Lydias Heart Opened, Sermon 1

Lydias Heart Opened · Sermon 1

p. 1Act. 16.14. And a certain woman named Lydia, a ſeller of Purple, of the City of Thyatira, which worſhipped God, heard us: whoſe heart the Lord opened that ſhe attended to the things which Paul ſpake.

AS in the Evangeliſts we have foreign Chriſti, the Records of the Acts of Chriſt, while he was converſant on the Earth; ſo in this Book we have foreign Apoſtolorum, the Acts of the Apoſtles. In which Hiſtory we have a lively repreſentation of the ſtate of the Church, while ſhe was young and in her Gradle, her increaſe and growth; what was the Doctrine of the Apoſtles, with what holy boldneſs p. 2they preached Chriſt in the midſt of a thouſand troubles and torments; here we may read what was the fruit of the Goſpel, and how it got growth in the world in deſpight of all oppoſition; as alſo what is the difference between true Doctrine and falſe, with what malice and ſubtilty falſe Apoſtles oppoſe the true, what reſt and breathings God gave his Church, and never was wanting for her protection and preſervation.

This Hiſtory by the conſent of all bears date from the Aſcenſion of Chriſt unto the firſt year of Paul's coming to Rome, which was the ſpace of twenty-three years, in which we have a clear proof of the exact performance of all the Promiſes Chriſt made his Apoſtles; as of ſending them his Spirit, induing them with power from on high, the calling of the Gentiles, &c. But not to carry you back further than is needful, we read ver. 9. of this Chapter, that Paul by the Miniſtry of an Angel is called to Macedonia. A Viſion appeared to Paul in the night, there ſtood a p. 3man of Macedonia and prayed him, ſaying, Come into Macedonia and help us. Where by the way we may note, that Miniſters, how meanly ſoever eſteemed in the world, are thoſe by whom God helps his periſhing people. This title the Apoſtle owns, a helper of his peoples joy, 2 Cor. 1.24. Thoſe that cannot help themſelves ſometimes, can yet help others, poor themſelves, yet make many rich. Luther boldly told the Prince of Saxony (Scire te velim, &c.) I would have your Highneſs know you have more need of my Prayers than I have of your Protection.

Well, now it appears indeed that Chriſt by his death hath pulled down the wall of partition between Jew and Gentile, and that God hath put no difference between us and them; for what was Macedonia at this time when Paul was called to preach Chriſt there, but a maſs and mixture of Ignorance and Atheiſm, as we and other Gentiles were without God, without Chriſt, and without hope, Eph▪ 2.12.

Being come to Macedonia he begun p. 4to preach at Philippi, ver. 12. and his encouragements at firſt were but mean, for his auditory were only a few poor Women, ver. 13. Gualter on the place excellently notes, how God exerciſes the faith and conſtancy of his Servants. Paulus vocatus per Angelum: putaret aliquis omnes ei obviam venturas, &c. Paul was called by an Angel, who would not have thought, that the whole Country would have flocked to hear ſuch a Preacher? But alas Paul's hopes fail him, not one man came to hear the great Apoſtle, only a few poor Women, and among theſe God ſingles out one, and marks her up for mercy, v. 16. A certain woman named Lydia, &c.

We have here then the Hiſtory of Lydia's Converſion; and here again we have,

1. The Apoſtle preaching.

2. A weak Woman hearing.

3. The great God bleſſing the Sermon.

Or we hare, 1. The perſon convetted, who is ſeveral ways deſcribed.

p. 51. By her Name to confirm the truth of the ſtory; Lydia.

2. By her Sex, a Woman; that Sex by which ſin entered into the world.

3. By her imployment; a ſeller of Purple; a trade (as one obſerves) ſerving not ſo much for neceſſity as for pride.

4. By the place of her abode; a ſtranger, one of Thyatira a City of Lydia: all theſe difficulties God breaks thorough; humane improbabilities are no prejudice to Omnipotency. Though we are by nature like the Prodigal, are run into a far Country, yet our Heavenly Father can eaſily bring us home.

5. She's deſcribed by her Religion, ſhe was foreign, a Worſhipper of God. A Gentile ſhe was, yet ſome dark notions ſhe had of God, which ſhe got either by the light of nature, or by tradition from her fore-fathers, or ſome familiar acquaintance with the Jews, ſuch another as Cornelius was, Act. 10. But whatever dark apprehenſions ſhe had of God, yet ſhe fell far ſhort of a Chriſtian, for till the heart p. 6be made good ground and purified by Faith, 'tis impoſſible it can bear good fruit,

2ly. We have the means of her Converſion.

1. Paul Preaches.

2. Lydia heard the Word.

3. God makes the Word effectual, he opens her heart.

'Tis this latter part of the verſe that I deſign for the ſubject of my diſcourſe, viz. the means of Lydia's Converſion, God opened the heart of Lydia, &c.

The firſt thing that I ſhall note is this:

Doct. 1. That 'tis Gods work to open mans heart. God may and doth uſe inferiour means to knock, but none can open but himſelf. Gods word in Scripture is called a hammer, Jer. 23.29. With this God beats and knocks at the door of our hearts, but no heart opens, unleſs it be held in the hand of his own Spirit; hence is that complaint of the Prophet, Iſa. 53.1. Lord, who hath believed our report, and to whom hath the arm of the Lord been revealed! No wonder p. 7that men believe not the report of the Goſpel, whilſt God doth not put forth or make bare his own arm.

But for methods ſake, in proſecuting the Concluſion, I ſhall obſerve this order.

1. I ſhall ſhew what's meant by the heart.

2. What 'tis to open the heart.

3. I ſhall prove that 'tis Gods work to open the heart.

4. Shew why God opens the heart.

5. Anſwer an Objection.

6. Laſtly, come to Application.

1. Then let us enquire what is meant by the heart; and here to paſs by the various ſignifications of the Word in Scripture, by heart here we are to underſtand the rational Soul, with the faculties and affections which are therein; for as the heart is the fountain of Natural life, ſo 'tis of Spiritual. This is the womb wherein Chriſt is firſt formed: ſee Rom. 10.10. For with the heart man believeth unto righteouſneſs, ſc. Here faith is ſeated, here its born and breaths its firſt breath, Act. 8.37. p. 8Philip to the Eunuch, If thou believeſt with all thine heart, thou maiſt be baptized. There is no leſs in that zealous Prayer of the Apoſtle for his Epheſians, chap. 3.17. where he is upon his knees to the God of Heaven, that Chriſt may dwell in their hearts by faith.

3. Let us inquire what 'tis to open the heart. In ſhort, to open the heart is to convert a ſoul, or to turn a ſinner from the power of darkneſs unto God. The word in the Original that is here uſed, ſignifies properly to open a door: Now our hearts in Scripture as they are uſually called doors, ſo by nature they are all ſhut, and that under three ſeveral locks, and God in our Converſion opens them all.

There is one lock or bar of ignorance, and this is Gods firſt work to open our underſtanding: by nature we are very darkneſs it ſelf, Epheſ. 5.8. Like that poor man born ſpiritually blind, thick cataracts there are upon all our eyes , unleſs God touch them with the hand of his Grace, and ſay, Ephphata, be opened. Now as the firſt p. 9creature that God made in the firſt Creation was Light, Gen. 1. ſo 'tis in the new Creation he commands light to ſhine out of darkneſs. Oh the groſs and rude notions and apprehenſions that we have by nature of the moſt fundamental Truths or the Goſpel! How hardly are we perſwaded that by nature we are in the gall of bitterneſs, and in the bonds of iniquity? tell a poor ſinner that he is the ſervant of ſin, he'l reply as the Jews, he was never in bondage to any man. How hardly were the Diſciples themſelves perſwaded that Chriſts Kingdom was any other than an earthly Kingdom! With what difficulty were they brought to believe that their Lord and Maſter was riſen? nor had they at laſt, had not Chriſt himſelf opened their underſtandings, that they might underſtand the Scriptures, Luk. 24.45. O rich mercy! O Divine work! The Preacher tells us, 'Tis a good thing for the eyes to ſee the light; What a mercy is it then when Chriſt opens blind eyes to ſee the wonderful things contained in his Law, Pſ. 119.18.

p. 102. The ſecond bar or bolt that by nature is upon our hearts is ſtubbornneſs, this ſticks to our wills; man by nature is a way ward and a ſelf-will'd creature, our wills are imbondaged to ſin, and though we have a will to deſtory our ſelves, yet we have none to ſave our ſelves. Corrupt minds know no other law but their own luſts; and of theſe they cry out as Iſrael of their Idols, Strangers have we loved, and ſtrangers will we follow, Jer. 2.25. When Chriſt comes and knocks at our hearts, corruption preſently riſes to oppoſe him, we will not have this man to reign over us, Luk. 19.14. But God comes with his key and opens this door alſo; he makes us of an unwilling to be a willing people, Pſal 110.3. This God doth not by violence and compulſion, but in a ſweet and a gracious way; he perſwades Japheth to dwell in the Tents of Shem, Gen. 9.27. God reaſons us out of our rebellion, making uſe of that excellent gift of reaſon wherewith he hath adorned his creature. And thus debates the caſe p. 11with him, What reaſon have you to forſake me who am a fountain of living water, for broken ciſterns that will hold no water? Why will you die O houſe of Iſrael? When all was well between God and you, was it not better with you than now? Turn you, turn you therefore from your evil ways. Thus God treats man as a reaſonable creature, and takes the hint of his own gifts wherewith he bath endowed his creature.

3. There's one lock or bolt more which God opens, and that is the Affections. Man by mature cannot delight in God nor love him, but when God woes in earneſt he wins our hearts▪ and engages all our affections to himſelf; ſo that we love nothing but God, or for God: for when once the Will is won, all is won. For the Will among other perfections of the Soul, hath the dominion over all the other faculties and affections, when therefore it hath fixt the deſires, or ſome good that is proportionable to the wideneſs of the heart, it uſeth its liberty for the chooſing p. 12of ſuch means as are moſt proper for the attaining of that good, and imploys all the inſeriour faculties for the execution of theſe means. In ſhort, as ſoon as the Soul becomes raviſht with the apprehenſion of that infinite goodneſs that is in God, it's earneſtly drawn out to deſire union with him, and participation of his glory. So that now God is the adequate object of all our love, joy and deſire: and that this is no other but Gods work, ſee Deut. 30.6. The Lord thy God will circumciſe thy heart, and the heart of thy ſeed to love the Lord thy God, with all thy heart, and with all thy ſoul, &c. But this is more directly our next work.

3. The third thing propoſed is to prove, that 'tis Gods work to open mans heart. He that made the heart can only open it, men may knock, but there's none can open and enter but God alone. We read in the Acts, when the Exorciſts undertook to caſt out unclean ſpirits, the Devils anſwered, Jeſus we know, and Paul we know, but who are ye? Act. 19.15. 'Tis ſo here, longer p. 13than God owns his meſſengers, and ſtands by them, Sin and Satan tell us, God he knows, and Jeſus he knows, but who are you? A lively abridgment of Gods dealing with his people in this caſe we have in Cant. 5. where Chriſt comes & wooes his Church, and lays her open, ver. 2. but ſee what ſilly and ſinful excuſes ſhe makes to put off Chriſt, ver. 3. I have put off my coat, how ſhall I put it on? But Chriſt had a purpoſe to enter, and therefore we read ver. 4. He put in his hand by the hole of the door, and then her heart was affectioned toward him. What is this hand or finger of Chriſt, but the efficacy of his Spirit, whereby he puts back the boult, or unlocks the door of her heart, before ſhe could come and entertain him?

Chriſt firſt bores and digs thorough the heart, and makes a paſſage for himſelf to enter, and then comes in and takes poſſeſſion.

The arguments for proof follow, of which the firſt is this:

Reſ. 1. Our hearts by nature are all poſſeſt p. 14by Satan, and ſtrongly fortified againſt God and Chriſt, whence Chriſt thus frames his argument; That the ſtrong man armed keeps the houſe till a ſtronger than he comes and bind him, Mat. 12.29. Satan hath the poſſeſſion and will not leave his hold until he be over-powered; ſo much that Scripture imports, Col. 1.13. Who hath delivered us from the powers of darkneſs, foreign, hath delivered us by force; ſo ſtrong are his chains that nothing can break them but the hand of Omnipotency; but Oh here is the happineſs of Chriſt's redeemed, that ſtronger is he that is in them, than he that is in the world! Thanks be to God who hath made us conquerors thorough our Lord Jeſus Chriſt, I Joh. 4.4.

Reſ. 2. If God come into the heart he enters the right way, he doth not climb up the walls, nor creep in at the windows, ſuch an entrance is not for the honour of the King of Saints, and therefore he bids us open the everlaſting doors, &c. Pſal. 24. as when a King enters a City, the gates are ſet p. 15wide open, or thrown off their hinges, to congratulate the Kings coming, and ta ſhew their joyful entertaining of their lawful Soveraign; ſuch an entrance is Chriſts. God makes no forcible entry, doth not break the houſe, or enter againſt his peoples will; no, he ſweetly ſubdues us, as he that opens with a key: now none but God hath a key to open thoſe doors, Rev. 3.7. The Angel to the Church of Philadelphia, &c. Thus ſaith he that hath the key of David, which openeth and no man ſhutteth. 'Tis wonderful to ſee the ſtrongeſt hold, and moſt impregnable caſtle that from outward force is free and invincible; yet 'tis but the turning of a key that preſently opens it, and gives entrance without blood or blows; ſo 'tis here, God oyls the lock, and turns the key, and the Soul opens.

Reſ. 3. All heart-work in order to Salvation (if it be effectual) is aſcribed to God. Take a few Inſtances.

1. God ſearches the heart, Jer. 17.10. I the Lord ſearch the heart, and try the reins; he only knows it that made p. 16it, even he whoſe eyes are like a flame of fire, that pierce to the bottom of hell. The wiles and wickedneſs, the depths and deceits of this member are ſo many, that the Prophet cried out, Who can know them? Jer. 17.9. Who? none but an Omniſcient God, before whoſe eyes all things are naked and bare.

2. God opens our hearts to our ſelves (ſo much as we know of them ſavingly), Deut. 8.2. God minds Iſrael of the tedious and tireſom travel of theirs thorow the Wilderneſs forty years, which was to humble them, and prove them, to know what was in their heart; not that God might know, but as Auſtin obſerves, Tentat ut ſciat, id eſt, ut ſcire nos faciat: God trys to know (that is) to make us and others know what is in our hearts. We are by nature as great ſtrangers to our hearts as Hazael, who when the Prophet told him, He ſhould burn Iſraels Cities with ſire, ſlay their young men with the ſword, daſh the infants againſt the ſtones, and rip up the women with child; He abhors p. 17theſe cruelties, with this ſtrange queſtion, Is thy ſervant a dog, that I ſhould do this? 2 King. 8.12. Such barbarous cruelties ſeemed at this time too odious for Hazael; but afterward the event proved the Propheſie true, ch. 13. We all as little know our hearts as Hazael, or the depths of our own corruption.

3. God alone melts and ſoftens the heart. Ezek. 11.19. he promiſeth to take away the heart of ſtone, and give a heart of fleſh. He that turns the flint into a fountain, and fetches water out of the hard rock, is only able to break a heart of ſtone, and to make it a Hadadrimmon, a very valley of tears.

4. He comforts the heart. Hoſ. 2.14. after he hath brought his Church into the wilderneſs, then he promiſeth to ſpeak to her heart, ſuch comfortable words as no man can ſpeak. When all other comforters, like Job's, prove miſerable comforters indeed, then God ſaith, I, even I, am he that comforteth thee, &c. This is Gods propriety, Iſa. 57.15. He alone revives the ſpirit of the contrite, &c.

p. 185. He new-makes the heart. As there is no mending of a crackt Bell, but it muſt be new caſt. So 'tis with a corrupt heart, it muſt be new made, or there's nothing done. God begins (as it were) a new Creation when he converts a Soul. So prays the penitent Pſalmiſt, Pſal. 45.10. Create in me a new heart, O Lord.

Q. 4. The next thing is to ſhew, why God opens the heart.

A. In ſhort: It is to poſſeſs it, and to dwell in it. God hath two Houſes to dwell in; the upper houſe is heaven, the lower houſe is the hearts of believers. Iſa. 57.15. Thus ſaith the high and excellent one that inhabiteth eternity, whoſe name is the holy one, I dwell in the high and holy place, with him alſo that is of an humble ſpirit. We may here ſtand and wonder, that he whoſe nature is Majeſty, whoſe place is Immenſity, whoſe time is Eternity, whoſe life is Sanctity, whoſe power is Omnipotency, whoſe work is Mercy, whoſe wrath is Juſtice, and whoſe throne is Sublimity, ſhould yet delight p. 19to dwell in a poor humble and broken heart, [Trap in loc.]. When Solomon had built that famous Temple for the worſhip of God, he admires the infinite condeſcention of God, in ſtooping ſo low as to have communion with ſinful men: 1 King. 8.27. Is it true indeed (ſaith he) that God will dwell in the earth ? Lo, God yet hath more intimate converſe with poor believers; he indeed dwelleth not in Temples made with hands; no, the hearts of his people are Temples of the Holy Ghoſt, and of theſe he ſays indeed, here will I dwell for ever.

Obj. There is one objection againſt this concluſion, and 'tis this: It ſeems that man hath power to open his own heart; why elſe doth Chriſt Jeſus bid the Church to open? in Cant. 5.2 Open to me my ſiſter, &c. And in Rev. 3.20. If any man open, I will enter.

Anſ. I ſhall anſwer in the words of Peter Martyr, Dicimur aperire quatenus id Deus in nobis facit, nam is facit ut aperiamus. We are ſaid to open in that God makes us to open; for he p. 20works all our works for us, and crowns them in us. Certum eſt nos facere quod facimus, ſed Deus facit ut faciamus.

'Tis true, man muſt not be idle but active in this great work (as afterwards we ſhall ſhew) but God evermore works (ſomewhat in the Soul, and leaves ſome impreſſion by his Spirit in the heart, which ſtirs up an endeavour to ſeek after him, and to open to him. In that 5th of Cant. the Church confeſſeth Chriſts fingers were firſt in the door, before her heart was affectioned toward him. Thus no man can come to Chriſt, unleſs the Father draw him.

Ʋſe 1. And is it thus, that it is Gods work to open mans heart? It teaches then to abhor the execrable and blaſphemous invention of Free-will, whereby the Arminian brood take the Crown from Gods head, and ſet it on the Creatures; robbing God of the glory of his own grace, who is both Alpha and Omega, the Author and Finiſher of the work of grace in his redeemed. Neither will it help them to grant only p. 21that God hath a hand in renewing us as a Moral Agent, by propounding only the goodneſs of Chriſt▪ and Grace, and perſwading us only by rational Arguments to imbrace it; for a Moral Agent works no real effect, but God works ſomething in us: the Church found ſome mirrh which Chriſt left behind him dropping from his fingers, before ſhe opened to her beloved, Cant. 5.5. The Apoſtle therefore reſolves all into the mighty power of God, even that power whereby he railed his Son Chriſt from the grave: Eph. 1.20: where he prays, that his Epheſians may know what the exceeding greatneſs of his power is toward them that believe, according to the working of his mighty power which he wrought in Chriſt when he raiſed him up from the grave. Now did God only perſwade Chriſt to riſe out of the grave? no, but he put forth his almighty power for the effecting thereof: for could the Soul of Chriſt, which for a while was ſeparated from his body, be brought again to that body but by the Almighty power of p. 22God? well, the ſame power is exerted in raiſing a Soul dead in ſin to the life of Grace that was exerted in raiſing Chriſt Jeſus himſelf from the grave. The caſe may be thus exemplified, for as the Marigold opens her leaves to the Sun, yet the Sun firſt ſhines on it, and warms, it with its beams; 'tis ſo with us, we open willingly our hearts to God, but God firſt warms our hearts with the ſun-beams of his Grace; for without him we can do nothing.

Ʋſe 2. It ſerves for ever to humble us, to conſider that natural wretchedneſs wherein we were born. The doors of our hearts are all ſhut by nature againſt God and Chriſt, fenced and fortified with ſtrong corruptions attd ſinful reſolutions to reſiſt God and his dear Son. We read Joh. 20.19. When Chriſt firſt appear'd to his Diſciples, after his Reſurrection, he came when the doors were ſhut. Such is our caſe when firſt he comes to viſit and awaken poor loſt Sinners, there's no room nor entrance for him till he make way for himſelf, by his own Almighty power. p. 23This for ever ſhould abaſe us in our greateſt attainments of Grace, to conſider and remember what we were by nature. 'Tis ſtoried of Willigis a poor mans ſon, the ſon of a Wheeler, afterward Biſhop of Mentz, when he was advanced to the honour of that Biſhoprick, to ſuppreſs that pride which the greatneſs of his place expoſed him to, that he cauſed ſeveral Wheels to be hung up about his Chamber, with this inſcription, Memento Willigis unde eras: Remember Willigis from whence thou art. Oh that we could look back to the rock from whence we were hewnl &c. we ſhould find that we are but the ſinful ſlime of rebellious Parents loyns. Thus God pricks that ſwelling tumor of pride in Iſrael to which ſhe was ſubject by her advancement, and bids her remember that a poor Syrian ready to periſh was her father, Deut. 26.5. Whatever honours or excellencies we have received by Chriſt; yet the Apoſtle tells us 'tis our duty, to remember that by nature we were children of wrath even as others, Eph. 2.3. p. 24Here's a holy art to make the elder brother Corruption to ſerve the younger Grace; a ſerious remembrance of our natural vileneſs may keep the ſoul humble in our greateſt attainments.

Ʋſe 3. It informs us of the piercing power of Gods Word, however weak and contemptible in the eyes of carnal reaſon. Its ſound is heard in the ear, but its force is felt in the heart. Paul preaches and Felix trembles; Peters Sermon prickt the Jews to the heart, Act. 2.37. This was the fruit of Chriſts dealing with his Church, Cant. 5.4. as ſoon as ſhe felt his hand in the hole of the door, her very heart was affectioned toward him; juſtly therefore 'tis called a ſharp two-edged ſword, &c. Heb. 4.12. Eliſha had his ſword as well as Jehu. And God hews his enemies by his Prophets, and ſlays them by the words of their mouth. This ſword is like Saul's it, never returns empty; if it doth not deſtroy our ſins, it will deſtroy our ſouls.

Ʋſe 4. It cautions us againſt a miſtake. When we hear that 'tis Gods p. 25work to open mans heart, we are apt to conclude that God expect nothing from us. Take we heed we do not thus abuſe the grace of the Goſpel, God delights to improve his own gifts, he hath endowed man with the gift of Reaſon, and ſaves him as a Reaſonable Creature. And therefore though all means of Grace have their virtue and efficacy from God, and he alone is the principal cauſe and author of our Salvation. Yet God expects when he perſwades that we conſent, when he wooes by his Word that we yield, leſt ſtriving with our Maker, we provoke him to deal with us as he did with the old World, when for their contumacy and impenitency he reſolved, that his Spirit ſhould no longer ſtrive with man, Gen. 6.3.

Ʋſe 5. The next Uſe therefore ſhall be of Counſel (or rather Command) in the name of the great God of Heaven and Earth, that when God by his Word calls to us from Heaven, and bids us open, that with a holy readineſs we open thoſe everlaſting doors. To provoke p. 26you to which duty I ſhall add theſe Conſiderations.

Arg. 1. So long as our hearts are ſhut againſt God, we our ſelves are ſhut out of all comfortable communion with God. God delights in none but where he is entertained: mark that Scripture, Rev. 3.20. If any man hear my voice and open the door, I will come in to him, and ſup with him. I'le feaſt that man with my Preſence, my Grace, my Comforts; this man only ſhall know indeed what is that plenty, rarity and variety which is in that feaſt of fat things that I have made in my holy mountain. To ſuch I will make known my ſelf; I'le take them into my imbraces, feed and feaſt them with my Promiſes, they ſhall ſee my face and know by experience what 'tis to have fellowſhip with the Father, and with his Son. Now pray conſider, could you be content to live a few years in the World, and to hear only what a bleſſed thing it is to enjoy the love of God, and the light of his Countenance, the ſweet and ſoul-raviſhing Comforts of his ſpirit, p. 27and yet to live and die and go to your graves and never know nor taſte any of this ſpiritual ſweetneſs? this muſt be your caſe if your hearts be not opened.

Arg. 2. Conſider that God yet offers to open your hearts, though we perhaps have ſtopt our ears thouſands of times, yet he once more ſtands at the door and knocks, and cries, open, open. And I make my appeal to your own Conſciences (if there be any life or tenderneſs in them) whether you find not God ſtriving to come in, while by the hammer of his Word he knocks and begs you by his Meſſenger to give your hearts to him. Is not God at this inſtant convincing ſome that he is a loſt periſhing creature in himſelf? is he not ſhewing you the incomparable excellency of Chriſt, and his al-ſufficiency to ſave Sinners? Oh how think you to eſcape if you neglect ſo great Salvation! you have heard of that fearful reſolution of God againſt the impenitent old World, when by the preaching of Noah a hundred years together God had perſwaded p. 28them to repent, yet all to no purpoſe? what ſays God at laſt? My ſpirit ſhall not alway ſtrive with man. Oh when God ſtrives with us in mercy, and we ſtrive with God by impenitency 'tis ſad! Wo to him that thus ſtrives with his maker.

Well, whatſoever was written aforetime was written for our inſtruction. If we will not take example from the old world that is paſt, be ſure we ſhall make example to the new World that is to come, Iſa. 45.9.

Arg. 3. Conſider to whom 'tis we are to open, why 'tis to Chriſt, Open to me my ſiſter, &c. an Emphatick word, and as Ezekiel's Wheels were full of eyes, ſo is this word full of motives: To me that am thy Saviour, thy King, thy Prieſt, thy Prophet, thy Bridegroom, thy Beloved, thy Brother; Ah who would not open to ſuch a one? As Laban ſaid to Abrahams ſervant, Come in thou bleſſed of the Lord, why ſtandeſt thou without? Gen. 24.31. ſo ſhould we ſay when he comes to our door; yea, as Lot preſſed the two Angels p. 29greatly when they ſeemed ſtrange, and overcame them with his importunity, that they came in, Gen. 19.3. ſo ſhould we.

Arg. 4. Conſider Gods end in opening of the heart, 'tis to dwell there; God dwelleth not in Temples made with hands, but as he hath choſen Heaven for his glorious Preſence, ſo he hath choſen the heart for his gracious Preſence, Iſa. 57.16. Neither will God come in empty, he brings Salvation and all other bleſſings with him; thus Chriſt told Zacheus, Luk. 19.9. This day is ſalvation come to thy houſe. There's nothing loſt by entertaining this gueſt, where he comes his reward is with him; if Obed Edom's houſe were bleſſed for entertaining Gods Ark, how bleſſed is that heart that opens and entertains God himſelf?

2. But ſome may object that Believers have opened already, and that Chriſt dwells in them by faith, and ſith they have good evidences that they are ſuch, what need more ado for them?

p. 30A. There are divers degrees and meaſures of Grace whereby Chriſt dwells in his Elect; and though we have already opened to him, yet 'tis our duty to open wider ſtill. Our caſe is like that of the blind-man whom Chriſt cured in the Goſpel, who after the firſt touch ſaw men as trees walking; but Chriſt touches his eyes again, and then he ſaw plainly, Mar. 8.25. 'Tis juſt ſo with the beſt of Gods Saints. Alas we have but a little of the Power and Spirit of Chriſt at our firſt acquaintance with him, and therefore we muſt evermore widen our hearts, and make more room to entertain him.

Arg. 5. Conſider the many engagements God hath laid upon us to open our hearts to him.

God hath opened his heart to us, he hath not lockt up the Myſteries of the Goſpel in ſecreſie? No, as we read of Sampſon for the love he bore to Delilah he told her all his heart; ſo hath God to us, he hath kept nothing from us that may make us wiſe to Salvation. p. 31The Apoſtle tells the Church of Epheſus, That he had ſhewed them all the counſel of God, Act. 20.27. And that the will of God was never revealed to other ages as now it is revealed to us, Eph. 3.5.

2. God hath opened Heaven to us, that for ſin was ſhut againſt all Adams poſterity: for as Adam ſinning was driven out of an Earthly Paradiſe, ſo was he alſo out of the Heavenly Paradiſe; and Chriſt came from Heaven, and ſuffered death for us that he might open a way for us again into Heaven, therefore he is called our forerunner, Heb. 6.20. Whither our forerunner is entered in for us. The Holy of Holies in the Sanctuary was a type of Heaven, this holy place was ſevered or parted from the body of the Sanctuary by a veil: at Chriſts death we read this veil rent in twain, Mat. 17.51. hereby ſhewing us, that Chriſt by his death hath made an open way for us into the Holy of Holies in Heaven; God hath paved us a way in the blood of his Son, and now we may come with boldneſs.

p. 323. God opens his ears to our prayers, Iſa. 37.17. his eyes to diſtreſſes, Exod. 3.7. I have ſurely ſeen the affliction of my people Iſrael, which are in Egypt, and have heard their cry, &c. He hears his peoples prayers, and their enemies threats; he hears the railing of Rabſhekah, the curſing of Shimei, and the leaſt injuries that are plotted againſt the juſt, ſhall not we open our heart to him?

4. He hath opened hell and the grave for us: We read when Chriſt ſuffered, at the Reſurrection many dead bodies of the Saints which ſlept aroſe with him, Mat. 27.53. to aſſure us that he hath the keys of hell and of death, and that he will not leave the duſt of his Saints for ever under the power of death; No, I know thou wilt not leave my ſoul in the grave, &c. Pſal. 16. The grave (until Chriſts Reſurrection) was an impregnable hold, and from thence had been no redemption, had not Chriſt opened it for our deliverance.

5. God opens his hand to us daily p. 33in the gifts of his bounty, God comes loaden with plenty of all good things. He openeth his hand and filleth every living thing with goodneſs; whatever wants the poor creature ſuſtains God alone ſupplys them all. Oh ſhall God open ſo much to us, and ſhall we not open our hearts to him? it would be horrid ingratitude, ſhould we thus requite the Lord.

The duty though moſt reaſonable yet it's difficult, theſe Directions improved may make it eaſie.

Direct. 1. Be faithful and diligent in ſearching into the ſtate of your hearts, know that there are a thouſand deceits that lodg and lurk in the hearts of the ſons of men. The Pſalmiſt tells us, That the ungodly boaſteth of his hearts deſire. When Solomon aſſures us, That the ſoul of the wicked deſireth evil, Prov. 21.10. O let not your treacherous hearts deceive you , poſe your ſelves with ſuch ſerious Queſtions as theſe: Heart what is thy caſe? how is it with thee, tell me faithfully, whether thou art the old heart, or the new? p. 34whoſe Image doſt thou bear, Chriſts or Satans? Art thou a dead heart, or a living? haſt thou been ever new-made or no? haſt thou new affections, new motions and deſires or no? tell me, hath Chriſt taken poſſeſſion of thee or not? Theſe would be cloſe Queſtions if our hearts were held cloſly to anſwer them. Know you not (ſaith the Apoſtle) that Chriſt is in you except you are reprobates?

2. If you find not Chriſt within you, mourn over your empty hearts: What a lamentation did Mary make when ſhe found the grave empty, when ſhe ſought Chriſt, Ah they have taken away my Lord, &c. Much more reaſon have we to break our hearts with ſorrow, if upon a ſerious ſearch we find not Chriſt in our heart: Oh cry out, Sin and Satan have robbed me of my deareſt Saviour, no tokens or footſteps of Chriſt to be ſeen in me.

3. Seek Chriſt diligently, imitate the Church in a like caſe, who ſought Chriſt Jeſus at home and abroad; by night upon her bed ſhe ſought him p. 35whom her ſoul loved, aroſe and went about the City and enquires of the Watchmen, and all to find her Beloved, Cant. 1.5.

4. Be gleaning in Gods field; the Ordinances of God are a ſpiritual harneſs, where you may fill your empty ſacks, as Joſeph did his Brethrens. Ruth gleaned in Boaz's field among the ſheaves and reapers, and ſo returned laden. Chriſts Ordinances are like Iſraels Camp, where the Heavenly Manna falls. If your ſouls are ſick of love to Chriſt, here he's preſent to refreſh you with flagons of ſpiritual liquor far better than wine. Take then Chriſts own counſel, get forth by the footſteps of the flock, and feed your kids beſide the ſhepherds tents, Cant. 1.8. The Prophet calls the Word a hammer; come under this hammer and there's hope of opening. Again, the word is Chriſt's voice, and 'tis worth our obſervation, that the Church firſt cried out, It is the voice of my Beloved that knocketh, before ſhe opened, Cant. 5.2.

p. 365. Affect your hearts with the incomparable excellencies of Chriſt. We are all in a deep ſleep by nature, and who will riſe and open to one whom he doth not know? Obſerve when Chriſt ſollicited his Church, ſhe had never ſtirred out of that deep ſlumber ſhe was in, and opened to him, had ſhe not been thorowly convinced of thoſe rare endowments that were in him; witneſs that rare deſcription ſhe makes of him from the 10. v. to the end of that Cant. 5. the daughters of Jeruſalem wondered ſhe troubled her ſelf ſo much about her Beloved, to whom ſhe replys, Do you wonder; my beloved is white and ruddy, and the chiefeſt among ten thouſand, &c.

6. Labour for Faith as for Heaven it ſelf; as Faith empties the heart of ſin, ſo it opens the heart to Chriſt: unbelief bolts the door againſt him, but Faith unlocks it. Chriſt could not do many mighty works in Nazareth becauſe of their unbelief; away then with all ſinful fears. Though we have many miſgivings within us, yet lament p. 37them with bitterneſs and cry out I believe, Lord help my unbelief. Mind that bleſſed promiſe, Mat. 2l.22. Whatſoever you ask believing, it ſhall be given you.

7. Laſtly, get your hearts warmed with the grace of Love; though they are cold by nature, yet beg a ſpark of this Heavenly fire from Heaven. Love is of a dilating and widening nature it makes room in the heart for Chriſt, read Joh. 14.23. If any man love me, he will keep my word, and my Father will come to him, and we will dwell with him. Can we poſſibly bolt the door, and keep out him whom we love? no, the love of God will conſtrain us to let him in, and entertain him, 2 Cor. 5.14. The word there uſed ſignifies to ſtreighten, or to keep in, but that is from other things as from ſin, and the world, that ſo the ſoul may be the more free for God: Oh then that the meaſure of our love to Chriſt might be beyond meaſure! this one rule, if practiſed, would do the work for all, God never parts from that ſoul where there p. 38is but love to entertain him.

Ʋſe 6. Laſtly, its matter of unſpeakable comfort to as many as (with Lydia) have their hearts opened; Oh what heavenly peace and ſecurity, what rivers of ſpiritual pleaſure and joy ſhould overflow our hearts as ſoon as God hath opened them! Hath God opened thy heart? know that God hath brought Heaven into thy heart now, and the ſame God will bring thee into Heaven ſhortly. When Lydia's heart was opened, how was her joy increaſed, and her affections enlarged; we read ſhe ſought acquaintance with the Apoſtles, ſhe could no longer be a ſtranger to them who had been the inſtruments of her Converſion, but beſought them earneſtly, ſaying, If you have judged me faithful to the Lord, come into my houſe and abide there, and ſhe conſtrained us. Her heart could not hold her comfort but muſt now impart ſome of it to them, from whom ſhe had received it. If any of us have ſhared with Lydia in the Grace of the Goſpel, make a little p. 39room more in theſe narrow hearts of yours to entertain ſome part of her comforts alſo.

Q. You will tell me you would willingly, but you doubt whether your heart be opened or no?

A. For your reſolution, you may know that your heart is opened by God. If you find your love, and your affections carried out to God above all things, in Ezek. 44.2. where the Prophet deſcribes the New Jeruſalem. We read the Lord brought him to the Eaſtgate of the Sanctuary, and ſaid unto him, This gate ſhall be ſhut, and ſhall not be opened, and no man ſhall enter in by it, becauſe the Lord God of Iſrael hath entered by it. This gate is a figure of the heart, which being once opened to God muſt be opened to nothing elſe. We may know then that our heart is opened to God, when 'tis ſhut to all vanities in the world, God will have all the heart or none , nothing muſt ſhare with him; a heart poſſeſſed by God loves nothing but God or for God.

p. 402. If our heart be opened to God, it will caſt out all ſin; as when the graves were opened at Chriſts death, we read they ſent forth their dead, the dead bodies aroſe, as ſoon as the graves were opened; ſo 'twill be in a ſoul that is opened to Chriſt, it will caſt out all dead works, works of ſin and darkneſs: If Chriſt be in you, the body is dead becauſe of ſin.

3. A heart opened to Chriſt will ſend forth all ſorts of ſpiritual Graces, duties and performances: as 'tis with the Earth while it lies bound up and frozen in the Winter, it's barren and brings forth nothing; but as ſoon as the ſpring warms it with the Sun, and opens it, it ſends forth all ſweet herbs and flowers; even thus we may know that Chriſt is within us by the Graces and gracious performances that are without. Chriſt is a living root, a root that never ceaſes, but like Aaron's rod is always blooming and bloſſoming.

4. Where the heart is opened to Chriſt all is opened, all the parts and powers of the whole man God; is ſo p. 41entertained into one part, that he is kept out of none, 'tis all ſuitable where God hath opened the heart. A taſte you may have in theſe Particulars.

1. There's an open ear to hear the Word of God, till God hath taken poſſeſſion of the heart, we are like the deaf Adder that ſtop our ears to the voice of Gods ſweet charmers, Iſa. 29.18. In that day ſhall the deaf hear the words of this Book, and the eyes of the blind ſhall ſee out of obſcurity and darkneſs. (1) The blind and deaf Gentiles, ſhall in the days of the Goſpel be both enlightned and enlivened with ſaving knowledg: whenſoever God commands men to return from iniquity, he openeth their ears to diſcipline, Job 36.10. Gods Word comes with authority and makes its own way to make room for Chriſt when once he hath taken hold of the heart.

2. There's an open eye to ſee the will and mind of God; we are all by nature as well blind as deaf in things that are ſpiritual, but God makes the eyes of the blind to ſee as well as the p. 42ears of the deaf to hear, Iſa. 35.5. (that is) God ſo far enlightens our underſtanddings, that the myſteries of Salvation are revealed and made clear to us. Gods Word comes now with a Commiſſion, when it goeth forth it gives light and underſtanding to the ſimple. Gods redeemed ſhall never miſcarry thorow ignorance. They have an unction from the holy one and know all things, 1 Job. 2.20. (1) Whatſoever is neceſſary to Salvation; in leſſer errors Believers may be intangled, but in Fundamentals they ſhall never. If any man be a doer of Gods will, he ſhall know of the Doctrine whether it be of God, Job. 7.17.

3. There's an open hand to do the work of God, ſuch whoſe hearts God hath opened are not only hearers of the Word but doers alſo; ſuch a one ſhews his Faith by his Works, you may ſee what ſuch a one is within by what he is without. Like. Noah's Ark he is pitcht within and without, there's grace within and grace without, he ſhews by a good converſation his works in meekneſs and wiſdom, Jam. 3.13.

p. 434. Laſtly, where God hath opened the heart, there is alſo an open mouth to praiſe God. This is added to compleat the work, Iſa. 35.6. God promiſes to make the tongue of the dumb to ſing. Such ſouls whom God hath viſited in mercy are not able to conceal either Gods mercies or their own comforts; no, they muſt ſpeak of the loving-kindneſs of God, though it be before Kings. They muſt bear a part with Zachary, though once dumb yet as ſoon as his tongue was looſed cried out, Bleſſed be the Lord God of Iſrael who hath viſited and redeemed his people, Luk. 1.68.

And ſo much of the Author of Lydia's Converſion, or that great work of God in opening Lydia's heart; next let us conſider the means whereby'twas wrought, ſhe attended to the things which Paul ſpake.

What this attention of Lydia was, is worth inquiry, foreign. The word here tranſlated attention, ſignifies properly to give heed, foreign, ſcil. animum, to apply the heart or mind to a thing.

p. 44In the New Teſtament, the word is uſed in a double relation:

1ſt. To things hurtful.

2ly. To things uſefal.

1. To things hurtful, in Mat. 7.15. Beware of falſe Prophets, foreign, &c. The ſame word that is uſed here (that is) take heed that you avoid them, leſt you are inſnared by them.

2. The word is uſed in relation to things uſeful, as in Act. 8.6. The people gave heed to the things that Philip ſpake, foreign, &c. the ſame word that is uſed here; ſo Lydia attended or gave heed, or applied her heart to the things ſpoken by Paul.

This heedful hearing is oppoſed to all manner of ſlighting, oppoſing, or turning away our ears from hearing the Word: ſuch hearers we read of Acts 13.45. The Jews filled with envy ſpake againſt the things ſpoken by Paul, contradicting and railing on them. And ſuch were thoſe bidden gueſts that were invited to the Wedding, that made light of it, Mat. 22.4, 5. Well then, there was both an attention of p. 45the ear, and an intention of the mind and heart in this hearing of Lydia.

And this being the ſenſe, it offers us theſe three Concluſions.

D. 1. That the preaching of the Word is the ordinary means of converting ſouls.

D. 2. That a ſerious firm and fixt applying our hearts and minds to the Word of God is required by God of them that hear it.

D. 3. That ſuch an attention can never be given to the Word preached but by a ſpecial work of Grace. Lydia might have heard Paul preach, but ſhe had never heard them if God had not firſt opened her heart.

D. 1. That the preaching of the Word is the ordinary means of converting Souls. 'Tis true the power of God is unlimited, and not bound to means; God could have taught the Eunuch without Philip, he could have converted Paul without Ananias, inſtructed Cornelius without Peter, and have opened Lydia's heart without Paul. But the Miniſtry of the Word is that means p. 46which the wiſdom of God hath choſen and ſanctified for this great work. This is the ſum of the Apoſtles Climax, Rom. 10.14. How ſhall they call on him on whom they have not believed? and how ſhall they believe on him of whom they have not heard, and how ſhall they hear without a Preacher? And at laſt determines the Queſtion with this concluſion, That faith cometh by hearing, and hearing by the word of God.

To prevent any curious queſtions, why 'tis this: The Apoſtle reſolved all into the good pleaſure of God, 1 Cor. 1.21. For ſeeing the world by wiſdom knew not God, it pleaſed God by the fooliſhneſs of preaching to ſave them that do believe.

Q. But ſome may wonder how ſo weak a means ſhould work ſo great effects?

A. All is from the Spirit of Chriſt; for 'tis the office of Chriſt not only to open the will of his Father, and to reveal the myſteries of Salvation (which he doth by his Prophetical Office) but p. 47alſo to be preſent when the Word is preached, and by his Spirit to teach the heart inwardly what it is taught outwardly by the Word. And now alſo he exerciſes his Kingly Office in making his enemies become his ſubjects; here he lays us at his feet, whileſt his Word like a ſword pierces our hearts, making us throw down our arms, thoſe weapons of ſin wherewith we have oppoſed him; here Chriſt gets a glorious, and yet an eaſie conqueſt; for againſt his power there is none ſtands. Aſſoon as they hear they ſhall obey, Pſal. 18.44. Now that the efficacy of the Word depends on the operation of the Spirit is evident from Act. 2. before thoſe Converts were pricked at the heart, &c. we read that the Spirit fell on them like a mighty ruſhing wind, v. 2. ceaſe then to wonder when we ſee ſuch mighty effects wrought by the Goſpel, ſith 'tis not we that ſpeak but the Spirit of our Father which ſpeaketh in us, Mat. 10.20.

Ʋſe 1. Wo then to all oppoſers and contemners of Preaching and Preachers. p. 48Alas who are thoſe that are now accounted the troublers of Iſrael but ſuch as are guilty of Elijah's crime, that indeed are zealous for the Lord God of hoſt, &c. who deny themſelves to oppoſe that torrent of ſin and corruption that like another deluge is like to overrun the Nation, and for this they muſt be fed with Michajah's hard Commons even with bread and water of affliction.

Another generation of prophane and profligate Profeſſors ſwarm every where in the World, who nauſeate this Heavenly Manna, and contemn ſound Doctrine, becauſe 'tis common. Ah we live in a Goſpel-glutted-Age wherein wickedneſs and wantonneſs are the beſt requital wherewith we requite the Lord for his choiceſt Mercies. Thus with Jeſhurun we are grown fat and kick.

Oh that a people ſo choicely taught and inſtructed from Heaven ſhould at laſt ſcorn the counſels of their Heavenly Father! That our Religion ſhould be loſt in Atheiſm, and that the preaching p. 49of Chriſt crucified ſhould become a reproach among us. There is one Scripture that I would faſten on your thoughts to prevent this ſin in ſome, which deſerves to be repented in others, ſo Heb. 2.2, 3. If the Word ſpoken by Angels was ſtedfaſt and every Tranſgreſſion deſerved a juſt recompence of reward, how ſhall we eſcape if we neglect ſo great Salvation? Our guilt and ingratitude increaſeth with our injoymeats: view the compariſon in a few particulars.

1. We have a more excellent Miniſtry than they under the Law, Angels were Miniſters of the Law, but Chriſt of the Goſpel; now the threatnings of Angels, if deſpiſed, were ſeverely puniſhed; and ſhall not the threatnings of the Son of God? For that God who in former Ages ſpake unto us by his Prophets, hath in theſe laſt times ſpoken to us by his own Son, Heb. 1.2. Well, let us hear Chriſt arguing himſelf from this very Topick. The Queen of the South ſhall riſe in judgment againſt the men of this generation, for ſhe came p. 50from the uttermoſt parts of the earth, to hear the wiſdom of Solomon, and behold a greater than Solomon is here.

And again, the men of Nineveh ſhall riſe in judgment, &c. Mat. 12.41, 42. Oh what will be our caſe, who ſet not ſo high a price on Chriſt as that Queen did on Solomon! when Chriſt and his Goſpel come home to our door and beg entertainment: 'Tis the Language of the Apoſtle, 2 Cor. 5.20. We pray you in Chriſts ſtead that you be reconciled to God.

2. The very matter of preaching excels that which was of old, for ſuch myſteries are revealed by the Goſpel, as in other Ages were not known, Eph. 3.5. The Law made nothing perfect but the bringing in a better hope did, Heb. 4.7. in this reſpect the Goſpel is rather called Salvation than the Law; How ſhall we eſcape if we neglect ſo great ſalvation?

3. The manner of revealing the Goſpel is far more clear and effectual, the Types, Propheſies, and Promiſes under the Law, were dark and obſcure; p. 51now Moſes face is unveiled, and Salvation by Chriſt clearly revealed; ſo that a clearer Manifeſtation can never be expected while the World laſts. Thoſe dark and enigmatical Mediums thorow which the Jews looked to ſee a Saviour, are now taken away, and we behold as in a glaſs the glory of God &c. 2 Cor. 3.18, 19.

4. The Ratification of the Goſpel was ſtronger: Their's indeed was Thunder and Lightning, Burning and Blackneſs, with other great ſigns to confirm it's Authority, Exod. 16.19. But yet the Goſpel was confirmed by more and greater miracles. One inſtance ſhall be inſtead of many, for never was there any that reſtored ſight to the blind (at leaſt by his own Power,) but only Chriſt: ſee the Teſtimony of the blind man cured, Joh. 9.32. Since the World began was it not heard, that any one opened the eye of one that was born blind. Nay, Chriſt cured Souls as well as Bodies; this is evident by that gracious pardon which he gave to him that was cured of the Palſy, Mat. 9.2. Be p. 52of good cheer, thy ſins be forgiven thee: Oh yet that that Chriſt whom we preach ſhould be a ſtone of ſtumbling and a rock of Offence to diſobedient and unbelieving ones! who yet to them which believe is the only Foundation, that rock of Ages, the wiſdom of God and the Power of God! how many have their faces tanned and ſullied only under the bright beams of the Sun of Righteouſneſs; who was given as to enlighten every one that comes into the World?

Secondly, let us all learn our duty, which we ſhall comprize in theſe two things.

1. To prize the Word preached, and acknowledg it to be that Manna upon which God intends to keep us, while (with Iſrael) we are in the wilderneſs till we come to that Celeſtial Canaan. We read in Eph. 4.11, 12, 13, &c. He when he aſcended, gave ſome to be Apoſtles, ſome Prophets, ſome Evangeliſts, and ſome Paſtors, and Teachers; &c. For the repairing of the Saints, for the Work of the Miniſtry, p. 53till we all meet in a perfect man, &c. Two circumſtances are here eſpecially conſiderable.

1. When Chriſt gave us this divine gift of preaching the Goſpel: 'Twas when he aſcended to Heaven, as Kings when they are crowned give rich gifts to their favourites; So did Chriſt, when he was crowned in Heaven, he gave this rich invaluable gift to the Sons of men.

2. Let us conſider why he gave it, 'twas for the repairing of the Saints; The Goſpel was never intended to ſave all, but the Saints only: As many as were ordained to eternal life, believed. Now even the Saints have their Spiritual ruines and decays; their minds are clouded with darkneſs; their Wills are crooked, and their Affections unſatisfied. Theſe are the ruines which God repairs by the Goſpel, when he renews us by Grace, and reſtores his own Image in us; ſubmit we then to the ordinance of the great God of Heaven. Though God create man at firſt without the help of Angels, yet he doth p. 54not recreate or renew his Image in us, without the Miniſtry of men, Act. 26.18. we read Paul was ſent by preaching to open blind eyes, that they might turn from darkneſs unto light, and from the Power of Satan unto God.

2. Improve the preaching of the Goſpel; and know that as the body cannot live without Bread, no more can the Soul without the Word; obey it in all things, as well it's precepts as it's promiſes: 'twas given to be a directory to our lives, a light to our minds, life to our Souls. Oh buy the truth and never ſell it, ſtudy to be caſt into a Goſpel-mould! Oh that the Word preached to you might be a Word implanted in you! that we could ſay of you all, as Paul of his Romans, So we preach and ſo you believe. This would fill our hearts with comfort, and make us confeſs as he of his Theſſalonians; Though we preach the Goſpel in much affliction, yet with much joy. O give us a ſhare in his glorying, that we may ſay, Thanks be to God that you were once the Servants of ſin, but you p. 55have obeyed from the heart that form of doctrine that was delivered to you. But we come to the next Concluſion.

Doct. 2. That a ſerious firm and fixt applying our hearts and minds to the Word preached, is required by God of all that hear it; or ſhorter, thus, 'Tis the attention of the heart to the Word of God that is only ſaving. This is that duty which is ſo often preſt and inculcated in the Scripture, Deut. 6.6. And theſe words which I command thee this day, ſhall be in thy heart; and again, Deut. 32.46. Set your hearts to all the Words which I teſtifie againſt you, ſet your hearts; that is ſaith A Lap. mentem apponite et attendite, apply your heart and hear, &c. bodily Service is but the body of our Service, 'tis the Service of the Soul, that is the Soul of our Service. This was Lydia's attention, which hath made her name ſmell like a ſweet perfume in Scripture, a rare compound which conſiſts of theſe ſeveral ingredients.

1 .This ſaving attention to the Word implies a ſerious conſideration of the p. 56things ſpoken, 2 Tim. 2.7. Conſider what I ſay, &c. 'Tis a rule, litterae Principum ter legendae: Kings letters ought to be read threetimes-over. Gods Meſſages muſt not be ſlighted, for his Word is no vain Word, as many did by the Angels Meſſages. 'Tis ſaid, having heard the Meſſages, ſhe pondered all theſe things in her heart, &c. So ſhould we, Gods Word muſt not be born and dy the ſame hour; no, it muſt be a living and an abiding Word: God ſpake once, but the Pſalmiſt heard it twice, Pſal. 67.11. Phyſick can never work, nor meat nouriſh unleſs it abides ſomtime in the body, nor can the Word which is both meat and medicine to our Souls.

2. The next thing required to this ſaving attention is a right underſtanding of the Word: theſe two Chriſt joins together, Mat. 15.10. hear and underſtand. 'Tis the mind and meaning of God that we muſt chiefly attend; Chriſts own diſciples oftimes took offence at his Words, when upon better information they found them to be Words p. 57of truth and life. This was the ſad effect of that precious doctrine, Joh. 6.53. Except ye eat the fleſh of the Son of man, and drinks his blood, you have no life in you. Carnal reaſon knew not how to underſtand this Myſterie, and therefore preſently ſuggeſts this incredulous queſtion, how can this man give us his fleſh to eat: and what a ſad effect followed on this miſtake, we read v. 66. From that time, many of his diſciples went back, and walked no more with Jeſus.

3. There muſt be a faithful retaining or remembrance of it; our memories are falſe and ſlippery like hour-glaſſes, no ſooner filled at one end, but they run out at the other; riven, and chinky veſſels that leake out the Water of life, ſtrive we all we can to make them Treaſuries of Divine Truth, and lay up the Word of God in them as in a ſtorehouſe: Thy word have I hid in my heart, (ſaith the Pſalmiſt) that I might not ſin againſt thee. To promote this Work we ſhould do as a man that hath hid a treaſure, he goes often and ſees whether p. 58it be ſafe; ſo ſhould we often turn in upon our memories, and ask them as Chriſt the diſciples, do you not remember the five Loaves, &c. and the rather becauſe we have a dangerous and ſubtile enemy, who watches where we keep our treaſures, and unleſs we watch it narrowly will ſteal it from us.

4. We muſt entertain it with love, 2 Theſ. 2.10. Becauſe they received not the truth in the Love thereof, therefore God ſhall give them up to ſuffer ſtrong deluſions; want of Love to the Word is the firſt ſtep to Apoſtacy. See a Soul ſeaſoned with this Grace of Love, in Jeremy, Chap. 15.16. Thy words were found and I did eat them, and they were unto me the joy and rejoycing of my heart. God makes his appear to the Conſcience of the experienced Chriſtian, Mic. 2.7. Are not my words good to him that walketh uprightly? Yes Lord, ſo good that the Soul that taſtes and digeſts them, confeſſes they are ſweeter than hony or the hony-comb. If the myſteries of the Goſpel are ſo p. 59ſweet and ſacred, that the Angels themſelves deſire to pry into them, how dearly then ſhould duſt and aſhes love them! Oh that we could ſay as the Pſalmiſt; How do I love thy Law? all the day long is my ſtudy in it.

5. The Word muſt be heard with Faith; every hearer is not a profitable hearer. As hearing diſtinguiſhes Profeſſours from the Profane, ſo believing diſtinguiſheth the upright from hypocrites. Heb. 4.2. The word preached did not profit them that heard it, becauſe it was not mixt with faith: and again, 'Tis the Power of God to ſalvation, but to them that do believe, Rom. 1.16. Though it be true, that without the Word there can be no Faith, (for Faith cometh by hearing); yet withal without Faith the Word hath no power. As the Braſen Serpent was of no uſe to them that did not look on it; ſo 'tis in this caſe, Look therefore unto me and be you ſaved: when we come to hear, we ſhould all think that we hear God ſpeaking to us as he did to Ezekiel, Son of man eat that thou findeſt, Ezek. 3.1. p. 60Faith is the life of the Soul: As there heat in a dead-mans mouth never doth good, no more doth the Word in a faithleſs hearer. 'Tis Faith that makes every part thereof powerful and effectual, its precepts to direct us, its threatnings to terrifie us, its promiſes to comfort us. Take but one inſtance in Jonah, 3.5. we read that the men of Nineveh believed God, (1) upon hearing Jonah his ſermon, and then they proclaimed a faſt and put on ſackcloth. Faith is that living womb into which when the ſeed of the Word falls, it becomes a fruitful mother of all ſpiritual Graces.

6. Laſtly, to a ſaving attention there is required a univerſal obedience, and a hearty reſignation of our ſelves. This was the Apoſtles Crown and Joy, that his Romans had obeyed from the heart that form of doctrine that they had received, Rom. 6.17. and this is Gods end in giving you his Word, that it ſhould bring every thought into the Obedience of Chriſt, 2 Cor. 10.5. We ſhould take heed of hearing with uncircumciſed p. 61ears and ſtubborn hearts. The ſence of Gods mercy in revealing his Will, and the Conſcience of our duty to obey it, ſhould make us ſo ready to every thing that he commands, that a little child ſhould lead us, Iſa. 11.6.

Ʋſe 1. Hence firſt is condemned that viſible liſtleſsneſs and ſupine negligence that many diſcover in this duty of hearing. Can we chuſe but tremble to hear that curſe that is threatned againſt every one that doth Gods work negligently, Iſa. 48.10. and yet alas, how many of us hear as if we did not hear, and mind no more the word of life, than if we were hearing art Idle tale! The Church hath ever been peſtered with ſuch profeſſors. God complains of them, Ezek. 33.32. Son of man, this People come and ſit before thee, as my People uſe to do, &c. Oh hear once more and tremble at that dreadful ſentence which Chriſt breathed againſt incredulous and refractory hearers, in Joh. 12.48. He that refuſeth me and heareth not my words, hath p. 62one that judgeth, even the word that I have ſpoken, the ſame ſhall judg him. Sure it will be a double damnation to be condemned by the Goſpel, yet thus it will be, if it be not the ſaviour of life to life, it will be the Saviour of death to death. And what greater equity than this do not ſuch judg themſelves unworthy everlaſting life, that leave their hearts behind them when they come to hear it? doth not that malefactor deſerve to dye, when his pardon is ſent him freely, that has it read as if he were a-ſleep? Theſe meſſengers that were ſent by Benhadad to make peace with Ahab (when diſtreſſed by him) will riſe in judgment againſt ſuch drouſy hearers. We read the men took diligent heed if they could catch any word of him that they might take hold of for their hope; and they did ſo, for when they arreſted him thus; Thy ſervant Benhadad ſaith, I pray thee let me live, the King of Iſrael anſwered, is he yet alive? he is my brother: and they took hold of that word, and ecchoed it back to him, ſaying, thy brother Benhadad.

p. 63Ʋſe 2. Attend then as Lydia did, that you may be ſaved as Lydia was, whatſoever you do (ſaith the Preacher) do it with all thy might, Eccleſ. 9.10. Judg of the importance of the duty by the earneſt injunction of the great God of heaven: ſettle it in your hearts, Luk. 21.14. and why? for the water of life will run out or run beſides us, if we do not hear with a holy heedfulneſs, Heb. 2.1. Wherefore we ought to give diligent heed to the things which we have heard, leſt at any time we let them ſlip. The Greek Word foreign ſignifies either to run beſides, as water that flows beſides a place; or elſe it ſignifies to run thorough a thing as water thorow a ſieve: well, the word preached, if it be not heedfully heard will never ſtay in us, but be loſt and run out. This is damage ſufficient, a loſs that is irreparable, none indeed like this loſs when we receive the Grace of God in vain. For directions I ſhall refer you to what hath bin already ſaid, a word or two by way of motive.

p. 641. To incourage us to this heedful hearing of the Word, conſider that it is a complexive duty, a duty which is ſo acceptable to God, that under it are comprehended all duties of Religion, Iſa. 55.3. Hear and your Souls ſhall live, life and death enter in the ſame way: As death entered into the world by the ear, by our firſt Parents liſtning to that old Manſlaier; ſo God hath ordained that life ſhould enter by the ſame door: The dead ſhall hear the voice of the ſon of God, and they that hear ſhall live, Joh. 5.25. Oh you that love heaven, love hearing too!

2. The moſt eminent Saints of God have ever bin obſerved to be the moſt diligent and attentive hearers, Luk 4.20. We read while Chriſt Jeſus war preaching, the eyes of all his hearers were faſtned on him; a good way, not only to prevent diſtractions but alſo to raiſe our affections; our hearts are wily, and will give us the ſlip. It is our wiſdom by all ways imaginable to ingage our hearts in hearing, and lay bonds upon them to hold them to ſuch p. 65an attention as becomes us. 'Tis ſtoried of Englands ſecond Joſiah, that peerleſs Prince Edward the ſixth, that he uſually ſtood at ſermon and took notice all the while he was a-hearing.

3. Conſider, that we never read of more bitter complaints from God, than when he complained of heartleſs hearers in Pſal. 81.13. O that my People would have hearkned to me, &c. but my People would not hear my voice, and Iſrael would none of me; and in Pſal. 95.10. Forty years long was I grieved with this generation and ſaid; It is a People that err in heart, for they have not known my ways: they knew, but not practically, their ears were uncircumciſed, and their hearts unſanctified. O fearful judgment to have ears that we ſhould not hear, &c. Thus God puniſhes one ſin with another, Rom, 11.8. who can read without aſtoniſhment, Jer. 7. from the 13. v. to the 17. I aroſe up early and ſpake unto you, but you would not hear, therefore I will do unto you as unto Shilo, &c. p. 66Read it thorow, I forbear the application, deſiring if ever you remembered a leſſon, you would remember this, and never give your Teachers cauſe to complain. Oh we have laboured in vain, and ſpent our ſtrength for nothing!

4. Laſtly, To cloſe all carry with you St. James caution, be not forgetfull hearers of the Word, but doers alſo: he hears aright (ſaith one) that doth not contradict his hearing by his life; otherwiſe you will be as a man that ſees his face in a glaſs and turns away, and forgets what manner of man he was. O waſh off thoſe ſpots which this glaſs diſcovers! ſo hear the Word of Chriſt, that you may conform to the will of Chriſt, Lydia's attention was the firſt ſtep to Salvation. Hear as ſhe did, and you will be happy as ſhe was.

So much Briefly of this Work of Grace which God wrought in opening the heart of Lydia. Reader, let me carry thee one ſtep farther, and p. 67ſhew thee Gods end in this Work, or why he thus opens the heart. And that is, that himſelf may enter, and dwell in it, Epheſ. 3.17. That Chriſt may dwell in your hearts.