A TREATISE

CONCERNING

THE WORD OF GOD.

PSALM CXIX. 1O5.

Thy Word is a lamp unto my feet, and a light unto
my path.

 

            OF all other parts of the Holy Bible, this book of the Psalms is filled with the greatest plenty and variety of precious lessons and instructions unto eternal life. The choice and flower of all things profitable for the right course of a Christian life, is therein briefly contained. In them we may be acquainted with the majesty and mysteries of God; with the sufferings of CHRIST; with the unfeigned repentance, unwearied patience, spiritual wisdom, and wonderful courage of the godly man. In them we behold the terrors of wrath, and the anguishes of an afflicted conscience, the comforts of grace and great deliverances, the wonderful works of Providence over this world, and the promised joys of that which is to come. In a word, all good necessary to be either known or done, or had, is plentifully, as out of a rich treasury, revealed and offered unto us in these heavenly songs of David. But above all, this 119th Psalm is, as it were, a precious jewel, or clear crystal; wherein we may see the right temper and state of true godliness; the marks and properties of all true worshippers of God; the very lively anatomy and laying open of a good and gracious soul.

            This whole Psalm does consist of twenty-two parts, even just so many-. as there are letters in the Hebrew alphabet; and every portion containeth in it eight verses; and every verse of every portion begins with the same Hebrew letter. Which special and extraordinary penning and disposing of the Psalm declares, 1. The diligent in­tention of mind, and careful meditation of the author, in the framing and composing of it. 2. The worth of the matter contained in it; in that it pleased the Spirit of God to deliver it in choice and special order. 3. A desire and purpose, that it might more easily be learned by heart; and often and earnestly considered. This part, which we have now in hand, is the fourteenth; and con­tains in it many gracious lessons for our instruction in heavenly things, proposed unto us out of the practice and carriage of David, that holy prophet and man of God.

            In the thirteenth portion David had delivered especially two things. First, How by his love, reading, study, and meditation in God's Word, he had attained most ex­cellent knowledge, wisdom and understanding; so that thereby he was become far more wise than his enemies; that is, than Saul, and all his politic courtiers and coun­sellors of state. He had more understanding than his teachers, than the great doctors and rabbins; notwith­standing their deep learning. He understood more than the grave and ancient men; notwithstanding the worldly wisdom and great experience they had gathered in many years. Where, by the way, take this lesson. Not all the wit or policy, nor all the learning in the world, or worldly wisdom, can make a man truly wise, (that is wise unto salvation,) but a powerful and operative know-ledge, out of the holy Word of God. All other wisdom does only provide for the body; for a temporal happiness in this life; for a few (and those but evil) days, and leaves the soul in a sinful and wretched estate; shortly, in the day of visitation, to be overtaken and fearfully confounded with strange astonishments, horrors, and despair; and hereafter wofully to be tormented in the lake that burns with fire and brimstone. But wisdom, out of the Word of GOD, does so furnish a man's soul with grace, and all holy virtues, that in despite of all creatures, he may live comfortably in this vale of tears, and in endless joys in the world to come. Now, (I pray you,) tell me, which is the truly wise man? He, that for an inch of time makes much of his wretched body, that must shortly rot in the grave, and, in the mean time, lets his immortal soul, that can never die, sink into the dungeon of everlasting misery? Or he, who, by taking sound and saving counsel and direction out of the Word of GOD, and howsoever he be hated and neglected of this vain world, yet yielding cheerful and constant obedi­ence thereunto, provides unspeakable comfort, rest, and blessedness, both for body and soul, through all eternity?

            In the four last verses of the former portion, David sets down the fruit, use, and benefit, which sprung from his Divine knowledge. It sweetened his heart with much comfort, and cheered him with joy unspeakable and glorious, amidst all crosses; bridled and restrained him from every evil way; kept and preserved him in the paths of righteousness; and bred in him a hatred of the ways of error, falsehood, and hypocrisy. Where, by the way, I would give you this other lesson: We must be sure, that we draw our knowledge in God's Word into practice, action, and exercise; otherwise, it will not only be unprofitable and unfruitful unto us, but indeed bring upon us a more fearful condemnation. For, " He that knows his Master's will, and does it not, shall be beaten with many stripes," Luke 12:47. All our knowledge is vain, except by the power of it our affections be sanc­tified, our words seasoned with grace, our actions and conversations guided with spiritual wisdom and unfeigned sincerity.

After David had thus, in the former portion, laid down unto us, and confessed what excellent knowledge he had got out of the Word of GOD, and the precious fruit and benefit he had reaped and enjoyed by it; now, in the first verse of this present portion, he makes, as it were, a protestation; that he was enlightened and led in all his ways only by this holy Word of GOD, as by a light or lantern. The brightness whereof did not only bring him into the ways of righteousness; but did also guide him in all the particulars of his life and actions; in all the passages of his special calling: for he says, " Thy Word is a lamp unto my feet:" that is, whereby I see the way to heaven, and the narrow path through the kingdom of grace; " and a light unto my paths:" that is, a guide to direct me in every particular step, at every turning, that so I may keep a straight course, and the ready way to the kingdom of glory.

            That David had thus resigned up himself to be guided and governed by the glorious light of God's holy Word, appears in the verses following. First, In ver. 1O6, by a solemn oath and sacred resolution to keep God's righ­teous judgments, and an unfeigned purpose to perform the same; "I have sworn, and will perform it, that I will keep thy righteous judgments." Secondly, In ver. 1O7, by his patience, and suffering of wrongs, disgraces, and afflictions, which the wicked and profane world heaped upon him, for his profession of holiness and sincerity. For, except he had loved and followed the light of Divine truth, whensoever the fire of persecution and tribulation, because of the Word, had been kindled against him, he had shrunk back and fallen away: " I am afflicted very much, quicken me, O Lord, according to thy word." Thirdly, In ver. 1O8, by the offerings of his mouth, and calves of his lips; that is, the spiritual sacrifices of prayers and thanksgivings, ind gracious vows for God's service, which, with a fervent spirit, and earnest desire of acceptance, he continually offered unto the Lord: " O Lord, I beseech thee, accept the free-will offerings of my mouth, and teach me thy judgments." Fourthly, In ver. 1O9, 11O, by his adhering to the Word of GOD, though he was strongly encompassed with snares, with dangers, and with death itself; " His soul was con­tinually in his hand:" that is, that he was ready and resolved every hour, rather to part with life, than with a good conscience; to shed his blood, rather than to for-sake the truth of God. " My soul is continually in my hand, yet I do not forget thy law. The wicked have laid a snare for me, yet I erred not from thy precepts." In the two last verses, upon the former reasons he con­cludes the point: that his heart and affections dearly embraced God's blessed Word, as a most rich and lasting inheritance; and, that he bent all the powers of his soul, to follow the light thereof even unto the end. "Thy testimonies have I taken as an heritage for ever, for they are the rejoicing of my heart. I have inclined my heart to perform thy statutes alway, even to the end." Thus you see in general the meaning of this portion.

            Now I come to a more particular consideration of every verse in order; and thence to gather such doc­trines as may best instruct us in the way to heaven. David tells us, in the first verse, that God's " Word is a lantern to his feet, and a light unto his paths:" which, that you may better understand, I will explain unto you the several terms. The Word may be taken three ways. 1. For the substantial Word of GOD, the second person in the Trinity, John 1: 1, " In the beginning was the Word, and the Word was God." It may be taken for the written Word, as it only strikes the car, and informs the understanding; but is not conveyed into the heart by the powerful assistance of God's Spirit. And so the Word is heard and understood by many, but returns un­fruitful. 3. It may be taken for the effectual Word, as it is " the power of God unto salvation;" as it is rightly understood, applied to the heart and conscience, pos­sessed of the thoughts and affections, and practiced in the life and conversation. This Word, thus applied by the Spirit of GOD, was a light unto David's steps; and so is a guide unto the paths of all true Christians, to the world's end.

            That you may understand how the Word is a light, you must consider, 1. That CHRIST is called light, John 1: 4. The ministers are called the light of the world, Matt. 5: 14. The faithful are lights, Phil. 2: 15, 16. " The way of the righteous," (says Solomon, Prov. 4: 18,) "shineth as the light, that shineth more and more unto the perfect day." The Word of God is called a light: as in this place. But first, CHRIST is light of himself, and originally; he is the everlasting spring of all the light of grace and glory, both in heaven and earth. He is called, " The Sun of Righteousness." The sun, you know, hat-h his light rooted in his own fair body, and receives that from none other; and with that he enlightens the moon, the planets, the air, the earth, and all the world: even so the blessed Son of GOD, " the Sun of Righteousness," has in himself, and from himself, the light of all wisdom and knowledge, mercy and comfort; and from him floweth whatsoever light of glory is revealed unto his blessed saints and angels in heaven, or whatsoever light of grace is shed into the hearts of his sons and servants upon earth. 2. The preachers of the Word are ministers and messen­gers of this light ministerially. They are as the stars, and so they are called, Rev. 1: 2O; even such stars as receive all their light from " the Sun of Righteousness," CHRIST JESUS, and either do or should convey and cast their borrowed beams upon the earthly, cold, and darksome hearts of the people of GOD, that they may " turn them from darkness to light, from the power of SATAN unto GOD," Acts 26: 18. 3. The Word is light instrumentally; which, being powerfully sanctified unto us for our salva­tion, and being holden out unto us by a lively ministry,is as a candle or torch, to guide us through the darkness of this world unto our eternal rest. 4. Lastly. The faithful are lights, as they receive this light, 1st. Into their understandings; whereby they see the wonders of God's law, the secrets of his kingdom, and the great mystery of godliness, and the way to heaven. 2dly. Into their consciences; whereby they have their sinful miser-able state by nature discovered unto them, and the way to CHRIST for remedy and salvation. idly. Into their affections; whereby they are enkindled with zeal for God's truth, honor, and service. 4thly. Into their actions and conversation; whereby " they shine as lights in the world, amidst a crooked generation," Phil. 2: 15. And, after the Sun of Righteousness is once risen in their hearts, like the sun in the firmament, they shine more and more, in all holy virtues, "unto the perfect day," until they reach the height of heaven, and the full glory of the saints of God.

            By feet is meant his mind and understanding; his affections, thoughts, actions; his whole life, all his ways. All these in David, were guided by the light of God's Word. Lastly. By paths are meant every particular step; every turning and narrow passage in his special calling. For this light, the Word of GOD, does not only " guide a man's feet into the way of peace," and put him into the right way- to heaven; but also goes along with him, en-lightens and directs every step, that his feet do not slide. It so informs him with spiritual wisdom, that he lays hold on every occasion for the glorifying of God; descries every little sin, and appearance of evil; disposeth every circumstance in his actions with a good conscience, and warrant out of God's Word. This then is the meaning of this verse. David had the Word of God working powerfully upon his soul, as a light: that is, as a lamp is to the life and safety of the body, in dark and dangerous places, so was this light to the life and salvation of David's soul, in the darkness of this world, and shadow of death: "To guide his feet and paths;" that is, his mind, affections, thoughts, actions; his whole life, all his ways, and every particular step and passage thereof.

            This verse being thus understood, let us now gather some doctrines for our instruction. The first shall be this: No man can find the way to heaven, or walk in the paths of righteousness, through the kingdom of grace, unto the kingdom of glory, except he be enlightened, informed, and instructed in the holy Word of God. The second shall be this: The Word of God is as a light, not only to guide us into the way to heaven, and instruct us into our general calling of Christianity; but also to lead us along in a course of godliness, and to direct us in our special calling. I will first follow the former doctrine; which, in few words, I thus propose unto you No man can at first find the entrance, or afterwards be guided in the way to heaven, except he be enlightened and led along by the holy Word of God. The reasons of this doctrine may be these which follow:

The first may be taken from the insufficiency of all other means to bring us to heaven as, 1. All the greatest learning and deepest knowledge in the world will stand us in little stead in this business: otherwise, it had gone well with many ancient heathens and philosophers of old, who fathomed as deep, and reached as high in the depths and mysteries of all human learning and knowledge, as the light of reason could possibly bring them; and yet they were utterly strangers to the life of grace, and " without God in the world." When they "professed themselves to be wise, they became fools," Rom. 1: 22. They were puffed up with a little vain-glorious knowledge here upon earth, and got them a name amongst men. But, alas! what was this? When, for the want of Divine truth, they lost their souls in another world, and their names never came into the book of life. " Where is the wise?" (says Paul in another place,) "Where is the scribe? Where is the disputer of this world?" As if he had said, All the knowledge of the greatest doctors and learnedest rabbins in the world, without grace, vanisheth into nothing; into vain-glory, emptiness, and air; nay, casts them, with greater horror and confusion, into the pit of hell. "Every man," (says Jeremiah,) "is a beast by his own knowledge," Jer. 10: 14, except, besides all other knowledge, he be enlightened from above, and have that Divine knowledge sanctified unto him.

            2. Worldly wisdom and- policy is so far from making men wise unto salvation, that it is not only foolishness with GOD, but it does strongly set itself, and is at enmity against God. Therefore, says GOD, " I will destroy the wisdom of the wise, and will cast away the under-standing of the prudent," 1 Cor. 1: 19. Ahitophel was so wise, even in the affairs of kingdoms and business of state, that " the counsel which he counselled in those days, was like as if one had asked counsel at the oracle of God;" and yet all this great wisdom in the end ter­minated in extreme folly. For, upon a little disgrace in the world, " He saddled his ass, and went home unto his city, and put his household in order, and hanged him-self," 2 Sam. 16: 23, 17: 23. although the end of all worldly wisdom be not so shameful in the eye of the world, yet undoubtedly it is most miserable in the world to come, except their wisdom be sanctified by the light of God's Word. Carnal wisdom can neither preserve a man from death, nor prepare him to die blessedly; it cannot stay his life from going, neither can it stop the curse from coming; it cannot deliver him from dam-nation in the world to come, but rather increases the grievousness of his punishment. For in this life it kept possession against heavenly wisdom: it made him in-capable of all good instructions: it made him impatient of any rebuke, and held him in ignorance and disobedi­ence all his life.

            3. No good meanings or intentions, without know-ledge and warrant in the Word of GOD, will ever serve our turn for salvation; nay, indeed they are abominable in God's sight, howsoever thousands deceive themselves in this point. Uzzah had a good meaning, when he put his hand to the ark of GOD, and held it; for the oxen shook it: but, notwithstanding, the Lord was very wroth with Uzzah, and smote him in the same place, and there he died. James and John had good meanings when they called for fire from heaven to consume the Samari­tans, that would not entertain CHRIST; but JESUS rebuked them, and told them, " they knew not what spirit they were of." Saul had a good meaning when he spared Agag, and the best of the sheep and of the oxen to sacrifice them unto the Lord; but, notwithstanding, Samuel tells him, that "he had done wickedly in the sight of the Lord, and that the Lord had rent the kingdom of Israel from him that day." Peter had a good meaning when he would not suffer CHRIST to wash his feet; but JESUS answered him, and said, "If I wash thee not, you shall have no- part with me." Good meanings then are wicked missings of the true service of GOD, except they be guided by knowledge and ground out of the Book of God. Let no man then tell of his good meaning, if he be ignorant respecting the will and Word of God: for certainly it will never serve the turn; it will never hold out in the day of CHRIST JESUS.

            4. No will-worship, or will-service, no voluntary, religion, as the apostle calls it, Col. 2: 23, which is framed out of a man's own brain, without ground or warrant in the Book of GOD, though it be performed with never so glorious a show of zeal, will be any way available for our eternal happiness: nay, indeed, it is most odious in the eyes of GOD, and ever liable to a very high degree of his vengeance. The Papists whip themselves, vow conti­nence, perpetual poverty, and regular obedience; and yet is their profession and practice both bloody and idolatrous. When the Jews worshipped God after the devised fashions of the Gentiles, though their meaning was to worship nothing but GOD, yet the text says,

they worshipped devils," Dent. xxxii. 17. And God there protests, that therefore " a fire was kindled in his wrath, that should burn unto the bottom of hell, and set on fire the foundations of the mountains." So hated of Almighty God is all service and worship devised by the wit of man, without warrant in the Word of God.

            5. Lastly, Not the Word of God itself in the letter, without the spiritual meaning, and the finger of God's Spirit to apply it powerfully to our souls, is able to bring us into the light of grace. This appears in Nicodemus, who was a great doctor in the law, " a master and teacher in Israel;" yet was a very infant and idiot in the power of grace, and mystery of godliness. For all his learning in the letter of the law, he had not yet made one step towards heaven; for he was not only ignorant of, but had a very absurd and gross conceit of, the new birth, which is the very first entrance into the kingdom of grace. Thus you sec, there can no other means be named; not all human knowledge, nor worldly wisdom, nor good meanings, nor will-worship, nor the Word itself in the letter, which can lead us into the ways of righteousness, or bring us unto heaven, but only the light of God's holy Word, holden out unto us by a profitable ministry, and the power of the Spirit.

            A second reason of my doctrine may be this: no man can ever see the kingdom of GOD, except he be born again; except he become a new creature, a new man, as is plain in CHRIST's words unto Nicodemus. For our new birth is the necessary passage from nature to grace. It is that whereby we are Upyiaat Avoi, 1 Cor. 6: 11,) sanc­tified and set apart unto GOD, from the sinful corruption of oar natural birth, and the evil fruits thereof, to serve God in body, soul, and spirit. Now this new birth must necessarily spring from the immortal seed of the Nord of GOD, 1 Pet. 1: 23. It is the seed of our new birth, of salvation and immortality. And you may as well look for corn to grow up in your fields without sowing, as look for grace to grow up in your hearts, or to reap the fruit of holiness, everlasting life, except this immortal seed, the Word of GOD, be first cast into the furrows of your hearts, and be there received with reverence and attention, and nourished with prayer and meditation. Hence it is, that God's Word is called, "The word of salvation," Acts 13: 26; " The word of grace," Acts 14: 3; " The word of life," Phil. 2: 16; " The power of God unto salvation," Rom. 1: 16. For there is no power of grace, or spiritual life, to be had ordinarily upon earth, or salvation to be hoped for in heaven; except a man be enlightened with the knowledge, and enlivened with the power of the holy Word of' God. There is no entering into the kingdom of GOD, except a man be new born. And there is no new birth, without the immortal seed, the Word of God. And, therefore, without knowledge and direction in the Word of GOD, no salvation.

            The third reason of my doctrine is this: the Word of God only has the power to search into and to sanctify the whole man, even to the inmost thoughts of the heart. All the devices and imaginations of man's heart, he without the walk of human justice and censure; no word or writing of man is able to bridle them, or bring them within compass. No law of nature, or nations, can affright or restrain the freedom and wanderings of thoughts: only the Word of God can search and sanctify them. " The weapons of our warfare (says Paul,) are not carnal, but mighty through God to cast down strong-holds; casting down imaginations, and every thing that is exalted against the knowledge of GOD, and bringing into captivity every thought unto the obedience of CHRIST," 2 Cor. 10: 4, 5.

            Thus you have this first doctrine plainly proved and confirmed unto you: and now I come unto the use thereof. This doctrine may serve for admonition to all those, who, by the light of God's Word, have already found and are entered into the way to heaven; that they would suffer themselves with humility, obedience, and constancy, to be led along in a course of sanctification, by the holy guidance and direction thereof; that they would shine daily more and more in all Christian virtues, exercises, and duties. For it is the property of all those, who are new-born by the immortal seed of the Word and the Spirit of grace, to long after and earnestly desire the sincere milk of the word, that they may grow thereby" in knowledge, comfort, and new obedi­ence. Look to it then, I beseech you; whosoever has already tasted of the good Word of GOD, and received into his soul some glimpses of heavenly light; let him follow hard " towards the mark, for the prize of the high calling of God in CHRIST JESUS." Let him set his best desires, affections, and endeavors, to grow in all holy knowledge, in the light of God's Word, and cheerful obedience unto the same. For it is a special note and mark of a man, that is truly religious, to go forward and increase in grace and understanding. He must be like the sun, which, rising in the east, enlargeth his glorious light and heat, until he reach the height of heaven. But, as one well observes, the true Christian must not be like Hezekiah's sun, which went backward. If a man fall away from good beginnings, he adds weight unto the wrath of GOD, and doubles his damnation. He must not be like Joshua's sun, that stood still. It is so far to heaven, and the way so narrow, so rough, and full of dangers and difficulties, that he who stands at a stay will come short. The Bridegroom will be entered in, and the gate shut, before he come. And he that endeavors not to be better, will, by little and little, grow worse, and at length become stark naught. He there-fore must be like David's sun, that great and glorious giant of the heavens, " that like a bridegroom comes out of his chamber, and as a champion rejoiceth to run his race." One grace in God's child begets another; and one holy action, performed with sincerity of heart, does inflame his affections with love and zeal, with courage and resolution, to undertake more, and to go through with all the affairs of God. For he alone knows the invaluable worth of heavenly jewels; and therefore is ravished with their beauty, and grows insatiable in his desires and longings after them. He is still toiling and laboring in the trade of Christianity, for more gain of grace, increase of comfort, and further assurance of the joys of heaven. If then you would be assured that you are in the way of happiness, be sure to be led on by the light of the Word, in all heavenly knowledge, spiritual wisdom, and holy obedience.

            Another use of this doctrine is for instruction to all; whether they be natural or spiritual, ignorant or in­structed in the Word of GOD, that they make it their chief care zealously and constantly to hear, attend, and understand the holy Word of God; and to be guided by the light thereof  all the passages of their life and conver­sation. And. in this point, I will 1. Lay down unto you certain motives, that may. induce you thereunto. 2. Some cautions to forewarn you of lets and tempta­tions that may withdraw you therefrom. 3. And, lastly, give some needful instructions for your right carriage therein.

            One motive to stir us up to a reverent attention in hearing the Word of GOD, to, a love of the heavenly knowledge therein contained, and a sincere practice of it in our lives and conversations, may be this: the Word of God is, as it were, an epistle or letter, (as one of the fathers calls it,) written from God Almighty unto us miserable men; published by his own Son; sealed by his Spirit; witnessed by his angels; conveyed unto us by his church, the pillar and ground of truth; confirmed with the blood of millions of martyrs; which has already brought thousands of souls to heaven, and fills every heart that understands it, and is wholly guided by it, with light and life, with grace and salvation. Now let us imagine a man to have a letter sent unto him but by an earthly king, wherein he should have a pardon granted him for some capital crime, by which he was liable to a terrible kind of death; or wherein he should be fore-warned of some imminent danger hanging over his head, and ready every hour to fall upon him; or, wherein he should have assured and confirmed unto him, under the king's seal, some rich donation or great lordship:—I say, if a man should but receive a letter from some potentate upon earth, wherein any of these favors should be con­veyed unto him, how reverently would he receive it? Flow thankfully would he accept of it? How often would he read it? How warily would he keep it? Why in this royal and sacred letter, sent from the King both of heaven and earth, all these favors, and a thousand more, are conveyed unto every believer. In that, we are fore-warned, lest by our ignorance, impiety, and impenitency, we fall into the pit of hell. In that we are promised, and have given unto us, the pardon of all our sins, whereby we stand guilty of the second death, and the endless torments of the damned. By the virtue of it, we are not only comforted with grace in this world, but shall undoubtedly be crowned with glory and immortality in the world to come. Such a letter as this has the mighty and terrible GOD, most glorious in all power and majesty, sent unto us miserable men, by nature wretched and forlorn creatures, dust and ashes. Why then, with what reverence, cheerfulness, and zeal, ought we to receive, read, hear, mark, learn, understand, and obey it?

            A second motive may be, the precious and Divine matter which is contained in the Book of GOD, and that true and ever-during happiness, to which it alone can bring us. There is nothing handled in the Word of God but things of the greatest weight and highest excellency: as the infinite majesty, power, and mercy of God; the un­speakable love and strange sufferings of the Son of God; the mighty and miraculous working of the Holy Spirit upon the souls of men. There is nothing in this trea­sury, but orient pearls and rich jewels; as, promises of grace, spiritual comforts, confusion of sin, the triumph of godliness, refreshing of wearied souls, the beauty of angels, the holiness of saints, the state of heaven, salva­tion of sinners, and everlasting life. What swine arc they, that, neglecting these precious pearls, root only in the earth, wallow in worldly pleasures, feed upon vani­ties, transitory trash, and vanishing riches, which, in their greatest need, will " take them to their wings, like an eagle, and fly unto the heavens?" Besides, only the Word of God is able to prepare us for true happiness in this world, and to possess us of it in the world to come. That alone begets in us a true and universal holiness; " without which, none shall ever see the face of God:" for it is impossible to live the life of glory in heaven, if we live not here the life of grace in all our ways. It is called the immortal seed, because it renews us both in our spirits, souls, and bodies: in our spirits; that is, in judg­ment, memory, and conscience: in our souls; that is, in our wills and affections: in our bodies; that is, in every member. If the prince of this world has not blinded the eyes.of our minds, it only is able to enlighten our understandings, to rectify our wills, to sanctify our hearts, to mortify our,affections; to set David's door before our lips, " that we offend not with our tongues; " to set Job's door before our eyes, " that they behold not vanity;" to manacle our hands and feet with the cords and bands of God's law, that they do not walk or work wickedly. Nay, and it is able to furnish us with suf­ficiency of spiritual strength, to continue in all these good things unto the end. And if we be once thus qualified, we are rightly prepared for the glory that is to be revealed. As before, this holy Word did translate us from the darkness of sin into the light of grace; it can now much more easily, with joy and triumph, bring us from the light of grace, to the light of immortality, and everlasting pleasures at God's right hand.

            A third motive may be this; we must be judged by the Word of God at the last day. " If any man (says CHRIST, John 12: 47, 48,) hear my words, and believe not, I judge him not; for I came not to judge the world, but to save the world. He that refuses me, and re­ceiveth not my words, has one that judges him; the word that t have spoken, it shall judge him in the last day." Whensoever we shall come to judgment, (and we little know how near it is,) two books shall be laid open unto us; the one of God's law, another of our own conscience. The former will tell us what we should have done; for the Lord has revealed it to the world, to be the rule of our faith and all our actions. The other will tell us what we have done; for conscience is a fair register, light, and power in our understanding, which treasures up all our particular actions, against the day of trial; discovers unto us the equity or iniquity of them; and determines of them either with us or against us. Now we must not take any exception against the first; that is, the law of God: "For the law of GOD, (says David, Psalm xix. 7,) is perfect, converting the soul. The testimony of the Lord is sure, and giveth wisdom unto the simple." We cannot against the second; that is, the book of our conscience: for it was ever in our keeping; no man could corrupt it; there is nothing written in it, but with our own hand. Now, in what a terrible case will a man be at that day, when he shall see the Book of God open before him; in the light according to which he should have led all his life, and by which he is now to be judged; and yet know himself to have had no knowledge, but to have been a mere stranger in it? Though the great things of the law were many times published unto him, yet he counted them but as a strange thing. Every man's conscience is naturally corrupt, de-filed, and uncomfortable; and, therefore, at the last day, when it shall be awakened, opened, examined, it will bring forth nothing, but the worm that never dies; except it has been formerly in this world enlightened, purged, and sanctified by the word of grace, and the blood of the Lamb. Most accursed then, and forlorn, will be the state of every ignorant man, when he shall appear before the Judge of all the world.; when he shall look upon his conscience, he shall find nothing but guilt and horror; when upon the Word of GOD, after which he should have lived, and by which he must now be judged, he will see nothing but his own ignorance, blindness, and strangeness in it. And therefore all the plagues and curses denounced in it against ignorant, wicked, and un­repentant sinners, shall be his portion in the lake that burns with fire and brimstone for evermore.

            A fourth motive may be, that fearful punishment and destruction which at length will certainly befall all negli­gent and contemptuous hearers of the Word, and those that practice not the power thereof in their lives and con­versations. " Whosoever (says our blessed Savior,) shall not receive you, or hear your words, when ye depart out of that house or that city, shake off the dust of your feet: truly, I say unto you, it shall be easier for them of the land of Sodom and Gomorrah, in the day of judg­ment, than for that city." The infamous abominations, the damnable and crying sins of the Sodomites are known unto all. Who has not heard of those floods of fire and brimstone which swept them away as the hatefulest creatures that lived upon earth? How rueful, then, how lamentable will be their condition, who are liable to more horrible plagues than these! We should therefore con­sider, that the negligent and unprofitable hearing of the Word of God is a sin of a far greater weight, and more fearful consequence, than we ordinarily imagine. When we hear the ministers and ambassadors of God delivering his will unto us, we are to conceive that in a more special manner we stand in the presence of the great God of heaven and earth, who is clothed with infinite terror, power, and majesty; and we ought to proportion our behavior with reverence, humility, and obedience, to so great a presence. Earthly princes will not endure con-tempt at their subjects' hands. They cannot abide to have their majesty lightly set by, their laws and com­mands neglected and trodden under foot. Why then should the Lord of glory, of justice and power, bear such indignities at the hands of sinful men? Certain it is, if we weigh aright the greatness of that God before whom we stand, and our own vileness, we should hold it most just if he should presently, in the place where we stand, punish our sleepiness, talking, wandering thoughts, and irreverent carriage at hearing his Word, with some sudden and remarkable vengeance, to be a spectacle unto others for "neglecting so great salvation." It is God's great mercy that such plagues and judgments are respited and deferred; for all the curses in the Book of God do naturally, deservedly, and in the course of God's justice, belong unto the negligent hearer, and disobedient unto the Word of God. " All these curses (says Moses, Deut. 28: 49,) shall come upon thee and pursue thee, and overtake thee, till you be destroyed, because you obeyest not the voice of the Lord thy God.

            I come now, in the second place, to the lets, whereby a man may be hindered from hearing the Word of GOD, profiting by it, and practising the same.  A main hinderance is certain profane and unwarrant­able conceits, which are entertained in the hearts of igno­rant and wilful people. Some think that there is no such great need of. following sermons, and frequenting holy assemblies. They ask, What! can we not save our souls, unless we go so often to church? Have we not the Bible, and other good books, at home to read? They might as well ask, Can we not have a harvest unless we have a seed-time, and rain, yea, both the former and the latter rain? Or can we not live except we have meat? Certainly not. No more can any man be saved, unless he follow the means appointed by God for his salvation; except he submit himself to that order which GOD, with great wisdom, has established in his church. God himself has appointed a public ministry in the church; pastors and teachers for the gathering of the saints; and is it fit that any private exercise should cross God's public ordi­nances? No It is both inconvenient and wicked, and

God's blessing is never to be looked for upon any action and exercise, though never so good in itself, if his will be not obeyed.

            Yea, but some will say, It is -good indeed sometimes, now and then, to hear a sermon; but what needs so. much preaching, and sermon upon sermon? Would they have us saints and angels upon earth? Wretched is that man who is weary of the word of life; and he has no true taste of holy things, who loaths this spiritual manna, though never so often rained from heaven. There is no saving knowledge of God in that man, who desires not to grow in the knowledge of the Lord JESUS CHRIST. Would we not think him distracted, that would thus reason?—I hope I have eaten meat enough heretofore, and furnished myself with sufficient strength, so that I now need no more. Even just so does he reason who complains of too much preaching, and too many sermons. Aye, but our fore-fathers, (will others say,) were never troubled with so many sermons, and yet we hope they are well, and in heaven. Our fore-fathers wanted that glorious noon-tide of the Gospel of JESUS CHRIST, which we by the mercy of God enjoy. And therefore, whosoever of them perished without them, shall certainly be beaten with fewer stripes than those that shut their eyes against the blessed sun-shine of God's holy truth, which is shed round about us; and "if it be hid, it is hid only to those that perish, in whom the God of this world has blinded the eyes of their minds." Besides, if it pleased the Lord, in his secret judgment, to suffer some of our fore-fathers to live and die under the darkness of antiCHRIST,—how much are we bound to bless God that we are brought up in the light of the gospel? And what heavy plagues. and great damnation do we bring upon ourselves, if we neglect or despise so great salvation?

Well, but, (will others say,) to the attaining of eternal life, what needs so much ado, so much preaching, cate­chising, expounding, teaching, and praying with our families, which are so much and so often urged upon us? When all comes to all, this is the sum and end of all: " To fear GOD, and keep his commandments; that we may love God above all, and our neighbor as our-selves:" and we hope we can do this without all this ado. To fear GOD, and keep his commandments, (which is the whole duty of man,) and to love God above all, and our neighbors as ourselves, are matters indeed soon spoken, but not easily learned and practiced. Is it enough, think you, to make a man a good carpenter, or mason, to say, That trade is soon learned: and, I know as much as the best workman can tell me. To build an house is nothing but to lay the foundation, to rear the walls, and cover it with a roof? Is it enough to make a good husbandman, to say, I know as much as the best husbandmen can teach me: for husbandry is nothing else but to sow and reap? Is it enough to make a good preacher, to say, It is no such great matter to make a sermon: I know as much in that point as the best scholar amongst them can tell me? To preach is nothing else but to expound the text, gather doctrines, and make applications to the hearts and consciences of the hearers. But it would be long before these idle vaunts would build houses, fill barns, or save souls. There is far more re­quired to these businesses than so. There is to be under-gone much toil and care, much trouble expense, and exercise, before any of these works can be rightly accom­plished. It is even so in the great work of salvation. Christianity is not so easily purchased and practiced. There goes more to the saving of a soul than to say, If that be all, I hope I can quickly learn to love God above all, and my neighbor as myself. For before these there go many things; as, a knowledge of God's will and Word; a thorough view of our own misery and corruptions in the glass of the law; strange agonies and sore pangs in the new birth and sorrow for sin; refreshings by the mercies of GOD, and merits of CHRIST; faith, repentance, a blessed and holy change in the whole man, body, soul, and spirit.

            And then follows new obedience, which consists in the uprightness of our own hearts, a charitable carriage towards our neighbors, and a zealous constancy in all religious duties and right service of God; which must be universal, in respect of the object: that is, we must walk in all his commandments: total, in respect of the subject; that is, we must serve him in all the powers of our souls and parts of our bodies; in our thoughts, words, and actions. In all which things, if a man be not particularly instructed, experienced, and practiced, his love of God and his neighbor is but in word and tongue, not in deed and truth.

            Well, but where there is so much preaching, there is much disquiet and discontent; for men are abridged of their former pastimes and pleasures, and urged unto more strictness of life. Whereas all was well before, in much quietness and peace. No marvel, though there be much struggling, great noise and stir, before the strong man in the gospel can be disarmed and dispossessed of his holds; that is, before SATAN, having long reigned in the hearts of ignorant and profane men, will be cast out by the preach­ing and power of the Word. This conquest costs dear; it will not be had without shedding the very heart's blood of our bosom-sin; which flesh and blood will not yield unto without blows and bloodshed. You may assure yourself, where the light of God's truth begins once to peep out, and the power of grace to work, for the driving away darkness, and subduing profaneness, you shall be sure ever there to have three fierce and implacable enemies start up; SATAN, wicked men, and a man's own corrup­tions. While men he in sin, ignorance, and under the shadow of death, SATAN lets them alone; meddles not much with them, never troubles or disquiets them, but procures them all temporal happiness that can be; for he knows, if they so continue, they are his own, and children of endless perdition. But if once, by the power of the Word, they be enlarged out of the slavery of sin and death, and lay hold upon salvation, and begin to pursue after the glorious liberty of the saints, then the foe begins to bestir himself like an enraged lion, and labors, with all malice and policy, to hinder such proceedings. And in this - conspiracy he joins unto himself wicked men, to rail, revile, and rage against sincerity. And besides, a man's own corruption does fret when it feels itself curbed by the law of the Spirit.

            The gospel indeed is a gospel of peace: but of what peace? Of peace with GOD, with good men, and a man's own conscience; of the peace that passes all understand­ing. But it ever proclaims open war against wickedness, profaneness, and corruptions; it will have no peace with impiety and rebellion against God. Hence it is that our Savior tell us, "He came not to send peace into the earth;" but rather, fire, debate, and the sword. That is, wheresoever his Word is published powerfully with effect upon men's souls, there it stirs up much rage and bitter opposition against God's children. For as there is no true inward peace to the wicked,—so in this world there is no outward peace to the righteous; but they are still exercised with one cross and temptation or other; either the devil or wicked men are still plotting mischief and misery against them. But the troubles that arise at the preaching of the Word are not caused by it, but by men's corruptions. Would any man think that St. Paul or his preaching were in fault, because there was much ado wherever he came; and not rather the wicked infidels, which could not endure to have their sins reproved? Neither the sower nor the seed, Matt. 13: are to be blamed that it does not prosper; it is the ground that is only in fault; which is either stony, or thorny, or barren, or else it is the envious man, that soweth tares. The sower does his duty, and the seed is pure and precious: it is men's corruptions and profane hearts that cause all the stir. Amongst four kinds of grounds, there is but one at the most (as appears in the parable of the sower, Matt. 13:) in which the immortal seed of the Word takes root. And whom it does not humble it hardeneth; whom it makes not meek as a lamb, it makes as fierce and furious as a lion, against the power of grace wrought Ir: others, and against the profession and practice of sincerity.

Now I come to acquaint you with some sleights and temptations of SATAN, whereby he labors to bereave us of the blessing of profitable hearers, and to hinder the effectual working of the Word in our consciences and conversations. The first practice of SATAN is to keep men from diligent hearing the Word. If he cannot that way prevail, in the second place he labors to make the Word fruitless and unprofitable unto them. And that he does by such means as these:—1. If we break through all lets, which might with-hold us from holy assemblies, then SATAN labors to work in us a carelessness and heed­lessness in listening to those things which are delivered, and that by a kind of heartlessness in holy things, by dullness of spirit, drowsiness, sleepiness, gazing about, talking, or such like. And such hearers as these are never a whit moved with the Word preached, but remain in the same state they were in before. 2. But if he cannot speed this way, but that we rouse up ourselves to hear the Word of GOD, as desiring with care and good con-science to profit thereby,—then, in the second place, he seeks by all means to fill our heads and hearts with idle musings and wandering thoughts, which may distract and steal away our minds from attending to the Word. And that he doth, either by suggesting to us worldly things and the vanities thereof, as our affairs and business, our profits and preferments, our pleasures and delights. Or, if this will not prevail, by casting into our minds things which in their own nature may be good and religious, but because they are thought upon out of due time, they deprive us of the profit of the present holy exercise, which ought for the time only and wholly to take up our minds. If this yet avail nothing, but that we mark dili­gently and attentively all the while what the minister delivers,—then, in the third place, 1. In some he makes it ineffectual, by nourishing in them a neglect of reading the Scriptures, and ignorance in the principles of religion; so that though they attend never so well, yet they understandnot the sermons they hear. (Let the younger sort therefore, to prevent this mischief, acquaint themselves with the Scriptures from their youth; and let the misery upon Eli's house terrify negligent and indulgent parents, l Sam. 2:) In this depth the Word is either buried as it is brought forth, or dies at the church door. 2. In others, the endeavors utterly to abolish all thought of it; to drive and banish it out of their heads so soon as they have heard it. And that thus, if men's hearts be hardened through unbelief, or custom in sinning, and like the high-way in the parable of the sower, then the evil one comes immediately and catcheth the seed of the Word, as soon as it is sown, out of the heart; as we may see many times birds hovering greedily after the sower, to snatch away the corn before it take root in the ground. Or, otherwise, if the world has stolen men's hearts, then needs not SATAN much to bestir himself; he knows full well that worldly cares will presently choke the seed. As soon as the sermon is ended, and they turn their backs upon the church, there come immediately into their heads whole swarms of earthly thoughts, and they are presently plunged into the cares and plottings of earthly businesses.

            If this yet will not serve the turn, but that the Word gets within a man, and works upon his understanding, so that his diligent hearing if it he furnishes himself with competent knowledge in the book of GOD,—then SATAN casts about another way; which is, to make him content himself with a bare fruitless knowledge, without prac­tising the power of it in his life and actions; to rest con-tented with an ability to discourse upon points of religion, without inward sanctification, and subduing the will and affections to new obedience, and sincere exercise of Christianity. So that, for all his knowledge, he neither meddles with conversion, nor mends in his conversation. He labors to hinder his conversion by planting in his heart a prejudice against, 1. Preaching the law. 2. Distin­guishing several states of unregenerate men. 3. The

differencing the children of God and the children of the devil, by special marks. 4. Pressing the doctrine of CHRIST, of "pressing in at the strait gate;" and gathering from Scripture those which shall be saved into a short sum.. 5. And by making him suppose God a Being that is all mercy.

If this will not prevail, but a man endeavors to draw his knowledge into practice, and to reform his ways; then SATAN plots, with all the cunning he has, to make him rest in a slight, superficial, and partial reformation; to content himself with an unsound, or unsaving conver­sion. For there may be many changes in a man, from worse to better, and yet he not be a true Christian. L He may be changed, from a notorious sinner, to a civil,. honest inan. Whereas he had been desperate in lewd courses, he may grow sober and moderate in his carriage; and yet, for all this, continue in his ignorance,—a mere stranger to the way of godliness. 2. From civil honesty he may pass on to a formal Christianity, and do and perform religious services; and yet he in his sins, and want the power of inward sanctification.. 3. Yet further,. by a general power of the Word, he may in some sort be inwardly enlightened; he may have understanding and joy by the Word, and may do many things after it, and forsake many sins; and yet, for all this, he may come short of a sound conversion; if he suffer some one sin to reign in him; if he do not entirely-resign himself, his spirit, soul and body to the Lord's service, and study to please him in all things. For this is a certain rule, That true turning unto GOD, and the remaining in the practice of any one sin, cannot stand together. These changes a man may have, and yet the great work of regeneration not be wrought upon him. For where there is a sound conversion, there a man is wholly sanctified unto God; to serve him in his whole man, both body, soul, and spirit. He shakes hands with all sins;; he sells all for the jewel of the gospel; he regards not sin in his heart, but has a respect to all God's commandments, On the other hand, if but one sin be unsold, the man continues still a bond-slave of hell. By one little hole a ship will sink into the bottom of the sea. The stab of a pen-knife to the heart will as well destroy a man as all the daggers that killed Caesar in the senate-house. The soul will be strangled with one cord of vanity, as well as with all the cart-ropes of iniquity; only the more sins, the more plagues and fiercer flames in hell: but he that lives and dies impenitent in one, it will be his de­struction. One dram of poison will despatch a man, and one reigning sin will bring him to endless misery. Let us take heed therefore, when we go about reformation, lest we be surprised by this craft of SATAN. Let us resolve upon a thorough reformation; which, when we shall care-fully and earnestly go about, SATAN will be sure to set upon us, as Pharaoh did upon Moses and Aaron, when the Lord had commanded them to go three days' journey in the desert, to do service unto him, that by all means he might hinder them in this holy business. 1: If they will needs fear GOD, he stands not much upon it but that they may do it outwardly, and in profession, so that they will continue in Egypt, within the kingdom of darkness, and he still in their sins. 2. If they will not rest here, but will needs go out of the kingdom of darkness, he is not much against it, but that they may go the half way; that is, he will suffer them to forego the outward practice of many sins, so that inwardly their heart nourish and embrace them still. 3. If they desire and endeavor to become new men, both inwardly and outwardly,—to be sanctified in actions and affections, to serve God both in soul and body, he will yet yield so far that they may be rid of some sins, both in heart and practice; as, perhaps, of sins of custom; but then he will be a solicitor unto them, to retain other sins; as, perhaps, sins of nature. For example: It may be they may both forbear the out-ward practice, and also inwardly loath swearing, drunk­enness, and other such like sins of custom; but they will cherish in the bosom of their affections, pride, lust, anger, and such other sins, the natural brood of original corruption. 4. But if they also conquer these, then he tempts them mainly to continue at least in worldliness. For this, in many men's hearts, has greater power, and bears more sway, than nature or natural affection. He will suggest unto them, that, upon an eager pursuit of gain, depends their livelihood; their content and happiness in the world; so that perhaps at last, after all this, they rest and settle themselves upon sins of advantage; as, unlawful and ex­cessive gaining, earthly-mindedness, serving the times, and such like. 5. But if, by the grace of GOD, any be so blessed as resolutely to pass through all these tempta­tions, so that they will not leave so much as an hoof behind them in his kingdom of darkness; then this spi­ritual Pharoah presently arms himself with all the crafts of hell, with legions of fiends, and princes of the darkness of this world; with all his malice; with the fire and furious rage of profane wretches; with the sharp swords and impoisoned arrows of lying tongues; and with all other advantages, which either the lowest hell, or the wide, wicked world can afford. And thus appointed, he pursues, with bloody and implacable fury, all those who have escaped out of this captivity, far more eagerly and enviously than ever Pharaoh did the Israelites. That either he may bring them back again into his bondage, or else take them quite away, and destroy them, that they may not attain the full light of the saints, nor do long service unto the Lord. And certainly, if all the power of hell, the strongest temptations, the scourge of tongues, the world's malice, the spiteful spirit of profaneness, the fi•ownings of friends, the scornful insolencies of enemies, the cursed and enticing cries of our old companions;—if wicked men or damned devils be able to prevail, he will be sure to stay them before they enter into the state of grace and blessedness. But yet, if a man put on Paul's armour, in Bph. 6: David's royal courage, Psal. 3: 6, eses's princely zeal, " that he will not leave a hoof behind;" that is, that he will not leave one corruption unmortified, one affection unsanctifled, one rebellious action unreformed of and unforsaken; one holy duty un­performed, one commandment unoheyed;—why then he may look for a more glorious spiritual deliverance than Moses had a temporal one. Hell and confusion shall swallow up all his enemies, but into his heart shall be plentifully poured comfort, joy, and peace; and upon his head shall a crown of immortality flourish for ever.

            I have stayed very long upon the fifth practice of SATAN, for I know it is much and often exercised, and with great success: when by diligent hearing of God's Word, faithfully urged upon them, they are driven to a reformation but in part, and by halves—unsound and un­saving: so that it may be they may forsake sins of custom,—as lying, swearing, or drunkenness; but keep sins of nature,—as pride, lust, and anger. Or, it may be, they may forsake both these kinds of sins, and keep sins of advantage; as, oppression, unlawful gaining, or grind­ing the faces of the poor. Or they may leave all these, and yet keep sins of company,—as idle and vain talking, railing against and slandering their neighbors, and un­charitable judging and censuring their brethren. It may be they may be careful in their general calling of Christianity, but unfaithful in those particular callings wherein God in his providence has set them. Or, contrarily, they may be of Christian behavior abroad, and in public, as at sermons and in the church, but not at home, and in their private families; never teaching or praying with them. They may seem zealous in the com­mandments of the first table, and about the service of GOD, but not in the second, towards their neighbor. Or, they may deal justly and honestly with others, but be void of the knowledge and fear of God. If SATAN can prevail with a man any of these ways, he keeps him his own: for he that is soundly converted, justified, and sanctified indeed, must needs be out of love with every sin, with the whole course of iniquity; and with sincerity and cheerfulness embrace the entire body of Christianity, and have a regard to all God's commandments.

            6. Now I come to a sixth device of SATAN, whereby he labors to make the Word unprofitable. If he cannot stay us in our reformation, but that we will cast away all sins, then he seeks by all means to hinder our continu­ance. If the seed of the Word be received with joy, and spring up for a time, he raiseth persecution, tribulation of crosses, whereby it is blasted, and comes to nothing. The unclean spirit may for a time go out of a man, and walk through dry places; but if it be possible, he will return with seven other spirits worse than himself, and the end of that man is worse than the beginning. A man may flee from the pollution of the world, but by the policy of SATAN he may be entangled again therein. He may be washed for a while, and yet afterwards wallow again in the mire of sin. He may be endued with an inferior sanc­tification of the Spirit, and afterwards " tread under foot the Son of God." He may be a partaker of the Holy Ghost, and yet, after a time, fall away to the very " doing despite against the Spirit of grace." Let every man take heed, then, in the name of GOD, lest by the temptations of SATAN he be turned back again from a good course; lest, after he be washed, he wallow again in the mire of world­liness and worldly vanities; and after he has escaped the filthiness of the world, lest he be again entangled therein. Let us beware of longing after those sins which we began to reform: let, us not lust again after the flesh-pots of Egypt, after we are in some good sort enlarged from the bondage of sin, and tyranny of the hellish Pharaoh. It is a fearful curse to continue in hardness of heart, and sinful courses: but to leave then for a little, and to sink back again, is to have God's curse bitter against us, (if we repent not,) and the fire of hell made more hot for us. " If a man (as it is Heb. 6: 4, 6,) has once been enlightened, and then fall away, it is impossible to be renewed by repentance." I know that place is principally to be understood of the highest degree of apostasy: but he that falls away from any good course, falls towards that irrecoverable fall, and makes himself more incapable of repentance, than if he never had been enlightened: and it is just with GOD, to punish such with a reprobate sense, and hearts that cannot repent.

            It then nearly concerns us, when once we have felt the sweetness of grace, and " tasted of the powers of the world to come;" to drink deeper of the waters of life, and to " follow hard towards the mark, for the prize of the high calling of God in CHRIST JESUS." When we feel any good motions arise in our hearts, let us labor to follow them, to nourish them, to blow them up, to make a fire of them; lest they only make a flash, and pass away as the lightning. Let us put them in practice with zeal and constancy, that we be not as the unfaithful waters, which in the summer are dried up; or as the dead trees, which perish in winter. But that we may remain pure and perfect, as the- living waters and olives of the Lord. Let us make a covenant, even a covenant (as the Scripture speaketh,) of' salt, durable and perpetual, with the Lord, to live before him in holi­ness and righteousness all the days of our life. For to him that goes through with his holy business, that " fights the good fight of faith, finisheth his course," and overcomes; to him, and to him alone, shall all those glorious blessings be performed, which are promised in the second and third chapters of the Revelation, "To eat of the tree of life, which is in the midst of the paradise of God; not to be hurt of the second death; to eat of the manna which is hid, and to have the white stone of victory given him; to have power given him to rule over nations, and to be lightened with heavenly brightness, like the morning star; to be clothed with white array, (that is, with heavenly glory,) and to have his name continued in the book of life; to be a pillar in the temple of GOD," (that is, a firm and immoveable place of eternal glory;) " to sup with CHRIST,

and to sit with him upon his throne for ever." Thus shall he be honored and crowed with the excellency, fullness, and variety of all glory, joy, and happiness, who enters with sincerity, and courageously ends his race of holiness, and conquers in his spiritual fight. But all fearful men, (as it is Rev. 21: 8,) who slip back for fear of men, or love of the world, or to serve the times; all faint-hearted men in the Lord's battles shall be punished "with unbelievers, with the abominable, with murderers, and whoremongers, with idolaters and liars, in the lake which burns with fire and brimstone, which is the second death."

            If the cruel dragon cannot devour the woman's child so soon. as ever it is brought forth; if he cannot reign again in a regenerate man, brought forth by the power of the Word, in the womb of the church, he casteth out after him floods of outward crosses and vexations. If he cannot wound him in his soul, yet he will vex him in his -body, goods, or good name. If he cannot hinder him of heaven, he will give him little rest upon earth. If he cannot bring him into disgrace with GOD, he will be sure to raise him hatred enough, malice and discountenance amongst men. He will do his worst, to load him with all outward discouragements; as poverty, slanders, scoff­ings, railings, reproaches, contempts, and a thousand other persecutions. But, in such cases as these, let every child of God comfort himself by such considerations as these: First, It is a decree of heaven, resolved upon and ratified by the Lord our GOD, confirmed by the experi­ence of all the patriarchs and prophets, of the apostles and professors of CHRIST, of all the saints and servants, nay, and of the Son of God himself, that, " through many tribulations we must enter into the kingdom of heaven." So often, therefore, as we shall see any afflictions coming towards us, let us acknowledge them to be so many marks that we are in the way to heaven: through which, if we but walk a little further with patience, we shall descry a crown of glory, which is our own for ever.

            Secondly, Though by these means, by these outward crosses and afflictions, SATAN dischargeth upon us the very gall of his bitterness, the poison of his malice, and arrows of his spite; yet, by the merciful and medicinal hand of GOD, they are returned upon his own head; they strike through the heart of sin, and become as precious re­storatives, to repair in us the decays of spiritual life: for in God's children, crosses and afflictions have these worthy effects. 1. They startle us out of our security, carelessness, and coldness. They breed in us a sense of our own wants, and the necessity of God's providence and protection. They add oil unto the flame of our first love, put life into our religious exercises, and power and spirit into our prayers. 2. They curb and control the pride, insolence, and impatience of our nature. They cool and kill the heat and intemperance of our affections. They weaken indeed the whole old Adam in us, with all his lusts and concupiscence; but give strength to the new man, with all his godly and gracious motions, holy and heavenly actions. 3. They make us contemn this vain, deceitful, and flattering world; the love of which is the eternal loss both of bodies and souls in the other world. They happily wean us from the love of it, and rend our dull affections from the earth, to which they cleave, and lift up both our heads and hearts to heaven, and to the glory which is to be revealed. 4. Lastly, They are as sharp and precious eye-salves, to clear and enlarge the spiritual sight of our souls, too much dimmed with earthly dust, and with gazing too long on the painted glory of the world; that so we may see further into the great mystery of godliness, deeper into the mass of our own corruptions, wider upon the vanities of the world, and higher into the happiness of heaven, and that great beauty, glory, and majesty above. They serve to breed a distaste against transitory delights. They are as pruning-knives, to cut away the excesses, vanities, and unnecessary cares that grow upon us; and so to trim us, that we may bring forth more profitable, plentiful, and fairer fruits of godliness. Thus SATAN is disappointed in his policy; his malice makes a medicine for our souls; he purposes and hopes, by crosses and afflictions, to turn us back, or to make us weary in our course of holiness; but, by the mercy of GOD, these things become as spurs, to prick us forward in our Christian race; and as hedges to keep us in from wandering out of the way. Thirdly, That God's child may not be too much cast down for crosses and persecutions, let him consider, that how­soever SATAN and wicked men are the instruments, yet our gracious God has the greatest sway; he directs, limits, and moderates the rage of all our enemies, whether they be devils or men, as it pleases him; and ever certainly to the singular good of his children, if they be patient and faithful.

            Let us then, in all our sufferings and afflictions, stirred up against us for sticking to sincerity, and keeping a good conscience, lift up our eyes to the mighty Lord of heaven and earth; who, by the strong arm of his omni­potence, holds fast in a chain, SATAN, that raging lion, that he cannot stir one link further than he will give him leave; he cannot go a hair's breadth beyond his com­mission. Nay, and that which he is suffered to do, makes one way or other for our greater good. Let us consider what a loving and tender-hearted Father has us under his correction; and holds in his hand the fury of SATAN, the malice of men, the power and particular stings of all creatures, as rods and scourges to reform and amend us; to keep us in a course of holiness, and in the right way to heaven. His fatherly love and tender­heartedness unto such as fear him, does as far surpass the most compassionate bowels of any earthly father, as God surpasses man; and, an infinite nature a finite creature. The kindness of a mother to her child is nothing to that love which God beareth to a true Christian. "A mother may forget her child, and not have compassion upon the son of her womb:" but God neither can nor will forget him. The stony rocks and mountains stick fast and sure unto their foundations; but God's love to his child is far surer and sounder. " The mountains shall remove, and the hills shall fall down, (saith God by Isaiah,) but my mercy shall not depart from thee; neither shall the covenant of my peace fall away, says the Lord, that has compassion on thee."

            Can any man stop the course of the sun, the moon, and stars? Can he change the seasons of the day and the night? No more can any creature, or a world of creatures, stop and turn aside the streams of God's endless mercies and favors to his faithful servants. " If you can change," (said God by Jeremy,) " the courses of the sun, and of the moon, and of the stars; if you can break my covenant of the day, and my covenant of the night, that there should not be day and night in their season; then may my covenant be broken unto David my servant; then will I cast off all the seed of Israel," Jer. xxxi. 33. You may therefore make sure of it; every sincere man is ever in God's sight, for his good and pre­servation; he is " graven upon the palm of his hand, he is set as a signet upon his arm, and as a seal upon his heart." God is ever far more sensible, tender, and com­passionate of the sighs, tears, and miseries of his chil­dren, than any man can be of the pricking of the apple of his own eye. He gives them comfort in all their afflictions, deliverance from them, and benefit by them. In all troubles he most certainly either quite frees them, or graciously preserves them, so far as is best for his glory and their good, and useful for the church and his other children. Indeed SATAN's work and end is, to vex and discourage. " It is evermore the work of the devil," (says St. Cyprian,) " that he may with lies tear the servants of GOD, and by false opinions spread concerning them, may defame their glorious name; that such as are bright in the light of their own conscience may be darkened and disgraced by the reports of others."

            Wicked men, because they are in darkness, and their works are evil, cannot endure the children of light, and their holiness of life. For this is the root and fountain of all their malice and cruelty; as appears,; 1 John 3: 12, " Cain slew his brother; and wherefore slew he him? Because his own works were evil, and his brother's good." Hence springs all the fury, all the wrongs and slanders, which are wont to be laid on true Christians: they are hated for their goodness, and because they will not run with the wicked "unto the same excess of riot:" they are filled with contempt and reproach, with the " mockings of the wealthy, and despitefulness of the proud," because they will not swear, lie, pour in strong drink, profane the sabbaths, follow the fashions and cor­ruptions of the times. In a word, because they will not be profane in this world, and damned in the world to come. But God's end, in all false reports unjustly raised against his children, and in other crosses, is to stir up and revive in them zeal, devotion, and faithfulness, in praying, praising, and serving him; to purge out of them the dross and relics of sin; to humble them, and to bring them to a true denying of themselves; to try their faith, patience, and constancy; or for their greater good, one way or other.

If all this will stand SATAN in no stead; if the heat of persecution inflame the zeal of the true Christian; if reproaches and afflictions be so far from dulling his for­wardness, that they set an edge upon his affections; then, the last temptation of SATAN, to hinder the sancti­fying power of the Word, and to make it unprofitable, is spiritual pride; which, by his malicious cunning, he extracts even out of his graces and virtues; and since he cannot keep goodness out of the soul, he uses it as an instrument to wound itself. For when a man is most enriched with gifts, graces, and spiritual strength, SATAN seeks most busily to make him proud of them, that so himself may lose the comfort, his brethren the fruit, and God the glory of them. This spiritual pride is, as it were, SATAN's last entrenchment, which he holds the longest, with most desperate pertinacy.             Much spiritual wisdom, a great measure of humility, and the whole armour of GOD, is required to this combat. For he is so exercised in the point, that, if we be so humble, that he cannot make us proud of any thing else, he will labor to make us proud even of our humility; and proud, that we are not proud of our gifts. Except a Christian con­tinually watch over his heart, this may steal upon him before he be aware. But as a man tenders the salvation of his soul, let him take heed of entertaining a proud and over-weening conceit of his own graces, gifts, or good actions. Let him consider, that the more spiritual gifts and graces he has received from the free mercy of GOD, the more will be required at his hands and that he must shortly give a strict account of the usage and employment of every one before the impartial and uncorrupted tribunal of heaven. Let no man then labor to make himself glorious, by those graces which are none of his own; but let him glorify God with them, in humility, faithfulness, and sincerity; and improve them for the owner's advantage, that so he may render a comfortable account at that great day.

Thus far I have proposed motives to quicken you to a constant hearing and understanding of the holy Word of God; and acquainted you with many lets and tempta­tions, which SATAN usually casts in our way, to hinder us therein. Now, in the third place, I will lay down certain rules and instructions for your right hearing of God's Word. That the Word of God may be unto you the word of grace, the savour of life unto life; you must look carefully, 1. Unto your preparation before you come; 2. Unto your carriage while you are there; and 3. Unto your behavior afterward.

            I. First, I am persuaded, the neglect of a due prepara­tion is the cause that thousands receive no benefit by the Word; but that the sermons they hear are registered, as in a table of remembrance, before GOD, as so many wit­nesses against them, for their greater condemnation at the day of accounts. There is no affair of weight and consequence, either in nature or art, but there is required some preparation for the more happy and successful accomplishment and performance. How much more in the affairs of GOD, businesses of eternity, and salvation of men's souls? The ground must be prepared for the seed, if we look it should prosper. How much more should our dull and dead hearts be stirred up, and fur-rowed, as it were, with humiliation, reverence, and repentance; that, by the grace of GOD, and the sancti­fying power of the Spirit, it may take root in them, and spring up to eternal life? The ground must be laid, and some imperfect draughts, shadows, and resemblances premised, before a picture can be done to the life, or a full proportion and lively representation pourtrayed: how much more ought the ground of our hearts to be pre-pared, that by the preaching of the Word, the image of CHRIST JESUS may with a lively and fresh impression be stamped upon there?

            Were a man the next day to go about a business that concerned either his life, or livelihood, would he not be musing by what means he might work out his deliver­ance? What behavior might be fittest, to win favor in so weighty an affair? How much more ought we, before we intrude into the house of GOD, where matters of our highest interest are proposed by the minister of the Word; even our everlasting estate in another world? I say, how ought we to think with ourselves, how we may make our souls fittest to understand and accept the cove­nant of grace, to receive the seal of the Spirit, and to get assurance of that glorious inheritance in the heavens? Inducements we have, and motives many, both from precept and practice, in the book of GOD, for the per­formance of this Christian duty of preparation. "Take heed to thy foot," (says the preacher,) "when you enterest into the house of GOD, and be more ready to hear, than to give the sacrifice of fools; for they know not that they do evil." Before you set foot into the church, to hear the Word of GOD, be sure to settle thy affections, that they be sober,, moderate, and fit to en­tertain the word of life. Let thy heart be seasoned with, 1. Softness; 2. Humility; 3. Honesty; 4. Faith; 5. Teachableness. 1. If you do not preserve thy heart tender, soft, and flexible, the Word will not make any deep impression upon it; all holy admonitions, reproofs, and instructions, will be unto thee as arrows shot against a stone wall. 2. We must bring with us an humble heart, to the hearing of the Word; for, " the Lord resists the proud, and gives grace to the humble. Them that be meek, will he guide in judgment, and teach the humble his way." The proud heart is so swelled with vanity and self-love, that there is no room for the precious treasure of saving grace. But a lowly heart, broken and bruised with conscience of sin, is a fit seat for the mighty Lord, and his saving graces, Isa. lvii. 15. 3. We must come with an honest heart; which hateth all corruptions, both in itself and others; which has no delight in any sinful pleasures; which has no purpose to continue in any one sin whatsoever; but is ready and resolved, though it be much cumbered with its own cor­ruptions, the world's inticements, and SATAN's craftiness; yet to serve and please GOD, in all the ways of his com­mandments, and that sincerely and continually. All profitable and fruitful hearers have such good and honest hearts, and are resembled by the good ground, Luke 8: 15. But that is a wicked heart, and not fit to be wrought upon by the ministry of the Word, which pur­poseth to cherish any one sin whatsoever. 4. Our hearts must be seasoned with faith; otherwise, it will not sink into them with power. The old Jews heard the word, but "it profited them not, because it was not mixed with faith in those that heard it," Heb. 4:       2. The fearful threatenings of the law, by faith receive an edge to wound, and pierce, and strike through our souls. And faith it is that animates the promises of the gospel with such a sovereign sweetness, and powerful comfort, that they are able, not only to raise us from the depth of remorse and fear; but also to put us into a paradise of spiritual pleasures. But if the Word light upon a faith-less heart, it dies; it does no good. 5. We must bring with us into the Lord's sanctuary, teachable hearts, that readily open themselves to receive the Lord of glory, with whatsoever he shall reveal unto us out of his holy Word. " Sacrifice and burnt-offerings," (says David,) "you wouldst not, but mine ears have you prepared." As if he should have said, you have bored new ears in my heart, that I can now reverently attend unto the mystery of grace. With such hearts as these must we come to the hearing of the Word, if we look that it should be unto us a word of salvation; and must not be of the number of those that offer the sacrifice of fools, and yet know not that they do evil.

            To learn how profitable this preparation is, consider the words of Zophar, " If you prepare thine heart, and stretch out thine hands towards him. If iniquity be in thine hand, put it far away, and let no wickedness dwell in thy tabernacle.  Then truly shall you lift up thy face without spot, and shall be stable, and shall not fear,” Job 11: 13, 14, 15. Preparation of the heart is here the

first step unto many glorious blessings. The heart must be first prepared, before other holy duties can be fitly performed, or God's blessings expected. And when you have prepared thine heart; then, Secondly, pour it out in prayer before the throne of grace; Thirdly, purge it from corruption; banish far, and bar out all iniquity; Fourthly, be sure to reform, instruct, and pray with thy family, or those that are about thee. Let no wickedness, ignorance, profaneness, swearing, drunkenness, or the like, dwell in thy tabernacle, or harbour in thine house; and then open thy heart and hands; for the windows of heaven shall be set wide open, that all manner of spiritual comforts, all the blessings of peace and happiness, may in abundance be showered down upon thee.

I come now to the special points considerable in pre­paration, before we present ourselves to hear the Word. This preparation is an holy exercise, which, by exami­nation of our consciences, purgation of our hearts, prayer unto GOD, and private reading the Scriptures, maketh our souls fit vessels to receive the treasures of grace, offered unto us by the ministry of the Word; that so they may be the more effectually wrought upon, and subdued to the power and practice thereof. In this pre­paration I consider especially these four things: 1. Ex­amination of the conscience; 2. Purgation of the heart; 3. Prayer unto God; 4. Readiness of heart to receive every truth.

First, Examination is a duty practicable by all Christians, at many times, and upon sundry occasions. It is either, First, extraordinary; and that is, 1: Either in the time of a solemn fast, and general humiliation, for some public plague and calamity that lies upon the state or church. We are then seriously to search our con-sciences, that we may throw those sins out of our affec­tions and allowance, which have their part in pulling down those public plagues upon us. Or, 2. When our family is visited with some special scourge, and then must we make an impartial inquisition into our hearts

lest we be the Achans, who, by our secret sins, provoke God's wrath. Or, 3. When ourselves, in a more private and particular manner, are afflicted with some special vexation; as, by some malady and misery in our bodies, with some terrors and fears in our minds, or with some slanders, disgraces, and imputations upon our good names. When God's hand is, upon us in any of these ways, we are presently to conceive, that the sins of our souls are the true causes of all the miseries and crosses which befal us; and therefore we are narrowly to inquire into ourselves, and to cast out onr secret beloved sins,. those lurking rebels, the breeders of all our woe.

There is also,. Secondly,. a more ordinary examination necessary, and that, 1. Especially every day; that ire N 2

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may make the score of our sins less, and our account shorter, against the day of our visitation; that we may more entirely and comfortably preserve and enjoy God's favor and protection, inward peace of conscience, spiri-' tual joy, and Christian cheerfulness in all our affairs. 2. Before we come to receive, and he partakers of the holy sacrament of the sacred body and blood of CHRIST, lest by neglect and omission of this duty, we become unworthy receivers, and so eat and drink our own judg­ment. 3. Before we go into the house of GOD, and present ourselves before his messengers, to be instructed in his will from heaven, out of his holy Word; lest this blessed ordinance should be accursed unto us. You may see in the prophet Ezekiel, 14: 7, 8, how the Lord threatened the person that carne to his ministers to inquire of them, and yet separated himself from the Lord, and set up any idol in his heart. The Lord de­clared he would set his face against him, and make him a sign and a proverb, and cut him off from the midst of his people. Whence we may well infer, that it will be very dangerous for any to come to the hearing of the Word, without examination of his heart, whether there be any stumbling-block of iniquity in it, or not.

Secondly, Because that examination of the heart, to find out our corruptions, tends especially to the cleansing of it; therefore the second duty, before the hearing of the Word, is the cleansing of the heart, 1: From sin; which the Scripture bears much upon, Jam. 1: 22, "Lay aside all filthiness and superfluity of naughtiness, and receive with meekness the ingrafted word." This is a fit preparative for hearing the Word, as appears also by that parallel place, 1 Pet. 2: 1, 2, " Wherefore putting away all malice, all guile, and hypocrisy, and evil speak­ing, as new-born babes desire the sincere milk of the Word." As it is with the body, when the stomach is foul and clogged with bad humors, we should first purge it, before we feed it; for otherwise, whatsoever we eat does but increase the corrupt humors of the body. So it iswith the soul, when it is clogged with sin; whatsoever is heard in the ministry of the Word, will be perverted and abused by it, and wrested to our destruction. 2. The heart must also be purged from all worldly cares and thoughts. The cares of the world choke the seed of the Word, and surfeit the heart. Now, as it is with a man in a surfeit, he is not fit to cat; neither can he digest any wholesome food: so, when the heart is surfeited with worldly cares, it is unfit for any spiritual food. Bow then shall they profit by the Word, that jump out of their worldly business, and from busying their heads about their callings, into the house of God? Truly, though they be never so diligent in hearing, yet " their hearts will go after their covetousness."

A third duty before hearing of the Word, Is prayer. No good thing can be expected from GOD, if it be not sought by prayer. And we find it laid down as a con­dition required, Prov. 2: " My son, if you wilt receive my words, and incline thine ear to wisdom, and apply thy heart to understanding; yea, if you cries', after knowledge, and liftest up thy voice for understanding, then shall you understand the fear of the Lord, and find the knowledge of God." The reason is, ver. 6, "For the Lord giveth wisdom, and out of his mouth cometh knowledge and understanding." Because the Lord gives knowledge, therefore you must cry for it unto him. What is the reason that you pray for your daily bread, and a blessing upon it? Why, Deut. 8: 3, "Man lives not by bread only; but by every word that proceeds' out of the mouth of the Lord." If this be so, much more ought you to pray for a blessing upon your spiritual food. That your souls may therefore be nourished by it, you ought, 1. To pray for the teachers, that they may so speak as they ought to speak. And, 2. For yourselves, that you may be blessed in hearing: for no man can receive any thing, except it be given him from above. God says, " I and the Lord thy GOD, which teacheth thee to profit," Isa. xlviii. 17. Therefore there

can be no profiting by the Word, without seeking unto the Lord for it.

            Fourthly, you must be sure to go with an open heart, ready to receive every truth that God shall teach you. It is said of those noble Bereans, Acts 17: 11, that they received the word with all readiness of mind, 1: e. readi­ness to receive every truth. And Cornelius said, Acts 10: 33, " We arc all here present before GOD, to hear all things that are commanded thee of God." (" That are commanded thee of God:") not what any minister shall teach, be he never so good, or so learned; nay, were he an angel sent from heaven, yet his doctrine must be examined, Gal. 1: 5. When there is such a dis­position in us, as to receive both in judgment and prac­tice whatsoever God shall reveal unto us out of his Word, this is a precious disposition.

            II. Secondly, Let me proceed briefly to those duties that are required in the hearing of the Word. Which we must the rather stir up ourselves unto, because we have naturally uncircumcised hearts, and are dull of hearing. Now the principal duties in hearing are five; 1. You must set yourselves as in God's presence, whilst you are hearing of his Word, and consider that it is God you have to deal with, and not man; and that it is God's Word, and not man's. It is the great commendation of the Thessalonians, that they received the word as the Word of God. Yea, it is the Lord himself that speaks unto you in our ministry. And the Lord is present in a special manner, where his Word is preached, to observe how it is received, or delivered; and either to bless or curse the hearers, or speakers, accordingly. So that of this, and such like places, it may be said, as Jacob said of Bethel, Gen. 28: 16, 17, " Surely, the Lord is in this place; and how dreadful is this place! This is no other than the house of God; this is the gate of heaven."

            2. The second duty in hearing is diligent attention to what we hear; so Prav, 4: 2O-22, " My son attend unto my words, incline thine ear unto my sayings, keep them in the midst of thine heart, for they are life unto those that find them:" i, e. look as a condemned man will hearken to the sentence of the prince; every word he speaks being life or death: •as the servants of Benhadad, when they were in their enemies' power, 1 Kings 20: 33, they observed diligently whether any word of comfort would come from him, and they did hastily catch it. With such diligence and attention, poor condemned creatures, (as we are,) are to hear the Word of God.

            3. You must hear the Word with understanding: labor to understand what you hear. And to this end, the minister must have a special care to teach plainly, so as he may be understood. CHRIST calls upon his hearers for this, Matt. 15: 13, " Hear and under-stand:" how should we else profit by what we hear? " Understand you what you readest," (said Philip to the Eunuch:) so say you to thine own heart, " Understand you what you hearest?" Now the means to understand the Word are these.: First, Come to the Word with a willing mind to learn. You know the Eunuch, Acts 8: though he understood not what he read, yet, because he had a mind to learn, the Lord provided a teacher for him. Men love to teach willing scholars: so does GOD, when we come with willing minds to be taught. Secondly, Exercise yourselves in the truth of God. You must, by continual use, get your senses exer­cised to discern both good and evil; but especially, be well acquainted with the principles and grounds of the catechism. It is the want of this makes men that they understand not what is preached. They that are not first well nourished with milk, will not be fit to receive stronger meat. If the foundation be not well laid, it is in vain to build. Thirdly, Walk according to light, Psa. cxi. 1O, " A good understanding have they that do his commandments." Then, if you wouldst get a good understanding, and know the mystery of godliness, walk Recording to knowledge, - employ that little knowledge you hast, and there is a promise that you shall have more. Fourthly, Be diligent in instructing and teaching thy family. If you art set over others, a little know-ledge will increase greatly, by this means. Gen. 18: 17, 19, the Lord said, " Shall I hide any thing from Abraham?" &e. No. And he gives this reason, "I know him, that he will command his children, and his household after him, and they shall keep the way of the Lord." If you teach your families, God will teach you. There are a sort of -doltish hearers, that will hear, and seem to be very attentive, from year's end to year's end, and be never a whit the wiser. The heavy judgment of God is upon many of them; and in them is fulfilled the prophecy of Isaiah, " By hearing ye shall hear, and shall not understand;" and that, chap. 27: 11, " It is a people of no understanding; therefore he that made them, shall not save them; and he that formed them shall show them no favor."

            4. You must hear the Word with affection and delight. It is said of God's people in the primitive church, that they heard the Word gladly. "I rejoice at thy word, as one that finds great spoils," (says David, Psalm cxix. 162.) David had been a soldier; and ye know, that they that have lain at the siege of a city a long time, and at last take it, will rejoice exceedingly in the spoil of it; therefore he rejoices in the Word, as they that divide the spoils. And truly, whereas common people complain of the badness of their memories; this would be a marvelous help to their memories; if they would hear with delight; therefore David says, Psalm cxix. 16, " I will delight myself in thy statutes, I will not forget thy word." This delight he means will strengthen our memories. Contrary to this are a great number, that hear without any delight; yea, account it a weariness, Mal. 1: 13. But the Lord has threatened, that the Word shall never do us good, unless we attend to it with love and delight,

Thess. 2: 1O, 11, " Because they received not the love of the truth, that they might be saved; therefore -God shall send them strong delusions, to believe a lie." A fearful threatening, much to be considered in these days. For this is the reason, that hellish delusions have such entertainment; because God in his just judgment, gives up those to such strong delusions, that love not the strict truth of the Word of God.

            5. You must hear the Word with application of it to your own hearts and lives; apply every truth to your-selves, for your own use and comfort, and terror, and instruction: as it is, Job 5: last, " Hear this, and know it for thyself;" carry this truth home to thine own heart: and, First, There is no truth of God taught out of his Word, but it concerns everyone of God's people, and was intended for our use, Rom. 15: 4, "Whatsoever is written, is written for our learning." Secondly, There is no truth can be taught to do us good, unless we apply it: as no plaster can do the patient good, unless it be applied; no meat be able to do us good, be it dressed never so curiously, unless it be eaten and digested. This comparison is applied by the prophet to this purpose, Isaiah lv. 2, " Hearken diligently unto me, and eat ye that which is good."

Thus much of the duties required in hearing. Now follow, in the third place, those duties that are required after hearing. 1. We must be careful to remember and keep that which we have heard, Prov. 4: 4, " My son, let thine heart retain my words:" and, ver. 21, "Keep them in the midst of thine heart." A man that has a jewel, will be careful to lock it up in the safest chest he has, lest it should be stolen away. This is the very comparison of the wise man, Prov. 6: 2O, 21. So " Mary, (Luke 2: 51,) kept all the sayings in her heart." And David, Psalm cxix. 11, hid the commandments in his heart; and he gives the reason, that he " might not sin against the Lord." And the truth is, that as meat that is eaten, if it remains not in the stomach, will never do us good, so the best spiritual food that can be, except it be retained by us, will not profit us: Luke 8: 15, " The good ground are they, which with an honest and good heart, having heard the word, keep it." Many there are, that are very careless of this duty. They think they have discharged themselves abundantly, if they hear the whole sermon attentively; as though there were nothing more required at their hands. Like our Savior's hearers, Matt. 22: 22, "When they heard him they marvelled, and left him, and went their way:" but we never hear more of them. So many hear with open ears; but, it goes in_ at one ear, and out at the other. Others hear, and the Word smites them a little on their consciences, and, one would think, some good thing would be wrought; but they go away, and the motion dies. They are as men that are sea-sick, whilst the Word humbles them, and makes their consciences sick; but they are whole, when they are once landed at the church-door. Well then, let us, in the fear of GOD, hearken diligently to the words of the Holy Ghost, Heb. 2: 1, " We ought to give the more earnest heed to the things that we have heard, lest at any time we should let them slip."

            2. We must seriously think of what we have heard; which is more than remembering. There is a great deal of difference between the possessing of goods, and the employing them for our benefit; between the laying up of garments in our wardrobes, and the wearing them to keep us warm: this latter is done by meditation, Prov. 6: 22, 23, "My son, bind the commandments con­tinually upon thy heart, and tie them about thy neck:" it is a phrase of speech borrowed from garments that are bound about the body; for meditation binds the word close to the heart. It is said of Mary, Luke 2: 19, that she pondered the words of the angel in her heart. And it was Paul's advice to Timothy, 1 Tim. 4: 15, " Medi­tate upon these things, give thyself wholly to them, that thy profiting may appear to all." Now, if this be required after hearing; how is it possible.that those persons should profit by the word, that scarce ever think. of it afterwards P It is Toted of the disciples, that though they had seen CHRIST's mighty power in the miracle of the loaves; yet, because they considered not the miracle, their hearts were hardened; because they did not meditate upon it, they were never the better for it. And thus it usually happens to those that are careless in performing this duty.

            3. We must confer of what we have heard, and repeat it amongst ourselves, and examine the Scriptures about the truth of what is delivered. I join them all together; for so they may well be, in the practice of them.

            4. We are to put in practice whatsoever we hear, till our hearts and lives are quite changed by it, Jam. 1: 22, " Be ye doers of the Word, and not hearers only, de­ceiving your own souls." Obedience is the end of hear­ing, Deut. 5: 1, " Hear, O Israel, the statutes which I speak in your ears this day, that ye may learn them, and keep them, and do them." Yea, obedience to the Word must be speedy, without any delays, as it is said of the Colossians, Col. 1: 6, that the gospel brought forth fruit in them, from the very day they heard it, and knew the grace of God in truth. And the prophet David resolved, Psalm cxix. 6O, " I made haste, and prolonged not the time to keep thy commandments." And this is a sin­gular frame of heart; because the putting the Word in practice immediately, is a great advantage to the hearer. For then the affections of the heart are quick and lively; which with delays die and decay. But, alas! how few practice any thing they hear; leave any sin, or do any duty! and therefore must needs prove like the " house built on the sand;" when the time of trial shall come, they must needs fall. Again, there are many, that in hearing, have good motions and purposes; but they are like the sluggard, that said, " Yet a little slumber; yet a little sleep;" so because they delay, they vanish and come to nothing: of whom, in respect of their spiritual poverty, that may be said which Solomon speaks; " His poverty shall come as one that traveleth, and his want as an armed man."