Nature which He hath put into them: And because Man is a Cause by ••• nsel, endowed with Understanding, Will & Affections, He applies Himself to these Faculties; and that by suiting His Address to them, agreeably to the Nature of them, by which He doth not violently Compel, but draw him: Hence that, C • nt. 1.4. Draw me, we will • run after thee. Now in the Preaching of the Gospel, there is afforded Light to inform the Understanding, and Argument to move the Will and Affections: Hence that in, Hos. 11.4. I drew them with c • r • s of a man, with • ands of •• ve, and I was to them as they that take off the yoke on their jaws, and I laid meat unto them. Nor is there anything wanting in this Dispensation as to Means; for we are told of the Scriptures, 2 Tim. 3.16, 17. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, 〈◊〉 correction, for instruction in righteousness: That the man of God may be perfect thy • guly furnished unto a • l good works. And Men's not complying here withal, is charged on Men as Bruitishness; yea, that which makes them worse than the most stupid Animals, Isa. 1.3. Psal. 32.9.

2. BUT the saving Efficacy of these depends upon His Blessing of the Means. It is of the Nature of Instruments, that let them be never so well suited for the Work, yet there must be an Agent to use and apply them to the Work, else they do nothing; and every hand cannot so apply the Instruments, but it must be one who hath both Skill and Ability: Now it is certain, that though' Preachers can apply the Word outwardly, yet they cannot make it to leave saving Impressions on the Soul; but this must come from a more powerful Hand. They may Preach, but He must Bless and Prosp • r it, if any good be done: Paul therefore tells us, that when they have done their Best, this depends on God alone; 1 Cor. 3 6. I have planted, Apollos watered: but God gave the increase. Hence that, Eccl. 11.6. In the morning sow thy seed, and in the evening withhold not thine hand: for though • knowest not whether shall prosper, either this or that, or whether they both shall be alike good. And this was his Consolation, Isa. 49.4. Then I said, I have labored in vain, I have spent my strength for naught, and in vain; yet surely my judgment is with the Lord, and my work with my God.

3. HE hath put this Honor upon His Word, to make it the great Instrument of Man's Salvation. It is the prime Medium, and that without which no other are available: for though' He sometimes us • th Providences to be serviceable to Men for this End, yet not without the Word, by which they are directed to the right Improvement of them; as, Psal. 94.12. Blessed is the man, whom thou chasteness, O Lord, and teachest him out of thy law. And when He employs Men in this Work, they are still to make use of the Word in all their Applications: Hence that in, Psal. 19 11. By them is thy servant warned: and in keeping them there is great reward. And such is the Usefulness and Necessity of it, that there is ordinarily no Salvation to the expected without it, • Cor. 4. • . If our, 〈…〉 , it is had to them that are 〈◊〉 . Pr • v. 2 • .10. Where there is no vision, the people perish.

4. HENCE He hath adapted the Preaching of the Word, to Treat with Men, at Reasonable Creatures. And there are several respects, in which this manner of Dispensation is accommodated to display His Wisdom and His Kindness to Men.

1. IN this way He addresseth us by Men like ourselves. He could apply Himself to us more Immediately; but His Glorious Majesty would be a Terror to us, and His dread make us afraid, whilst we dwell in these houses of Clay, Israel desired that God would speak to them by Moses; and it is doubtless His kindness, to treat us by Men of like Infirmities, who can speak to us in our own Language: Hence we have that in, Job 33.6, 7. Behold, I am according to thy wish in God's stead: I a • so am formed out of the clay. Beh •• d, my terror shall not make thee afraid, neither shall my hand be heavy upon thee. And Christ mentions it as a Condescendency, Joh. 3 10. Are thou a master in Israel and knowest not these things?

2. HE bestows Gifts upon Men, 〈◊〉 • it them to apply the Word to our M • ral Powers. When He sent forth His Ap • stles to Preach to the World the Gospel of Salvation, we find in, Luk. 24.45. Thou opened he their understanding, that they might understand the scriptures. And it is mentioned as belonging to His Ascension Gifts, Eph. 4.7, 8. But unto e ••• y one of us is given grace according to the measure of the gift of Christ Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. And that is remarkable, Amos 3.7. Surely the Lord G • d wi • l • d nothing, but he revealeth his secret unto his servants the prophets. And though' these extraordinary Gifts are ceased, which he imme • i • tely bestowed on them at first yet He hath appointed Means for their knowing His Mind, and Blesseth them for that end, that so they may be serviceable to the carrying on of th •• Work, for the furtherance of Men's Salvation: Hence that Promise, Matth. 28.20. And l • , I am with you alw • y, even unto the end of the w • rld, Amen.

3. HE hath Promised peculiar Success to attend this • ppointment of His, and Threatned the Neglect of it. As He hath made it the Duty of Men where the Gospel is Preached, to wait upon Him in the way of His Ordinances, as they hope to obtain Eternal Life; so He hath promised that if they do so sincerely, they shall have the good of it bestowed upon them: Hence we have that Encouragement, Prov. 8.34. Blessed is the man that • eareth me, watching daily at my gates, waiting at the paste of my doors. And though' He reserves a Liberty in the dispensing of this Grace, that it may appear to be of Grace; yet where He gives an Heart to Attend, He also causeth such to Profit: And He hath also menaced such as do Despise the Means, and disregard the Ordinances: and declared. Luk. 1 • 14. He that 〈◊〉 you, • eareth me; and be 〈◊〉 •• s • iseth 〈◊〉 , despiseth me; an • he that des •• seth me, despiseth 〈◊〉 that sent me.

4. IN thus doing He p • ts Honor upon Men, • n • advanceth His own Glory in our Salvation It is a great Honor put upon frail and sinful Men, that Christ will make use of them, to be Instrumental in the Conversion and Salvation of their Brethren; that He will admit them to be workers together with him; (2 Cor. 6.1.) And Paul looked upon this to be a Privilege, that he could not sufficiently descant upon, Eph. 3.8. 〈◊〉 me who am less than the least of all saints in this grace given, that I should preach among the Gentiles the unsearchable riches of Christ. In this way also, He consults His own Honor, and makes it to appear that He alone is the Author of that Salvation, which He useth them to be Instrumental in bringing about, in that they are such as are no way Competent; and thro' their Frailty. His Power is made illustrious. 2 Cor. 4.7. But we have this treasure 〈◊〉 earthen vessels, that the excellency of the power may be of God, and not of us.

5. BUT th •• is not • or strained to Preaching, but that be also confers this Grace together with Private Means. There is as much Virtue in one as the other in themselves; the Efficacy therefore is as God will; and He hath Blessed, and will Bless all His own appointments. The Public Means are sometimes suppressed, and many are shut up from them, that they cannot enjoy them; and the this be a sore Affliction, yet He can, and will be a little Sanctuary to them that Fear Him; and so make up to them this want, by Private Means, that their Souls shall s ••• l ••• ive; and nor seldom are the first sensible Applications of Himself to the Soul, made in their secret Reading of the Scriptures, and the more Private Addresses of Counsels to them; though' still, it is to those who are made to • riz • these Gospel Liberties, and long for the Sanctuary, when shut out from it; and do not, because they find Him here, grow Careless of the other.

V. WE are now to proceed to consider, the several Uses which the Spirit of God makes of the Word, in order to the advancement of our Salvation, viz. Convincing and Converting Sinners, and Building them up in Holiness and Confort, &c. And under these is comprehended, all that is requisite in the bringing of us from Sin to Grace, and thro' Grace to Glory: T •• s whole Work is therefore reduced to two Heads viz. The Bringing of Men out of a Seat of Sin & Misery, into a State Salvation, which is intended in Conviction & Conversion; and the Perfecting of the Work in them, to their pres • nt Consolation, and future Glory, intended in the Building them up, &c. The work of Grace is here compared to the Building of an House, in which there is to be a Foundation laid, and an E • ifice erected and finish • d: Now, as the whole of this is the Spirit's work, so he makes use of the Word of God in every part of it; and so makes it effectual to obtain the End of it. Touching the things themselves that are here ascribed to Him, and whereto the Word is made serviceable, they have been formerly considered in the Nature of them; the great 〈◊〉 therefore that lies here before us, is to consider, H • w, or in what Way, the Word is made Instrumental in each of these, through he Operation of the h •• y Spirit? We may therefore make some particular glances on thes • things,

I. AS to the Bringing of Sinners into a State of Grace, in which there is the Foundation of Salvation laid in them: All Men in their Natural State are alienated from God, Children of Wrath, and far from Salvation ( Psal. 19.155.) They must therefore be brought over from Sin to God; and till they are so, they are in the way to Perdition: And in this there are two things observable, viz. Conviction and Conversion; for though' it is true, that Conviction is a step to Conversion, and hath a proper re • erence to it, and is ordinarily a Disposition to it, and is made so Eventually in God's Elect, and in that regard may be said to be Saving; yet in itself it is a common Work of the • pirit, and doth not alone put Men into a State of Salvation; but is used in way of Preparation; and how it doth so, hath heretofore been accounted for: That therefore which now lies before us, is,

(1.) TO observe how the Spirit Improves the Word in the Dispensation of it, to promove this Conviction in Sinners, in order to their Conversion. And this is done by making of their present sinful State evil and bitter to them. Every natural Man in his Carnal Security, is in love with his Sins, is deceived in his though'ts, and tenacious of his Errors; he must therefore be roused from this, and made to entertain other resentments of it, before he will seek after a redress from it: And though' the Spirit alone can work this, and till He comes to do it, the Sinner despiseth all the Means, and grows • arder under them; yet He Improver and Applies the Word to their Consciences in this. And how he makes it serviceable to this purpose will uppear in a few Considerations:

1. IT is by the Word they He makes discoveries of Sin to Men in it's true Nature & Colours. There are indeed those Convictions in the natural Conscience, which make them that have not the Law, to be a 〈◊〉 to themselves. Rom. • .14, 15. And these do sometimes raise great Terrors in them as the Philosophers do observe; for there are common Moral Principles in Men since the Fall; but these are but faint Representations to such as the Word of God makes of this matter. The Word of God gives us the account of the Original of Sin, and of the Original Sin that cleaves to us, and hath pervaded all our Powers; of that Vileness of it, how odious it is a God, how hurtful it is to us, and what a shame and reproach it brings upon us; here we have its Pedigree, Rom. 5.12 by one man sin entered into the world, and death by sins; and so death hath passed upon all men, for that all have sinned. It tells us how it hath stripped us of our Primitive Glory, and debased us below the sensible Creation, Isa. • 3. The 〈◊〉 knoweth his owner, and the ass his masters crib: but Israel doth not know, my people d • th not consider. It represents it to us as that which is abominable to God, Jer. 44.4. O • do not this abominable thing that I hate. which hath armed His Holiness against us, Hab. 1.13. Thou art of purer eyes than to behold evil, and canst not look on iniquity. And hath rendered us every way unprofitable, and emptied us of all true Goodness, Rom. 3.10, 11, 12 There is none righteous, no not one: There is none that understandeth, that seeketh after God. They are all gone out of the way, they are together become unprofitable, there is none that doeth good, no not one.

2. IT is by this Word that He convinceth them of the true Misery under which they lie, by reason of Sin. The Gentiles had some faint Discoveries of this, but their resentments did not drive them to Despair, though' their Consciences reflected Guilt upon them, and told them that they exposed themselves to the Divine Displeasure; yet it was only in regard of more notorious Crimes: and they thought they could by their own Power atone for them: whereas the World of God discovers Guilt in the least Sin; and assures Men that it lays them open to Judgment; Matth. 12.36. I say unto you, That every idle word that men shall speak, they shall give account in the day of judgment. Eccl. 12.14. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. And it assures them, that they can make no Satisfaction to the Justice of God for one Sin, no not the least; but that every Sin exposeth them to Ruin. Ezek. 18.4. The soul that sinneth, it shall die. Here are all the Plagues and Torments, denounced against Sinners, which are enough to make their hearts to tremble.

3. BY this He shows them, both the Unreasonableness and Unprofitableness of Sin. Ungodly Men think, that they Sin with a great deal of Reason; and that the Course of Sin, which they pursue, is very Advantageous to them; so they, Prov. 1.13. We shall find all precious substanes, we shall fill our houses with spoil. But by the Word of God, they have abundant matter of Conviction set before them of their foolish Mistake in it: It discovers the worse than Brutality of Sin, in that it breaks all the Bonds & Obligations laid upon them; that it is against God who made, and preserves them, who hath Sovereign Authority over them, and by right requires Obedience of them; and who hath laid the most forcible Obligations on them to please Him: hence that, Isa. 1.2, 3. Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider. Jer. 2.5. Thus saith the Lord, What iniquity have your fathers sound in me, that they are gone far from me, and have walked after vanity, and are become vain? Deut. 32.6, 7. Do ye thus require the Lord, O foolish people and unwise? is not be thy father that hath bought thee? hath be not made thee, and established thee? Remember the days of old, consider the years of many generations: ask thy father, and be will show thee, thy elders, and they will tell thee. If also gives evident Demonstration, that there will be no Profit, but abundance of Mischief arise from Sin; that the Pleasures of it are but for a Season; that they will are long be ashamed of it; that a Miserable End will follow upon it; and the more Sin, the more Torment.

4. BY this He shows them, the Necessity of their Perishing, if they get not delivered from Sin There are two things that attend a Sin in the Natural Man, Gu •• & Dominion; and as long as these abide, the Sinner stands bo •• d over to suffer Eternal Vengeance; and the Word of God is full in assuring us of this; We are told, Exod. 34.7. That he will by no means 〈◊〉 the guilty. And hath declared it the upshot of Misery, Joh. 8.24. I said therefore unto you, that ye shall 〈◊〉 in your sins: for if ye believe no • that I am be, ye shall die in your sins. The Sinner is apt to be secure; is not willing to think of, or believe that he is so exposed; and is ready to • light all Warnings given about it; but this matter is fully determined in the Word of God: It assures us that Iniquity will be our rain, if we obtain not a discharge from it: it tells us, Psal. 11.6, Upon the wicked he shall rain sna • es, fire and brimstone, and an horrible tempest; this shall be the portion of their cup.

5. BY this He shows them, the Vanity of all the Re • uges of Lies, which they have sheltered themselves under. Nothing more hardens Sinners in their lewd ways, and to despise Warnings and Counsels, than a vain Presumption that they are out of the reach of Danger, and secured against God's Wrath and Vengeance: Hence they, Isa. 28.15. We have ma • e a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass thro', it shall not come unto us; for we have made lies our refuge, and under falsehood have we hid ourselves. But the Word of God abundantly Confutes this Confidence, representing God not only in the Truth and Veracity of His Threatenings, but also in His mighty Power to give being to His Word, in spite of all the Attempts of Sinners to secure against Him; hence that, Ver 17. Judgment also will I lay to the lines, and righteousness to the plumme • , and the hail shall sweep away the re • uge of lies, and the waters shall overflow the ••• ing ••• ce. It therefore gives them to know that He is resolved; and if they resist Him, they shall not prosper; yea, He gives His Oath to i • , Deut. 32.35, 36, 40, 41.

6. HENCE by this, He rouseth them up to inquire after Deliverance from the Wrath to come. It is imprinted on Man's Nature, to be wrought upon, by the real apprehension of Misery to which they are subjected, to be very sollicito • s to seek how they may escape it; and it is nothing but their fearlessness of this, that makes them Content in their present State, because they apprehend no Danger. The Spirit of God therefore not only sets these Truths before them by the Word; but together with that, He powerfully imprints on their Consciences such a Belief of the Truth & Veracity thereof, as puts them in Fear: He toucheth their sleepy Consciences, & causeth them to reflect these things upon them with awe, & they can no more withstood them: But the Word so set home, leaves deep Wounds on their Souls, and horrid Terrors 〈◊〉 them, and will give them no rest. Hence that, Isai. 33.14. The sinners in Zion are afraid, •••• fullness hath surprised the hypocrites: who 〈…〉 shall dwell with the devouring fire? who amongst us shall dwell with everlasting burnings? For this reason we have that request put up for such, by the Psalmist, Psal. 83.16. Fill their 〈◊〉 with shame: that they may seek thy 〈◊〉 , O Lord. Now such impressions as these made upon the hearts of sinners, will naturally •• ad, in the issue, to one of these two things, viz. Either to sink under deadly discouragement, and die of despair; or else to make the most earnest enquiries, how they may escape the wrath to come. And how the Spirit of God appli •• these things to the Elect, to thie Enquiry, in order to bring about their thorough Conversion, will come under the next subject of Consideration.

SERMON CCXXVI.

(2.) THE next thing observable, in which the Spirit makes use of the Word, in order to the sinners Salvation, is his Conversion: By Conversion we are to understand the great Change which is wrought in the Sinner, in Regeneration, by virtue whereof he is renewed in the whole Man, and there is an Universal Change wrought in him; a general account whereof is given us in, 2 Cor. 5.17. The necessity of which Conversion, if ever a sinner be saved, is fully asserted in the word of God, Hence that, Joh. 3.3. Jesus answered and said unto him, Verily verily I say unto thee, Except a man be born again, be cannot see the kingdom of God. Matt. 18.3. Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. And that the Spirit is the Author of this work is certain, for it is a work of the Almighty power, which none but He who is God can exert: such therefore are said to be born of God, Joh. 1.13. But how, or after what manner he makes use of the word, in the bringing of this about to effect, will call for a more distinct Consideration. And here we may observe, that Divines take notice of a double Conversion, or of Two steps that there are in this work, one whereof in order of Nature goes before the other, and makes way for it, viz. P • ssive, and Active: And there is a vastly different respect which the word of God bears to the one & the other, us will evidently appear by the Consideration of them severally.

1. AS to P • ssive Conversion; it properly consists in the great Change, which is wrought on all the Powers of the Man; by which all the Sanctifying Graces of the Spirit are infused into him; and so a new Nature is put into him, whereby he is furnished for a Life of Grace; and this is that which the Apostle speaks of in, Eph. 4.22, 24. Now this, being a creating work, is wrought by the Spirit Immediately, and indiscernably • n itself; nor is the Word properly an Instrument of it, but he alone doth it: it is therefore said, I zek. 36.26. A new heart also will I give you, and a new spirit will I put within you, & I will take away the stony heart out of your flesh, and I will give you an heart of flesh. Nevertheless, there is a Con • omitancy of the Word in the production of this, James 1.18. Of his own will bega • • e us with the word of truth. And we may take this summary account of it:

THE Word of God being a Moral Instrument, the Spirit, when He applies Himself to Sinner • in the Gospel treaty, doth make use of it, as accommodated to the Rational Powers; in which He sets before them their Miserable State, and shows them how they may obtain Deliverance, and invites them to accept of the offered Salvation, setting before them the Promise of Life to those that so do; and whilst He is thus doing, He steals in His Grace, by which He puts • Power into them, enabling them to comply with this Invitation of His. At what instant this is done, is hard for • s to define, He being Arbitrary in it. Christ therefore tells us, Jo • . 3.8. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is everyone that is born of the spirit: But in His ordinary dispensation of His Grace to Men, He is not wont to produce this Change, but together with the offer of the Word, and the impression that He leaves by it, on their minds; and it is certain, till this Change be wrought, none of the Natural Powers in the Man, can give him a gracious entertainment; but whilst the Word is set before the Man, and all Moral endeavors are used with him, • e on a sudden finds a mighty turn on his Soul, whereby he knows, that the Finger of God hath been there.

2. AS to Active Conversion, which properly consists in the ••• erting of this new Principle thus infused, (which is produced by the Spirit's setting a second hand to his own work; for we are told in Phil. 2.13. For it is God which worketh in you, both to will & to do: Heb. 12.2. He is the author and finisher of our faith. ) There is a manifold use of the Word for this purpose, it being every way adapted to be serviceable to this end. We are told of the Divine drawing, Cant. 1.4. Jo • . 6.44. and these drawings are not Compulsive, but such as work upon the Rational Powers in Man, which attract his Voluntary 〈…〉 to, 〈◊〉 compl • an •• with the Spirit in His evil; 〈…〉 , Psal. 27.8. When thou 〈◊〉 , Seek ye mys • ce; my heart sail unto th • e, 〈…〉 Lord, will I seek. And here, though' the 〈◊〉 still depends on the Operation of the Spirit, yet there is the spontaneous Operation of the Man, which is drawn forth by the application of the Word to his renewed Faculties; and how He useth the Word in this we may observe in several particulars;

1. BY it H • discovers to him, that there is Hope of Salvation for him. We here suppose the previous work of Conviction wrought on the Man, which though' of its own Nature tends to Despair, yet is by the Operation of the Spirit, made serviceable in his Active Conversion; having therefore stol • en into him a gracious Principle. He thus draws it forth after a Rational manner: and whilst the sinner was under T ••• rs, and saying. Must I needs perish? He sets a good Hope before him, and gives Activity to this Grace in him: and hereby he is encouraged to wait upon God for His rich Mercy to appear to him, in delivering him from the Curse: and this He doth by revealing to him the Now-Covenant, in which provision is made for the Salvation of sinful Men: the Truth whereof is abundantly revealed in the Gospel. Hence that, Job 33.24. Then he is gracious unto him, and saith, Deliver him from going down to the pit, I have f •• nd a ransom. And therefore we are told, Psal. 25.14. The secret of the Lord is with them that • ear him: and be will show them his covenant.

2. BY this He reveals to him, the Fulness of sufficiency there is in Christ, to save him to the Utterm • st. The covinced sinner is at a loss how the Justice of God may he salved in his Pardon; but the Spirit of God, reveals to him by the word, how this great matter is adjusted, and a p • rfect harmony made between Justice & Grace, Psal 85.10. Mercy & truth are met together: righteousness & peace have kissed each other. Rom. 3.25, 26. Whom God hath set f • rth to be a propitiation through saith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness▪ that he might be just, and the justifier of him which believeth in Jesus. By this He acquaints him with the suretyship of Christ, and the complete satisfaction which He hath made to the Law. Hence it discovers to him, His Person, His Offices, His work of Redemption; so that there is nothing wanting for the display of Justice, as well as Mercy in his Salvation; and thus it assures him, Rom. 8.34. Who is he that condemneth? It is Christ That •• ed; yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. And tells him. Heb. 7.25. Wherefore he is able also to save them to the utter most, that come unto God by him, seeing he • ver liveth to make intercession for them. And by confirming this in him by His secret influence He thereby establisheth his hope, which 〈◊〉 co ••• geth him to wait on God for it, and to 〈…〉 •• m.

3. BY this He hu • b • eth him out of himself▪ and all self dependence. In active Conversion the sinner must wholly go out of himself to Christ; and this also the • pirit produceth in him, by applying of the Word to him. Convinced sinners, are apt to Object against the Terms of the New Convenant, that the are impossible Conditions, which creates sinking Discouragements in the Soul; but by the Word He acquaints him, that the Benefit is not only presented to him on Terms, but that the Working of these Terms in him, depends on Him; and when he is most sensibly lost, he is nearest to be found; for Christ hath said, Luk. 19.10. For the Son of man is come to seek and to save that which was l • st. And lets him know, that this also is the gift of God: and by this He persuades him to look to Him, who is able to do it in him, which puts him upon crying out with Ephraim, Jer. 31.18. Turn thou me, and I shall be turned; for th •• art the Lord my God.

4. BY this be allures him to accept of Christ. The New-Covenant requires this acceptance in order to Peace & Salvation: and therefore having infused this power into him, he drawn it out into Act, by applying of the Word to him: and this he doth by setting home all those gracious Invitations & Promises, of the Gospel, in which Christ offers himself to them, stands at the door & knocks, assures him that he is as willing as heis able to Save; and that if he comes to him, he will not reject him, Joh. 6 37. Him that cometh to me, I will in as wise cast cut. But that if he embrace the Terms, he will receive him graciously; and sets before him the great happiness that shall accrue to him, in case he doth comply with him, R • v. 3.20.

5. BY it he opens to him the Terms of the New-Covenant, and works him to a compliance with them. The Treaty he holds with Men, is on Terms, with which the promise of Grace is connected; and these are Arbitrary with him, and must therefore be revealed to us, in order to our comporting with them: Now these are laid down in the Word, & with the offers of them, he enlightens our Minds to discern them, for the are Spiritually discerned, 2 Cor. 2.14. And it is he who persuades us to embrace them cordially; for which he shows us the excellency, the suitableness, the desirableness of them; and hereby he draws forth our cordial consent to them, which is nothing else but the exertion of that Grace which he hath infused into us in Regeneration. Hence we are told in Psal. 110.3. Thy people shall be willing in the day of thy power. Now to all these the Word is adapted; and where it is made effectual, the Spirit sets in to reader it so: for in this Active Conversion, we act as Causes by Counsel, and are able to give a reason of our hope; and can say, That we know whom we have trusted; the Revelation whereof is made to us by the Gospel, though' it works efficaciously on none but such as he applies it unto, whilst others who enjoy the same outward discoveries, neglect and despise it. And • s the W •• d cannot do it without him, so either • he w •• 't to do it without the Word, 〈◊〉 is for that reason compared to a Seed that 〈◊〉 in us, and produceth seen fruit as this. 〈◊〉 . WE are now to consider the Usefulness 〈◊〉 the Word, • r the improvement the • pirit makes 〈◊〉 to carry on the 〈◊〉 of Grace in us to 〈◊〉 . We are assured that both of these • o b • long to him, 〈◊〉 . 1.6. Heb 1 • .2. And great deal is to be done between the laying foundation of Grace in the Heart, and the saying of the topstone in Glory; and for this also are the Word and Ordinances appointed • nd made use of by him. And for th • s reason, • s the Word is compared to Seed in Conver • ion, so to Food and Nourishment in regard of Edification. 1 Pet. • . • . Grace at first is small, Sanctification is therefore progressive; and though it is a Divine Work to carry it o • , yet there are the means which God makes • ese of for this end, the principal whereof is the Word: In which there is provided, both Milk for new-born Christians, and strong Meat for such as have attained to a greater statu • e in Grace. It is certain, that God hath appointed all true Converts unto Perfection, which as they are to arrive unto, when they pass into Glory, so they are to be carried to it gradually in this Life, and for this is the Word and Ordinances designed, E • h. 4.11, 12. And though, as we before observed, Providences are made to subserve 〈◊〉 this, yet it is by and with the application of the Word to them; and therefore they are put together, Psal 94.12. Blessed is the man whom thou • hastenest, O Lord, and teacher him out of thy law. Now there are Three Things which are here attributed to the Word, as it is an I • strument in the hand of the Spirit on this account, v • z.

• 1. Their Increase in Holiness.
• 2. Their Establishment in Comfort.
• 3. Their Perseverance in Faith to Salvation.

1. HE makes the Word serviceable to their Increase in Holiness. By Holiness we are here to understand the Grace of Sanctification, which is wrought in us in Regeneration, by which we are helped to serve to the great end that we were made for: And it is made the Duty of all that are Converted to endeavor to increase in it, to be adding to every Grace, 2 Pet. 1.4, 5. to grow in it, Chap. 3.18. For which end there is the Nutriment suitable for it, which is to be made use of; and this is presented to us in the Word, and we are to wait upon it to that end. Now as Sanctification hath two essential parts in it, viz. Mortification of Sin, and the giving Life unto Grace; so is the Word adapted for the promoving of both these in it.

1. IN respect of Mortification of Sin. Though Original Sin hath received a mortal • ound in Conversion, yet it abides in the Man, and hath • ot a little strength and influence; as he experienced, Rom. 7. And no small part of a Christians growth consists in the exercise of the Spiritual Warfare against it. And for this the Word is made very serviceable. And that,

• (1.) BY acquainting him with the Vilenes • and ••• ousness of it. • er. 2.19. In that 〈◊〉 is, that he is acquainted how contrary it is to his new Nature, how soul and loathsome a thing it is, how inimical to his own Soul. How it obstructs him in pursuing the great end of his Regeneration; what Guilt it contracts, and how much it exposeth him to God's displeasure, and lays him open to th • reflections of his Conscience, which serves to kindle his hatred of it. Psal. 119.104. Through thy precepts I get understanding: therefore I hate every false way.
• (2.) BY giving him seasonable Warnings against it. The Psalmist tells us, Psal. 19.11. Moreover: by them is thy servant warned. When we are tempted to Sin, the Spirit often brings some Word home to us and sets it home with power, which gives a check to lust within us, and arms us to resistance. Hence that in Isai. 30.21. And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Gen. 39.9. And by this, Grace that is in him, is excited to a resolute fortifying against the Temptation, which otherwise would have been too hard for him.
• (3.) BY showing him how much, and how justly; Sin is displeasing to God. Grace in the Believer hath e • gaged him to seek the Glory of God, and to avoid everything that will grieve the Holy Spirit. Now by the Word he is ma • e to see how contrary this Sin is to God, how odious it is to his Holiness; and represents God so expostulating with him, Jer. 44 4. Howbeit I sent unto you all my servants the pr • phets, rising early & sending them, saying. O do not this ab • minable thing that I hate. And this is made a powerful Caveat to him. It tells him, that God loves Righteousness, and hates Iniquity. It saith as, Hab. 1.13. Thou 〈◊〉 of purer eyes th • n to beb • d e • il, and can • not look on iniquity: wherefore look est thou upon them that deal treacherously, and bodest thy tongue when the wicked devoureth the man that is more righteous than he. And Psal. 5.4, 5. and 2 Sam 11. ult. And by this means it excites in him an holy fear, lest if he do this, he shall procure his Father's Anger. And makes him to say, as Psal 119.120. My flesh trembleth for fear of thee, and I am afraid of thy judgment.
• (4.) BY showing him where to get help against it. It tells him where his relief is, viz. in Christ, who only can subdue his lust in and for him; and by whose Cross he may get it crucified, Gal 6.14. The consideration of what it cost him to satisfy for Sin, is laid forth by the Word, and is made serviceable to embitter Sin to us.

2. FOR the giving Life and Vigour to Grace. Infant-Grace is very weak, and stands in need of being strengthened in us; and i • is he who strengthens us with might in our inward Man: whereby we may with more vigor and resolution, pursue the work of our Generation, and grow in every Grace of the Spirit, and • e more in love with Holiness, & delighted in the work of our Generation. And this also he promoves in us by the Word. And that,

• (1.) BY discovering to us more of the Beauty of Holiness. It is by our love of it, that we are quickened to pursue it with earnest desires after it. Love is the prime closing affection, and that which fortifies this love, is the discovery we have of t • e Excellency and A •• ableness of the Object of it. The way to increase in Holiness, is to exercise it continually, and that which excites us to vigor in this, is the great value that we have for it. And it is the Word which sets forth the character of it, and imprints it on us. Hence it tells us, Prov. 3.13, &c. Happy is the man that • indeth wisdom, and the man that getteth understanding.
• (2.) BY • ff • rding us the proper Directions for the pr • secution of our Work. If we would increase in Grace, we must prosecu • e it; and that we may do it aright, we must • e guided to it by the Holy Spirit, for it belongs to him to lead us into all truth, Joh 16.13. And it is by applying the Word to us, that he so doth: in which are all the Rules of holy Living given to us to direct us. We are therefore directed hither, for the right ordering of all our Course, Isai. 8.20. And it belongs to the usefulness of the Word, to serve to all the ends of this direction.
• (3.) BY offering us suitable Motives to excite us hereto. Man as a Reasonable Creature is prompted to his work by Arguments suited to his inclinations. Now in the Word, the Spirit offers all the obliging Arguments to raise our affections to Holiness, by showing us the great Good that will accrue to us by it; and assuring us of the help of God to succeed & prosper us in all Work, and to bear down before us all that would offer to withstand us in it; assuring us, 1 Cor. 15. ult. Tour labor shall not be in vain in the Lord.

2. HE improves it also for their Establishment in Comfort. God hath provided Consolation for his People in this Life, and therefore Joy in the Holy Ghost, is o • e of the Benefits which do flow from Christ to his Children, during their abode in this Pilgrimage in the World, to support them under, and carry them comfortably through the fatigues which they encounter in their warfare. Hence we have 〈◊〉 in, 1 P • t. 1.8. Whom having not seen, ye love: in whom though now ye see him not, yet believing, ye rejoice with joy unspeakable & fall of glory. These therefore are the Wells of Salvation, our of which the People of God are made to draw Waters, Isai. 12.3. And we read of the Comfort of the Scriptures, Rom. 15.4. And hence we are told, Heb. 6.18. That by two immutable things, in which it was impossible for God to lie, we night have a • trong consolation, who l • ve 〈…〉 , to lay hold upon the hope set before as. And here,

• 1. IN it be discovereth to them, what are the Glorious things that are laid up for them in the Promises. There is a joy of Hope. We are therefore told, Rom. 8.24. For we are saved by •• pe: but hope that is seen, is not hope▪ for what a man seeth, why d • th he yet hope for? And Chap. 5.2. A Believers great happiness is in Reversion, from the expectation whereof there results Consolation to him; and the more full discovery he hath of the greatness of this f • licity, the more exuberent must this joy of his needs be. Now though it is but a little of this, which he is now acquainted withal, in comparison of what it shall be when he is put in possession; for we are told, 1 Joh. 3.2. Beloved, now are we the sons of God, and it doth not yet appear what we shall 〈◊〉 but we know, that when he shall appear, we shall be like him: for we shall see him as be is. Yet there is so much as carries rapture in it, and assures him that it shall inconceivably surpass all that hath been now told him; and that what is acquainted with it, hath such a dazzling Splendour in it, as makes all the delights of time shrink up and disappear. And how many descriptions of this, doth the Word of God abound withal!
• 2. BY it • e bestows what Security there is 〈◊〉 in for their unfailing receiving of the Promises. The mere relation of what excellent things they are, though it may raise the desire after them, yet it cannot quicken joy in them, farther than they are ours. Joy flows from •• ui • ion; but that consists either in actual Possession, or in an undeceiving Expectation, which leaves no room to doubt or having it in due time. And this latter is the Believers present Privilege, the assurance whereof is made over to him, and he is confirmed in it, by the stability of the Promises, which are given to him through the Word: and that he gives him the evidences of his title to them; and by that he affords him the testimony of the immutability of them; and that from the immutability of the Promiser, who cannot repent of his Word, or fail of performance. Hence that, in Tit. 1.2. In hope of eternal life, which God that cannot lie, promised before the world began. Heb. 6.18. Rom. 11.29.
• 3. BY is he fortifies them against all that offers to discourage them in their way. There are many dark things that occur in their Passage, which do sometimes bring them to a stand, but by the Word he corroborates their Faith, and affords them all the comfort that is needful. David saith, Psal. 27.13. I had fainted, unless I had believed. Now the Word is called the Word of Faith, because by it the Spirit revives it when it languisheth, and enables it to bear down all that would undermine it. By this it assureth him, that God will never fail him, and thereby encourageth him under all his hardships: Saith to him, as Isai. 41.10. Fear thou not, for I am with thee: be no • dismayed, for I are thy God: I will 〈◊〉 then 〈◊〉 , yea, I will help thee, yea, I will up ••• ld thee with the right hand of my righteousness. If secures to him the Divine help, and makes him to despise all the things that would fright him from his Work, or drive him into despondency; so that he can rejoice in tribulation, and triumph over all that stands is his way, and beat a Challenge to everything that looks menacing on him. Hence that. Rom. 8. •• , 37. And this the Spirit doth in and with the Ordinances, by setting home the Word with power, and rendering of his Faith by it Invincible▪ so that he can believe in H • pe against Hope.

3. HE applies the Word to them, to persevere through Faith unto Salvation. There is a Connection made in the Gospel between final Perseverance, and Eternal Life; and that both Affirmatively and Negatively, Rev. 2.10. Be thou faithful unto death, and I will give thee a crown of life. Heb. 10.38. If any man draw back, my soul shall have no pleasure in him. Now it is here to be remarked, that notwithstanding this Connection, and the Precept given us of Perseverance, and the warning against Apostasy, nevertheless in the same Covenant wherein Salvation is promised to Faith, there is a security given of Perseverance; otherwise that Promise might fail: for Perseverance as well as Salvation depends on the Power of God, who alone can keep us from falling. And therefore we have that promise, 1 Pet. 1.5. Who are kept by the power of God through faith unto Salvation. And the necessary dependence of this on the Spirit of God is very evident, whether we consider the Nature of Grace that is in them, which is a Creature, and needs Sustentation▪ or the Weakness of it, together with the Opposition it meets withal, from the Carnal part within, which ever wars against it, and leads him Captive; as he complains, Rom. 7.2 • . Or the Adversaries form abroad, who seek his ruin. We are therefore told, 1 Pet. 5.8. Your Adversary the devil, is as a roaring • ion walking about seeking whom he may devour. And of his Power, in Eph. 6.12. And this is witnessed by the many wounds, and decays which we suffer in our Pilgrimage, which evidence that we are not our own keepers; and therefore we are told, Psal. 37.24. Though he fall, he shall not be utterly cast down; for the Lord upholdeth him with his hand. And hence such are said to be preserved ones, Jude 1. Now he makes use of the Word for this end, and in its Order it is very proper and serviceable thereto.

FOR,

• 1. BY it He Corroborates their Faith. We are told. Heb. 10.38. Now the just shall live by faith. While therefore Faith is maintained in its Vigour, it preserves the Believer from Apostasy; nor will he go back unless his Faith fails. Now it is the Word that is the Food of Faith, and from thence are we to fetch all the supports of it: and a Believers Faith, can go no farther than it hath a Word: And there is is nothing about which we have •••• sion to exercise out Faith, but there is sufficiently laid in for it in the Word of God 〈◊〉 is the rule of Faith: And he that believes the Word, will never want matter to 〈◊〉 and strengthen his Faith. Hence that, Psal. 17.4 Concerning the works of men, by the to 〈◊〉 of thy lips, I have kept me from the ••• hs of the destroyer.
• 2. BY it he rouseth them out of their dead frames, and recovers them when fallen. They too often grow remiss and heedless to themselves, and sometimes they fall and wound themselves; and did not he quicken & recover them again, there they again, and gives both reviving and Repentance. And though he often sends Afflictions to rouse them, nevertheless he with them brings the Word, by which he shows them their sin, & danger, and this quickens them to purpose, and will suffer them to lie no longer in that Condition. Thus he sent a Word by the Prophet to David, 2 Sam. 12. begin. And when he sets in with it, and applieth it, it produceth this effect.
• 3. BY it he Animates their Constancy, by assuring them of his help. Their Warfare is sharp, their Enemies formidable, and they are sometimes ready to resolve, that they shall fall by their hand: But then he brings a seasonable Word, and by reviving their Faith helps them in the fight, and makes them resolute. Hence that, 1 Joh. 5.4. For whatsoever is born of God, overcometh the world, even our faith. By that he assures them that the Cause is not theirs but Christ's, and that he is the Captain of their Salvation, and bids them to go forth in his strength and Conquer. Hence we have that of the Psalmist, in Psal. 56.3, 4. What time I am afraid, I will trust in thee. And, ver. 10, 11. And while he hath the security of his presence and protection, he cannot be daunted.
• 4. BY this he revives their Courage, by presenting them with the Crown which is secured in the Promise. Hence that, Rev. 2.1 • . Moses perseverance was by this Corr • barated, Heb. 11.26. And doubtless Paul signifies what influence this had upon his, 2 Tim. 4.7, 8. And while he is confirmed in expectation of such a Crown, he recruits his strength, and renews the fight with fresh Spirits: resolving with him, Rom. 8.18. For I reckon that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us. While he looks on the Glory to come, which is hung out in the Gospel before him, and remembers that it is for this that he is engaged, he despiseth all difficulties, and resolveth that he will take Heaven by force.

USE. LET this make us exceeding thankful to God for his Word and Ordinances. And take heed that we do not despise or neglect them. It was once rated as a singular & distinguishing favor bestowed on Israel, Psal. 147 〈…〉 He shown his ••• rd unto J ••• b, his statutes and his judgments unto Israel, He hath not dealt so with any nation; and 〈…〉 his judgments they have not known them: Praise ye the Lord. And doubtless it is no less a kindness afforded to us; and it becomes us to prize it accordingly: and if we put a slight upon it, we highly affro • t him, who hath given us the advantage of it above Multitudes in the World. And that we may have the saving benefit by it, let us remember, that this depends upon the Spirit, who only can re • der it effectual to this purpose: And he sure to seek to God for it, that so the Word may become saving unto us. And let us take that for our encouragement to be importunate in it, Luk. 11.1 • . If ye then being evil, know low 〈◊〉 give good gifts unto your children: how much were will your heavenly Father give the holy Spirit to them that ask him?

SERMON CCXXVII.

UNDER the former Question we had a brief account of the Work of the Holy Spirit, in and with the Word of God, to render it efficacious for the bringing about of the Salvation of the Sinner. Where was observed in what Order of Causality the Word stands, with regard to this great affair, viz. as an Instrument in his hand. We considered what sort of Instrument it is, viz. Moral, or accommodated to Mans rational powers, as he is a Cause by Counsel, it is therefore suited to inform the Understanding to persuade the Will, and to move the Affections.

THAT which now lies before us for our Contemplation, is the Duty that lies upon all such as enjoy the benefit of this Word, in order to their obtaining of saving good by it, and that we may not receive the Grace of God in Vain: That there is such a Duty incumbent on us, and that we cannot without Infinite hazard to our own Souls, live in the neglect of it, the Word itself abundantly informs us: For, though it is certain, that the efficacy, entirely depends on the Operation of the Holy Spirit, it being a work of Almighty Power: Nevertheless, there is something that he requires of us, to which he applies both his preventing and Co-operating Grace in the Elect; according to, Phil. 2.1 • . For it is God which worketh in you, both to will and to do of his good pleasure. We are not to suppose; that the Word is used only as a spell or charm, for the producing of this effect, but as a Moral Instrument; and therefore we, as reasonable Creatures are to apply ourselves to it, that we may reap the benefit of it: and what this is, is the matter that we are now called to apply ourselves to enquite into.

HERE then we may observe, that there are two ways in which the Word of God is made serviceable for the Salvation of Sinful Men, viz, For their Conversion and their Edification: In the former of these the Spirit prevents us, for it is certain that he must put the Grace into us, that we do our Duty Graciously, before we can so do, Isa. 65.1. I 〈◊〉 sought of them that asked not for me: I 〈◊〉 sound of them that sought me not: I said, Behold me, behold me, unto a nation that was, 〈◊〉 called by my name. But still, it is the Duty of all that Live where the Gospel •• mes, to wait upon the means, and that not only because he hath required it, but also because they are means suited in their Order for such an end. And it is in and with them that he is wont Ordinarily to work these things in Men's Minds and Consciences, that are morally Prepari • ory for his coming with his Grace into their Hearts, viz. The Conviction of Sin and Misery; those Feats and Terrors by which they are roused to inquire after the remedy, together with which he is wont, as he pleaseth, to come in and plant his Grace in them. Which Grace, when infused, enables them to improve those Convictions and Compunctions in their Active Conversion; and that as Reasonable Creatures. Nor is this to be expected in any other way but this, as the Experience of such as have been Converted will Confirm. In the latter of these, there is also the Co • operation of the Spirit, with inherent Grace, which not only excites, but also aids the New Principle in them to its Operations; for as every new born Christian, is at first a Babe in Christ, so he is regenerated in order to growth: As there is a foundatie of Eternal Life laid in him, so he is to be built up in it, in order to his being made meat for the Inheritance. And as the Word of God, is accommodated both for the New Birth, Jam. 11.18. And also for growth, as 1 Pet. 2.2. So it is our Duty to improve the Word to both these ends: and for this reason, we are not only to hear it, but to endeavor so to hear it, as that it may be serviceable hereunto; hence that caution given by Christ, Luk 8.18. Take heed therefore how ye hear: for whosoever hath, 〈…〉 be given; and wh •• 〈…〉 , from 〈…〉 even that 〈…〉 to have. And we are told, Rom. 10 17. So 〈◊〉 saith 〈…〉 , and hearing by the w • rd of God. N • r is it su •• cle • t for us to plead our own impotency in either of these regards, but our tense of Impotency should drive us to seek aid of him, who is both able & ready to afford it us, Luk. 11.13. Now the Duties required of us, that we may be truly advantaged by the Word, so as to get saving Benefit by it, may be ranged under three heads.

1. THE due attention which is to be given to the Word; We must attend thereto with Diligence, Preparation and Prayer.

AND here let us Observe,

1. THE Duty itself required is Attention. And there are several things required 〈◊〉 this; briefly; we are then said to attend to a thing, When we so apply ourselves to a thing, as to make a business of it. And it is usually opposed to neglect, and pe •• uncto •• ness in and about a thing, and it requires the whole Man to be engaged in it: but this will be more distinctly taken up in these things that follow, Hence,

2. THE manner of doing it, or the things required for the right discharge of it; and these are three;

1. DILIGENCE. God requires of his People that they use industry in all the works which he requires of them, Eccl▪ 9.10. Whatsoever thy hand findeth to do, do it with thy might: for there is no work, nor device, nor knowledge, n • r wisdom in the grave whither abou go •• t. And this Reading or Hearing of the Word▪ is one of th • se, to which there is a Promise made, Isa. 55.3. Now because our right Improvement of the Word, is a matter of vast imp • rt, and this Affection to it, is of Absolute Necessity, in order to such an improvement, We may take a brief account of what is contained in this Diligence, which is so much inculcated in the Word of God; which will fall under diverse Considerations.

1. WE must give Deligence to attend upon the Word. Care is to be used that we do not omit this Duty, in the pro ••• season of it: And though that alone is not sufficient for our Profiting, yet it cannot be neglected without our Damage; and because Reading and Hearing doth not engross all the business of a Christian in this World, but there are many other things imcumbent on him; it is no little part of his Discretion, in ordering his affairs, so as they do not interfere one with another, not yet that they do shut out one the other. And because there are so many fleshly Avocations from this Duty, the greater Vigilance ought to be used in it, lest the things of this Life should hurt us in our pursuit of the Affairs of our Souls & Eternity.

HERE therefore,

• (1.) WE ought to be very frequent in Reading the Word of God. God hath not only sent his Servants to tell us what is our Duty, but he ha • h aff •• ded u • our Bible to 〈…〉 Houses ready for our 〈◊〉 . And 〈…〉 not to let them lie, to be covered with 〈◊〉 and Mo •• d, but to take Opportunities to divert and •• crea • e ourselves with them; 〈◊〉 certainly we cannot Ordinarily let 〈…〉 pass without taking a turn with this 〈…〉 Companion, and at least Morning and •••• ing; and if we have a due Love to it, it will herein discover itself, Psal 119.97. 〈◊〉 in l • ve I thy law! it is my meditati • n all the day. And this is the way to profit greatly, • er. 9 • ▪ I have more understanding then all my teachers: for thy testimonies are my meditation.
• (2.) WE ought to take every suitable Opportunity to hear the Word Preached. There is a special Blessing of God annexed to this Ordinance; which will only reach to those who afford their Attendance upon it. Hence that encouragement, Prov. 8.34, 35. Blessed is the 〈◊〉 that heareth me, watching daily at my gates; waiting at the 〈◊〉 of my d •• rs. For whose findeth me, findeth life, and shall obtain 〈◊〉 of the Lord. Now all have not the like Advantage for this; some enjoy it only on the Sabbath, others have it in season and out of season: And God's Providence may put in an Obstruction sometimes, but we should not make any of ourselves, without reason. The Sabbath is a Day which is set apart for th •• ; among the other parts of Worship, and our secular business may not excuse us from it; and except Sickness, Tempestuous Seasons, Wat, Fire, or such emergencies interv • ne, it will be our Duty to attend; according to Heb. 10.25. Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another: and so much the more, as ye see the day approaching. And as to other Occasional Opportunities in the Week time, as we are not to neglect the outward Affairs or work appointed for the six days, on pretence of running to hear Sermons, so a careful Christian who values his Soul in the first place, will endeavor to redeem such Opportunities as much as he can, if he hath the Plasmists Estimate, Psal 84.10. For a d • y in thy courts is better than a thousand; I had rather be a door keeper in the house of my God, then to dwell in the tents of wickedness. And doubtless the too great neglect of many Professors in all these regards, is a thing to be Lamented.

2. WE ought to give our Diligence in our attending upon the Word Read or Heard. It is not enough, that we omit nor the Seasons, but we must see that we hu • band them well, that so we may get the profit of them. And these is not a little care to be used in this.

• (1.) WE must keep our minds and thoughts fixed upon the present Business. In all Duties of Worship God requires the Heart, Prov. 23.26. My son, give me thine heart, and let thine eyes observe my ways. For which reason we are advised to great watchfulness over ourselves, lest otherwise we prove like E • ekte • 's hearers, Ezek. 3 • .31. And they come thee is the people cometh, and they set before thee is my people, and they heard thy words, but they will not do them: for with their mouth they show much love, but their heart goeth after their covetousness. And this is not an easy work; there is a root of corruption within, and the first motions of Original Sin are in the though'ts; and there is so much of Atheism in our w • rser part, that makes us think none seeth our inward motions: And Satan out busy Adversary, is then more intent to suggest vain imaginations to us, whereby he leads our Hearts into the ends of the Earth. And by this mean the Word flies over us, and leaves no impression behind upon us.
• (2.) WE must resist drowsine •• of Body. This is very apt 〈◊〉 creep upon us, when we are engaged in the Du ••• s of Worship, and if it be not withstood, it will stupify our senses. And he that is half asleep at an Ordinance, is in not fit p • sture to give diligent attention to the Word that is dispensed. When therefore the Psalmist was engaging in Duty, he rouseth himself up to it with great earnestness, Psal. 57.8. Awake up my glory, awake • saltery and harp, I myself will awake early. They that set themselves to sleep, and put themselves into a posture for it, have no reason to expect that the Spirit will come in, and make the Word profitable to them. The Apostle tells us, in Rom. 10.17. So then, saith cometh by hearing, and hearing by the word of God. But he that sleeps at a Sermon, obstructs his hearing; how then should his Faith be nourished • hereby? We are not to expect that he will apply himself to us in a dream, who are called to wait for the Instructions of his Word.
• (3.) IT is our Duty at such a time, to set a strict guard on our Senses. As the seases are to be employed in our Attendance upon the Word, because in the ordinary dispensation, it comes thro' these to our Understandings: So these senses stand in need of being looked after, that they in there order be render • serviceable hereunto These senses are either External or Internal: The latter of these may be referred to what was considered under the keeping of our minds. And the former nextly comes under our present Consideration. And it is by these senses that too frequently disturbance is given to us in our attention, and we are not a little distracted in hearing the Word; and though there is no sense but what may be thus affected, yet the Eye and the Ear are more peculiarly concerned, and therefore to be well watched over: And the Eye most of all. There are various Objects that open to our sight, and if they draw our eyes after them, they will readily set our Imagination on work, & quite divert us from the present business: for which reason he Prays to God on this account among others, Psal. 119.37. Turn away mine eyes from beholding vanity, and quicken thou me in thy way. The Ear also is apt to be engaged by every noise brought to it, to divert us to the Object, and thereby to put an Intertupting Parenthe • 's into our Attendance, that renders us incapable of making sense of the things that are spoken to us; so that though this be great Sease of discipline, yet without great caution it will give us a Let in our so hearing, as is required of us.

3. TO this Diligence is also requisite, that we carefully apply our rational P • wers, to the things that are taught us by the Word of God. It the Word be a Moral Instrument, and is accordingly applied to our Moral Powers, it necessarily requires the exercise of these Powers, and the entertainment which we give to it. And that which is here nextly concerned is our Understanding; for as to the Operation of the Will and Affections in this affair, it will come to be considered afterwards. Now there are two things about which our Understanding is to be exercised with care, in our attendance on the Word viz.

• (1.) TO get a right apprehension of the true nation of the Truths, that are therein laid open before us. Though we are not capable of a full comprehension of the Mysteries of the Gospel, yet a distinct apprehension of the mind or meaning of them, is one great design of their being given us; and for the obtaining of which we are to use great diligence; this David Prays for, Psal. 119.18. Open thou mine eyes, that I may behold wondrous things one of thy law. And the wise man tells us 〈◊〉 what way it is to be gained, Prov. 2.2. &c. So that thou incline thine ear unto wisdom, 〈◊〉 apply thine heart to understanding. And it is a great business incumbent on the faithful Ministers of the Gospel, to apply themselves to this purpose; as Jer. • .15. And I will give you • as • ours according to mine heart, which shall feed you with knowledge and understanding. And let persons take never so much pains, in giving their Bodily attendance on the Ordinances, yet if they still abide Ignorant of the things taught to them, they lose the good of such Attendance. Hence that is charged upon some, 2 Tim. 3.7. Ever learning, and never able to come to the knowledge of the • ru • h. And we are assured that this is the way in which God hath been wont to impart this knowledge to the Children of Men, Psal. 119.98. Thou through thy commandments hast 〈◊〉 • e wiser then mine enemies: for they are ever with me. And if he had not thus done, he could not have said as ver. 105. Thy word is a lamp unto my feet, and a light unto my path.
• (2.) TO make a right Judgment of them. This belongs to the practical Understanding, and without the exercise of it, the other will not profit us, but it will evaporate in the Air. And there are two things about which the Judgment is to be employed, viz. The discerning of the truth and reality of them; without which we shall look upon them, as no better than an idle tale, and empty Romance, which we shall let in at one ear, and out at another. And the other is an apprehension of the usefulness and necessity of them for us▪ otherwise we shall he but a very little concerned about them. And this requires the application of them to ourselves, and that we consider what 〈…〉 they have into our well being. He ought therefore to inquire into the Beauty, 〈◊〉 , & Pleasan • y or these Truths, and the great things contained in the • , and till we c • me to have such an insight into them, we shall but contemn and neglect them.

4. IT is • arther required in this Diligence, that we quicken ourselves to ser ••• sness in this Attendance, by proper M • ti •• s. There is a Native and • p •• ition to Diligence, and aptitude to slothfulness in us, by reason of indwelling Sin, which maketh it needful for us to use undeavours to excite ourselves to this l • d • lity. And here,

• (1.) 〈◊〉 should rouse ourselves by the consideration of the great concern of our Souls in so doing. M ••• s used this Argument with 〈◊〉 , Deut. • 2.46, 47. And he said act th •• , set y •• r hearts unto all the words which 〈…〉 you this day; which ye shall command 〈◊〉 children to observe to do, all the 〈◊〉 of this law. For it is not a 〈◊〉 thing for year because it is y •• r • ife. It is by this Word, a • d these Ordinances, that God is pleased to treat with us about our Everlasting Affairs, and if we do not diligently attend these, we therein make it evident that we have a low regard to our Souls; than which, what greater distraction can we labor of? And could we bear upon our Hearts, the worth of a Soul, and calculate according to that of our Savior, M • th. 16.26. it would put another frame into us.
• (2) WE should effect our thoughts with an apprehension of the Presence of God, which is peculiarly convers • n • in the Evangelical Dispensations of his Word. God's Omnipresence fills the whole World, but there is a more awful Presence of his in his Assemblies: and He, with a critical • ye taketh notice of the frame and deportment with which we entertain his Word, when it is set before us, according to his Institution. And surely if he, be so there, he cannot but be displeased if he observes a slighty frame of Heart in us, and a wandering Spirit; and will ani • advert upon it. Whereas, if we be right in this, he who takes notice of it w • ll approve it, and give us some testimony of his Acceptance. And this was the frame that David endeavored ever to maintain, Psal. 16.8
• (3.) WE should come to hear the Word, with the serious Consideration, that this may be our last Opprortunity. We should come to every Ordinance, with such a reflection on ourselves, that he • ing time will are long be over. And we have no assurance that we shall have another advantage for his in this World. And we see this often verified in others, and why may not our turn come to the next? And we should think, if we were sure that this would be our last, how should we hear? And let this stimulate us to hear accordingly▪ and except we are horribly stupid, it must needs put us upon serious Attention.

2. THE next thing that bel • n • s to this Attention, is Preparation. And indeed, without this Preparation, we shall never rightly use that Diligence, which we have had under our Consideration. There is so much of •• rnality abiding in us, by reason of the corrupt part which remains in the Children of God while they are here: And the influence which this hath into all the outward Affairs of Life and Time, which we are called to be conversa • t with in this World; and our aptness to have our Hearts too deeply engaged in, and interchanged with these things; that it requires not a little care and industry, to get in a readiness to attend this Duty after a spiritual and profitable manner. And he who rasheth into this Duty, will be in hazard of doing it perfu • ct • rily, and miss the benefit. And here these Things are require • .

• 1. WE should lay off, not only our outward Business, but also the Incumbrances on our Minds. Tho' there are more solemn practices of this at sometimes, yet there is no time when we are to read or hear the Word, but we ought in order thereto to separate ourselves from other things, both as to our thought, and actions. It is therefore a remark made. Prov. 18.1. Through des • rt a man having separated himself; seeketh and intermedieth with all wisdom. And it becomes us not only to endeavor the maintaining a gracious frame in all our secular Business, which is propet for the keeping them in due subordination, that they may no way obstruct our better Concerns; but we should, when we go about this, bethink ourselves, that we are now going to seek Communion with God, in this Word, in which he is wont to apply himself to the Souls of his People; that so we may undisturbedly hear what the Lord hath to say to us: And without that we shall be confused in our present business. And would we thus do, we should likely find more sweetness in •• ery such Opportunity, than others who are 〈◊〉 negligent do. And unless we do this, we have no reason to expect to find our Hearts fixed, when we are actually engaged in this Duty.
• 2. WE should get an Heart duly affected with a desire after, and delight in such Opportunities. This also is a thing necessary in our preparing to attend upon the Word, it we would find the good of such Attendance. A • d besides the fixed delight in the Word, which we ought to maintain in us, we should particularly raise this delight in us, when we are to engage in this Duty: As David could say in Psal. 119.97. O how love I thy law! it is my meditation all the day. So he tells us, Psal. 122.1. I was glad when they said unto me, Let us go into the house of the Lord. And there is great reason for this, because whensoever we address ourselves to this Duty, if we are right, we seek after tha intimate Communion with God, which he hath given in his Word for a Medium of our enjoyment of. And that Soul which considers, I am now going to meet and converse with God, cannot but find satisfaction in this thought, if ever he hath rasted the sweetness of it.
• 3. HENCE more peculiarly in our addressing ourselves to attend on the Word Preached, we ought to endeavor to have such impressions on our Minds as may fill us with an • oy awe. We are too apt to go to it as a common thing, and no wonder then if we lose the benefit of it We ought therefore to ask our own Souls, such solemn Interrogations as these: Whither am I now going? Is it not to the House of God, to the Place where his Honor dwells, to the sacred Solemnities of his Worship, where he peculiarly declares himself to be a jealous God? Who will not be put off with an outside Worship, but requires the Heart, and will curiously observe whether I carry mine with me or no. What do I go for? Or what is my Errand thither? What business have I at this Ordinance? Surely there is some aim or design which a reasonable Creature hath in all its deliberate Actions: But it is too obvious that a great many go to the public Ordinances, that cannot give a rational account of their so doing. Hence we have our Savior upbraiding of them, Math. 11.7. And as they departed, Jesus began to say unto the multitude concerning John, What •• nt ye out into the wilderness to see? A •• ed shaken with the wind. How few go that they may hear the Word, and God-speaking to them in it; but to see and be seen, and divert themselves with vain sights, or Sleep away the time, or what best pleases their fancies, with something that may tickle them. What if I should miss of the spiritual good of this Ordinance; and come away unprofited? There is danger of it; if my vain Heart, and Satan my great Adversary can obtain, it shall be so. What need have I then to be serious, & keep a s •• ict guard upon myself; and if I get not good by the Word, I shall hurt myself; if it be not a savor of Life, it will be a savor of Death to me. It may be, this will be the last time, that ever I shall hear the Word, and I must give an account of it to God another Day; and if I now loose the Opportunity, I may rue it forever. They are the Concerns of my Soul and Eternity, that I am now to be engaged in. Such like Meditations as these beforehand, are very proper & necessary for us, if we would indeed profit by the Means of Grace, and not loose the saving good of them. And all this is requisite to our Preparation for the Word, especially when solemnly to be dispensed; and the neglect thereof will be great damage to us.

3. THE last thing here required to this Attention, is Prayer. Touching the Nature of Prayer, we may have occasion to Discourse distinctly hereafter. The Confideration of it in this place, is only so far as it is to be used, as a necessary Medium for our so attending on the reading or preaching of the Word, as that it may be effectual for the promoving of our Salvation. The Universal usefulness of Prayer, in all that a Christian sets about will be evident, if we consider that all our assistance in Duty, and all the good success of it entirely depends on his blessing, who hath said that he will be sought to, &c. E •• k. 36.37. And in nothing more is this wanting, than in our attendance upon the Word, which is an Instrument, that the Spirit alone can so wield, as to reach our Hearts savingly thereby, 1 Cor. 3.6. And we are to observe, that there are both set Prayers, and such as are Ejaculatory, proper to be used in this Affair by us. And there are three Seasons, wherein we are to apply ourselves to Prayer on this account.

• 1. WHEN we go to attend upon the Word, either to read it, or to hear it, in the House of God. And this is requisite in order to our right Preparation for this; that we obtain that from him, without which we can do nothing aright; and all the Duties that we before observed for a right Attention, must here be sought of God, that he will be with us, and give us this help in order thereto. And here we must Pray of him that he will fix our thoughts, and call them off from all their wanderings, to which they are s • pr • re, that we may intend the prese •• usiness. We must Pray, that he will open the eyes of our Minds, that we may discern the Truth as it is in Jesus; and may have the gracious discovery of the Gospel Mystery that is contained in the Word; and may not be left to errors and mistakes, and to p • rvert the Truths to our own delusion, but be instructed in the way of Life by them: And that he will enable us to receive his Word mixed with Faith, that so we may have the saving effic • cy of it on ourselves, and live according to it; and that he will keep from us the power of those Temptations that are now apt to assail us. And as we should not abruptly attempt to read the Word, without lisring up our Hearts to God for this, so we should do it more solemnly, when going to public Ordinances.
• 2. WHEN we are attending on the Word. For though there is now no room for set and continued Prayer, for that would be to turn out Duty, and make one to clash with another, which will hinder instead of furthering out profiting. Nevertheless, there is room sufficient for the darting up of our thoughts to Heaven, in sudden Ejaculations, which will be no impertinent parenthesis in our hearing; but a proper aid of it, and many things will call for it. If we find our Hearts to wander, as we shall if we watch them, it is a time to lift up a request to God, that he will fetch them back again, and a new fix them. If we find the life and vigor of our Grace to fail, and we grow cold & flat in our affections, it calls us to lift up a •• gh to God for new quickening & reviving. If we find any prejudice to rise in our minds against any of the Truths that are for before us, and we are ready 〈◊〉 not them hard sayings, we should groun • 〈…〉 of God that he would give us 〈…〉 over it, that it may not be too hard 〈◊〉 us 〈◊〉 if there be anything that is 〈…〉 us, and we cannot see through it by 〈◊〉 of darkness, we should a •• k of h • m, to g • ve us entrance into the Word, and 〈◊〉 his Mind to us, and not s • ffer us to 〈…〉 to an • mistake: And if we • i • d a • y Truth c • me home to us, with the • ais • ng of 〈◊〉 A •• ctions, we should bless God for it, a • pray that it may have its ab • di • g 〈…〉 . F • r we must have all th • s 〈…〉 it ever we have it.
• 3. AFTER 〈…〉 •• ai • ng or hearing the W • rd, it 〈…〉 , f • r and seasonable for us 〈…〉 it with Prayer ••• er it. There is an after-imp •••• meant o • it, which is required of us, which w ••• me afterwards u •• er our Confideration 〈…〉 we may so use it, it is our duty 〈…〉 ourselves to him who o • lie 〈…〉 . And there are several Articles 〈◊〉 Prayer which belong to this; and a ••• se or our own trail • y and dep •• d • 〈…〉 put us upon being earnest in this 〈◊〉 . We should pray to God, that he would write this Law of his on our Hearts, and •• grave it 〈…〉 • ard Parts; that he would 〈…〉 his Word in our Hearts, that we • ay •• t si • agai • st him: That he would make 〈◊〉 Word o • his to be a Light to our • cet a • d 〈◊〉 L • mp to our paths; and enable us to regulate all our steps, all our thoughts, words and acti •• s, according to the directs of it: That we may not go away and forget, and so loose the advantage that we have had; but may make it always the Man of our Counsels. And in this way, and by his gracious Assistance and Acceptance of us, we shall be h • l • e • in our Work, and be made to find that Light and L ••• i • his Word, that shall help us s • 〈◊〉 • rder our Conversation aright, as to see his Salvation.

SERMON CCXXVIII.

II THE next Duty of such as would read and hear the Word profitably, is with regard to the Reception or Entertainment that we are to give to it: WE are to receive it with Faith & Love. God hath afforded us his Word to be an Instrument of our Salvation. Now that it may so be, it is not only requisi • e that we so hear it, as to seek the obtaining of an understanding of the meaning of it, and of the great Articles that are contained i • it, without which we cannot practice it: Hence tha • in Hos. 4.6. My people are destroyed for lack of knowledge. But also that we improve it to all the uses by which it may become serviceable to lead us in the right way to Salvation. For which end there is another step interve • ing, which consists in the manner of the Entertainment which we give it: And this is it that comes under but present Consideration. And here two Things lie before us, viz.

• 1. The thing itself required; t • receive it.
• 2. The ••• ht and genuine manner of this; with Faith and Love.

1. THE thing itself required, 〈◊〉 to receive it. The reception here required, stands in opposition to the rejection of 〈◊〉 complaint whereof is often made in the Scriptures, in regard to such to whom it is offered. It is also opposed to the putting of it away, and refusing to embrace it. Hence we have such Charges made against some, Job. 1.11. Act. 13.46. Then Paul & B • rn •• s wi •• ed • old, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and ju • ge yourselves unworthy of everlasting life; 〈◊〉 , we turn to the Gentiles. And elsewhere. Nor are such only guilty of this, who turn t • eir backs upon it, or stop their ears against it, rage at and blaspheme it, and persecute such as bring it to them: Which manner of entertainment how of • en do we find the Prophets of old, and the Ap • stick in the days of the Gospel met withal from Men to whom they were sent to proclaim and open the way of Salvation to sinful Men: But there are many more who make a • ait show, and use plausible pretences, that will be found guilty of this Sin. But this will be more distinctly discovered, by the right Confideration of the next t • i • g. Hence,

2. WE may take notice of the right and genuine manner of this; which we have expressed in two things,

• 1. WE are to receive it with Faith. Not but that it is the duty of all that come within the reach of the Gospel promulgation, to attend upon the dispensation of it; and it will be a moral evil to neglect it: But still, that it may obtain the proper usefulness of it, we must exercise Faith in receiving it; for we can have no other hand so to do, so long, as we are destitute of this. We are for this reason told, what was the reason why the Word proved unprofitable to them, Heb 4.2. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. And it is by unbelief that Men do put away the Word which is declared to them. Unbelief shuts up the heart against it. We are therefore told, who they were that did receive Christ, Joh. 1.12. But as many as received him, to them gave be power to become the sons of God, even to them that believe on his name. And in this Faith, there are more especially these things contained,

  1. A receiving of the Word wi • h a Divine Credit, as the Word of God. This is usually called the Faith of Assent; though every assent that is given, will not amount to the Faith which is here required at our hands; for it is a Faith that doth not only influence our Understanding, but it also purifieth the Heart, and works powerfully on the Will and Affections, Act. 15.9. Besides, that there is a rational assent which may be given to many Truths of the Word of God, by the light of Nature, and Convictions of a natural Conscience, which tells us, these things must needs be so, and that peculiarly in regard of moral Duties, the impression whereof abides in the natural Man, through the relics of the Law that are in him: As is evident from Rom. 2.14, 15. For when the Gentiles which have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves: Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing, or else excusing one another. But this is grounded on the Divine Testimony, and he receives it as the Word of God, and believes it because God is true. Joh. 3.33. He that hath received his testimony, hath set to his se • l that God is true. And it hath this Character on it, that it is Universal; he not only believes, because he comprehends the things, and sees through them; but also believes such things as are mysterious, and transcend his reasonings, and that because they are spoken by God, who is Truth itself: and upon that account he is persuaded, that it is the highest reason for him to give a full and indubitable assent to them.

  (2) AN entertaining of it, at the only rule of Life. That it is so to fallen Man is certain, as was formerly observed. And if we receive it as the Word of God, we do it with a respect to it, as it is proposed to us. Now God gave it to us, that it might be our directory how to live and please him, and obtain deliverance from Misery. This was not known till God saw meet to reveal it; and this Revelation is made to us in and by the Word. Hence that, Psal. 147.20. He hath not dealt so with any nation; and as for his judgments, they have not known them: Praise ye the Lord. And Joh. 5.39. And except we believe it to be such, and accordingly apply ourselves to it for that end, and trust to the conduct of that, and of no other Rule, to guide us in the way Everlasting, (but trust to other Rules,) we do indeed reject it: and whatever credit we give to it, yet if we do not count it the only unerring Platform of Faith & Obedience, we receive it not in truth or sincerity He therefore acknowledgeth, Psal. 19.11. Moreover, by them is thy servant warned: and in keeping of them there is great reward.

  (3.) AN entertaining of Christ himself, as he is exhibited and offered to us in it. The great end of the Word, is to reveal Christ to us, as the Author of Eternal Salvation, and consequently the Object of our Faith & Reliance So that evermore, together with the Credit which we give to the Word, we adventure upon him so revealed, and rest our whole hope on him; Affiance as well as Assent is in seperable from this Faith; for we are assured that, &c. Psal. 9.10. And they that know thy name will put their trust in thee: for thou, Lord, hast not forsaken them that seek thee. And they that do not entertain Christ in the Word, do not cordially entertain that. And not only so, but also we take all the Measures of our believing in him, from the Word: by that we understand what manner of a Person he is, what Offices he is invested withal, how able he is to save, in what way we may come to a title to him in order to our receiving this Benefit from him: All this belongs to the Revelation of the Word, nor, can we be said to accept of that, unless we do together with it, embrace him with all our Souls, as the Author of Eternal Life: and adventure the whole weight of our Confidence on him.

  (4.) A firm and resolute adherence to the Word, and adventuring of ourselves for Eternity upon it. The Just is said to live by his Faith; and as the word of Revelation is that which informs us in the matters which we are to believe, so the word of Promise is to confirm us in our expectation of the Life which we hope for; and for this reason it is called the Word of Life: when therefore, together with the Revelation of Christ in his Alsufficiency, on which we believe him to be able to save us to the uttermost, we receive him as offered to be ours in the promise, and so take him at his word, as to resolve to trust in him forever, and look no whither else for Eternal Life; and all of this properly belongs to that Faith which is necessary for our true Profiting by the Word; and till we have gained such a Faith, we cannot draw the virtue out of the Word, which will make it saving to us. Though still it is a Duty to wait for this Faith in our attendance upon the Word.

• 2. WE are to receive it with Love. Faith and Love are exhibited in the Gospel, as comprehending the whole Religion of fallen Man under them, 2 Tim. 1.13. Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. Now in the Word of God which is delivered to us, there are the Credenda and the Facienda: and accordingly, the Spirit of God puts these Graces into such, to whom he will Bless the Word, so as to be effectually an Instrument of their Salvation; and these are infused into us, as he pleaseth, as Principles by the exercise whereof we may rightly entertain the Word. As therefore we give a suitable reception to the Credenda by Faith, so we are disposed to prosecute the Facienda by Love. Love in its proper Signification, intends the Primitiveclosing Affection, which in a Reasonable Creature is an Instrument of the Will, in the performance of its Imperate Actions: and so it stands in direct Opposition to hatred, which is the Prime separating Affection, which also serves the Will in its rejecting that which is ingrateful to it; and for this cause, it is frequently used in the Scriptures Metony mically for the whole of that New Obedience which God requires of Men in and by the Gospel; and that because this Sincere Love is the root and spring from which all true Obedience derives, and without it, all that Men pretend to, is San •• ti ••• l and • yp critical. Now, in as much • s the Word of God is the Rule of this Obedience, there is a Love of it which is necessary in order to its obtaining of this design in us and by us. And this Love always pursues that Faith which we before considered: for as we cannot Love a thing without an Apprehension of the Almiableness of it, so we cannot rightly apprehend it, unless we exercise our Faith about it.

NOW to our receiving of the Word with Love, there are these things requisite,

• (1.) A Cordial de • ight in those Means & Ordinances, by which God imparts his mind to us, which is declared • n his Word. It is in the Word that all saving Truths are contained. But for our • etter being acquainted with them, he hath appointed as our diligent reading of it, so those Ordinances in which we are to be Instructed in the mind & meaning of it, and by which w • may be called upon, counseled, quickened and directed in the right improvement thereof. W • •• en we have a Love for the Word itself, this will kindle in us a Love to those mea • s; if ever we did receive any spiritual good by it, the sense of that, will fill us with precious though'ts of these mea • s, by which we receive it. These will thus be made precious to us, and we shall count it a special and distinguishing favor of God that he hath seen meet to indulge us with these things. By this the Psalmist proved his sincerity on this account, Psal. 26. • . Lord, I have loved the habitation of thy house, and the place where thine honor dwe • leth. We shall look upon ourselves as more highly Priviledged by this, than if we had all the Worlds desirables; and accordingly, it will make us joyfully to attend on the Opportunities of waiting upon these Ordinances, and make the Word very sweet & pleasant to us: As he, Psal. 119.72, 103. It will cause us to choose to go to an Ordinance, rather than to the most desirable worldly Diversion; for it is certain, that the Object of Love is Attractive, and we are most pleased when we are most Conversant with that which hath the greatest room in our hearts; and we shall be able to make the professed of him, Psal. 84.4. & 65.4.
• (2.) A cheerful Acquiescence in all th • se 〈◊〉 that are made known to us by the Word 〈◊〉 then Love the Word aright, when 〈…〉 for the matter of it; not for the Language or Phrase of it, but for the things that are contained in it. A rational Love is proportioned to the Excellency we discover in the Object: and it is for that which we value the Word before all other human Writings. It is the great things of the Law that commend it to our desire and choice, and if we discern not the greatness of them, we shall undervalue them, Hos. 8.12. I have written to him the great things of my law, but they were counted as a strange thing. It is the goodness of anything that makes it lovely, and therefore, as if we Love the Law, 〈◊〉 love all that is in it, so the reason why 〈◊〉 so do, is because we account it to be all lovely. And except we Love the whole Word, we do not truly Love any of it, for there is the same stamp of Loveliness upon it all. Now in the Word, there are Precepts, Promises, Threatenings, Discoveries of Man's Misery by Nature, and of the way to recover true Blessedness. Now all these are precious to such as Love the Word, wheres, others may have a carnal liking to some, but are as much prejudiced at others. Whereas there is a preciousness in all, and he who Loves the Word for its own sake, and as it is the Word of God, because he sees a Beauty and Glory in it all; and he t •• ds, that the Precepts as well as the Promises, the Discovery of Man's Misery, as w • ll as those of the way of L ••• , are made serviceable to the Adva • ci • g of the same end, the Glory of God, & our Salvation.
• (3.) A Compleat satisfaction in Christ, as • e is discovered to us in and by the Word. It is none of the least excellencies of the Word. that in it Christ is made known to sinful Men, as the only Redeemer & Savior of Sinners. And as this commends the Word to our esteem, because it shows us a Christ, who else had not been known by us, so in it we have him represented to us in Orient Colours, in which he is exhibited as one that is altogether Lovely; and it is certain, that the more we discern of Christ with a Spiritual discerning, the more will our Hearts be ravished with him. Let us then inquire for Christ in every Page, and so fix our Contemplations upon him, as to be ravished with the sight of him; so as to despise all the ravishing Glories of the World, in comparison of him; and the • we may be assured that we have a genuine Love for the Word when our Love to him, is by it raised into an Unquenchable flame; and we are enabled to say, Cant. 2.3. As the apple-tree among the trees of the w • od, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste.
• (4.) AN entire resignation to the Conduct of the Word, as the Rule of our Obedience. We observed, that Love is, in Scripture Language put for Obedience, because it is the inward Principle from which all sincere Obedience is acted. Now as this is the Principle, so the Word is the Rule of it; and our Love to it is that respect we bear to it as such: Hence that, Psal. 119.6. So that then only do we entertain it with a right Love, when we lean not to our own Understanding, nor subject ourselves to the Conduct of any other Rule either in whole or in part; but in all things make it our Counselor, and walk always in the light of it, as that which only can guide our steps in the Paths of Peace, & can truly say of it as Psal. 119.105.

III. THE la • t Duty mentioned as required of such as would Read and Hear it Pr •• tably, is with regard to the Improvement that we are to make of it. And this also comprehends two things in it, viz. that we lay it up in our Hearts, and practice it in our • i • es. The Word of God contains in it, the Rule of the Christian Religion, which is to sh • w us how we may Please God, and obtain Eternal Salvation; and these things are truly practical. And although it contains in it many Theorestical Truths, which are discovered by it, and but for it had never been known, yet all these are leading to Practice, and not one of them terminates in Theory, but every Rule of it is a Rule of Life, and points us how we may Live and Please God. And though' we must know in order to our doing, yet our true Happiness centers not in our knowing, but in our doing according to it; Joh. 13.17. And indeed, that without this, will be so far from advancing our true Blessedness, that it will aggravate our Misery; Luk. 12.47. Now we are here informed, that there are two things to be attended by us, if we would rightly make the proper improvement of she Word.

1. WE must lay it up in our Hearts. This is necessiry in order to that which follows, we must lay up if we would lay out. This is therefore frequently urged in the Scriptures, Prov. 2.1.7.1. and elsewhere; and the Psalmist makes that Declaration, Psal. 119.11. Thy word have I bid in mine heart, that I might not sin against thee. It is a Metaphor taken from such as have a thing, which is to them of great worth, they lay it up safe, that it may not be lost, and reserve it for their use, as a thing most precious, and which they cannot do without. The Word of God is a rich Treasure, and so every gracious one accounts it; it is life, as, Deut 4.13. And there are those Adversaries who would rob him of it, if possible; He is therefore concerned to be very careful in preserving of it. The Phrase also intimates, that it is not enough to Read or Hear the Word, but we must have a Repository for it; and there is nothing so mere for it, as the Heart is. Now this saying it up in the Heart, implies several things in it. The word Heart is used for the Soul, and so either for all faculties and powers of it, or for any one of them severally. And we may here take it most extensively, and so there are these things included in it.

• (1.) A getting of it into the Understanding. And this is done by using of endeavors to know the mind & meaning of it. And this is not only by a mere knowledge of the Grammar and Logic of it, which a Man may have, and yet not understand the Word, as it is a rule of Life; and yet it is our Duty to labor to have a clear discerning of the form of sound Words, 2 Tim. 1.13. and to have a firm persuasion of the Truth, and to know the Truth as it is in Jesus; and the seat of this is the Understanding. And this is the proper fruit of our right Attendance upon it, whereby our sanctified Understanding is furnished.
• (2.) A laying it up in the Will by a free closure with it, in an entire Approbation and C ••• ce. When the Excellency of it is discovered, it raiseth in him an high Opinion, causing him to prefer it above Gold and Rubies, and accordingly to fix his Choice of it, and take it for an Inheritance, Psal. 119 30. I have chosen the way of truth: thy judgments have ••• aid before me. And ver. 72.111. And this is done when we have submitted our whole Soul to the Direction and Command of the Word in all things. We then entertain the Word in our Wills, when we lay aside our own, and allow it the throne in our Hearts, and resolve that we will yield full Obedience to it.
• (3.) A close union of our Affections to the Word of God: Whereby we make the nearest application of it to our Hearts. When the Word of God is gotten entirely into the Affections, it is then laid up in the Heart, and this is a proper influence from the former. When the Will hath entertained so high an Opinion of a thing, as to make a full choice of it, it opens itself by the Affections, to let it in: for by the closing Affections, the Soul is glowed to its Object; and the Word of God is so much in our Hearts, as it finds a room in those Affections, which do embrace, and as it were incircle it. And this appears partly by a longing desire after it, which goes out to fetch it in. Hence that, Psal. 119.20. My soul breaketh for the l • nging that it hath unto thy judgments at all times. Partly by an exuberance of Joy and Contentment, when it hath it in possession, wherein it declares the fullness of satisfaction which it takes in it, Psal 119.162. I rejoice at thy word as one that findeth great spoil.
• (4.) A laying it up in the Conscience: Which is by making it the Judge of all our Actions, of our Thoughts, Words and Deeds. He that hath resigned up his Conscience entirely to the Word of God, to be regulated by it, hath laid it up in his Heart: And it is then stored in the Conscience, when we Conscienciously refer our whole Conversation to it: When we make it the rule to measure all Actions by, and resolve to lay everything by it, and bring it to the Test of it, and to receive or resent it according as, upon Examination, it agrees to it, or disagrees with it: As Psal. 119.105. Thy word is a lamp unto my sect, and a light unto my paths.
• (5.) A laying of it up in our Memory. This is called a keeping a thing in the Heart. The Memory in Man, though' reckoned to the sensible part, is a useful Instrument of the rational Soul, to lay up those things in for our use, and is therefore reckoned to the Heart. It is the Conservatory of things, but for which Instruction would be useless, and what we remember nor, we do not know practically. If a Man read or hear never so much, yet if he forgets it, it is to him as if it had never been. Hence, Psal. 119.16. I will delight myself in thy statutes: I will not forget thy word.
• (6.) HENCE the resultan • y of this, is a frequent rest ••• n on, and meditation of the Word, so read or heard. He that keeps a thing in his Thoughts, keeps it in his Heart, and the more frequently we call those things to mind, and ruminate upon them, the more secure we are against the d •• ger of forgetting them. This is the way to have them sunk deep into our Hearts; this freshens the Memory, and enlive as the Affections: Whereas seldom thinking or things, is the ready way in a while to lose them. We therefore find that David took this course, to keep the Love of God fresh on his Heart, P • all. 119 48. Mine eyes prevent the night-teatches, that I might meditate in thy • eard. And ver. 97, 98, 9 • . And one great end of our laying up the Word in our Hearts, is that it may be near us, and we may maintain a constant familiarity with it.

2. WE mu • t practice it in our Lives. And this is the great end to which all the things that went before are to serve, and without it the benefit of it will be lost. Tho' knowledge is necessary in order to practice, yet blessedness is entailed upon doing: As, Joh. 13.17. If ye know these things, happy are ye if ye do them. And this ariseth necessarily from the nature and end of the Word. It is a Rule to direct us in the way to blessedness. Now a Rule can no further influence our felicity, than as it is improved in the Life, and conformed unto. And though it is usually distributed into things to be believed, and things to be done, yet in the Faith itself there is something to be done; for there is an application of ourselves in it, to conformity to the Precept that is given us to believe, and that is practical. Now to this Practice, there are these things that do appertain,

• (1.) A proving of all things by the Word, in order to Practice. All human Actions are under the Cognizance of some Law, with respect to which they are either right or wrong, and the Man either serves God in them, or sins against him. For though' some things are in themselves matters of liberty, yet in our application to them, our action about them is not indifferent, but God is either known or dishonored thereby. The Word of God is that to which we are to reduce these; and either do or abstain from doing according as that directs us. If we inquire nor, we cannot act aright, and if we inquire at any other Oracle, we shall be in hazzaid to he mistaken. Hence that, Isai. 8.20. To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. When we go about to do anything, we should ask, Shall I please God or displease him in case I do it? And this must be resolved by the Word of God. Our carnal reason is deprived and calls good evil, and if followed will in • slead us; and he that lea • s to his own Understanding is not wise. Man hath in him a power of deliberation, and God hath given us his Word to be the Man of our Counsel, and it is the only way of safety to keep close to it. And for us to expect extraordinary Impulses, and take our measures from them, without referring them to the Word of God for the Trial of them, is the way to be misled.
• (2.) A trying of all that we have done by it, in order to our right judging of ourselves. There is so much of Sin abiding in us, and through darkness and inadvertency we often mistake, and take wrong steps, which ought to be rectified; and if we have done that which is right, is proper for us that we be satisfied in it, that we have the Consolation of it. And Conscience is put into us, not only to direct our way, but also to reflect upon it, and make a Judgment of it, and unless we thus improve it, we must needs walk very blindly. Now this must he done by applying of the word to our Actions, and trying of them accordingly. Hence that, Psal. 119 59. I thought on my ways, and turned my sect unto thy testimonies. And there is no other Rule that will be sufficient to determine us in this case, but we shall be exposed to error. There is a Repentance to be carried on in the People of God, as well as to be laid in the Unregenerate. It is our Duty to turn from Sin, and arm against it for the future, and every Sin that we are overtaken by, calls for it; and would we know how to do this, we must take the Word for our Admonition. Hence that is one Commendation of it, Psal 19.11. Moreover, by them is thy servant warned: and in keeping of them there is great reward.
• (3.) A quickening of ourselves to Duty, and the resistance of Sin by it. As the Word of God is the Rule of our living, so it is the great motive to excite us to our work, and caution us against the neglect of it: in it therefore are the motives offered to encourage us in the doing of Duty, and avoidance of that which is sinful, and those such as are nowhere else to be found. If we consult Flesh and Blood they will tell us the ways of Godliness are Difficult, Unpleasant, Dangerous, and the way of Sin Pleasant Easy and Profitable. But the Word of God assures us, that the way of Holiness is the only way to Safety here, and to Glory hereafter. And that the way of Sin, though' broad and easy, yet will lead to Destruction, and leave us Miserable forever. And what greater incentives can be thought of, to move a reasonable Creature, to quicken & awe him, than such as have an aspect o • Eternity?
• (4.) THE arming of us against all Temptations that we are liable unto. We live in the midst of Snares and Traps that are laid in our way, and that secretly to ens • are us and lead us into Mischief, and they are very cunningly offered, and attended with all flattering insinuations, which are too ready to deceive us, and impose on our Credulity: But the Word of God, is here also to be used, if we would be able to discern the wiles, and withstand the offers, and overcome. This was the Armor which Christ himself made use of, & with which he resisted & vanquished Satan in his Assaults, Math. 4. And there is no Sword like it: it cuts asunder at once, the carnal Arguings of the Flesh, by showing us that this is the mind of God, which he expects our conformity to: And it at once cuts the throat of that plea from the carnal delight in it, by assuring us that we Sin if we do it, and what we are to expect if we do so, Gen. 39.9. How then can I do this great wickedness, and sin against God.

USE LET this quicken us all, to take heed to ourselves, h • te we read and bear the Word of God. And accordingly let us take the hint of the Directions given us in the Premises. And let us remember, that there is an awful Account that we shall ere long be called unto for the Word afforded us, and what Improvement we have made of it. By our enjoyment of it we are advantaged with the proper Means of Salvation, which those that have it not are without. But if we do not thus carefully improve it, it will not profit us; and this very Word will rise up against us another Day to our Condemnation.

SERMON CCXXIX.

WE have taken an account of the first of these Outward and Ordinary Means, whereby Christ communicateth to the Elect • the benefits of Redemption, viz. the Word; it now follows that we pass to the second, which is the Sacraments. I must confess, that the Method followed by the Authors of the Catechism, seems to be Cryptical. Out of doubt, the natural Order of things requires, that we first inquire into the Nature of the thing, and know what it is, in order to our further Satisfaction about the nature and manner of its Operations. Here therefore for the better resolution of the matter before us, it is necessary to offer something Preliminarily, though' we reserve the more full Disquisition of this matter for the next Enquiry.

AND here, touching the Word Sacrament, it is acknowledged, not to be used expressly in the Word of God, but hath been made use of in the Church, to express something which is pointed to in the Word of God; and it hath been so in proved time out of mind; as there are other words that are not in the letter in holy Writ, but are by custom made necessary to be improved, the better to communicate to us the things which they are used for. But the word itself hath been so used by the Ancients, and so abused by the Papi • ts. that it needs a distinct Consideration. The Fathers sometimes used it more laxly, and so they called every Mystery in Religion a Sacrament; and on that account the Vulgar Translation, where-ever the word Mystery is used, do render it Sacramentum; which hath introduced great Errors into the Visible Church. But we know that he Primitive Fathers were also wont to put a more narrow sense upon the Word, and used it, for the Seals of the Covenant. The word is borrowed from the Ancient Romans, and refers to the Military Oath that was given to their Soldiers when they were listed in the Army, which they called Sacramentum; in which, together with their solemn binding themselves by Oath, to be true and faithful to their Service & Subjection, they laid down a Pledge, or performed 2 certain Rite, for the Confirmation of it; and from this it is applied by Christians, to signify the outward Signs and Seals of the New Covenant, together with the Spiritual meaning of them: And this is the thing which now comes under Consideration: a more full Explication whereof will come afterward. We may therefore take a brief account of the matter contained in the Answer. And here,

1. IT is supposed that these Sacraments are Means appointed for the promoving of the Salvation of sinful Men. As God hath ordained some of fallen Adam 's Posterity, to obtain Eternal Life by Jesus Christ, so he hath laid out the Means that are to be used in order to the bringing it about. And as the Salvation of Sinners depends on him, so the way wherein it may be obtained by them depends on his good pleasure. This then is one of those Media. And this seems to acquaint us for what purpose these are to be used by us; as also what Obligation all that would nourish a good hope of Salvation in them, are under, to make use of these Means in order thereto. And if this use be neglected, all other pretences about them will be vain.

2. IT is also supposed that these Sacraments, as Means, are made effectual for Salvation: That there is such an efficacy which accompanies them, as produceth this effect in the Subjects of participation. And it would be an impeachment of the Wisdom of God, if he should appoint Means for and End, to which they are no way serviceable. And the whole Service of Means, as such, is to promote the end they were designed for. We are not to suppose, that they must attain this end, in all with whom they are used, or else God must lose the Glory of them: And it is evident, that many that have them are not saved by them, and yet there shall a Glory redound from that also unto God, 2 Cor. 2.15, 16. For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish. To the one we are the savor of death unto death, and to the other, the savor of life unto life. But as this was the prime reason of God's appointing the means, because he had purposed the Salvation of Sinners, and would use them for that end; so except there be those to whom these are serviceable unto Eternal Life, this end is wholly lost.

3. WE may observe, that as the purchasing of Salvation for us belonged to Christ alone, so the Application of it to us, belongs to the Holy Spirit. In which Application there are two things to be considered, viz. the putting of them into a state of Salvation by Conversion, and the preserving of them in this state unto perfect Salvation. And we shall find that there are the Means appointed by God, for both of these; and indeed, the are none of the Means, but are useful to each of these purposes, among a professing People: Altho' it must be confessed by all, that the Sacrament of the Supper is no Converting Ordinance, for the bringing over of a Gentile People to the Christian Faith; and in no other sense can that Assertion be truly understood.

4. WE may observe, that the Sacraments, as Means, are to be considered, not as Separate from, but as in Conjunction with the Word to which they are annexed. We before observed, that the principal Medium of this, is the Word of God; by which we are said to be begotten, and by which we do grow. And here it is very certain, that the Sacraments are given to confirm the Covenant of Grace, and to ratify the Articles of it, and are to that end to be improved, if used aright: for which reason they are to be used Concomitancy with the Word, in which the Covenant itself is exhibited, and by which alone we can know what it is that is Sealed in the Sacrament.

5. HENCE it follows, that the Efficacy of them to Salvation, is by establishing & confirming us on that Covenant, and promoting of the Grace of it in us. And because Sacraments are Seals of the Covenant, they presume that there is such a Connection, and that the Persons so Sealed are under that Covenant which is by this confirmed. But then, that we be not mistaken, we must observe, that as there are some who are only in the Covenant by an external Profession, so there are others who are in it also, by a cordial Resignation. Hence we have that distinction, Rom. 9.6. Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel. Now, how far the Sacraments may be made effectual on the former for their Conversion, by the Co-operation of the Spirit, I shall not here inquire: But our present Inquiry is only about the way and manner of their Operation of God's E •• ect, for the bringing of them to Eternal Life. That they are thus made effectual to God's Chosen, is denied by none that call themselves Christians, but such as are gotten in their vain conceit above Ordinances and Means, and pretend only to immediate Inspirations. But about the manner of this there are no small debates between us and our Popish Adversaries. I design not to enter the Lists here, but only to establish the Truth of this matter, according to the Rules laid down in the Word of God. And all that is requisite to be said to this, is fully comprehended in the words of the Answer which we have before us. And this is laid down both Negatively, and Affirmatively: Which may be considered,

1. NEGATIVELT: And this expressed in two Things,

• 1. NOT by any Virtue in them. The meaning of this is, that the things themselves, or the Signs or Elements appointed have not any natural Virtue in them as such, that is suited to the producing of such an effect in the Subject recipient. There is no natural connection between Water, Bread, and Wine, or any of those things that were made use of in the Old Testament, to produce or promove saving Grace in him that receiveth them. And here we are to distinguish between a virtue in them, and a virtue accompanying of them: The one is Natural, but the other is Supernatural, the one is Physical, the other Moral. Now, as it is certain, that all the Means which God useth for the Conversion and Salvation of Sinners, have not that in themselves alone, which will produce this effect, no not the Word itself, so more peculiarly is this to he applied to Sacraments; and that because they are only Signs and Seals, whose Operation cannot be natural, but only moral.

  AND it is certain, that the Grace of the New Covenant, is not so united to the Sacraments, that everyone that receives them must needs with it participate in that Grace, the contrary to which is abundantly evident in Multitudes to whom they become instrumental of their Damnation. And we know, that all the Elements that are used in the Sacraments, are Corporeal things, which cannot have any power in themselves to confer Grace, which is of a spiritual nature. Besides, that the Elements so used & separated, are the same in kind, and of an equal natural virtue, with the rest of the kind; and if it were from the nature of the thing, common Water, Bread, and Wine, would as well serve to this end, as that which is Consecrated, which no Man of sense dare to affirm. Moreover if the use of those under the consideration of their being Signs and Seals, is of an ar •• trary institution, they must have their use from that separation and d •• ication, whereby they are arbitrarily distinguished from other things, which properly belongs to arbitrary Signs. And to add no further here, the Subjects of the Administration, is supposed to have already the Grace, to which it is a Seal. And hence when t •• s Virtue is at any time ascribed to the Sacraments, it is a Sacramental sort of Language, frequently used in the Scriptures. And though' the Grace is set before Men in these Signs, yet it is so only objectively, and morally to exe • t • them ••• s • ce • ve it; which is a thing very different from their doing of it naturally.

• 2. NOR by any Virtue in Him that Admi • i • eth them. Here also there is much 〈…〉 to no purpose. But we may take the ac •••• t of this matter in two Particulars,
  • (1.) IT doth n • t depend up • n the State of the Person 〈◊〉 ••• ing. To • many make a great deal m ••• of this than they ought: For t ••• ••• s true, that all good Christians will desire 〈◊〉 their Ministers should he G • dly Men, 〈◊〉 such as are notoriously Sea • dal us •• ugut to 〈◊〉 by from the dispersing of the Holy Thi ••• • f God's House; yet the Virtue of the Ordinances dispensed by them, hath not its de •••••• ce upon their being Gracious: 〈◊〉 did, 〈◊〉 Christian could exercise his Faith 〈◊〉 the be •••• t of any Ordinance, but must 〈◊〉 in suspense, whether it doth him good 〈◊〉 and if it because, th •• he may have good •••• ds of Charity to believe that he 〈…〉 Godly Man, yet he may be mista ••• 〈…〉 grounds, and he may be for all 〈…〉 ••• erate Man. But as, if he were the 〈…〉 Man on Earth, and did most 〈◊〉 desire • o impart saving good to those 〈…〉 • o, yet he can do nothing of it, 〈◊〉 3. 〈…〉 then is Paul, and who is Ap ••• 〈◊〉 • in ••• ers by whom ye believed, even as the 〈…〉 every man? I have planted, Apollo w • ter ••• 〈◊〉 at G • d gave the increase. So then, neit • er 〈◊〉