Several Discourses Considering the Providence of God, Discourse · Part 2 · Sermon 28
SERMON XXVIII.
Pſal. CVII. 43.
Whoſo is wiſe, and will obſerve theſe things: even they ſhall underſtand the loving-kindneſs of the Lord.
THe theſe things mentioned in the Text (as I have formerly told you, and you may eaſily aſſure your ſelves from the Context of the Pſalm), are the great and various motions of Actual Providence, concerning which, I am recommending to you divers things that I conceive as true, ſo very obſervable. Thirteen I have diſcourſed, I proceed to another, which will alſo concern the motions of this Actual Providence, in the diſtribution of rewards and puniſhments. The Obſervation is this:
Obſerv. 14. The Providence of God doth ſometimes reward the intentions of his people, where he doth not allow of, and approve, the actions which ſhould be the product of thoſe intentions; and very often reward ſome actions, from which he hath ſervice, where he by no means allows the agents deſign and intention. In the handling of which, I ſhall firſt juſtifie the Obſervation by inſtances. Secondly, I ſhall ſhew you the reaſonableneſs of this motion of Providence. And laſtly, I ſhall make ſome Application of it.
I ſay firſt, The Actual Providence of God doth ſometimes allow of, approve, and reward the general good intentions of his people; when yet he doth not, and will not allow of thoſe actions, which ſhould be the product of ſuch deſigns and intentions. This evidently appeareth in that famous inſtance of David, recorded in holy Writ, both in the 2 Sam. 7. and in 1 Chron. 17. The ſtory is this: David's life until that time, had been a life of a great deal of trouble and diſtraction; he had many Enemies both before and after he came to the Throne; but at length God (ſaith the Text) had given him reſt round about from all his enemies. The good man preſently begins now to think what eminent ſervice he ſhould do for God. At length he conſiders, that there was no publick place for the Worſhip of God, nothing but a Tabernacle; he had built himſelf a fine houſe of Cedar, but the ark, the ſymbol of Gods Preſence with his People, that dwelt in Curtains (as he expreſſeth it, ver. 2.) But this being a thing which concerned the Worſhip of God, as to which above all things the Lord our God is a jealous God; David, though a great Prince, a great Prophet, a man according to Gods own heart, would do nothing till he had adviſed with the Prophet Nathan: Nathan bids him to go, and to do all that was in his heart; for (ſaith he) the Lord is with thee. The good man was but a man, and was miſtaken; God did not allow of the action,
1. Becauſe he had not directed as yet any ſuch thing, ver. 7. In all the places wherein I have walked (ſaith he) with the children of Iſrael, ſpake I a word with any of the tribes of Iſrael [or Judges of Iſrael] whom I commanded to feed my people Iſrael, ſaying, Why build you not me an houſe of Cedar: he repeateth the ſame reaſon again, 1 Chron. 17.6. Indeed there is another reaſon given, 1 Chron. 22.8. Thou haſt ſhed blood abundantly, and haſt made great wars: thou ſhalt not build an houſe to my name, becauſe thou haſt ſhed much blood upon the earth in my ſight. So 1 Chron. 28.3. For thoſe two reaſons God diſapproved the action, and reſerved it for Solomon his ſon, then it became an inſtitution: Solomon might lawfully undertake it, and did do it. But yet you ſhall find, that God eminently rewarded this good intention and purpoſe of Davids heart, as you ſhall read at large, 2 Sam. 7.10, 11, 12, 13, 14, 15, 16. and to that degree, that David, ver. 18. thought himſelf obliged to offer up unto God a particular ſacrifice of thanksgiving, and to offer up thoſe praiſes to God, which you ſhall read at large in that Chapter, from the 18th verſe, to the end of the Chapter. It is plain, that God only rewarded his general purpoſe, and good intention; for the act or iſſue of that intention and purpoſe, the Lord accepted not, but accepted his good will for the deed, which he rejected. For an inſtance on the other ſide, take Jehu. Jehu did a good act, that is, the thing which God commanded him: he indeed did it poſſibly in an ill manner, with ill circumſtances, which cauſed God to threaten, that he would avenge the blood of Jezreel upon the houſe of Jehu, 2 King. 9.7. When the Prophet anointed him that was his Commiſſion, Thou ſhalt ſmite the houſe of Ahab thy maſter, that I may avenge the blood of my ſervants the Prophets, and the blood of all the righteous ſervants of the Lord at the hand of Jezebel; when it was done, God rewarded him for it, 2 King. 10.30. Becauſe (ſaith God) thou haſt done well in my eyes, in executing that which is right in mine eyes; and haſt done unto the houſe of Ahab, according to all that was in mine heart, thy children to the fourth generation ſhall ſit on the throne of Iſrael. But yet Jehu's deſign and intention in all this was naught, he intended no more than to make himſelf King; he pretended indeed a zeal for the Lord, but intended nothing but the advancement of himſelf, and his family; for the Scripture ſaith, ver. 31. of that 10th Chapter, That Jehu took no heed to walk in the law of the Lord God of Iſrael with all his heart, for he departed not from the ſins of Jeroboam, which made Iſrael to ſin. God here rewarded the action done at his command, and in the execution of his will, but abhorred the intentions and deſigns that were in Jehu's heart upon the undertaking and performance of it. Take another inſtance, it is that which I have formerly inſiſted upon in the 10th of Iſaiah, v. 5, 6, 7, 8, 9. It is plain that God approved of the Aſſyrian's actions againſt Iſrael, he calls them the rod of his anger, ver. 5. he ſaith, ver. 6. That he would ſend him againſt an hypocritical nation, and againſt the people of his wrath he would give him a charge, to take the ſpoil, and take the prey, and to tread them down like mire in the ſtreets: Howbeit, ſaith God, he meaneth not ſo, neither doth his heart think ſo; but it is in his heart to deſtroy, and cut off nations not a few. The Aſſyrian had nothing but ſinful intentions, he aimed at nothing but ſpoil and plunder, and accordingly executed Gods Will; upon which, ver. 12. God threatneth, That when he had performed his whole work upon Mount Zion, and upon Hieruſalem, he would puniſh the fruit of the ſtout heart of the King of Aſſyria, and the glory of all his looks: and ver. 16. That he would ſend amongſt his ſtrong ones leanneſs, and under his glory kindle a burning, the burning of a fire. More inſtances might be given of either ſort, but theſe are enough. Let me proceed in ſhewing you the reaſonableneſs of Divine Providence in theſe motions.
1. On the part of wicked men, it is but reaſonable; Becauſe in ſuch actions they do God ſervice, and it is not reaſonable they ſhould ſerve God for nothing. You have a remarkable text for this, Ezek. 29.18, 19. Son of man (ſaith God to Ezekiel), Nebuchadnezzar King of Babilon cauſed his army to ſerve a great ſervice againſt Tyrus, every head was made bald, and every ſhoulder was peeled: yet had he no wages, nor his army for Tyrus, for the ſervice that he ſerved againſt it. Therefore thus ſaith the Lord God, behold I will give the land of Egypt unto Nebuchadnezzar King of Babilon, and he ſhall take her multitude, and take her ſpoil, and take her prey, and it ſhall be the wages for his army: I have given him the land of Egypt for the labour wherewith he ſerved againſt it, becauſe they wrought for me, ſaith the Lord. The King of Babilon never intentionally wrought for God, undoubtedly what the Lord ſaid of Aſſyria, was applicable to Nebuchadnezzar King of Babilon; ſpoil, and plunder, and dominion, was all which he aimed at, he never intended to work for God: but yet the work was what was Gods Will ſhould be done, and what God had incited him to do; he wrought for me (ſaith God) he did ſervice, and a great ſervice, he hath had no wages for it, none ſhall work for me and be unpaid, I will give him the land of Egypt for his pay. So Jehu, he wrought for God, and did a great ſervice againſt the houſe of Ahab; I will pay him, ſaith God. Jehu ſhall never ſay he wrought for nothing, his ſons ſhall ſit upon the Throne to the fourth generation. Nay upon this account oft-times God rewardeth wicked men for ſome actions, and afterwards puniſheth them for the manner of their doing of thoſe actions; it is poſſible men may do what God commandeth them, and yet not obey God. God may reward men for their action, as it is a ſervice to him, and yet puniſh them for their ill-doing of the action.
2. On the part of good men, where God rewardeth the good deſign, intention, and purpoſe, whiles yet he diſalloweth the action, the motion of Providence ſeemeth yet more reaſonable; if we but conſider, that it is the heart which God principally requires, looketh at, and accepteth. And where the heart is right, the miſtake in the action can be but a lapſe of humane frailty and weakneſs. Now where the ſincere purpoſe and deſign, and counſel of the heart is right, there the heart muſt be right with God. I ſay the heart is that which God requireth, My ſon (ſaith he) give me thy heart, and you ſhall find where that is right bent and inclined. God paſſeth over a great many errors and failings in the converſation: and this is what God ſaid in this very caſe, 1 King. 8.18. Whereas it was in thine heart to build me an houſe, thou didſt well that it was in thine heart. The Lord looketh on the heart, and ordinarily in Scripture he accounteth men to have done good or evil, according as their hearts were prepared or ſet. Rohoboam did evil, becauſe he prepared not his heart to ſeek the Lord, 2 Chron. 12.14. Now where there is a good intention, deſign, and purpoſe, there the heart is right. Only here I muſt caution you as to two things: 1. That you do not think that a pretence of a good heart or intention will do you any ſervice. It is one thing to pretend a good heart, another thing to have it. Jehu pretended a great zeal for God, but had nothing leſs. 2. You muſt take heed of thinking, that a good intention will juſtifie a ſinful action; but a ſincere and good intention, I ſay is accepted of God, and often rewarded by him, where the action is ſuch as God approveth not, and makes an error in action to be but a ſin of infirmity; for where the heart ſtands right, and truly deſigns the honour of God, the man cannot in that action wilfully diſhonour God: and this is enough to make this motion of Providence appear to you very reaſonable. Before I come to apply this Obſervation, I ſhall only give you one or two Cautions.
1. They are only rewards of this life, by which God rewards the ſervices of wicked men, whoſe heart in the action is not right. Jehis was rewarded, but it was only with a temporary dominion, his ſons for four generations ſate upon the Throne of Iſrael. Aſſyria was rewarded for his ſervice againſt Iſrael; but it was only with ſpoil and plunder, and the enlargment of his Dominions; for the rewards of grace and glory, they are never given to any, whoſe heart is not right with God.
2. They are but temporary rewards, after the enjoyment of which for a time, God uſually puniſheth the ſinner. Such was the reward of Jehu, it laſted but four generations, and then God viſited the blood of Jezreel upon the houſe of Jehu: It was but a little time that Aſſyria, that Nebuchadnezzar the King of Babylon joyed in the reward which God gave him for the great ſervice with which he had made his Army to ſerve againſt Tyrus, for the Prophets prophecied of the deſtruction of Babylon ſoon after: and the Scripture tells us how it was by the Perſian Monarch. Theſe things premiſed, I now come to the Application: And, 1. By way of Inſtruction.
Ʋſe 1. We may learn hence what a good God we ſerve: no man ſerveth God for nothing. The leaſt ſervice that men do for God, ſhall have its proportionable reward. His very Enemies ſhall not do actions for him, but they ſhall have a recompence for them. The liberality of God, even to the worſt of men, ſerving him by the by, and looking quite another way when they are at Gods Oars, ſhould commend God unto us all; and may mightily help the People of God to conclude, that their labour of love for God ſhall not be forgotten by him.
Ʋſe 2. In the ſecond place, this will inſtruct you in one great reaſon of what is ſuch a beam oft-times in the eyes of Gods beſt ſervants: I mean the proſperity, power, and greatneſs of vile men. I know it is not always the cauſe, but oft-times it is. They have done ſome actions, from which God hath had a ſervice; it may be God hath uſed them to do ſome great piece of ſervice for his Church, ſo you know he uſed Cyrus (upon which the Scripture calleth him Gods ſervant), it may be they have done ſome ſervice for God againſt his People apoſtatizing: thus Aſſyria was the rod of Gods anger, though he did not mean ſo. God had ſent him againſt an hypocritical Nation. There are many ways by which wicked men may do God ſervice, while they intend nothing ſo. It may be ſometimes God will make uſe of them to relieve his poor ſervants in diſtreſs, taking advantage of their good natures, or ſome relation they have to them, &c. And this, though it may be we cannot always give account of the particular cauſe, is the reaſon why God doth great things for them, as to the good things of this life. But there are two more proper branches of Application, which I further aim at, the one concerning ſinners more properly; the other concerning ſuch whoſe hearts are right with God.
Ʋſe 3. In the third place, this Obſervation looketh upon all men, even the worſt of men, and ſpeaketh to them for two things:
1. That they would imploy all the talents which God hath given them in ſome ſervice of God. Sirs, you can none of you work for a more liberal and bountiful maſter; the world is the great thing in the eyes of worldly men, they would be rich, and great, and honourable, they have no faith, for the riches of glory, no ſenſe of the riches of grace; their language is, What will you give me? and underſtand no greater things that God hath to give, than ſenſible things. Now admit their judgment were right, yet it were their greateſt policy to be doing thoſe things which are materially good, and which are unqueſtionably within their power to do, to be making uſe of their eſtates, which they ſpend in luxury and wantonneſs, in drinking and gaming, &c. in cloathing the naked, feeding the hungry; the power and intereſt which God hath given them, in the protection of ſuch as fear God, and delivering of them from the hands of oppreſſors. I remember it was the counſel of the Prophet Daniel, to a Heathen King, Dan. 4.27. Wherefore, O King, let my counſel be acceptable unto thee, and break off thy ſins by righteouſneſs, and thy iniquities by ſhewing mercy to the poor, if it may be a lengthning of thy tranquillity. It is a text, that is not without its difficulties, and about which there hath been a great contention betwixt Papiſts and Proteſtants, the Papiſts from it ſtifly contending for their Doctrine of Merits and Satisfaction, by works of mercy and charity. But whiles themſelves grant, that works by which we can merit, muſt be ſuch as are more than ſtrict duty, and Juſtice and Charity are the two only things which the Prophet doth here adviſe, which we know are duties required of all in innumerable places of Scripture, there can be little pretence for any ſuch building upon this foundation. Daniel is plainly giving counſel to that Prince, how he might, if not finally avoid, yet for a time turn away that fierce wrath of God which he ſaw was began to kindle againſt him; he adviſeth him to do this, by breaking off his tyrannical oppreſſion, and ſhewing mercy, inſtead of that cruelty with which the former part of his reign had been ſtained. Now mark the argument, If, ſaith he, it may be a lengthning of thy tranquillity. I know your margents, tell you it may be read, It ſhall be an healing to your error, about which ſome leſs judicious Papiſts make a ſtir: but their own great Arias Montanus reads it, it ſhall be a prolongation of thy peace. Their vulgar Lat. reads it, perhaps he will pardon thy ſins: the ſeptuagint foreign, perhaps God will bear long with thy ſins, &c. However (though indeed in that ſenſe it doth not ſo ſute my preſent purpoſe) there is no doubt, but reſtitution is an healing of the error of injuſtice and oppreſſion amongſt men, though it be impoſſible that it ſhould remove the guilt of ſin before God. But I have digreſſed too far. Let my counſel be acceptable now to every ſinner, that hath any intereſt in the world, any talent of riches or honour, power or intereſt, which he might improve in the doing of any thing which God hath commanded. If he be one that hath no regard to his ſoul, but meerly to his intereſt in the world, it is the beſt improvement that he can poſſibly make of it. If a man had ſet his heart againſt the God of Heaven, and deſigned never intentionally to ſerve and honour him, but to make the world and his belly his God, without any belief of, or regard to an eternal well-being; yet it were his greateſt policy to do things materially good, in order to the obtaining of that portion in this life, for him and his poſterity, upon which he is wholly intent.
2. But ſecondly, This obſervation ſpeaketh aloud to all to take heed of bleſſing themſelves upon their worldly circumſtances. It is a thing that we are very prone to, to conclude, to the acceptation of our perſons, and our works, from our outward proſperity. They neither ſignifie any thing to us, as to the perfect goodneſs of the work, nor yet as to any eternal reward, no, nor a laſting reward in this life. We uſe to ſay, Bonum ex cauſis integris, malum ex quolibet defectu, a work is made evil by any defect in it, the leaſt fly maketh the Apothecaries box of oyntment to ſtink; the action muſt be formally, as well as materially good; not only what God hath required, but it muſt be done with a true heart, deſigning the glory and ſervice of God, and in a true manner, according to that rule which he hath given us for the performance of it, or it cannot be acceptable to a pure and holy God: nor do theſe rewards ſignifie any thing as to our eternal reward and recompence. A man may for a work be rewarded in this life, and yet damned in the world to come: he hath had his reward. I remember Chriſt ſaith ſo of the Phariſees prayers and faſtings, Mat. 6. They have their reward: the diſciples of Chriſt that act ſincerely, they ſhall be recompenced in the reſurrection of the juſt. Hypocrites have their reward, in the honour and applauſe they have, in the riches and honour which God giveth them. God is out of their debt. No, nor ſecondly (which poſſibly to them is more terrible) theſe kind of recompences are but temporary things for a little time. Jehu had taken out all his payment from God for his ſervice againſt the houſe of Ahab in four generations. Aſſyria and Babylon had taken out their rewards for their ſervices much ſooner.
Ʋſe 4. In the next place, This Obſervation may be of very great uſe, both for the comfort and incouragement of ſuch, whoſe hearts are right with God. For their comfort as to what they have done, for their incouragement to go on yet in their motions and deſigns for God. 1. For their comfort. It muſt be laid down for a ſubſtratum to the following part of my diſcourſe upon this Theme, That no man can be called a child of God, but he who doth not ſerve God by the by, tanquam aliud agens, in the mean time eying ſome other deſign, and ſetting up to himſelf ſome other end; but he who in his actions ſets himſelf with a full purpoſe of heart, to ſeek, and honour, and glorifie God, he may miſs his mark, either through the miſtake of his eye, or his hand, but his face is thitherward, that's the white at which he aims; he hath ſet the honour and glory of God before him as his mark, and towards it, it is, that he preſſeth forward: he may miſtake (as David did) thinking ſomething will be for the honour of God, which will not; or come ſhort as to the iſſue, not being able to bring his deſign to a deſired iſſue; but he taketh his aim right, and ſetteth up his mark right. Now failers in theſe caſes, when once diſcerned by the ſouls of Chriſtians, prove oft-times cauſes of great trouble, and exceeding ſad reflexions to them; and nothing can be thought of as more proper to give them relief, than what I have been at this time diſcourſing of. That when God doth not, cannot allow of the action as integrally good and perfect, yet he will reward the good intention, the deſign and purpoſe in the childs of Gods heart. Methinks in this caſe it is a ſweet text, (they are the words of Solomon upon the dedication of the Temple which he had builded, 1 King. 8.18.) And the Lord ſaid unto David my father, Whereas it was in thine heart to build an houſe unto my name, thou didſt well that it was in thine heart: Nevertheleſs thou ſhalt not build the houſe, but thy ſon that is come out of thy loins, he ſhall build the houſe unto my name. There are in that text theſe things remarkable. 1. David had an intention to build God an houſe. 2. He did not build this houſe. 3. God did not allow of the action. God ſent him word by Nathan he ſhould not do it (as you have heard before). Yet 3. God accepted his good deſign, his general good intention. Thou didſt well (ſaith God) that it was in thine heart. 4. God did not only accept this good deſign and intention, but he alſo rewards it: Nevertheleſs (ſaith he) thy ſon that is come out of thy loins, he ſhall build me an houſe: thou ſhalt not have the honour of it, but thy ſon ſhall have the honour of it. David was undertaking a matter in the worſhip of God, without any ſpecial direction; God upon this createth an inſtitution, and legitimateth the action for his ſon. I ſay it is an admirable text, if it be well digeſted, to relieve the ſpirits of the People of God under their troubles for their imperfect performances. A Chriſtian prays, he ſanctifieth a Sabbath, he ſetteth himſelf to ſeek the Lord in any piece of inſtituted worſhip; when he reflecteth upon it, and compareth it with the perfect rule, he ſits down wonderfully troubled, conſidering he hath done nothing as he ought to do; he hath prayed, but with a wofully wandring, diſtracted, and diſtempered heart; his heart hath not bled while he hath been confeſſing of ſins, nor believed enough while he hath been putting up his ſupplications to the God of Heaven, nor been raiſed enough in the Meditations of the Divine Goodneſs, whiles his tongue hath been uttering the good things which God hath done for him: To what purpoſe ſhould he do any thing more, who doth nothing as he ought to do it? I would but ask a poor Chriſtian, thus troubled upon any performance, Was it in thine heart to honour God in what thou didſt? thou cameſt to hear the word of God, or thou cameſt to humble thy ſelf before God by faſting, or thou cameſt to prayer, or to receive a ſacrament; thou reflecteſt upon the action done, thou ſeeſt it full of imperfections, thou haſt not honoured God as thou deſiredſt, thy heart hath not been perfect with God. But what was in thine heart in theſe undertakings? was it in thine heart to mock God, or to ſerve God? was not this thy deſign to humble thy ſoul before the Lord, to pay an homage which thy ſoul owed unto God? was it not in thine heart to ſerve God? If it were, believe that thou heareſt God ſaying to thee, Whereas it was in thine heart to pray, to praiſe, to humble thy ſelf before me, to do what I commanded thee to do, thou didſt well that it was in thine heart: it may be thou didſt not well in the action, it was not well done in thine hand; but this was well, that it was in thine heart. As we ſometimes refuſe ſomething from our friend, and ſay, I thank you as much as if you did it, but it is needleſs; I deſire you to ſpare your pains, I care not for it, or I deſire not it ſhould be done yet, but yet I take it as kindly as if you did it. Or as we ſometimes accept of what a poor child or ſervant hath done for us, though we do not like it as done to our minds, and excuſe it by ſaying, Poor child! it intended well: ſo God doth with us; methinks what he ſaid to David, was as much as if he had ſaid, I do not yet need any other houſe then I have, I do not care for it: but this thou didſt not know, David. Thou didſt well that it was in thine heart, thou hadſt a good general deſign and intention: and ſo to us, this prayer, this ſervice, this homage is not every way perfect, but yet it was in my childs heart to honour me, and to obey my commands. In this he hath done well, I will accept it, becauſe it was in his heart, 2 Cor. 8. If there be a willing mind (ſaith the Apoſtle) it is accepted, not according to what a man hath not, but according to what he hath. The Apoſtle ſpeaketh there with reference to alms, but it is as true as to all other duties; if there be a willing mind, a true heart, it is accepted of God: I ſhall only caution you, that you miſtake not this willing mind for a pitiful wiſh and velleity, without a ſetled ſteady purpoſe and reſolution of heart, and ſuch an indeavour, as is within the reach and compaſs of our power; ſo that there wanteth not a deſire and indeavour, but only a ſtrength and ability to perform. But if there be that, it is of wonderful comfort to us, under all our accuſations and judgings of our ſelves. There is no child of God, but it is in his heart to do better than he doth, it is in his heart to glorifie God in every duty, in every action, in the whole of his converſation; why if it be in his heart, God ſaith to him, Thou haſt done well that it was in thine heart. Nay this Meditation hath this advantage, That God will reward the good that is in his peoples hearts, not only with temporary, but with eternal rewards: and for this the Lord Jeſus Chriſt is to be praiſed, who hath ſatisfied Divine Juſtice for us, and perfectly fulfilled the law for us, and procured this of his Father, That the will ſhould be accepted for the deed. Do not therefore think ever to live in any view of your own perfection, you will never do that: Study only to live in the view of your own ſincerity, to find that your hearts are right in the ſight of God, take heed of heart-falſhood; ah, that is dreadful to find our hearts falſe with God. Ah! but will ſome jealous ſoul ſay, How ſhall I know this? how ſhall I know if my heart be right with God in any action, when I ſee the action is not right, but cometh ſhort of the glory of God? I anſwer, thou ſhalt eaſily know, if thou doeſt but conſider what the heart does in humane actions: and that you ſhall underſtand in three particulars: 1. It is the eye that takes the aim at the mark. 2. It is that which giveth ſtrength to the bow. 3. It is that which gives a man pleaſure in the action.
1. The heart is that which (as the eye in ſhooting) gives or takes the aim at the mark. The tongue ſpeaks in prayer, and the outward man moves in actions of religious worſhip; but the heart now takes the aim, and directeth the intention of the action. The end of all our actions, is either, 1. The glory of God: or, 2. Our ſelves, our own honour, &c. If the heart be right with God in actions, the ſcope, deſign, and intention of the ſoul is to glorifie God, Pſal. 38.9. All my deſire is toward thee, Pſal. 25.15. Mine eyes are ever toward the Lord.
2. The heart is that which in humane actions gives ſtrength to the bow. The ſtrength of a ſpiritual action lyes in the zeal or heat of affection which attendeth the action: now the heat of this is in the heart. Where a mans heart is not in an action, he acts coldly, he moveth ſlowly, the wheels of a ſoul are in the heart. Where the heart is in an action, it runs, it makes haſte, and delayeth not, it acteth with vigour and fervency.
3. Laſtly, The heart is that which gives a ſoul delight and pleaſure in an action. Where the heart is not in prayer, in hearing, there is no pleaſure, no ſweetneſs, no delight affecting the ſoul. Examine now thy ſelf by theſe things, thou doeſt that which is materially good, but thou doubteſt whether in thy actions thy heart be right with God. Search and ſee what thy aim and ſcope was: What didſt thou propoſe to thy ſelf in the action? with what life, vigour, and ſtrength didſt thou ſet upon thy action? what pleaſure and delight didſt thou take in the action? though indeed much of the laſt may be kindled in an hour of temptation or deſertion, where the ſoul feeleth not thoſe incomes of divine aſſiſtance, nor that freedom of ſpirit which it hath at other times experienced; yet always the heart aims right, and puts on with what ſtrength it hath; it (like Sampſon) riſeth up, and ſays it will do as at other times, though in doing it diſcerneth, that God is departed from it, and is not with it as at other times.
Ʋſe 5. Again, How ſhould this encourage us all in the ways of God? notwithſtanding the diſcouragements we may meet with from the temptations of our grand adverſary; or the ſuggeſtions of our conſciences, founded upon the demonſtrable truth of the imperfections of our beſt ſervices. We ſay, Uſe maketh perfectneſs, and the Scripture ſaith, That the man of clean hands will grow ſtronger and ſtronger; but in the mean time, acceptation doth not depend upon gradual perfection, but upon the perfection of ſincerity, when the deſign, the purpoſe, the intention is ſincere; when the heart is ſet right for God, and aims truly at the glory of God, and the fulfilling of his Will, then it is accepted; and indeed it is the moſt reaſonable thing in the world, that we ſhould agree with this. For that man or woman hath either a ſtrange imperfect notion of the nature of God, or of the law of God, that can expect that his duties ſhould be accepted for their gradual perfections, or any intrinſecal value in them. I ſay he that thus thinks, neither knows God as he ought to know him, nor yet his own meaſures. But if God will accept of, and reward a good intention, a good purpoſe and deſign, while we find our hearts right bent, and inclined for God, we have no reaſon to be diſcouraged from action.
Ʋſe 6. I ſhall conclude with an Exhortation unto all, In this thing to be like God. You have heard that God ſometimes allows not an action, where yet he rewardeth the good intention deſigning the action: what an example is this for us, who may diſſent from ſome of our Forefathers. Our Forefathers might be miſtaken in the Utenſils, and Ornaments, and Rites of Gods houſe and worſhip, as well as David was in his deſign for the building of God an houſe, and while we think they were ſo, we cannot tread in their ſteps, it would be wickedneſs to us.