in shall answer, Trouble me not; I cannot rise and give thee I say unto you, though he will not rise and give him, because he is his friend, yet because of his importunity he will rise, and give him as many as he needeth. And I say unto you, Ask and it shall be given you, Luke xi. 5, 7, 8, 9. Though he will not give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth." How could our blessed Lord more plainly declare, that we may receive of God, by this means, by importunately asking, what otherwise we should not receive at all.

+4 "He spake also another parable to this end, that' men ought always to pray and not to faint," till through this means they should receive of God, whatsoever petition they asked of him. "There was in a city a judge, which feared not God, neither regarded man. And there was a widow in that city, and she came unto him, saying, Avenge me of my adversary. And he would not for a while; but afterwards he said with himself, Though I fear not God, nor regard man, yet because this widow troubleth me I will avenge her, lest by her continual coming she weary me." Luke xviii. 1---4. The application of this, our Lord himself hath made. "Hear what the unjust judge saith!" Because she continues to ask, because she will take no denial, therefore I will avenge her. "And shall not God avenge his own elect, which cry day and night unto him? I tell you he will avenge them speedily---if they pray and faint not."

5. A direction equally full and express, to wait for the blessings of God in private prayer, together with a positive promise, that by this means, we shall obtain the request of our lips, he hath given us in those well-known words: "Enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret, shall reward thee openly," Matt. vi. 6.

6. If it be possible for any direction to be more clear, it is that which God hath given us by the apostle, with regard to prayer of every kind, public or private, and the blessing annext thereto, "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, (if they ask; otherwise ye have not, because ye ask not, Jam. No. IV.

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iv. 2.) and upbraideth not, and it shall be given him.” ch. i. 5.

If it be objected, "But this is no direction to unbelievers; to them who know not the pardoning grace of God: for the apostle adds, but let him ask in faith: otherwise, let him not think that he shall receive any thing of the Lord. I answer, the meaning of the word faith in this place, is fixed by the apostle himself, (as if it were on purpose to obviate this objection) in the words immediately following: Let him ask in faith, nothing wavering, nothing doubting under dianpivoμev. Not doubting but. God heareth his prayer, and will fulfil the desire of his heart..

The gross, blasphemous absurdity of supposing faith in this place to be taken in the full Christian meaning, appears hence it is supposing the Holy Ghost to direct a man who knows he has not this faith (which is here termed wisdom) to ask it of God, with a positive promisc that it shall be given him; and then immediately to subjoin, that it shall not be given him, unless he have it before he asks for it! But who can bear such a supposition? From this scripture, therefore, as well as those cited above, we must infer, that all who desire the grace of God, are to wait for it in the way of prayer.

7. Secondly, all who desire the grace of God, are to wait for it in searching the scriptures.

Our Lord's direction, with regard to the use of this means, is likewise plain and clear. Search the scriptures, saith he to the unbelieving Jews,-for they testify of me, John v. 39. And for this very end did he direct them to search the scriptures, that they might believe in him.

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The objection," That this is not a command, but only an assertion, that they did search the scriptures," is shamelesly false. I desire those who urge it, to let us know, how a command can be more clearly expressed, than in those terms, 'ECEUvate Tas Ypapas. It is as peremptory as so many words can make it.

And what a blessing from God attends the use of this means, appears from what is recorded concerning the Bereans, who, after hearing St. Paul, searched the scriptures daily, whether those things were so? Therefore many of

them

them believed: found the grace of God, in the way which he had ordained, Acts, xvii. 12, 13.

It is probable, indeed, that in some of those who had received the word with all readiness of mind, faith came (as the same apostle speaks) by hearing, and was only confirmed by reading the scriptures. But it was observed above, that under the general term of searching the scriptures, both hearing, reading, and meditating, are contained.

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8. And that this is a means whereby God not only gives, but also confirms and increases true wisdom, learn from the words of St. Paul to Timothy: From a child thou hast known the holy scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus, 2 Tim. iii. 15. The same truth (namely, that this is the great means God has ordained for conveying his manifold grace to man) is delivered, in the fullest manner that can be conceived, in the words which immediately follow: All scripture is given by inspiration of God; (consequently, all scripture is infallibly true,) and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: to the end that the man of God may be perfect, throughly furnished unto all good works, ver. 16, 17.

9. It should be observed, that this is spoken primarily and directly, of the scriptures which Timothy had known from a child; which must have been those of the Old Testament, for the New was not then wrote. How far then was St. Paul (though he was not a whit behind the very chief of the apostles, nor therefore, I presume, behind any man now upon earth) from making light of the Old Testament! Behold this, lest ye one day wonder and perish, ye who make so small account of one half of the oracles of God! Yea, and that half of which the Holy Ghost expresly declares, that it is profitable, as a means ordained of God, for this very thing, for doctrine, for reproof, for correction, for instruction in righteousness to the end the man of God may be perfect, throughly furnished unto all good works.

10. Nor is this profitable only for the men of God, for those who walk already in the light of his countenance; but also for those who are yet in darkness, seeking him whom they know not. Thus St. Peter, We have also a more sure word of prophecy: literally, and we

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have the prophetic word more sure: Kay ExquED RECQUOTEROV NOV @gopnline oyev. Confirmed by our being eye witnesses of his Majesty, and hearing the voice which came from the excellent glory, unto which (prophetic word; so he stiles the holy scriptures) ye do well that ye take heed as unto a light that shineth in a dark place, until the day dawn, and the day-star arise i in your hearts, 2 Pet. i. 19. Let all, therefore, who desire that day to dawn upon their hearts, wait for it in searching the scriptures.

11. Thirdly, All who desire an increase of the grace of God, are to wait for it in partaking of the Lord's Supper. For this also is a direction himself hath given. The same night in which he was betrayed, he took bread, and brake it, and said, Take, eat this is my body, (that is, the sacred sign of my body) this do in remembrance of me. Likewise, be took the cup, saying, This cup is the New Testament, or covenant, in my blood, (the sacred sign of that covenant) this do ye, in remembrance of me. da For as often as ye eat this bread, and drink this cup, ye do shew forth the Lord's death till be come, 1 Cor. xi. 23, &c. Ye openly exhibit the same, by these visible signs, before God, and angels, and men. Ye manifest your solemn remembrance of his death, till he cometh in the clouds of heaven.

Only let a man first examine himself, whether he understand the nature and design of this holy institution, and whether he really desire to be himself made conformable to the death of Christ and so, nothing doubting, let bim eat of that bread, and drink of that cup, ver. 28.

Here then the direction first given by our Lord, is expressly repeated by the apostle. Let him eat; let him drink (ESET VET both in the imperative mood.) Words not implying a bare permission only, but a clear, explicit command; a command to all those who either already are filled with peace and joy in believing, or can truly say, "The remembrance of our sins is grievous unto us, the burden of them is intolerable.”

12. And that this is also an ordinary stated means of receiving the grace of God, is evident from those words of the apostle, which occur in the preceding chapter: The cup of blessing which we bless, is it not the communion, or communication, of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?

Chrsst? (Cor. x. 16.) Is not the eating of that bread, and the drinking of that cup the outward, visible means whereby God conveys into our souls all that spiritual grace, that righteousness, and peace, and joy in the Holy Ghost, which were purchased by the body of Christ once broken, and the blood of Christ once shed. for us?Let all, therefore, who truly desire the grace of God, eat of that bread and drink of that cup.

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IV. 1. But as plainly as God hath pointed out the way, wherein he will be inquired after, innumerable are the objections which men, wise in their own eyes, have from time to time raised against it. It may be needful to consider a few of these; not because they are of weight in themselves, but because they have so often been used, especially of late years, to turn the lame out of the way; yea, to trouble and subvert those who did run well, till Satan appeared as an angel of light.

The first and chief of these is, "You cannot use these means (as you call them) without trusting in them." I pray, where is this written? I expect you should shew me plain scripture for your assertion. Otherwise I dare not receive it: Because I am not convinced, that you are wiser than GOD.

If it really had been as you assert, it is certain Christ must have known it. And if he had known it, he would surely have warned us, he would have revealed it long ago. Therefore because he has not, because there is no tittle of this in the whole revelation of Jesus Christ, I am as fully assured your assertion is false, as that this revelation is of GOD.

"However, leave them off for a short time, to see whether you trusted in them or no." So I am to disobey GOD, in order to know, whether I trust in obeying him! And do you avow this advice? Do you deliberately teach, to do evil, that good may come? O tremble at the sentence of GOD against such teachers! Their damnation is just.

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Nay, if you are troubled, when you leave them off, it is plain, you trusted in them." By no means. If I am troubled when I wilfully disobey GoD, it is plain his spirit is still striving with me. But if I am not troubled at wilful sin, it is plain, I am given up to a reprobate mind.

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