does ufually work in and by the means, and rarely (if ever) when the ordinary means are flighted. 'Tis true, God himself is not tyed to means,nor to any of his own Ordinances, yet he ties us to make use of them, when we may have them. That foul cannot expect to be instructed by Gods Spirit, who is a flighter and neglecter of Gods ordinary means.

Further confider, the intent of the Word is not only to regenerate, but to nourish, increafe and perfect the Graces of the Saints, Eph.4.11,12. Our knowledge is imperfect. Those that know meft,may learn more: We need new inforcements of duty: Our affections are dull, and need a new excitement. None fo wife, fo knowing a Chriftian, but he may receive fome benefit from a different handling of what he himself knew before.

Therefore feeing the preaching of the Word was ordained for fo great and fignal benefits to mankind, 'tis juft with God, that they that bave flight thoughts of it, should be barren under

it.

3. When thou art going to hear, confider whither thou art going. Thou art going to meet the great God of Heaven and Earth: A God that is not to be dallied with, Levit. 10.3. I will be Sanctified in them that come nigh me. When the people went to hear the Law, Exod. 19.10. The Lord faid to Mofes, Sanctifie the people, and let them wash their clothes, What does this

Speak

peak to us? that Chriftians fhould only wash their bands and faces, and put on their best apparrel, when they come to hear the Word? No, the ApoAle Fames, Fam.1.21. tels us; Lay apart all filthineß, and fuperfluity of naughtineßs, and receive with meeknele the ingrafted Word, that is able to fave your fouls. If thou findeft thy Spirit flight and wandring, to fix it and make it ferious, think with thy felf,and imagine how it was with the Ifraelites going to receive the Law of God: When the Mount was all on a flame of fire, the trumpet founding louder and louder, the people trembling and fore afraid. This is to beat the Devil with his own weapon; for he often prevailes upon us, by cafting in finful Imaginations. Confider therefore how the Lord is prefent in an efpecial manner where his Word is preached. Surely the Lord is in this place, as Facob laid of Bethel, Gen.28.16. The apprehenfion of Gods prefence in the affemblies of his people, will preserve in thee an awful and reverent difpofition of foal.

4. Before thou goest, fail not to poure forth earnest and fervent prayers unto the Lord, and that in behalf,

1. Of the Minifter.

2. of thy felf.

I. In behalf of the Minifter, that the Lord would teach him what he should teach the people, and direct and enable him to declare the mind of God,

and

Chap.6. and to preach fuch truths as may tend to the benefit, and falvation of thine and others foules. Certainly if people did more feriously and more frequently pray for their Minifter, that the Lord would bles and profper his labours, and direct him to divide the Word aright, to give to every one their portion, to feed the people with knowledge and understanding; he might expect a greater bleffing and assistance in his ftudies, and they more benefit by his endeavours. How earnestly does Paul beg prayers, Rom.15.30? Now 1 befeech you (brethren) for the Lord Fefus Chrifts fake, and for the love of the Spirit, that ye ftrive together with me, in your prayers to God for me. v.31.-That my fer vice which I have for Ferufalem, may be accepted of the Saints. And Eph 6.18. Praying alwaies with all prayer, and fupplication in the Spirit - for all Saints. V.19. And for me, that utterance may be given unto me, that I may open my mouth beldly, to make known the mystery of the Gospel. v.20.

That therein I may speak boldly as I ought to Speak. Col.4.3. Withal praying for us, that God would open to us a door of utterance to speak the mystery of Christ, for which I am also in bonds. V.4. That I may make it manifeft as I ought to Speak.

II. In behalf of thy felf.

1. That the Lord would fix thy mind, and make it ferious. When the mind is ferious, truths are apt to make impreffion,

2. That

2. That he would enlighten thy mind, and open thy heart, as he did the heart of Lydia, Acts 16.14. that thou maift have a clear and right understanding of thofe truths that concern thy falvati

on.

3. That he would give thee a heart to believe, and embrace the truth, in the love of it; that truth may not only float in thy phantafie, but fink down into thy heart, Rom.10.10. With the heart man believeth unto righteoufneffe. There is a Faith of the head, and a Faith of the heart: Devils, and wicked men have the Faith of the head; but they have no fuch belief, as affects the heart, and makes it clofe with truth, and love it and em~ *brace it.

4. That the Spirit of God would fet in with the preaching of the Word, and make it effectual for the beating down of thy corruptions." is a remarke able expreffion, that in Ifa. 8.11. The Lord Spake to me with a strong hand; not with a meer voice, but a strong hand. Pray therefore thus, Lord Speak to my lufts and corruptions this day with a ftrong band, let them feel thy power, and the ftrength of thine arm, that fo they may be effectually destroyed in me.

5. Labour to come with a teacheable and tractable frame of Spirit. Receive with meeknesse the in1 grafted Word, James 1. Christ was anointed to preach glad tidings to the meek, Isaiah

61.1.

There

There are three forts of Spirits far from this temper.

1. The cavilling Spirit, that is forward to cavil at the Word, and to frame Objections against it.

2. The wrathful Spirit, that is fierce and ready to rife up in armes against the juft reproofs of the Word. When fuch are admonished or warned, they revile: Conviction, that should humble, provokes them. There is a great deal of difference between those two places, and expreffions, Acts 2.37. Now when they heard this, they were pricked in their heart, and faid unto Peter and the reft of the Apostles, Men and Brethren, what Shall we do? And Acts 7.54 When they heard thefe things, they were cut to the heart, and they gnafhed on him with their teeth. Here is a great deal of difference between being pricked at the heart, and feeling compunction for fin in their Confciences, as it was with the true converts in the former place, and being cut to the heart, and vexed, when they heard their fins reproved, as it was with the malicious and obftinate Fewes in the latter.

A guilty Confcience thinks the Minifter aims at him in particular, and intends to difgrace him; he thinks he commits a trefpaffe by treading upon his ground, and coming fo clofe to his Confcence. It stuck in Herods ftomack when John touched him about his Herodias: But (obferve