points it appeareth what pleasure lewd men take in the falls and sins of Gods people But ô that thou wouldest see thy sin and danger that art of this humour First This argueth that there is no love in thee to Gods people nay this argueth the height of malice against them to rejoyce in their sins Charity rejoyceth not in iniquity saith the Apostle 1 Cor. 13.6 And what comfort canst thou have either in life or death what hope canst thou have in God if thou be void of charity if thou nourish malice in thy heart specially toward them thou art most bound to love He that loveth not his brother saith the Apostle 1 Iohn 3.14 abideth in death in the state of damnation And verse 10. In this are the children of God manifest and the children of the divell whosoever doth not righteousnesse is not of God neither he that loveth not his brother And so he proceedeth to shew to the end of verse 15. that the chiefe fruit of righteousnesse that manifesteth a man to be Gods child is the love of the brethren and the chiefe sinne that manifesteth a man to bee the child of the divell is the hatred of the brethren But secondly which is worse this argueth that thou rejoycest in the dishonour that is done to God and in the shame that is cast upon his holy name For the Lord is more dishonoured as we have heard in the Doctrine by the sinnes of his owne people then by the sinnes of any other men And if thou canst rejoyce in the shame and dishonour that redoundeth to God be thou sure God will also rejoyce in thy confusion I will also laugh at your calamity saith the Lord to such men Pro. 1.26 and mocke when your feare commeth But let us leave them to God Let us that feare God learne That it is our duty out of these two respects to mourne when we see or heare of the falls of any of Gods people Paul blameth the Corinthians 1 Cor. 5.2 because they did not all mourne for the incest that one of that Church had fallen into See how himselfe was affected with it 2 Cor. 2.4 Out of much affliction and anguish of heart saith he I wrote unto you with many teares Nay we should bee grieved at the heart to heare the slanders to heare of the faults that Gods people are even unjustly charged with Remember Lord the reproach of thy servants saith the Psalmist Psal. 89.50 51. how I beare in my bosome the reproach of all the mighty people wherewith thine enemies have reproached ô Lord wherewith they have reproached the footsteps of thine Anointed Observe five points in the words 1. The mighty men men of chiefe place and power in the country were wont to reproach and slander and cast odious aspersions upon Gods servants Gods anointed ones nay all the mighty people did so he was not counted worthy the name of a Gentleman if he could not doe this Princes did sit and speake against me saith David Psal. 119.23 2. They that did so were Gods enemies though they pretended to dislike onely a sort of precise fooles that will needs be holier then all their neighbours and not for their holinesse neither but for their hypocrisie yet in very deed they that take such pleasure in reproaching Gods servants beare more spite to God then they doe to them they are Gods enemies Ye shall be hated of all men for my names sake saith our Saviour Matth. 10.22 The name of Christ the religion of Christ the spirit of Christ that is in them is the true cause of this hatred whatsoever els is pretended 3. Remember Lord saith he the reproach of thy servants The Lord taketh notice of he will remember he will not forget the slanders and reproaches that are cast upon his servants 4. The Prophet did beare the reproaches of Gods servants in his bosome he tooke them to heart he was much affected and troubled with them 5. Lastly he desireth the Lord to remember him for this hee tooke comfort in this even before the Lord that hee could doe so and doubted not but God would take notice of it and reward him for it And this is the first sort that are to bee reproved by this Doctrine The second are worse then these And those are they that impute all the sins of Gods people to their religion and take occasion thereby to insult against religion and to hate it the more If the weakest the meanest person that professeth religion doe but swerve from their duty any way though but a woman though but a servant as I shewed you the last day out of 1 Tim. 6.1 and Tit. 2.5 the name of God and his doctrine shall straight-way bee blasphemed by these men These are your professours will they cry this is their religion there is none of them any better they are all such kind of persons fie upon such a religion as this is Three things there be that may discover unto these men their sin and their danger too First If malice had not blinded thee thou wouldst never impute the faults of professours unto their religion nor blame their religion for it For 1. All professours are not such persons But there are many thankes bee to God yea and many that thou knowest that shine as lights in the world as Paul saith of the Philippians 2.15 2. Admit all professours were naught yet is the religion that they professe pure and undefiled it alloweth of none of those faults that thou usest to blame them for For it hath no other rule or ground but Gods Word and that alloweth of no sin All the words of my mouth are in righteousnesse saith the Lord Pro. 8.8 there is nothing froward or perverse in them If any professour be covetous or malicious or proud or censorious or unfaithfull or idle blame not his religion for it it teacheth him no such thing it teacheth him the contrary it teacheth him as the Apostle saith Tit. 1.12 To denie all ungodlinesse and worldly lusts and to live soberly and righteously and godly in this present world No professour of the Gospell dares justifie himselfe in the least of his corruptions much lesse in grosse crimes by the rules of his religion but will bee ready to cleare his religion and lay all the blame upon himselfe as the Apostle doth Rom. 7.12 The law is holy and the commandement is holy and just and good And verse 14. Wee know that the law is spirituall but I am carnall sold under sin Secondly I must say to thee that railest thus against religion that hatest it thus for the sinnes of them that professe it as Gamaliel spake to the Councell Acts 5.39 take heed wha◠thou dost for if this way be of God in hating it in railing on it thou wilt be found a fighter against God And as the Lord saith to Sennacharih Esa. 37.23 Whom hast thou reproached and blasphemed and against whom hast thou lifted up thy voice Even
that can expresse the desires of their hearts God 〈◊〉 way for God maketh precious account of their 〈◊〉 of his children 〈◊〉 one of them shall fall to the ground Psal. 56.8 〈…〉 are they not in thy 〈◊〉 And this is the first part of mine answer to this 〈◊〉 objection Now 〈◊〉 show you what they must do that we in this case that finde their spirits so 〈…〉 with sorrow and their hearts so deadred as they are utterly indisposed and unable to pray Two things we must doe when we are in this case First we must bewaile it and mourne for it If the one side of thy body or thy tongue were taken with a dead palsy so as thou couldst not goe or speake to thy friend thou wouldst think thy case to be very heavie and thou wouldst much bewaile it But this is a farre heavier case and more to be bewailed when such a deadnesse hath taken thy soule that thou canst not goe nor speake unto thy God Complaine to God and crave helpe of him against it as David doth Psal. 119.25 My soule cleaveth to the dust quicken thou me according to thy Word and verse 159. Quicken me ô Lord according to thy loving kindnesse Complaine to Christ the heavenly Physitian of this thy disease he is able to helpe thee For 1 Cor. 15.45 the last Adam is made a quickning spirit Cry to him when thou art most indisposed and unable to pray as his Disciples did Luk. 11.1 Lord teach me to pray Nourish in thy heart the feeling and sense of this thy disease so as thou canst mourne for it and bewaile it to God and thou art safe Mat. 5.4 Blessed are they that can mourne for this for certainely they shall be comforted Secondly seeing thou hast heard that when thou feelest thy selfe most unable to pray yet thou hast even then in thee the spirit of prayer therefore stirre up that grace that excellent grace of God which is in thee I dare not denie but a weake Christian may use the helpe of a good prayer booke in this case better to pray on a booke then not to pray at all Certainely it is a spirit of errour that hath taught the world otherwise 1. Our blessed Saviour prescribed to his Disciples a forme of prayer not onely to be to them and his whole Church a rule and sampler according to which all our prayers should be framed as appeares when he saith Mat. 6.9 after this manner pray ye but even for them and to say tying themselves to the very words of it as appeareth Luk. 11.2 When ye pray say our father c. By which answer of our Saviour to his Disciples it may also appeare that Iohn taught his Disciples to pray by giving them formes of prayer to say yea even in secret prayer Mat. 6.6 2. All the best reformed Churches do now and ever have used even in publicke Leiturgies and prescript formes of prayer and have judged them of great use and necessity for the edification of the Church And surely this argument is not to be contemned by any sober Christian as appeareth by the Apostles speech 1 Cor. 11.16 If any man seeme to be contentious we have no such custome neither the Churches of God So doth he againe presse the example and practice of all the Churches of the Saints 1 Cor. 14.33 3. This is no stinting nor hinderance to the spirit of prayer in any of Gods people no more then the singing of praise to the Lord in the words of David is now and was in Hezechia's time 2 Chron. 29.30 or the joyning in heart with the words that another uttereth in conceived prayer which yet is Gods ordinance 1 Cor. 14.16 Though this I say be lawfull and may be used for a helpe yet seeing every Christian even the meanest and weakest hath the gift and spirit of prayer I may say to every one of you in this case as the Apostle doth in another to Timothy 1 Tim. 4.14 Neglect not the gift that is in thee and 2 Tim. 1.6 Stirre up the gift of God that is in thee When thou feelest thy selfe most indisposed to prayer yeeld not to it but strive and indeavour to pray even then when thou thinkest thou canst not pray If we should never pray but when we feele our selves apt to it alas how seldome should many of us pray Therefore when thou feelest thy selfe most indisposed to prayer yeeld not to this cursed humour but strive and endeavour to pray even then when thou thinkest thou canst not pray The Church complaineth Esa. 64.7 that no man stirred up himselfe to take hold of God we should stirre up our selves to this worke For I we must take notice of this that Satan hath a chiefe hand in hindering us from prayer in causing this deadnesse and indisposition of our hearts unto it When Iehoshua stood before the Angel of the Lord Satan stood at his right hand to resist him Zach. 3.1 And which of Gods servants find not this to bee true in their owne experience This I say we should take notice of that he get not advantage of us by our yeelding unto him as Paul saith 2 Cor. 2.11 Lest Sathan should get an advantage of us for we are not ignorant of his devices The more Satan hateth this duty the better we should love it the more basie he is to hinder and interrupt us in it the more earnestly should we bend and set our hearts unto it Iam. 4.7 Resist the Divell and hee will flee from you 2. Consider how much God is delighted in the labour of our love Heb. 6.10 God is not unrighteous that he should forget your worke and labour of love that is those duties which out of love to him we performe with labour and striving Thinke not beloved that those prayers onely are pleasing to God wherein we please our selves best or which we performe with most facility and aptnesse of mind and speach No no when we can performe this duty in obedience unto God even against our owne disposition and the mighty conflicts and oppositions that we find in our own hearts against it these are the prayers that are most acceptable to God As Abrahams obedience was in offering up his sonne of which the Lord saith Gen. 22.12 Now I know that thou fearest God seeing thou hast not withheld thy sonne thine onely sonne from me 3. By using and exercising that little grace that small ability to pray that thou hast thou shalt increase it and grow more able to do it with comfort For so runneth the promise Mat. 25 29. To every one that hath that is by imploying and exercising of it doth shew that he hath for otherwise the unprofitable servant had a talent also shall be given and he shall have abundance Let us therefore do as they that through sicknesse and weaknesse have lost their appetite yet by eating provoke and recover their appetite one morsell drawing downe another so let us carefully and conscionably
he that doth not heartily desire this did never yet know how to pray aright Now if any of us doe indeed pity the estate of wicked men and desire that they may bee saved let us then pray and procure for them so farre as in us lyeth that they may have the meanes of knowledge For this is the way yea this is the onely way to bring them unto salvation God will have all men saith the Apostle 1 Timothy 2.4 that is some of all sorts of men for that phrase cannot bee properly meant of any that shall perish God will have all men to bee saved and to come unto the knowledge of the truth As if hee had said Looke whom God will have to bee saved them hee will bring to the knowledge of the truth So when the Church maketh so fervent a prayer unto God for the conversion of all nations Psalm 67 3 5. shee prefixeth this as the meanes whereby that was to be effected and brought to passe verse 1 2. God be mercifull unto us to the whole catholique Church to the whole number and company of his Elect for so that prayer is to bee understood God bee mercifull unto us and blesse us and cause his face to shine upon us that thy way may bee knowne upon earth and thy saving health among all nations As if shee had said This is the greatest mercy and blessing the greatest fruit of Gods speciall favour unto a people when hee giveth them the meanes whereby they may know his wayes how to serve and please him and his saving health how to attaine unto the eternall salvation of their owne soules and till this mercy bee vouchsafed to them as appeareth by the coherence of the third verse with these two men can never praise God nor worship him aright This is the greatest outward fruit of Gods mercy and goodnesse towards men of all others when hee giveth them able and faithfull teachers to bring them unto knowledge As the Apostle also teacheth us Ephes. 4.8 When Christ ascended up on high and led captivitie captive went up in his triumph after he had conquered Satan upon the crosse he gave gifts unto men And what were those gifts which that great King and conqerour at such a time when hee would expresse his bounty to the full did bestow upon men Surely they are expressed verse 11. He gave some Apostles and some Prophets and some Evangelists and some Pastors and teachers As if he had said He gave able ministers unto his Church as the greatest outward gift that he had to bestow upon them And as this is the greatest outward worke of mercy and love in God towards man so is it certainly the greatest worke of mercy and charity in man towards man to provide for them the meanes of sound knowledge and instruction The Papists glory much of their good workes and thinke they have therein a great advantage against us And if their religion were indeed more fruitfull in good works then ours is they had a just and great advantage against us for you shall know them by their fruits saith our Saviour Mat. 7.16 But what are the workes whereby they teach men they may merit most at Gods hands Surely to give largely to the Church To what end Was it to provide thereby that the people might bee taught and instructed how to know God and to worship him aright No no the whole endeavour of their Church hath beene to take from men the key of knowledge as our Saviour speaketh Luk. 11.5 2. that is the meanes of knowledge whereby as by a key men are to have their entrance into the kingdome of heaven all that was given to their Church wherein as their fore-fathers the Pharisees did they teach men to put such confidence was to maintaine a sort of idle fellowes to say masses and sing dirges for their soules And what goodnesse I pray you was there in these workes No no blessed bee the Lord our God the Papists have no just cause of glorying against the Gospell in this behalfe For though we have too many amongst us whom the Lord hath greatly blessed with worldly wealth that neither in their life nor at their death doe honour God with their substance as the holy Ghost telleth us Prov. 3.9 they are bound to doe and that even with the first fruits of all their increase As if hee had said God should have the first part of all Though wee have many I say that are too strait-handed and hearted this way that being of great ability give nothing to God or at least nothing proportionable unto their estates that when they make their wills and find they have hundreds and thousands to dispose of yet never thinke of God give nothing to speake of unto pious uses all is too little they thinke for their children and kindred And shall their children and kindred prosper the better for this thinke you when God is robbed of his part No no the sentence of God shall stand which hee pronounceth of the man that is bountifull in the workes of charity Psalm 37.26 Hee is ever mercifull and lendeth and his seed is blessed his children shall bee never the poorer for that Though wee have I say too many such of our profession yet is not this the fault of our religion our religion teacheth the necessity of such good workes as much as Popery doth this is onely the fault of these carnall and worldly minded professours of our religion having a shew of godlinesse but denying the power of it as the Apostle speaketh 2 Tim. 3.5 these are spots in our Church as the Apostle speaketh Iude 12. they blemish and shame our religion But though wee have too many such yet is it thanks bee to God notorious to the world that the Gospell hath beene more fruitfull in all sorts of good workes that have beene good workes indeed then ever popery was More hath bin given in this land within these threescore yeeres to the building and increase of hospitals of Colledges and other schooles of good learning and to such like works as are truly charitable then were in any one hundred yeeres during all the time and reigne of popery But this is a good worke passing all other wherein the Gospell glorieth and triumpheth against popery that the Gospell hath made men carefull and liberall to provide for the soules of Gods people to provide meanes of knowledge and sound instruction for them That there have beene so many good Lectures founded of late That there hath bin such care taken and cost bestowed for the redeeming of Impropriations restoring of them to the Church That even in this last Session of Parliament there was so earnest endeavour used by the state and God be mercifull unto them that were the hinderers of so honourable and pious a worke that out of every impropriation in the land there should bee so much taken as might make a competent maintenance for an able teacher These these
and his covenants of promise were made knowne to them by the Gospell they could have no hope at all to be saved Nay it is the preaching and ministery of the Gospell that is the onely sufficient meanes of conversion the meanes that God hath ordained to worke saving grace by that is the power of God unto salvation as the Apostle calleth it Rom. 1.16 Every man that hath heard and hath learned of the father saith our Saviour Iohn 6 45 commeth unto mee No man can come to Christ till he bee taught of God and drawne by him unto Christ. And the meanes God useth to teach and draw men by is the hearing of his Gospell preached which made the Apostle say Rom. 10.14 How shall they beleeve in him of whom they have not heard and how shall they heare without a preacher Now sufficient meanes I call the Gospell and the preaching thereof because 1. It is the meanes God hath ordained to worke by 2. Because no other outward meanes are needfull for the effecting of this worke The meanes which is the onely sufficient meanes of conversion as you have heard the onely meanes God hath ordained to worke saving grace by God did never vouchsafe unto all men never I say For 1. before Christs comming God denyed his word to the greatest part of the world and made it the speciall prerogative of the Iewes that to them were committed the Oracles of God as the Apostle speaketh Rom. 3.2 Hee shewed his word unto Iacob saith the Prophet Psal. 147.19 20. his statutes and his judgements unto Israel hee hath not dealt so with any nation No not so clearely may some say not so plentifully nay saith the Psalmist as for his judgements in his word and statutes they have not knowne them In those dayes hee suffered all nations to walke in their owne wayes as the Apostle speaketh Actes 14.16 2. In Christs owne time this restraint continued and the Gospell was still denyed to the Gentiles Goe not into the way of the Gentiles saith he to his Apostles Mat. 10.5 and into any city of the Samaritanes enter yee not 3. Though after Christs ascension this partition wall betweene the Iewes and Gentiles was broken downe and the Gospell went into all the world as the Apostle speaketh Col. 1.6 and was preached to every creature as hee saith verse 23. that is to the Gentiles as well as to the Iews without difference Their sound of the Apostles Doctrine and ministery went into all the earth as hee saith Rom. 10.18 and their words unto the ends of the world There was no nation or language in which the Gospell was not then preached Yet neither at that time was the Gospell preached to all men God did not vouchsafe this mercy to every village or city much lesse to every person no not in that age But even as the Lord sometimes disposed of the materiall raine as hee saith Amos 4.7 I caused it to raine upon one City and caused it not to raine upon another Citie one piece was rained upon and the piece whereupon it rained not withered Even so did he then of this heavenly raine the ministery of his Gospell some places hee bestowed it on and some he denyed it unto The Apostles notwithstanding the generall charge to goe and teach all nations Mat. 28.19 yet were forbidden of the holy Ghost to preach the word in Asia as wee read Act. 16.6 7. and when they assayed to goe into Bytâ—inia the spirit suffered them not Now let every one of us consider well this second point One chiefe cause why wee doe so much under-vallue the Gospell we rejoyce not in it wee are unthankefull for it is this that though wee thinke it a gift and blessing of God yet we account it but a common gift and the common blessings of God though they bee never so great affect us but a little Thinke therefore well of this that thou hast heard and let mee say unto you as our Saviour saith unto his Disciples though to another purpose Iohn 4.35 Behold I say unto you lift up your eyes and looke upon the regions Consider that God hath denyed his Gospell to the greatest part of the world by farre that a thicke and palpable darkenesse is over all Egypt as Exodus 10.21 23. and that England and a few places more are the onely Goshen where the light remaineth Consider how many places are still denyed this mercy of a sound ministery which thou and the place thou livest in dost enjoy Consider lastly that neither thou nor the place thou livest in should have enjoyed this blessing at all if either thou wert not one of Gods Elect thy selfe or at least that in the place thou livest in God hath some of his Elect yet to bee gathered The Lord of the harvest never sent forth his labourers to worke in any field when hee had no corne to get Consider these things I say and consider them well and thou wilt no longer account the ministery of the Gospell a common blessing thou wilt esteeme even the outward calling thou hast by the ministery of the word as a rare and singular favour of God thou wilt admire Gods mercy in it and bee more thankefull for it Thirdly and lastly As to have the meanes of grace that are sufficient to convert a man is the gift of God and as it is no common gift so is this a most free gift of God nothing that the best man in the world is able to doe can deserve that God should give him his grace or so much as sufficient meanes to bring him unto saving grace The good use that the Lord seeth any have made of the light of nature the morall and civill lives that they have led hee hath no respect unto in this case neither is hee moved thereby to give them the meanes of grace rather then unto others Hee hath called us with an holy calling saith the Apostle 2. Tim. 1.9 and that word comprehendeth not the inward calling only but even the outward also not according to our workes but according to his owne purpose and grace nothing but his owne free grace and good pleasure moved him to doe it And the experience of all ages hath proved this to bee true that the Lord passing by such as have best used the light of nature hath given his Gospell and the meanes of salvation unto farre more wicked people then they were Thus the Lord speaketh to the Prophet touching Israel Ezek. 3.5 7. Thou art not sent to a people of a strange speech and of an hard language but to the house of Israel Not to mâ—ny people of a strange speech and of an hard language whose words thou canst not understand surely had I sent thee to them they would have hearkned unto thee But the house of Israel will not hearken unto thee for they will not hearken unto me for all the house of Israel are impudent and hard-hearted And of Iudah it is said Ezek.
5.6 that she had changed Gods judgements into wickednesse more then the nations and his statutes more then the countries that were round about her and yet unto Iudah God gave the meanes of salvation and denied them to all other nations in the world beside Chorazin and Bethsaida were worse people and did not make so good use of the light of nature as Tyre and Sidon did as is plaine by Christs speech Matth. 11.21 and yet unto them the Gospell was preached by Christ himselfe and denied unto the other The Gentiles that lived after Christs ascension and unto whom the Apostles did preach were nothing so morall men nor were comparable in the right use of the light and law of nature unto Socrates and Aristides unto Cato and Scipio and divers others that we read of For of some of them it is said that they even till the time of their calling Tit. 3.3 served divers lusts and pleasures lived in malice and envie and that they were odious men And of some of them it is said 1 Cor. 6.9 11. that they had beene not onely theeves and drunkards and extortioners and adulterers but even effeminate persons and buggerers abusers of themselves with mankind And yet to these God vouchsafed his Gospell and denied it unto the other that were not onely free from these foule vices but were also for morall vertues and for the use they made of the light and law of nature most rare and excellent men And may not wee all to conclude set our seale to this truth from our own experience Is our nation or are those townes in our land where the Gospell is most plentifully preached Or were many of our selves before our calling better people then any of those are to whom the Lord still denieth the light of his Gospell No no the Lord knoweth and our owne hearts know it is not so The Lord in giving us his Gospell had no respect at all to any goodnesse hee saw was in us Nothing moved him to it but his owne free grace and good pleasure towards us wee did nothing at all to further and procure so much as our outward calling All is to bee ascribed unto God alone Lecture CII On Psalme 51.6 November 4. 1628. IT followeth now that we shew this to be so likewise in the inward calling that that is much more to be ascribed wholly unto the Lord nothing unto man himself And this shall also appeare unto us in these three points 1. It is of God only that the meanes of grace become effectuall to the conversion of any man 2. The worke of Gods 〈◊〉 making the meanes of grace effectuall in any is no common worke 3. The worke of Gods spirit in making the meanes of grace effectuall to the conversion of any is most free nothing that man can do can either procure or hinder it For the first The best course I can take for the confirmation of it will bee by answering a question or two that may be moved touching the sufficiency and power that is in the Word and the ministery thereof to work the conversion of man First Doth not the Scripture speake great things and ascribe much to the Word it selfe in this case and to the preaching of it 1 The Word it selfe is said to be lively and mighty in operation sharper then any two edged sword Heb. 4.12 Is not my Word like as a fire saith the Lord Ier. 23.29 and like a hammer that breaketh the rocke in pieces And the Apostle calleth it the incorruptible seed whereby we are borne againe 1 Pet. 1.23 Yea the Prophet expressely saith Psal. 19.7 That the law of the Lord is perfect converting the soule 2. Of the faithfull Ministers and preachers of the Word it is said both 1 Cor. 3.9 and 2 Cor. 6.1 that they are workers together with God And Paul telleth the Corinthians 1 Cor. 4.15 that he was their father in Christ Iesus he had begotten them through the Gospell and 9.1 that they were his worke in the Lord. Yea Philem. 19. Thou owest to me even thine owne selfe To this I answer First That these places are not so to be understood as if there were any naturall vertue or power inherent in the Word it selfe or the ministery thereof given unto it of God as there is in the fire to warme us or in our food to nourish us or in the seed to bring forth fruit Secondly That the reason why the Holy Ghost is pleased thus to speake and to ascribe thus much unto the Word and the ministery thereof is that hee might dignifie this ordinance of his and worke in his people an high esteeme of it And to shew them 1. It is that noble instrument that hee hath ordained to worke the conversion of man by and without which he useth not to worke the conversion of any It pleased God by the foolishnesse of preaching saith the Apostle 1 Corinthians 1.21 to save men And we are the Ministers by whom yee beeleeved saith he 1 Cor. 3.5 even as the Lord gave to every man And Rom. 10.14 How can they beleeve in him of whom they have not heard and how shall they heare without a preacher 2. He useth to work with it and to accompany it by the operation of his spirit though not in every one that heareth it yet in the hearts of his elect according to the promise of Christ Matth. â—8 20 Lo I am with you alway even to the end of the world This made the Apostle to say and to praise God for it 2 Cor. 2.14 that hee did make manifest the savour of his knowledge by them in every place God never placeth the faithfull ministery of the Gospell in any place but he useth to make it savoury and fruitfull unto some 3. To shew us the high account the Lord himselfe maketh of this his ordinance how he esteemeth of it We are unto God a sweet savour in Christ saith the Apostle 2 Cor. 2.15 in them that are saved and in them that perish As if he had said Even where God is not pleased to work with our ministery so farre as to make it effectuall to the conversion of men yet even there also our ministery is never the lesse acceptable to God but he joieth and taketh pleasure in it Thirdly and lastly I answer to this first Question that the vertue and power that the Word and ministery thereof hath to convert and worke grace is not in it selfe but wholly in the spirit of God that worketh with it And so the holy Scripture that ascribeth so much unto the Word as you have heard interpreteth it selfe in sundry places I am the Lord thy God that teacheth thee to profit saith the Lord Esa 48.17 that any man profiteth by the best meanes it is of God onely Of his owne will begat he us by the Word of truth saith the Apostle Iames 1.18 As though hee 〈◊〉 â—ay We were indeed begotten againe by the Word but