meat to confirm those of maturer age. There is an objective virtue in it, whereby it is apt and sufficient to regenerate us, and to increase the vigour and activity of the new life. The apostle calls it, "the power of God to our salvation. The word of grace is able to build us up to an inheritance among them that are sanctified." Acts 20. 30. It is a kind of miracle in nature, * that a scion of a good tree grafted into a sour stock, draws the vital moisture from the root, and converts it for the producing generous and pleasant fruit: the ingrafted word being a divine doctrine, overrules the carnal nature, and makes the mind, will, affections and actions, holy and heavenly, and answerable to its quality. The commands of it are clear and pure, directing us in our universal duty; the promises are precious, encouraging us by the prospect of the reward; the threatenings terrible, to preserve us from sin. There is an instrumental fitness in the word preached, to perfect the image of God in us, for the manner of conveying the revelation to us, has a congruity to work upon the subject to whom it is revealed. The first insinuation of sin was by the ear; the first inspiration of grace is by it: through the ear was the entrance of death; it is now the gate of life. In "heaven we shall know God by sight, now by hearing." When a minister of the gospel is enlightened from heaven, and zealous for the salvation of souls, he is fitter for this work, than if an angel were a ministering spirit in this sense, and employed in this holy office: for he that preaches has the same interest in the doctrine declared by him; his everlasting happiness is nearly concerned; and therefore is most likely to affect others. When a holy fire is kindled in the breast, it will inflame the lips; the mind convinces the mind, and the heart persuades the heart. But we must consider, that as the instrument cannot effect that for which it is made, without it is directed and applied for that end; so without a superior influence of the Holy Spirit, that gives vital power to the preaching of the word, it is without efficacy. What our Saviour speaks of the natural life, is applicable to the spiritual, "man lives not by bread alone, but by every word that proceeds from God's mouth." A minister, with all his reason and rhetoric, cannot turn a soul from sin to holiness, without the omnipotent operation of the

• Miraturq; novas frondes, & non sua poma.

Spirit. The apostle tells the Thessalonians, that "the gospel came not to them in word only, but also in power, and in the Holy Ghost:" the gospel then comes only in word, when it pierces no further than the ear, that is the sense to try words, and distinguish different sounds and voices: but the truth of God, directed and animated by the Spirit, doth not stop at the ear, the door of the soul, but passes into the understanding and the heart, that, make a change so real and great in the qualities of men, as is expressed by substantial productions: it is therefore said, "we are begotten and born again by the incorruptible seed of the word."

1. The word becomes effectual for the increase of holiness when it is mixed with faith, which binds the conscience to entire obedience. It is the word of God, "our King, Lawgiver, and Judge ;" the rule of our present duty, and of future judgment, in the great day of decision. The divine law is universal and unchangeable, and the duties of it are not necessary for some, and needless for others, but must be obeyed without partiality, notwithstanding the repugnance of the carnal passions: when it is seriously believed and considered, the hearers are induced to receive it with preparation and resolution of yielding to it. There is no truth more evident nor injured than this, that perfect obedience is due to the will of God, declared in his word: this all profess in the general, but contradict in particulars, when a temptation crosses the precept. Now the first act of obedience to the truth, is the believing it with so steadfast an assent, wrought by the Spirit, that it purifies the heart, and reforms the whole man.

(2.) With faith there must be joined an earnest desire to grow in holiness. This is declared by St. Peter, "as new born babes desire the sincere milk of the word, that ye may grow thereby." In the natural life there is an inseparable appetite of food to maintain it; the inward sense of its necessities, causes a hunger and thirst after suitable supplies to preserve and improve it. This is experienced in every one that is born of the Spirit; they attend and apply the word of God to them, not merely to prevent the sharp reflections of conscience, for the impious neglect of their duty, for that proceeds from fear, not from desire; but to grow in knowledge and holiness; not in an airy flashy knowledge, that is only fruitful to increase guilt and punishment; but

substantial and saving knowledge, that is influential upon practice. Hearing is in order to doing, and doing is the way to happiness. It is "not the forgetful hearer, but the doer of the word shall be blessed in his deed." The bare knowledge of evil does no hurt; and the bare knowledge of our duty without practice, does no good. Feeding, without digesting the food, and turning it into blood and spirits, affords no nourishment nor strength. The most diligent hearing, and comprehensive knowledge of our duty, without practice are not profitable. The enemy of our souls is content that divine truths shall be in our understandings, if he can intercept their passage into our hearts and conversations. He practises over continually the first temptation, to induce us by guile to choose the tree of knowledge before the tree of life. We are therefore commanded to "be doers of the word, not hearers only, deceiving our own souls."

(3.) That the spiritual life may be increased by the word, it must be laid up in the mind and memory, and hid in the heart. David says, "I have hid thy word in my heart, that I may not sin against thee." His affection to the word caused his conti→ nual meditation of it, that it might be a living root of the fruits of holiness in their season. If there were the same care and diligence in remembering and observing the rules of life prescribed by the wisdom of God in the scriptures, as men use in remembering and practising rules for the recovery of the health of their bodies, and it is justly requisite there should be more, (since the life of the soul infinitely excels the life of the body) how holy and blessed would they be?

The advice of the Roman physician that is conducive for the health of the body, is applicable to the soul; * after a full meal abstain from laborious actions, that the heat of the spirits may be concentred in the stomach for digestion; otherwise, if diverted and employed in labour, the stomach will be filled with crudities.' Thus after hearing the word, our thoughts should not be scattered in the world; but we should recollect and revolve it in our minds, that it may be digested into practice. It is said of the virgin Mary," she kept these sayings, and pondered them in her heart." Luke 2. 19.

There are powerful motives to engage us to a conscientious

Post satietatem nihil agendum. Celsus,

attendance upon this duty. Our Saviour tells us, "he that hears me," that is, with subjection of soul, "hath eternal life." And in one instance he has declared, how much approved and acceptable it was to him: for when Martha was employed about entertaining him, and Mary was attentive to receive his instructions, he said, "Mary has chose the better part, that shall not be taken from her." His feeding Mary was more pleasing to him, than to be fed by Martha. But how many neglect and despise this duty? Some pretend they know enough: such, if they do not want instructors, want remembrancers of their duty. Others are infected with pride, and a worse leprosy than Naaman's, of whom we read, that when the prophet sent him a message, that " he should go and wash in Jordan seven times, and he should be clean; he was wroth, and said, are not Abana and Pharpar, rivers of Damascus, better than the rivers of Israel? May I not wash in them, and be clean ?" So there are some, who being directed to wash themselves often in the waters of life, the scriptures of divine inspiration, are apt to think, are not the rivers of Greece and Rome, the eloquent discourses of philosophers, better, more perfective of their minds and actions, than the plain rules of the word? But this proceeds from affected ignorance, and wilful perverseness; for not only supernatural doctrines, necessary to be believed, are only revealed in the scripture, but the rules of moral duties, necessary for practice, are clearly and completely only laid down in it.

Besides, as every thing in nature has its virtue by the appointment of God, and works for that end for which it was ordained; so the preaching of the gospel was appointed to begin and maintain the life of the soul, and powerfully works to that end. The attendance upon it has a blessing annexed, and the neglect exposes to divine displeasure; "he that withdraws his ear from hearing the law; his prayer shall be an abomination." And let it be seriously pondered, there is a time coming, when only prayer can relieve them.

I shall add, that the serious reading the scripture, that there may be an impression of the characters of its purity on the soul, is a duty of daily revolution. We are commanded, that "the word of God should dwell richly in us, in all wisdom :" as the soul quickens the body by its residence, and directs it in all its motions; so the word should be in the soul an inward principle

of life, to direct and excite, and enable it for the performance of every duty. This advice of the apostle is comprehensive of all other precepts, and the effectual means of obtaining perfection. Our reading must be with observation, and applying the word for our good: there is a great difference between sailing on the water for pleasure, and diving in it for pearls: some read the scriptures to please their minds in the history of the creation, and the wonders of God's powerful providence, and the various events in the kingdoms of the world, recorded in them. But there must be diligent enquiry for spiritual treasures to enrich the soul.

How careless are the most of this duty? There are above eight thousand hours in a year, and how few are employed in reading the scriptures, that direct us in the everlasting way? The common pretence is necessary business: but all excuses are vain against the command of God. Is the "working out our salvation" an indifferent idle matter? Must the principal affair of our life, be subordinate to lower concerns? The infinite business of governing a kingdom, is no exemption to princes from reading the word of God: for the "command is to him that sits on the throne, to read the law of God all the days of his life, that he may fear the Lord, and do his statutes."

(4.) The word must be sincerely received as it is sincerely delivered. The rule is, " to lay aside all superfluity of naughtiness, and receive the ingrafted word, that is able to save our souls." There is no food more easily turned into blood than milk; but if the stomach be foul, it sours and corrupts, and is hurtful to the body. The word of grace, if received into a sincere heart, is very nutritive, it confirms and comforts the soul: but if there be false principles, carnal habits, sensual affections, it proves dangerous. A carnal man will set the grace of the gospel against the precepts, and apply the promises without regarding the condition of them, and from holy premises draw sinful conclusions.

Briefly, Hearing the word is not an arbitrary, but an indispensable duty. The psalmist puts the question," he that planted the ear, shall not he hear?" and it may be said with the same conviction, he that gives us the faculty of hearing, shall not he be heard? But we must not rest in the bare hearing, for it is an introductive preparing duty in order to practice. There may

VOL. II.

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