Sermons Experimental, Sermon 1 · Verse 9
VERSE. IX.
I will walke before the Lord, in the land of the living.
THe Reſult of Davids Deliverance; elſe, as ſome conceive, a Promiſe, or Vow of thankfulneſſe to God for his great bounty towards him.
Senſe. The reading may be diverſly conceived; I ſhall walk, ſo it denotes the ſumme of the bleſſing, or, I will walk, ſo it points at the duty. Walk before the Lord, Walking with God we read of Henoch, Gen. 5.22, 24 which the Apoſtle, following the Septuagint, renders, Pleaſing God, Heb. 11.5. and in Gen. 17.1. we reade of walking before God, preſcribed to Abraham, and the explication after a ſort ſub-joyned, and be thou perfect or upright; the practice of the precept in that ſenſe, ſee Gen. 24.40. by Abraham; ſee alſo Iſa. 38.3. 1 Sam. 2.35. I will build him a ſure houſe, and he ſhall walk before mine anointed for ever: that is, miniſter, or do ſervice, to mine Anointed, the Meſsiah, in the Prieſts Office; Confer. Luke 1.74, 75.
In the land of the living: Fondly do ſome Ancients here conceive heaven, or the heavenly countrey to be underſtood; and thereupon take occaſion Allegorically to ſhew that this earth is Terra morientium. Conſult with Scripture, ye ſhall finde it imports no more but this upper face of the earth, where living men dwell, and converſe; as Iob 28.13. where ſhall wiſdome be found? man knoweth not the price of it, neither is it found in the land of the living; that is, amongſt men here on earth, Pſal. 52.5. David fortelling the deſtruction of Doeg, God ſhall take thee out of thy dwelling place, and caſt thee out of the land of the living; Clearly, Iſa. 38.11. I ſaid, I ſhall not ſee the Lord in the land of the living, I ſhall behold man no more with the inhabitants of the world: The whole ſenſe amounts to this ſumme; I ſhall live to do God ſervice amongſt men here on earth; and that ſervice will I perform in the uprightneſſe, and ſincerity of my heart; contra, ſee Iob 10.21, 22. Pſal. 88.12.
Which, me thinks, he utters with the voice of joy, and thankfull rejoycing, that the Lord had ſo graciouſly delivered him from thoſe deadly perils; for this end, that he ſhould yet live amongſt men to do ſervice unto God.
Notice it then as no ſmall bleſſing of God to have life prorogued to do good ſervice upon earth, whether in the Miniſtery, or Magiſtracie, or family, as a craftſman, or husbandman; For in all theſe, ſaith the Apoſtle, Col. 3.24. ye ſerve the Lord Chriſt.
Three things we may obſerve in the practice of Saints, ſerving to evidence this truth. Firſt, Bitter wailings, and lamentations, when God hath threatened to take them away by untimely death; ſee David making his bed to ſwimme with tears, and with hearts grief pi…ed away with ſorrow in his ſickneſſe; Why? if ye ask, Pſal. 6.5. he ſaw he was likely to be cut off from doing ſervice unto God. Hezekiah, Iſa. 34.14. Like a Crane, or a Swallow, ſo did I chatter, I did mourn as a Dove, Ver. 3. Wept ſore, I ſaid in the cutting off of my dayes, I ſhall go to the gates of the grave, I ſhall be deprived of the reſidue of my years, compare Verſ. 18, 19.
Secondly, A ſecond thing obſervable in their practice, is their earneſt deprecation of untimely death, and fervented ſupplication to have life prorogued; Pſalmes are full; ſee Pſal. 102.23, 24. his wailing, he weakened my ſtrength in the way, he ſhortened my dayes; Then ſaid I, O my God, take me not away in the midſt of my dayes, let that wrath be upon my adverſaries; nay even when yeers were come upon them, yet ſome remains of ability to ſerve God, Pſal. 71.18. Now that I am old, and gray-headed, forſake me not; untill I have ſhewed thy ſtrength to this generation, and thy power to them which are yet to come; ſee Pſal. 30.8, 9, 10.
Thirdly, Obſerve again, the joyfull thankſgiving that they have returned unto God, when he hath pleaſed to renew hopes of ſurviving, Iſa. 38.17. Thou haſt in love to my ſoul delivered it from the pit of corruption.
Papiſts would aſſigne this reaſon; For that the bleſſedneſſe that ſtands in the viſion of God, they were excluded from, ſhut up in the ſtrait of Hell, wherein though they reſted from outward miſeries, yet wanted their ſouls the chief part of beatitude, the bleſſed viſion, and fruition of the God-head. Was that the matter? Yet were they In refrigerio, in a place where they received comfort, Luke 16.25. And of Elias it is noted, he was taken up into heaven, that he with Moſes appeared unto our Saviour at his Transfiguration, Matth. 17.4. who doubts, but clad with heavenly glory?
Our people fancie another reaſon; and that forſooth is, becauſe they had not in the old Teſtament that clear revelation of the glorious ſtate of Gods Kingdome, nor that plentifull aſſurance of their ſalvation, that we now have: And was that the reaſon they deſired ſo long to live? Firſt, herein we affirm untruths, for had not Abraham, & Moſes, and David, as firm aſſurance of the bleſſed ſtate of Gods children after this life, as the ordinary rate of Gods people now? ſee Heb. 11.10, 26, 27. And ſecondly, ſlander the generation of the righteous; not becauſe they had leſſe aſſurance of Gods love then we, but becauſe they had leſſe ſelf-love then we, yea, more zeal for God, and deſire to do good to his Church; willingly ſuffering the reſpit of their own glorious reward, to the end they might, though on hardeſt tearms, bring glory to God, and do him ſervice in the land of the living; Therefore this reaſon themſelves give alwayes. Firſt, For that they ſaw the one half then of them, which alſo was made to be an inſtrument of Gods ſervice to lie brute, and ſenſleſſe in the grave. Secondly, For that they deſired to benefit the generation then living, and to propagate Gods praiſe to ſucceeding poſterities, Pſal. 71.18. Iſa. 38.19, 20. See alſo Pſal. 30. and 88. and 6. and 115.
Beloved, Remarkable is Gods providence to me, in caſting me without any thought, or choice of man, upon a Text preſenting to my memorie, even according to the time, this great mercy of God to my ſoul, delivering my ſoul from the pit of corruption, that I might yet live to do him ſervice in the land of the living. Worthy were my tongue to cleave to the roof of my mouth, my right hand for ever to forget her cunning, if I ſhould now forget, or paſſe over with ſilence, the great love God hath ſhewen to my ſoul, in delivering it from the pit of corruption: O Lord enlarge my heart to praiſe thee.
At Briſtoll.Even upon this day, according to the time of life, this time twelve moneths, was I in the jaws of death; none that beheld me, ſaw ſo much as the leaſt hope of life, my ſoul had not the leaſt commerce with the body, ſo farre as I know: Much about this hour, God was pleaſed graciouſly to look upon me, to ſhew me ſome glimpſe of his mercy, ſome beginnings of life, ſome hope that I ſhould walk before him in the land of the living: and hitherto by Gods mercy I live, performing him weak, but hearty ſervice in his Church. Lord, what is man, that thou ſo viſiteſt him? Who am I, the leaſt of all Saints, the chief of all ſinners, on whom thou thus magnifieſt thy merciemercy? What is that ſervice poor I have done? What that ſervice thou reſerveſt me to do? O Lord, be pleaſed to reveal it unto me, to make me worthy, by thy grace, chearfully to perform it: Da quod jubes, jube quod vis; for thou haſt redeemed my ſoul from hell, my life from death; thou haſt continued abilities, and opportunity, to do thee ſervice, to walk before thee in the land of the living; Bleſſed be thy glorious Name, O Father of mercies, and God of all conſolation; bleſſed be thy Name for ever, and ever, and let all thy people ſay, Amen.
Secondly, Correct that errour of your judgements, wherein I know you pleaſe your ſelves many of you ignorantly, as if it were a matter of grace more then ordinary to pray for death untimely in reſpect of the tearm of nature: This hold for a Rule; I dare ſay, it is certain; While God gives ability to do him ſervice, or opportunity, or hath uſe of us in meaneſt ſervice; be it but, as David, to declare Gods righteouſneſſe to the generation preſent; as Hezekiah, the father to the childe to ſhew Gods truth, Iſa. 38.19. ſo long ought we to deſire to live; we ſinne, in wiſhing our premature death. And well weigh it, and tell me whether ſuch deſires, upon what ground ſoever, argue not rather ſelf-love; more love of our ſelves, then of our God; when God hath uſe of our ſervice on earth, to wiſh our ſelves out of the world. Who can ſhew me any Saint of God, in old, or new Teſtament, who ever made prayer to God, or approved himſelf in the deſire of death, when God had uſe of him here in the land of the living, without apparant fault: Elias, *1 Kings 19.4, 14.he indeed in a paſſion prayes unto God for death; and his reaſon mark, (which ſhould have been a reaſon rather to move him to pray for preſervation of life) becauſe now there was ſo great uſe of his ſervice for the benefit of the Church. That of Iob, and Ier. 3. and Ier. 20. are apparantly paſſionate wiſhes of fleſh and blood, ariſing from diſcontent at their croſſes, which I think no gracious man allows in himſelf, or another.
And make what pretences you will; I dare undertake to evidence the prayers, the deſires are ſinfull, to wiſh death as long as there is ability, or opportunity to do God any ſervice upon earth, or uſe of ſervice upon earth. Firſt, That of*Iob 6. Iob, upon this ground, I have not yet denied the words of the holy One; ſeems fair; neither can I blame his fear of his own infirmity: but yet there was faithleſneſſe in the wiſh, for hath not God promiſed to ſupport? 1 Cor. 10.13. Secondly, That of imperfection of grace, and ſinnes by defect in the ſervice of God, is as plauſible as any thing to legitimate the deſire; yet it proceeds from a falſe ground: It is falſe, that the longer we live, the more we ſinne; if we be Gods, the longer we live, the leſſe we ſinne; ſinne is mortified daily, and we bring forth*Pſal. 92.14. more fruit in our age. Thirdly, That of evills to come, from which to be taken away aforehand, is promiſed as a favour, Iſa. 58.1 and 2 Kings 22.20. yet warrants not the wiſh: This let us be aſſured of. Firſt, Simply if we ſpeak; Proroguing of life to the utmoſt tearm of nature is the bleſſing; untimely death, ſimply conſidered, is the judgement; That it turns to a bleſſing is by accident, it is a bleſſing by accident. Secondly, I do not think but Iermi…hs bleſſing was in the fruit as great as Ioſiahs▪ for though Ioſiah ſaw not the evill, yet Ieremiah endured the evill with patience, in the mean time did ſervice to God in ſuſtaining his Church; I…ſiah went before Ieremiah to heaven, Ieremiah had more glory in his time. In a word, Some God takes away from evills to come in mercy, and favour, they are ſuch as he ſees likely to be overcome of the evills; in that reſpect he ſhews them favour; others he reſerves to taſte the evills, to give teſtimony to his truth; To them this is a favour, yea and ſimply the greater favour.
Is the queſtion, which is rather to be deſired?
Anſw. Simply if we ſpeak, Prerogation of life; for that is natively the bleſſing. Secondly, For the compariſon, it is to be me…ſured by the quality, and ſtate of the perſons; Hath God uſe of their ſervice upon earth? Firſt, They ought to preferre Gods glory before their own ſalvation. Secondly, They ſhall be aſſured, God will give iſſue with the temptation, 1 Corinth. 10.13. Thirdly, Neither looſe they ought in the meaſure of their reward; as, according to pleaſures in ſin, ſo much torment; ſo according to pains in this life, is the meaſure of our glory.
If you will ask me, how we ſhall know whether God hath uſe of our ſervice upon earth? Surely, The queſtion is obſcure, and curious; to be meaſured onelyonly by continuance of abilities, opportunities, or calling from God: But becauſe it is uncertain; This rule walk by. Firſt, Though ſimply, if we compare ſtate with ſtate, it is beſt to be with Chriſt; for that is the end of our life, there is perfection, and conſummation of holineſſe, there is fulneſſe of joy, and pleaſures for evermore. Yet, ſecondly, for thee, whoſe ſervice God hath uſe of on earth, it is better to live on earth the yeers of Methuſelah, doing God ſervice, then to be whirried, as Elias, with chariots of Angels preſently into heaven: In heaven thou haſt thine owne glory, on earth thou promoteſt Gods glory, and in the end, findeſt a glorious reward, proportioned to thy meaſures of doing ſervice to God here upon earth.
What then may we ſay of them, whom God hath taken away in the prime of their life, as that peerleſſe Ioſiah, amongſt the poſterity of David?
Anſw. What? but what Saint Paul ſpeaks of the Martyrs, The world was not worthy of them, that people unworthy of ſuch a pearl, a Prince ſo peerleſſe as was Ioſiah; for now the Lord remembred the ſinnes of Manaſseh, and the time of vengeance drew neer upon that rebellious, and gainſaying people. Secondly, Or that God ſaw their weakneſſe, and ſome likelihood of their corruption, therefore took them away by death, as Henoch by tranſmutation, Ne malitia mutaret intellectum. Thirdly, Or they had ſerved their generation according to Gods will, as is ſaid of David, Act. 13.36. therefore fell aſleep; or, as our Saviour, Had finiſhed the work which God had aſſigned them to do, and were therefore taken away unto glory, Ioh. 17. they had finiſhed their courſe, and kept the faith, and were now to receive their crown of their righteouſneſſe, 2 Tim. 4.7, 8. And yet it is true, while God gives ability, and opportunity to do him ſervice upon earth, while he calls us to do him ſervice upon earth, while he hath uſe of our ſervice of men upon earth; it is his great bleſſing to reſerve us to walk before him in the land of the living; to be preferred in our choice, before the haſtening of our ſalvation, and glory in the kingdome of heaven.
Bleſſed be thy glorious Name, moſt glorious God, Father, Sonne, and holy Ghoſt, for all thy mercies, for thy marvellous loving kindneſse ſhewen to me in a ſtrange city, in reſcuing me from the gates of death, and from the jaws of the grave, in love delivering my ſoul from the pit of corruption, preſerving my life to walk before thee in the land of the living. Lord God, What ſhall I render unto thee, for all thy benefits thou haſt done unto me, for this unſpeakable mercy thou haſt vouchſafed unto me? It is little, too little for ſo great a favour to praiſe thy power, thy goodneſse, thy grace, thy mercy, thy truth; and my heart is too narrow to comprehend the heighth and depth of thy love to me in Chriſt Ieſus: even in this one favour vouchſafed unto me, Lord enlarge my hea…t and …ffectio…s fill it with love of thy Majeſtie, zeal of thy glory Take up body and ſoul, what ever I am, or have to thine own uſe: Behold Lord, truly I am thy ſervant, diſi…ing to do thee ſervice upon earth; Lord accept my endeavours, pardo… mine imperfections, give more ſtrength to perform, Lord, I am willing to do it, yea, my heart is ready: Be pleaſed Lord to accept theſe calves of my lips, this poor weak morning ſacrifice of praiſe, and thankeſgiving, which goeth not out of fained lips; Lord thou knoweſt it, accept it therefore for thy promiſe ſake, for thy mercy ſake, for the merits ſake of ſonne Ieſus, the Mediatour of all Grace, and mercy to the ſonnes of men: To him with thee, O Father of mercies, O holy Spirit Comforter of the Church, and choſen children, be all honour and glory, for this, and all other thy mercies towards all Churches of thy Saints, for ever and ever. Amen.
That might here be annexed; by all good means to cheriſh life, that we may perform the ſervice God expects from us.
Scripture points us to four cauſes, or means of ſhortening life. Firſt, Immoderate ſorrow, eſpecially for things of this life, Prov. 12.25. Heavineſſe makes the heart ſloope, Prov. 15.13. By ſorrow of heart the ſpirit is broken; ſee 2 Cor. 7.10. Secondly, Intemperance, whether in diet, or other luxurie; which what tends it unto but the ſhortening of the dayes? Plures gula, quam gladias▪ and it is that the Lord foretells to men given to the fleſh, Prov. 5.11. The fleſh, and bod… are conſumed: ſee Prov. 6.26. and 7.23. Thirdly, To this adde thoſe other groſſe crimes, for which God hath threatened untimely death; the blood-thirſty and deceitfull live not out half their dayes; either the ſword of the Magiſtrate ſeizeth on them, or elſe Gods immediate hand taketh them away, as we ſee in Abſalon, Adonijah, &c. Fourthly, immoderate pining of the body; with immoderate faſting, watching, labour, though never ſo religiouſly imployed; ſee Col. 2.23.
If we follow the ſecond reading, which perhaps is here implied, it implies the promiſe, or vow of David, in thankfulneſſe unto God for his marvellous deliverance vouchſafed unto him. Wherein are three things conſiderable. Firſt, The act. Secondly, The manner. Thirdly, The mean. Firſt, The act is to walk, or to ſerve God. Secondly, The manner, in ſincerity. Thirdly, The meane, implyed in the Trope, Before him.
But ſo ſee we the generall fruit of all Gods gracious deliverances vouchſafed us, & the duty we owe him in liew thereof; that is, to do him ſervice in that rank, or ſtation, whatſoever it is God hath placed us in; ſo Zacharie ſpeaking of the end of that great deliverance from ſpirituall enemie, it is to ſerve him in holineſſe, and righteouſneſſe, Luke 1.74, 75. and Pſal. 50.15, 23. hence Davids acknowledgement, and proteſtation, Pſal. 116.16, 17, 18.
To fill up the meaning, that muſt be weighed; That the Lord expects, in reſpect of ſpeciall favours, ſpeciall ſervice; increaſe of our meaſures, according to the meaſures of our abilities: Ye muſt underſtand, that there is upon all a generall obligation, and duty of ſervice that they owe unto God; ariſing from benefits they enjoy in common with others, as Creation, Providence, Redemption, Word, &c. which bond, yet by ſpeciall favours, grows more ſtrait; eſpecially when they grow towards perſonall, and we become after a ſort proprietaries in them: for example, Iſrael had a bond of ſervice, as heathen, from Creation, and Providence, but much more for the ſpecialty of Gods favour in their deliverance from Aegypt; wherefore that is prefixed as a reaſon of obedience to the Decalogue, Exod. 20.2. in ſhewing his word unto Iacob, his ſtatutes, and ordinances unto Iſrael ſo is the bond yet more increaſed, Pſal. 147.20. Levi had yet more then Iſrael▪ God had ſingled them out of all the Tribes of Iſrael to miniſter before him, Num. 16.9. therefore he looked to be ſanctified by them eſpecially, Levit. 10.3. wherefore, ſee this a circumſtance of aggravation upon Hezekiah, 2 Chron. 32.25. that he rendred not unto God, according to the benefit done unto him.
Oh that men would praiſe the Lord for his goodneſſe, and declare the wonders he doth unto the ſonnes of men! Pſal. 107.8, &c. I mention not to us of this Kingdome the common favours other Churches have enjoyed with us; the ſpecialty of Gods mercy, his Perſonall favour, Lord! how have they been magnified, and made marvellous upon us? How many ſtrange, little leſſe then miraculous deliverances God hath beſtowed upon us; in that Invaſion attempted in 88. from Gunpowder-Treaſon; It is our ſhame, and ſinne, that we have not in zeal for our God become preſidents, precedents to other Churches; yet would God, we had but equalled them, how ſhould I hope the Lord would ſtill continue his favours upon us!
But what hath this wrought in us? but fearfull pride, ſecurity, licenciouſneſſe, even by that occaſion, that we have experimented the Lord to be ſo gracious unto us; as if we were perſwaded as Jews, Ier. 7. either that the form of godlineſſe obliged him unto us, and the very name of a Church muſt link him to our State; or that his promiſes of favour were abſolute, without condition, God binding himſelf to us, without expecting performance of our Reſtipulation: Nay, ſee if theſe favours of God have not turned to us as occaſions to increaſe to more ungodlineſſe; Do ye thus requite the Lord? Deut. 32.6.
Two things I propound to Gods people to be meditated, the better to ſtirre them up to the duty. Firſt, There is no ſo firme entail of Gods favours to any particular Church, but that diſobedience, and unthankfulneſſe, eaſily cuts off: The promiſe to Jews, how runnes it in faireſt tearms of perpetuity; Here is my reſt, here will I dwell for ever, and that of David, He ſhould not lacke a man of his ſeed to ſit upon his Throne for ever: and yet is Hieruſalem now become heap…, and that people have now long ſitten without a King, without a Prince; How ſtands Gods truth then? Firſt, It was meant with condition of their conſtant obedience; And ſecondly, to the ſpirituall ſeed, Luke 2.
The ſecond thing is this; The more God hath m gnified his favour, and mercy, to any people; in caſe of their unthankfulneſſe, he hath the more encreaſed their vengeance; ſee Mat. 11. Deut. 28. Levit. 26. He hath made the Jews an aſtoniſhment, an hiſſing to all nations, his mercies were not more marvellous, then now their plagues are wonderfull; and take we heed, it prove not our condition: God hath begun to plague the cities where his Name was called upon, and his wrath *Mic. 1.15.creeps in the Church, as Micah ſpeaks, from Lachiſh to Mareſhah, from Mareſhal to Adullam, the glory of Iſrael: This onelyonly is the odds; they drank firſt of the cup of Gods wrath, perhaps becauſe the Lord reſerves the dregs, the bittereſt, and moſt banefull part for us; his hand is lifted up to ſtrike, and is yet ſtayed, till it be more exalted: but this let us be aſſured of; the higher it lifts, the heavier it lights, the greater ſhall our ſtroke be.
It ſhall behove us then, to notice the ſpecialty of Gods favour, and mercy, to us, I mean our perſonall favours, our privileges; the favours, wherein we have had our propriety; That, if any thing, excites to thankfulneſſe.
Surely there is none of us but have our privilege, if not in the favours, yet in the manner, or meaſure, or means of convayance, I for my part can ſpeak it: This in ſhort let us notice, though for common favours, an ordinary meaſure of ſervice may ſeem competent, yet for ſpecialty of love, the Lord expects a more then ordinary ſervice to be performed: Oh Lord enlarge my heart, incline it to that meaſure.
The manner follows; It is as before him, that is, as*See Gen. 17.1. Iſa. 38.3. Scripture every where interprets its ſelf, in truth, in ſincerity, and ſingleneſſe of heart, which is the generall qualification of all ſervices of God, that forms them to acceptation.
Thus underſtand, the Matter of all ſervices performed unto God, whether in common, or ſpeciall calling, is the ſame, and they are, for the ſubſtance of the act, performable, as well by hypocrites, as by Gods children; The form or maner of performance, in ſincerity, is peculiar to Gods children; for example, to*See Pſ. 1.15.16. preach Chriſt, & to publiſh the myſtery of the Goſpel; that is, of remiſſion of ſins, and ſalvation by the death, & obedience of Jeſus Chriſt; ſo doth Iudas as well as Peter; ſo did Demas as well as Paul; but, ſaith Paul, they not ſincerely, as appears by their motive and intention; ſo of*2 Chron. 25.2. Amaziah, in point of juſtice, and ordering the Common-wealth as a Magiſtrate, he did that which was good in the ſight of the Lord; here was his bane, he did it not with a perfect heart: They come unto thee as thy people cometh, ſaith the*Ezek. 33.31. Prophet, and they ſit before me as my people, and they hear thy words; yet do they but flatter with their double hearts, they hear, but will not do, their heart runnes after their covetouſneſſe: What could Elias have done more then*2 Kings 10. Iehu for the ſubſtance of the Act? He beats down the Image of Baal, ſlayeth his Prieſts, and all his Servitours; and for this ſervice the Lord rewards him; yet departed he not from the ſinnes Ieroboam, 2 Kings 10.30, 31, 32. wherefore, Hoſ. 1.4. even this fact of Iehu is puniſhed in his poſterity.
Sincerity wherein it conſiſts.What is ſincerity?
Anſw. The Scripture hath two tearms to expreſſe it. Firſt,*Epheſ. 6.5. Col. 3.22. foreign, Simplicity, or ſingleneſſe of heart, which commonly they thus interpret, when there is a concord twixt the action, and the affection, twixt the heart and profeſſion; to which commonly they oppoſe foreign, eye-ſervice; we read in Scripture of a heart and a heart, a double heart; in Eccleſiaſticus we finde a wo unto that ſinner that goes two wayes; the deſcription of an hypocrite; whoſe embleme is a Waterman on the Thames, his face, and armes, and whole body with full ſtrength is towards the Bridge, and yet is his courſe intended Weſtward; ſee Ezek. 33.31. Come ſee, ſaith*2 Kings 10.16. Iehu, how zealous I will be for the Lord of Hoſts, ſo indeed his act pretended; Ah hypocrite, it was for nothing but to ſecure the kingdome to him, and his poſterity.
The ſecond tearm is, foreign, the whole heart, which the old Scripture calls Cor perfectum, a*Gen. 17.1. & 1 Chron. 28.9. Iſa. 38.3 perfect heart; the meaning is, when the utmoſt of our ſtrength and endeavour in gracious abilities is extended to do God ſervice; as David, Pſal. 119. With my whole heart have I ſought thee; that howſoever there be, and will be defects in our beſt performances; yet we are able to ſay, it iſſues not from want of*See Heb. 13.18 will, and unfained deſire, or ſtrenuous endeavour, Rom. 7.18. but meerly from defect of ability.
Evidences of it you may thus number. Firſt,Notes of ſincerity. When it is according to all Gods Commandments, Luke 1.6. that there is not a duty, nor parcell of duty, which wittingly, and willingly a man omits; ſee alſo, Pſal. 119.6. Underſtand it thus. Firſt, As farre as knowledge, and illumination goes, and opportunities are offered for their performance; the whole of mans duty, Paul, Tit. 2. hath referred to three generall heads. Firſt, Purity. Secondly, Juſtice. Thirdly, Sobriety. In one of theſe all hypocrites have failed; in all of theſe Gods children are found upright.
Secondly, Conſtancie in Gods ſervice without defection, accompanies ſincerity, Pſal. 119.33. It is not the hypocrites flaſhes, Matth. 13.21. be they never ſo eager, and fervent, that forms our ſervices to ſincerity; Iehu drives in fury; Better the ſlow pace, ſo we keep going in the right way, and ſooner we come to our heaven; yet pardon we muſt all pray for, interruptions in courſes of obedience, as Peter, David; and for our ſtandings at a ſtay; for abatements of our fervour, when the temper of the Angel of Epheſus ſhall, as not ſeldome, light on us, Rev. 2.3.
Thirdly, The contentment, and chearfulneſſe, and*See 1 Chron. 28.9. Epheſ. 6.7. Iſa. 58.13.14. willingneſſe we finde in doing God ſervice ſpecially is remarkable, Pſal. 40.8. I am content to do thy will, O Lord, ſaith David; glad of occaſion to do God ſervice; Oh that my heart were made ſo direct, Pſ. 119. whereas it is a wearineſſe to the hypocrite, Mal. 1.13.
Movites hereunto. Firſt, Weak ſervices ſincerely performed have acceptance with God more then the more glorious that are done in hypocriſie, Pro. 15.8. Secondly, Defects are winked at; Lord! how many? while, in the main, the heart is upright, ſee in Aſa, and I…hoſhaphat, &c. Thirdly, The reward certain.
The Mean remains: Before God: Meditation of Gods Omnipreſence, ſee Pſ. 139. Heb. 4.12. 1. Chr. 28.9. To ignorance, or unbeleef, or inconſideration of this principle, we may impute hypocriſie, all evills; ſee Pſ. 10.11. and 73.11. and 94.7.
Thus for confirmation of our judgements in that principle. Firſt, Let us conſider Gods effects in his creatures; he hath given us eyes to ſee, ears to hear, hearts to underſtand; and can we then ſuppoſe himſelf void of that faculty? ſee Pſ. 49.9. Secondly, We are his workmanſhip; our thoughts and motions of our hearts are, for the ſubſtance of them, his operations; the ill application is from us, the draught is from God. Thirdly, His word in our mouthes ſearcheth to the diſcerning of the thoughts, Heb. 4.12. and this, me thinks, ſhould make an Athieſt ſay, God is in us of a truth; ſee 1 Cor. 14.25. Fourthly, Our conſcience hath this power, 1 Ioh. 3.20. How much more God, who is greater then our hearts, &c.
Lord, Thou haſt dealt graciouſly with thy ſervants, and magnified thy mercy to us in this kingdome; pardon we pray thee our unthankfulneſſe, ſtirre up our hearts to more diligence in thy ſervice, leſt we provoke thee to make us ſpectacles of thy wrath, as thou haſt hitherto graciouſly made us of thy mercy: And Lord, purge our hearts of the leaven of hypocriſie, that in ſingleneſſe of heart we may ſerve thee; To this end, cauſe us alwayes to conſider that we are in thy preſence, to whoſe eyes all things are naked, and uncovered; Hear us, we beſeech thee, and anſwer us for thy Sonne our Saviours ſake, Jeſus Chriſt. Amen.