Butyou will say. This is true indeed of the apostles, who were infallibly assisted, and had the power of miracles to evidence their mission and call. I answer — The ordinary ministerial teaching is Christ's institution as well as that of the apostles : Eph. iv. 11, 'He gave some apostles, and some prophets, and some evangelists, and some pastors and teachers.' This is done plenojure : Mat. xxviii. 19, 20, ' All power is given unto me in heaven and in earth ; ' by virtue of that authority given him by God. They are in the same commission grounded on his plenary authority, and have a promise of the same presence and Spirit as to the substance of the work, and they do the same things. Though they be not immediately called, and miraculously gifted, and infallibly assisted and sent out to all the world, yet as to the substance of the work it is the same. Apollos as well as Paul and Cephas are but ministers of God by whom ye believe, 2 Cor. iii. 5.
5. Though the blessing of this preaching cometh wholly from God,
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yet he usually joineth the strongest influences Avith the most lively means : Acts xiv. 1, ' They so spake that a great multitude of Jews and Greeks believed.' ' They so spake.'
Quest. Doth the faith of the hearers lie in the power of the speaker ?
I answer — No ; but usually God accommodateth his operation to the means which he uses. That doctrine that is most pure, most clear, most pressing and persuasive, is most like to succeed ; for God worketh congruously. He that hath a gift of rightly dividing the word of truth, and applying it prudently with force and strength, is more apt to edify than another of slower gifts or a weaker understanding in spiritual things ; as darts that are cast forth by art out of engines, and fitted "with feathers, are more apt to fly faster and pierce deeper than those that are thrown casually, or than those that fall by their own weight ; and so, though the word of God be the word of God, from whose mouth soever it cometh, or however discovered, yet when it is well and properly enforced with distinctness of language, vehemenc}', and vigour of spirit, and prudent application, it is more conducible to the end ; and there- fore doth God bestow such gifts that he may more plentifully dispense his grace. ' They so spake,' with such clearness, evidence, and per- suasiveness.
6. This influence of grace is given out at the time of hearing, or afterwards : Acts x. 44, ' While Peter yet spake these words, the Holy Ghost fell on all them that heard the word ; ' in the very speaking : Luke xxiv. 32, ' Did not our hearts burn within us when he talked with us by the way, and opened to us the scriptures ? ' Sometimes at the lebound, when we go aside and meditate. As the spouse thought of Christ's words when he was gone : Cant. v. 6, ' My soul failed when he spake ; ' which she slighted while they were speaking : ver. 2, 3, ' Open to me, my sister. I have put off my coat, how shall I put it on ? ' and so the effect is accomplished.
7. God in working by the word doth not work necessarily, but vol- untarily : James i. 18, ' Of his own will begat he us.' The effectual working of his Spirit doth accompany it when and where God pleaseth ; for the wind bloweth as it listeth, John iii. 8. The wind is not at the command of any creature ; so the Spirit is a free agent, working where and on whom, when, and in what measure, he pleaseth, and will be hindered by none. The word works not necessarily, as fire heateth, or water floweth, but at the will of God, when he will join his assistance. Thus Lydia's heart was opened by God when others were shut, Acts xvi. 14 ; and many scoffed at Peter's sermon, which notwithstanding converted three thousand souls, Acts ii. 41 ; and Acts xvii. 34. ' How- beit, certain men clave to him and believed,' when others mocked ; so that the connection between the word and the power of God is not natural, necessary, and perpetual. The works of nature do naturally produce their effect, but that is natural to them ; whereas this is super- natural. God doth not tie himself absolutely to the means, yet we are tied in the use of them. We are bound, but God will be free.
Secondly, Why — (1.) The word is used as a means and instrument; (2.) Why the word preached.
1. Why the word? The main reason is God's pleasure : ' It pleased God by the foolishness of preaching to save some,' 1 Cor. i. 21. The
330 SEKMONS UPON 1 PETER I. 23. [SeR. IV.
same reason is given for salvation by Christ, Col. i. 19. As vain a course as we think it to be, yet the Lord hath chosen to work tliis way. But because all God's works have a reason in them, and are designed with excellent wisdom, let us see what may be observed in this institu- tion. God is pleased to make use of the word as the instrument of regeneration —