Whether the word of God may be savingly heard before regeneration, concludes negatively; and, to avoid his adversaries' argument, he affirms, "that that hearing of the word which produceth faith, doth presuppose regeneration." To this agrees the opinion. of some Divines, who think "that regeneration is effected after another manner than faith is." To which purpose Johannes Rysius, in his Confession, saith thus, Fides Dei gratiá per verbum concipitur: Regeneratio [vero] a Deo per Christum sine ullius rei creatæ interventu proficiscitur: "Faith is conceived by the grace of God through the word; but regeneration proceeds from God through Christ, without the intervention of any created thing whatsoever."

TAKE-O'-TRUST.-I conceive, Sir, when we see the ministry so much eclipsed and undervalued as it is, if there were nothing else in it, Christian policy should teach us, not to vent such doctrines as are apt to bring more contempt upon it. But the Holy Ghost hath set it at a higher rate, by clothing it with titles of a greater reputation: He calls it, "the word of grace, the word of faith, the word of life, the word of reconciliation, the ministration of the Spirit, the word that is able to save the soul, the power of God unto salvation, the word of God that effectually worketh in them that believe."

KNOWLITTLE. I conceive the ministry of the word hath these excellent titles bestowed upon it, in regard it is the instrument by and through which God doth infuse, into the understanding and heart, his special grace, or rather that regenerating virtue which alone doth powerfully effect the work of regeneration: So that the outward word, as an instrument, conferreth nothing at all to that effect, but is only as the tunnel whereby water is poured into a vessel; and yet that water receives no tincture at all from the nature or quality of the said tunnel.

TAKE-O'-TRUST.-I have seen this alleged: But they say, we should consider that the nature and property of the word, is, to be intelligible (in expression) and to carry such a sense as is apt to move the party, to whom it is addressed, by working upon his understanding, and inciling his heart to love or hatred, hope or fear; and this is the true efficacy the word is endowed with. But if the word contributes no more to our conversion or re

* John vi, 63.-Heb. iv, 12.-1 Cor. xiv, 24, 25.

generation, than the tunnel (that only conveys the liquor,) to the filling of the vessel; then it matters not whether the word be intelligible, yea or no: For that regenerating virtue being a distinct power infused beside it, the word doth not work as a verbal, that is, a rational instrument, but only concurs as an instrument destitute of sense and reason. And, therefore, as it matters not what metal the tunnel be made of, whether wood, or brass, or tin; so (had the word no other kind of instrumentality than that hath,) it were all one, whether the language were barbarous non-sense, (as is usual amongst some sectaries,) or significant. And to what end, then, did God confer the gift of tongues upon his Apostles, and they take such care to condescend and apply themselves to the capacity and apprehension of their hearers? Besides, if the word hath no more to do in this work than is pretended, why should it consist of precepts, and those established with promises and threatenings? For a precept (so established especially,) doth prescribe the thing (under command) as a duty, and concurs unto that duty as the reason moving and obliging a man to perform it. But if that special grace, or regenerating virtue, so infused, doth alone effect a man's regeneration, (taking nothing at all from the word,) how can that effect be said to be "the performance of his duty, and an act of obedience to the command of the word?"

KNOWLITTLE-It is a question, whether there be any PRECEPTS, properly so called, under the new covenant, yea or no. Some absolutely deny it. But we confess it; and they [the precepts may be said to concur to our conversion and believing per modum signi, "as a sign or object" representing what God by his free grace is said to effect and work in us. Indeed they declare what man ought to do; but they serve rather to discover and convince his weakness, than to promote his duty.

TAKE-O-TRUST.-This doctrine doth cancel the very formal reason and force of all the commands of Christ, and makes the word of God, intended for an instrument of man's conversion, to serve only for an object and mere doctrine for his faith and repentance to converse with; for they are not to be wrought (it seems) by this means, but immediately effected and wrought of Almighty God, in the heart, by a special action and operation and, consequently, makes all the exhortations and precepts, as such, all the promises and threatenings, complaints

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and obtestations, wherewith the word of God aboundeth, to be nothing else but empty signs and busy trifles, (if not a ludicrous stage-play,) conducing nothing to that effect to which they pretend to be designed. But, that faith and regeneration which flow from it, are both wrought (in a rational way) by the outward ministry of the word, moving and inciting the understanding and heart of man,-will evidently appear to be the doctrine of Christ and his Apostles.

FIRST. For FAITH, take that expression in our Saviour's prayer, "Sanctify them through thy truth: thy word is truth. Neither pray I for these (Apostles) alone; but for them also, which shall believe on me through their word." (John xviii, 17, 20. See John xx, 31; 1 John v, 13.) And "Therefore faith cometh by hearing, and hearing by the word of God.” (Rom. x, 17.)-(1) That he understands faith working by love, which the gospel determines to be the only means by which we may and ought to be saved,-appears in the 9th and 10th verses: "If thou shalt confess with thy mouth the Lord Jesus, and believe, with thy heart, that God raised him up from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the tongue confession is made unto salvation."-(2) That by THE WORD which works this faith, he understands the outward word, appears by the whole contexture of the chapter: For he saith (i) "This is that word of faith which we preach." (verse 8.)-(ii) That word, which cannot be heard unless it be preached, not internally by God, but externally by men, sent out to that purpose. *—(iii) That word which is heard with the ears of the body, and (iv) may be disobeyed. t

SECONDLY. As the working of faith is attributed to the ministry of the word, so is the working of REGENERATION too: "Of his own will begat he us with the word of truth; wherefore let every man be swift to hear," &c. (James i, 18, 19.) To this add, "Being born again, not of corruptible seed but of incorruptible, by the word of God which liveth and abideth for ever; and this is the word which by the gospel is preached unto you." (1 Pet. i, 23, 25.) Hereupon St. Paul tells the Corinthians, not only that he was a minister of God, “by whom they did believe;" but tells them also, that "He was their

father; for in Christ Jesus he had begotten them, through the gospel." (1 Cor. iv, 14, 15.)

KNOWLITTLE.-The Apostle saith, "I have planted and Apollos watered: but God gave the increase." (1 Cor. iii, 6.)

TAKE-O'-TRUST.-So the Apostle saith, "God giveth to every seed his own body, as it hath pleased him :" (1 Cor. xv, 38.) But still it is in the ordinary way of husbandry; and therefore the sower goes out to sow his seed, and so "the king himself is served by the field." (Eccles. v, 9.) But "the sluggard, who will not plow by reason of the cold, shall beg in harvest and have nothing." (Prov. xx, 4.) In these natural things, we see, God doth not bring forth fruit by any peculiar divine action distinct from that of planting and watering; but, by preserving that force and vigour once put into the earth and water, (wherein and whereby such plantation and watering is made,) he concurs to make the labour of the husbandman successful, and so gives the increase. "Thou visitest the earth, and waterest it: thou greatly enrichest it with the river of God, which is full of water: thou preparest them corn when thou hast so provided for it: Thou waterest the ridges thereof abundantly: thou settlest the furrows thereof: thou makest it soft with showers, thou blessest the springing thereof. Thou crownest the year with thy goodness, and thy paths drop fatness." (Psalm lxv. 9-12.) So it is here, in a spiritual sense: "Ye are God's husbandry, or God's tillage;” (1 Cor. iii, 9.) and he hath instituted a ministry, to bring you unto fruitfulness. "I have planted,"-laying the foundation, or first principles, of Christian faith among you, (of heathens making you believers ;) "Apollos watered,”—he baptised you, and promoted that faith to some further growth in you: But yet there is no great matter imputable to him or me, that you should make a schism upon this account, as if either of us were the author of your faith; but it is God alone who gave us our ability, * and put all the force and efficacy into those sacred ordinances which we administer, and so gave the increase. Thus, I say, God gives the increase, not by any peculiar special action distinct from that plantation and watering of Paul and Apollos; but by continuing to prosper that vigour and efficacy which he was pleased to put into that ministry. Hence the Apostle saith, "We are

* See 2 Cor. iv, 6; 1 Cor. iv, 7; 2 Cor. iii, 4, 5, 6.

labourers together with God," (verse 9.) and "ministers by whom ye believed." (verse 5.) To this purpose, the Apostle is a chosen vessel to bear the gospel to the Gentiles:" (Acts ix, 15.) And his commission is, "To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God." (Acts xxvi, 18.) And he doth so well manage and execute this commission, that he is confident to say, “I have whereof I may glory, through Jesus Christ, in those things which pertain to God." (Rom. xv, 17.)

KNOWLITTLE.-There is a promise: "Thine ears shall hear a word behind thee, saying, This is the way, walk ye in it,” &c. (Isai. xxx, 21.)

TAKE-O'-TRUST.-(1) That promise is made to such as are already converted, and signifies no more than what is more clearly expressed in Isaiah lix, 21. +-(2) If the word, there promised, be a thing distinct from the word of the ministry, then I ask, Whether it be an intelligible word or not. If not, then it is no fit mean to work upon a reasonable soul, and to bring it to perform to God a reasonable service, as ours ought to be. If it be an intelligible word, then either it hath the same sense with the word written and preached, or a different sense from it. If it be of the same sense with the word written and preached, then it is to no purpose: Frustra sit per plura, quod fieri potest per pauciora, et entia non sunt multiplicando sine necessitate, "it is frivolous to multiply means without cause." If this word be of a different sense from the word written or preached, then this (to the dishonour of the word!) will argue the insufficiency of it "to make us wise unto salvation, and the man of God perfect, thoroughly furnished unto every good work;" and this will lay an imputation, not only upon the veracity and truth of God, but also upon his wisdom and goodness, for commending and enjoining the use of his written word to us, for an end and purpose to which it is insufficient.

It is observed, that the Holy Spirit (not in his miraculous gifts only,) is most frequently said to be given to men after their conversion. (Luke xi, 13; Acts v, 32; xix, 2.)

"As for me, this is my covenant with them, saith the Lord: My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever."

Rom. xii, 2.