[1.] Its authority in searching the heart: Heb. iv. 12, 13, 'The word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, joints and marrow ; and is a discerner of the thoughts and intents of the heart ; ; that is, as a sharp sword doth pierce asunder between joints and marrow, so doth the word divide soul and spirit ; and is a dis- cerner, that is, of the convictions of the mind, and the disposition and inclination of the soul, or sensual appetite. The soul cleaveth to the sin when the mind or spirit disliketh it ; or plotteth pretences to hide it from himself or others, even in those sins which lie as hidden in the
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mind as the marrow in the bones. Secret purposes fall under its j udg- ing power as well as practices accomplished. And what use must we make of this, but that we stand in awe of the word, avoiding what it forbiddeth, and following what it commandeth. Now, to evidence this property of the word, he urgeth the omniscence of God, whose word it is : ver. 13, ' Neither is there any creature that is not mani- fest in his sight ; for all things are naked and open to him with whom we have to do.' As the sinner's secret thoughts are under the sight of the all-seeing God, so they are under the piercing power of his word ; for God joineth with his word, and giveth it that discovering and piercing virtue. So the apostle of the word preached or explained it : 1 Cor. xiv. 24, 25, ' He is convinced of all, and judged of all ; and thus are the secrets of his heart made manifest ; and so falling down on his face, he will worship God, and report that God is in you of a truth.' The word is the rule, God is the judge ; and the word being assisted by God, God is there where the word is ; and so doth ransack the conscience, and discover men to themselves in order to judgment.
[2.] It hath a mighty power and force, because of the spirit that goeth along with it : Eom. i. 16, ' It is the power of God to salvation ; ' 1 Cor. i. 22, ' The gospel is the power of God, and the wisdom of God.' It is powerful to convince, even there where it converts not ; as Felix trembled, Acts xxiv. It is powerful to convert from one religion to another, from one state to another. (1.) From one religion to another : 'Have any of the nations changed their gods?' Jer. ii. 11. There needs much ado to bring men from a false religion wherein they have been brought up, how vain and foolish soever it be ; yet this power the word hath. Though the doctrine of a crucified Christ were so distaste- ful, partly as now drawing men from their old temples, and altars, and ceremonies, wherein they were educated, especially as incredible, offer- ing life by one that died ; and partly as contrary to the carnal gust, as requiring duties distasteful to flesh and blood, and engaging in troubles and persecutions, yet it prevailed. (2.) Converting men from a state of nature to a state of grace, so that they are as it were born. To bring men to hate what they naturally love, and love what they naturally hate ; it is hard to alter the nature of things, Isa. xi. 6 ; to quicken the dead, to purify the unclean, confirm the weak, to meeken the proud and passionate : Oh ! who would not reverence such a word, such a law and doctrine, as can do all this ? Yet this and much more hath the word done.
[3.] Its authority : Eccles. viii. 3, 4, ' Where the word of a king is, there is power/ or authority to back it. How is it where God is ? We reckon not of the words of a private person, though never so wise: Eccles. ix. 16, 'The poor man's wisdom is despised, and his words are not heard.' Where the command of a king cometh, it cometh with authority ; for he hath power to back it, and to avenge himself on whosoever shall contradict it ; but wise counsel, where there is no authority to enforce it, is little regarded. But now with God is sovereign majesty, and in his word, wherein sentence is pronounced concerning every person and action, according to which judgment doth proceed and will be executed.
2. The second reason is taken from the matter of the word : it is
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direction about our everlasting- concernments : Deut. xxxii. 46, 47, ' Set your hearts unto all the things which I command you this day ; for it is not a vain thing, it is your life/ In a matter of life and death a man cannot be too exact and nice ; yea, in the obedience or disobedience of the word, life or death eternal is concerned ; yea, in every action morally considered, the word telleth you what is the merit of it, and what will be the event, or an evil or a good estate. Man would fain know his destiny, whether happy or miserable ; here you may know whether you shall live for ever with God. Man in his laws doth not threaten or promise beyond his power ; his power reacheth io men's outward estate, and no further, and is only limited to the bounds of the present life ; therefore the sanction of their laws are never ex- tended beyond the promises or threats of present and outward good, to give or take away men's liberty, wealth, estate, life at most. But God threatenetk everlasting fire, Mat. xxv. 41 ; promiseth an inheritance immortal, 1 Peter i. 4. As God commandeth inward holiness, right- eousness, love, so eternal rewards, and eternal penalties, things that concern us more nearly than estates, liberties, peace, yea, our lives themselves.