or which is worse that Reformation it self should undoe us For of Christs coming in a way of Reformation it is askt Mal. 3.2 But who may abide the day of his coming and who shall stand when he appeareth A sad effect it had surely on the Scribes and Pharisees in the daies of his flesh whilest his doctrine and miracles ripened their sins and blasted their Souls in stead of their Lusts For the preventing of such an incomparable mischief in this great expectation of his coming amongst us as a Refiners fire and fullers sope Let us commend the reading of this book to thee and doe thou seriously commend it to God for his blessing wherein thou shalt have the best wishes of Thine in Christ to serve thee Tho. Case Edm. Calamy Errata PAge 1. l. 10. for guide read gird p. 6. l. 9 for words r. word l. 15. for these r. they p. 13. l. 23. for where r. vvhen p 14. l. 11. for nor r. not p. 36. for Isa 36. r. 56. p. 42. l. 22. for fear r. care p 43. l. 6. for weal r. wealth p. 45. l. 9. for raising r. raging p. 51. l. 12. for Lord r. head p. 53. l. 3. for Prophets r. vvorship p. 54. for their r. Gods p. 55. l 23. for your r. their p. 58. l. 23. dele A p. 59. l. 1. for lawfull r. carefull p. 64. l. 5. r. Eccles 5. p. 69. l. 4. r. Psal 84. p. 70. l 22. for regarded r. vvorshipped p. 85. l. 9. for our r or p. 89. l. 10. r. Isa 58. p. 101. l. 2. r. 1 Thes 5. p 103. l. â— r. Ps 5. l. 9. r. Isa 66. p. 110. l. 15. for use r. thee p. 123. l. 24. for stirred r. stirring p. 1â—8 l. 17. r. Mat. 25. p. 150. l. 19. for immediatly r. in mediately p. 151. l. 9. for snared r. snares p. 154. l. 9. adde in p. 163. l. â—0 r. Mat. 5. p. 166. l. 19. r. Psal 139.1 2 23. p. 1â—0 l. 4. for furthest r. further p. 211. l 11. for fastned r. softned p. 212. l. 1â— r. 1 Cor. 11. p. 220 l. 8. dele more p. 208. l. 15. adde day after marriage p. 229 l 13. r. Iob 42 5 6. p. 235. l. 20. r. Exod. 12. p. 239. l. 1. for one r no. p. 240. l. 4. for orb r. oil p. 245. l. 86. for perfect r. present p. 289. l. 1. for unpreparednes r. preparednes p. 290. l. 5 for his r. her p. 304. r. Luk 5. p. 317. l. 8. for him r. thine p. 327. l. 5. r. Amos 8. p. 329. l. 21. for the latter and r. as p. 357. l. 9. for hand r. handle p. 363. l. 14 for faulse r. false p. 364. l. 10. for know r. knowledge p. 372. l. 4. for man r. men p 380. l. 19 God can command but r. God can command nothing but. p. 451 l. 16. for when r. where p. 455. l 6. for seemeth r. serveth p. 47â— l. 7. for our r. one l. 8. for soul r. soil p. 489. l. 7. for chear r. clear p. 499. for prevent r. pervert l. 24. for sullen r. fallen p. 532. l. 2â— for sleep r. asleep p. 53â— l. 24. for warring r routing p. 534 l. 19. for curse r. course p. 541. l 2â— for rest r. â—est p. 545. l. 15. dele If p. 593. l. 22. for free r. feel p. 598. l. 19. for one r. our p. 603. l. 2. for heart r. heat p. 612. for sin r. him AN HELPE TO BETTER HEARTS for Better Times CHAP. I. Of instant worshipping of God ACTS 26. part of the 7. Instantly serving God THe word here translated instantly properly signifieth to extend and stretch out and is frequently used for stretching out and putting forth the hand Iohn 21.18 When thou art old thou shalt stretch forth thy hands and another shall guide thee The word stretch forth in the translation is the same in the originall with this that here is translated instantly When this word is referred to Gods worship or to the affections of the soul or the graces thereof it doth by similitude taken from the body signifie the stretching out of them the measure of them the earnestnes and fervencie of them and so is translated either instantly as in this place or fervently as 1 Pet. 1.22 earnestly as Luke 22.44 He prayed more earnestly without ceasing Act. 12.5 Some interpret this word in this place perpetually but you see it is translated here instantly and in other places of Scripture when it is applyed to Gods worship and they that translate it perpetually do imply this fervencie of affection for whence comes perpetuity length and continuance in any action but from length of inward affection the stretching out of that as the length of the motion of a stone throwne with the hand depends upon the strength of the hand throwing the same I take it hereby is meant that gracious affection of zeal so much called for and commended in Scripture which is not a mixt affection of love and anger but the intention and measure of all the affections for there is zeal in griefe Psal 119.139 My zeal hath consumed me because mine enemies have forgotten thy words The terme being thus explained the truth to be handled is Gods worship is to be performed with intention of affection not onely the truth but the strength of affection is to be looked after and laboured for in Gods service The twelve tribes are here said to serve the Lord instantly or earnestly I will shew more particularly what is meant by instantly and then produce proof By instantly is meant the measure and degree of the affections we expresse in Gods service whether love or desire or feare or greife or ioy or anger or care that there be much thereof So what graces we expresse faith or repentance or humility we take care that there be measure as well as truth called Luk. 10.27 all the minde and all the soule all the heart all hath speciall respect unto the measure and degree of the faculties of the soule as all the might of the body doth meane all degrees and measures of strength the utmost strength so in like manner all the minde all the heart all the soul means all degrees and measures of understanding will and affections the utmost and furthest of them else our Saviours compendium of the first table should not comprehend the third Commandement I will for cleerer evidence sake shew it by instances in the severall parts of Gods worship 1. Hearing the word Luk. 4.20.21 when our Saviour had read his text the eyes of all were fastned upon him asigne of an earnest desire to heare him they they did not looke about them one at another or at them that came in but their eyes were fastned upon him and they wondred at the gracious words that proceeded out of his mouth a signe they were much affected and moved and did not sit as stones senselesse The men of Berea Act. 17 1â— did
is Gods work therefore all good God can command but what is good and in that which is all good is no matter of wearines Esai 43.23 I have not made thee to serve with an offering nor wearied thee with incense these God commanded but there was no matter of wearines in them as appeares by the contrary Thou hast made me to serve with thy sinnes and wearied me with thine iniquities in sinne is matter of wearines If thou be weary of that which is good thou hast Satans image upon thee in measure for that is his image to be weary of good as good John 8.44 when he speaketh a lye he speaketh of his own the Devil can call nothing his own but sinne and falshood for there is no truth in him he hath no disposition unto truth and will not this shame thee to be like the Devil 3. This wearines in good is the road way unto wearines in and by evil and affliction for temporall tiring evil the word of God is expresse Deut. 28.47 48. because thou servest not the Lord thy God with joyfullnes and gladnes of heart for the abundance of all things thou shalt serve thine enemies in hunger and thirst and nakednes and want of all things and he shall put a yoke of iron about thy neck untill he have destroyed thee they that serve God with a weary heart instead of being in the hands of God a freind they shall be in the hands of enemies a weary condition instead of serving God they shall serve their enemies those whom they do not love those who will not recompense their labour for they shall serve them in hunger c. they shall have hunger but no meat to eat thirst but no drink to drink nakednes but no clothing to put on no though they serve for it and so deserve it a weary condition yet if they might have any liberty it were lesse matter but they shall put a yoke of iron about thy neck untill they have destroyed thee a yoak shews restraint but an iron yoak shews wearisome restraint yea so wearisome as it shall bring on death They that are weary of Gods service the way of life must make account of wearisome bondage the way to death No joy of Gods service who is the God of thy life no joy of life Look into the conditions of men that are much weary of Gods worship and see if they have not some wearying tiring affliction like an iron yoak that they can neither break nor chearfully beare if God would open their eyes they might see herein wearines in Gods worship A notable example see 2 Chron. 12.1 when Rehoboam was strengthned in his kingdome he forsook the law of the Lord and all Israel with him they grew weary of the Lords worship whereupon he sent the King of Egypt to take the fenced cities of Iudah and to make towards Ierusalem the Lord sends a prophet to tell them that he had left them in the hands of their enemies because they had forsaken him this word seconding the Lords work did draw them to humiliation yet the Lord would not wholly deliver them and he renders the reason vers 8. they shall be his servants that they may know the difference between my service and the service of the kingdomes of the countries They might have served God and none else but they would not his service was a bondage and burden unto them therefore they shall serve their enemies whom they would not till they know by experience that Gods worship is the more easie yoke and by such experience be made to delight in it And for heaven they that are naturally weary of Gods service must never looke to come there unlesse their natures be changed for we pray that we may do Gods will on earth as they do in heaven a signe all that are in heaven do Gods will chearfully for were they weary of it we might not we need not pray to do it like them we might not it were sinne we need not for we can do it wearily of our selves a signe also that as we looke to come to heaven to be hereafter as they are already that are in heaven we must do Gods will chearfully in measure upon earth as they do it in heaven Though God suffer to come into the earth and to tarry upon the earth such as worship him but wearily yet he will not suffer them to come into heaven earth is a place of change in heaven is no change Nay heaven would more weary such a man then he is wearied here for there is the same work for substance but more of it more earnestly more constantly done and if a little weary men more will weary them much more Should I aske you one after another what you hope will be your condition in another world you would say you desire to go to heaven and you hope to goe to heaven But your wearines of Gods worship doth say to the contrary heaven shall never have you till you be altered for heaven could not keepe you if it had you for you would take no contentment there for the delights there would increase your discontent and wearines The most curious and exquisite musicke doth increâ—se the sadnes of a sad heart The godly have experience that when their hearts are out of temper the worship of God good duties are an increase of their burden and when their hearts are very uncomfortable the very comforts of God do increase their discomforts And if weary services of God cannot come to heaven they must to hell which every body judge to be a weary condition Math. 25.30 and cast ye the unprofitable servant into utter darkenes there shall be weeping and gnashing of teeth Why was this servant unprofitable who must be cast into this weary conâ—ition the reason is found vers 24. I knew thee that thou wert an hard man reaping where thou hast not sowed he thought God an hard master and his worke a weary worke therefore he would not meddle with it Therefore his wages is wearisome no light no comfort utter darknes weeping and gnashing of teeth 2. To reprove the godly in speciall as more blame worthy in regard of their wearinesse Nor doe I mean that wearinesse which proceeds from infirmitie which yet may shame us because it is our sinne and the fruit of our sinne but I mean that wearines which doth proceed from carelessenes the godly not bearing the same a their burden not using means to remedy it but rather neglecting it and suffering it to increase in their soules whilst they content themselves with the outward performance of good duties this is the speciall fault of the godly and for this they deserve specially to be blamed and that upon my doctrine as a sufficient reason it weakens the worship of God make their prayer hearing reading lean sacrifices let them but consider whom they serve so poorely because wearily that God who is not hath not been
neither did so much nor so well for God as sometimes and this God hath against them a fault it is in them and makes against them Thus where God findes this fervency of spirit wanting he speaks ill of it a figne his service cannot well be performed without it for he cannot be pleased with it without this fervency For further proof I will make use of the Lords own reasons laid down Commandment third to which command this duty doth belong and so I shall open that command so far as concerns my purpose What better more weighty more perswading argument then Gods own God is all truth and all understanding he knows us better then we know our selves and he is all wisdom that knows what arguments will best take with us upon severall occasions The first Commandment taketh care that we make choise of the true God and no other the second that we embrace his commanded worship and reject all others the third that we use his Name all that whereby God is made known to us reverently and respectively as becometh the same The Commandment is this Thou shalt not take the name of the Lord thy God in vain for the Lord will not hold him guiltlesse that taketh his Name in vain every word of the command is as well a reason as a command The thing forbidden is the taking of Gods name in vain Before I speak of the grounds of this prohibition I must show how this truth of performing Gods worship with earnestnesse of affection is implied in this Commandment and the contrary sin forbidden that will appear if we consider two things 1. Part of the meaning of Gods name is the worship of God Word Sacraments prayer 1 Tim. 6.1 That the name of God and his doctrine be not evil spoken of where the name of God and his doctrine are all one Mal. 1.6 the name of God is put for his worship 2. Part of the meaning of taking Gods name in vain is this want of fervent performance of Gods worship are not light and empty things vain things and is not dead cold service of God light service and empty service that wants that weight and substance it should have Are not unusefull and unprofitable things vain things and is not carelesse service of God unusefâ—ll and unprofitable service it doth neither honour God nor please God nor profit us Mal. 1.8 If ye offer the blinde for sâ—crifice is it not evil and if ye offâ—r thâ— lame and the sick is it no evi oâ—â—â—r it now to thy Governour will he be pleased with thee As if God had said If ye offer you care not what so it be a sacrifice it will serve the turn can it be well Would an earthly Governour accept you care not what much lesse will I. In like manner if men hear the Word receive the Sacrament pray they care not how so the duties be done can God be pleased herewith and if he be not pleased he is not honoured for were he honoured he would be pleased and if God be not honoured the doers cannot beprofited for our good is wrapt up in Gods glory and that service which doth neither honour God nor profit the performers is vain service Having thus made it clear that ardent service of God is implied and carelesse serving of God prohibited in this third Commandment Let us now consider the reasons why we must not rest in carelesse performance of worship but on the contrary must earnestly worship him they are 5. in number 1. Gods worship is his name 2. The name of the Lord. 3. The name of thy God 4. His Name is taken in vaine by carelesse worship 5. He will not hold him guiltlesse that taketh his Name in vaine 1. Gods worship is his Name that whereby God is made knowne to us that whereby he is distinguished from others and whereby he is made glorious to be carelesse of Gods worship is to obscure the knowledge of the Lord to confound him with Idols to hinder his glory to be carelesse whether God be known to us or others be distinguished from others be famous and glorious and to be earnest in the worship of God is to make the Lord better known to us and others to difference him from other Gods and to make him glorious And shall not our best affections be busied about Gods worship which is his Name God hath betrusted us with his Name that it lies in our power in ordinary course and for a time to make him lesse or more known lesse or more glorious and shall we betray this trust Mans name is precious and the name of one man committed to the keeping of another to bear false witnesse is a sinne much more is Gods name precious which is the chief Governour and much more committed to our trust and bearing false witnesse to that is much more a sinne which we shall do if we be carelesse of his worship Is not the knowledge of God the ground of our faith hope comfort If God be not good wise powerfull true what ground have we to beleeve or hope for any good in this or another world and if we know not the goodnesse wisdom and power of God what ground of comfort can we have To sleight Gods worship is to sleight the knowledge of God and so the ground of our faith and hope and comfort therein and to take care of Gods worship is to take care of the knowledge of God and so the ground of our faith hope and comfort Is not care of Gods glory the way unto and evidence of our glory To be earnest in Gods worship is to take care of Gods glory therefore the way unto and evidence of our glory 2. Gods worship is the name of the Lord the name of Jehovah therefore carefully and fervently to be performed His name it is who is the fountain of being therefore the first being and so of due the first and best service belongs to him because none is before him therefore none is to be served before him our Saviour when he duely ranketh and ordereth the Commandments saith Thou shalt love the Lord with all thy heart this is the first and great Commandment and the second Thou shalt love thy neighbour as thy self Why is the love of God and so the service of God the first and great Commandment before and greater then the love of our selves but because he is the first and greatest before our selves and greater then our selves It had been sin in Moses and Paul to wish themselves out of Heaven for his glory and in hell had not this been true that God is before us and so above us of due to be honoured by us though by our utter dishonour None should go to hell were not this true that there is an honour due to God from the creature above the salvation of the creature and could men be willing to go to hell that God might have glory hell should be no hell unto them
that which makes the torment of hell is this that God takes his glory because men will not give it him All the godly though they do not think so do seek Gods glory above their own salvation as they should do for they desire their salvation as a way unto Gods glory now the way that serves unto the end is lesse desired then the end whereto it serves The worship we performe is the worship of Jehovah the fountaine of being therefore the author of our being from him we have all unto him therefore we must give all all is his we have nothing of our owne our most lively affections are his owne he is not beholding to us for them we cannot without injustice and robbery with-hold them will we with-hold that which is Gods will we dispose of that which is Gods Not only doth David acknowledge the outward wealth liberally given to the Temple to be Gods own but the willingnes and joy of their hearts whereby and wherewith they gave so liberally to come from God also 1 Chron. 29.18 in that he prayes God to keepe this frame in them and to prepare their hearts towards him he that must keepe that willing and chearfull frame of heart in him hath surely made the same and he that must prepare their hearts at other times hath prepared them now The worship we performe is the worship of Jehovah his name who hath promised this fervency unto his people Psal 110.3 Thy people shall be willing in the day of thy power .i. in the day of the powerfull preaching of the Gospel these shall with earnest affection attend upon Gods ordinances God having promised fervent affections in his service by labouring after the same and expressing the same we shall confirme and establish the truth of God and on the contrary as the Apostle saith 1 John 5.10 He that believeth not maketh God a liar so he that doth not fervently worship God doth what lies in him to falsifie the word of God to make him a liar for God hath said his people shall be fervent 3. Gods worship is the worship of the Lord thy God therefore to be performed with earnestnes His name it is who is not onely the Lord but our God a God in Covenant with us he hath promised to be wholly ours all that he is or can do shall be for us and we have promised to be wholly his to be all that we are or can do for him If we bestow the utmost of our affection upon him in his service we do no more then he hath done for us and what can we give to him if we give all we have in comparison of what he gives to us Not only doth he give to us that strength of affection in comparison of which all ours is nothing but he begins to us he gives first he gives not only more then we can give but before us we may well follow him with lesse what though others serve God they know not how they have lesse reason to shew strength of affection to God then we though they have reason enough for God hath not bestowed himself wholly upon them as upon us Beside being our God the service that is done to him redounds upon us be it well or ill done because the Covenant doth not only imply relation but union it is a marriage-Covenant God becomes ours and we become his A man loves his wife not because shee is a friend and loves him but because shee is himself they are no more twain but one in loving her he loveth himself and so much as he doth not love her though shee do not deserve he doth not love himself for shee is one with himselfe A man doth not love himself because of desert but because he is nearest to himself he is his own so a mâ—n loves his wife because his own nearest unto him So God is our own he is by the humane nature of Christ one with us and we with him did not God therefore deserve our best affections which he infinitly doth yet we were bound to bestow the same upon him in his service because he is our own we have made him as our own soules by entering into a marriage-Covenant with him so much as we fall short in affection to him we fall short in affection to our selves Furthermore having promised the best of our affections unto him in his service truth doth binde us do we not hate to be liars false Covenant-breakers men and women of no truth do we not glory in our truth that if we have said it we will do it our word shall be as good as our band then must we bestow our best affections upon God in his service for so we have promised 4. Carelesse worship is a taking of Gods Name in vaine vaine worship What an evil it is to take Gods Name in vain it will appeare if we consider 1. It is an holy Name Psal 111.9 Holy is his Name Holynes is so lively an image of God that it commandeth respect from the light of nature and holy things are carefully handled Gods worship is an holy worship free from all impurity and pollution take we heed that we do not prophane it by carelesse use of it 2. A great Name Psal 76.1 His Name is great in Israel A Name above all names no worship like Gods worship because no person like him no lawes of worship like his no subject like the subject of Gods worship the whole man soul and body the strâ—â—gâ—h of both the whole earth and heaven none too great to worship God to take in vain a small name a poorâ— mean worship is an evil but to take in vain agreat Name a powerfull worship is more evil 3. A Glorious Name Deut. 28.58 a worship of eminent worth breaking out and manifesting it self to all that have seeing eyes for man to pray to the God of heaven to open all his heart to him for man to deliver the minde and counsell of God for man to seal a Covenant with the God of heaven these are glorious things of great worth even at first sight Here by the way in a word and under correction I must needs acknowledge that since I had any glimps of light to discern the glorious worship of God I could never get over that unsutablenesse that is between these obscure additaments to Gods worship amongst us and his glorious worship What is the vestment to prayer what the Crossing of the fingers to baptisme Indeed sprinkling of water in baptisme or dipping the childe therein bread and wine in the supper are but small things in appearance but when we consider the glorious God hath commanded and appointed these and doth produce glorious effects by them that puts a glorious lustre and brightnes upon them but when nothing can be shewed but mans command obscure and darke man in Divine things his command cannot put glory upon Divine Ordinances wherefrom he borroweth light but can adde none thereto
â—spy in it matter of displeasure But ordinarily the godly finde God according to their preparatiâ—nâ— hereto the currâ—â—t of â— r pâ—â—â—â—e â—oth bâ—are witnesse they that seeke the Lord shall praise him Psal â—2 26 open your gâ—â—es and the king of glory shall come in Psal 24. â—â— If any man open to me I will come in to him Revel 3.20 and the experience of the godly doth second it 2. Some of the godly complain of difficulty of understanding and weaknes of memory but if they prepare God will clear and open their understandings Preparation also will empty their memories and so strengthen them it may be they are too full If they say their momories are weak also for other things yet preparation will strengthen them for so they shall stirre up and improve the good in their memories and bring in the assistance of the holy spirit 3. Others of the godly complain they cannot finde peace and sweet communion with God they have prayd heard the Word received the Sacrament yet cannot finde peace Let them be perswaded to try this one way more prepare unto prayer prepare unto the Word prepare unto the Sacraments There is a promise Job 11.13 14 15. If thou prepare thine heart and stretch out thine hands towards him c. Then shalt thou lift up thy face without spot It may be thou hast stretched out thine hands thou hast prayed earnestly but now prepare thy heart see if there be not somewhat amisse in thy hand or family that might hinder then thou shalt have comfort in thy heart and boldnes in thy countenance guilt of heart makes a man hang down the head as spots make a man to hide his face 4. If God do not meet with thee yet thou shalt not have this increase of thy burden that thou wert unprepared but on the contrary thou shalt have assurance that God who hath prepared thy heart will beaâ—e witnesse to it and hath some good for thee in store which he will prepare thee for in a further measure by present withdrawings Quest How should we helpe our selves unto preparednes for Gods worship There are three helps Examination Meditation Prayer 1. Examâ—nation This is made an helpe unto p ayer Lam. 3.40 41. Let us search and try our wayes let us lift up our hearts with our hands so Psal 4.4.5 Commune with your own hearts offer to God the sacrifices of righteousnes thou must be a soul-searcher Examine 1. What the generall frame and temper of thy heart is whether in a better or worse temper then formerly 2. What particular failings have lately escaped thee that mâ—ght specially indispose thy soul 3. What graces are specially to be exercised in the worship we go about 4. What are the speciall occasions for which our souls desire to meet God 2. Meditation Psal 119.59 David will looke over his wayâ—s on every siâ—e ere he will set his feet into Gods wayes Meditation is of a separating and settling nature it separateth heavenly thoâ—ghts and affections from earthly and setleth the heart in heavenly thoughts and affections for it often goeth over with thoughts It is as the bellows of the soul that doth kindle and inflame holy affections and by renewed and more forcible thouâ—hts as by renewed and stronger blasts doth renew and increase the slame 3. Prayer David prayes to God to prepare the heart of the people 1 Chron. 29.18 God prepared the people 2 Chron. 29. ult pray therefore to him 1. To pardon our originall indisposednes and particular failings 2. To give successe to examination and meditation 3. To supply his spirit unto the heart which hath put grace into the heart therefore can revive and bring out the same Ob. I cannot get time thus to prepare Ans In diligence in thy calling thou servest God but if thou be so imployed in it as to shut out preparation thou servest Satan more then God because thou dost more his minde and for his advantage then Gods Ob. I am a childe or servant under government and cannot get time having not my time at mine own dispose Ans 1. Thy governours ought to allow thee time for Gods service thou art more Gods servant then theirs If they will not yet 1. By diligence gain time 2. If thou canst not do that take it from thy meat or sleep If neither father nor mother nor master will take care of thy soul yet do thou take care of it Before I leave this point of preparation the want whereof doth weaken that worship of God which we performe I will take occasion to answer some cases of conscience which may fall in the way of the people of God and trouble them for want of light 1. Quest Whether are we bound to prepare more for the Sacrament then for the word I will premise foure things and then answer to the question 1. The Sacrament is an ordinary ordinance of God and so stands in the same ranke of ordinances with the word that it is an ordinary ordinance appeares in that it is oft to be celebrated and that without the condition of speciall and extraordinary occasions 1 Cor. 11.25.26 do this as oft as ye drink it in remembrance of me for as oft as ye eat this bread c. It is an ordinance often to be used without speciall occasion and and for an ordinary end the remembrance of Christs death 2. The question is not between the whole word and the Sacrament but between a particular Sermon and the Sacrament whether we be bound more to prepaâ—e for the Sacrament then a particular Sermon going before the Sacrament 3. The question is of those who in regard of grace received are generally and habitually prepared both for the word and supper for of the unregenerate more preparation is required to admit them to the supper then to the woâ—d 4. The Sacrament in some respect hath it's place below the word in that the word is the covenant yea a particular Sermon doth contain part of the Covenant and the Sacrament is the seal now the seal doth receive necessary force from the covenant but not the covenant from the seal the seal is of no force without the covenant but the covenant is of force without the seal therefore the promise is called an immutable thing Heb. 6.18 the seal doth but increase the validity and force of the covenant add a further degree and measure The seal follows the covenant and serves unto it To the question then I answer That it should seem there is not more preparation required unto the Sacrament then unto the Word This truth will more plainly appear if the objections be cleared which are brought to the contrary Ob. Of a Sermon it can but be said This is my Word but of the Sacrament it is said This is my body and more reverence is due to the body of the Lord then to the word of the Lord and so more preparation to be made for the Sacrament then for the Word