Sermons on Psalm 119

Doctr. That there is a gracious way of right established between God and his people, according to which they may expect mercies.

This will be best understood by comparing the two Covenants, their agreement and disagreement, not in all things, but such as are pertinent.

1. Let us see how the two Covenants agree.

First, They agree in their Author. God appointed both, and man is only to accept or take hold of what is offered. Man was not thinking of any such thing, when God instituted the first, Gen. 2. 17. But of the Tree of Knowledge of good and evil, thou shalt not eat of it; for in the day thou eatest thereof thou shalt surely die; or revealed the second, Gen. 3. 15. It shall bruise thy head, and thou shalt bruise his heel. For God to enter into a Covenant with the Creature, either of Works or Grace, was an act of condescension; and who is he that could bid the Almighty humble himself, and prescribe Conditions and Laws of Commerce between God and us, but only God alone? Man did not give the Conditions, or treat with God about the making of them, what they should be; but only was bound to submit to what God was pleased to prescribe. In the Covenant of Works God gave forth the Conditions of life, and a Law and a penalty; and in the Covenant of Grace, man is bound to submit to the Conditions without disputing. They are not left free and indifferent for us to debate upon, and to modifie, and bring them down to our own liking and humor; but to yield to them, and take hold upon them, not to appoint them, Isai. 56. 4. Thus saith the Lord unto the Eunuchs, that keep my Sabbaths, and choose the things that please me, and take hold of my Covenant. Rom. 10. 3. For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.

Secondly, They agree in the moving cause, which in both was the Grace of God. The first Covenant, it was Grace for God to make it. It was the Grace of God to accept of man's perfect obedience, so as to make him sure of eternal life on the p •… rformance of it. Though the last Covenant hath the honor by way of eminency to be styled the Covenant of Grace, yet the first was so, though the condition of it was perfect obedience, and the reward had respect to personal righteousness. It was of Grace also, that God would at all covenant and enter into Bonds with man, who was not his Equal, and give his word to any of the works of his hands. It was Grace that endowed man with original righteousness, and fitted him, and enabled him to keep that Covenant. His absolute Sovereign owed him no more than the rest of the Creatures which he had made. Grace engaged the reward, there was no more merit in Adam 's obedience than in ours, Luke 17▪ 10. So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants; we have done that which was our duty to do. Nor did his work bear proportion to the eternal reward.

Thirdly, They agree in the Parties, God and man in both Covenants, not any other Creatures superior or inferior to man, rational or irrational; the principal contracting parties were public persons, Adam, Jesus, Rom. 5. 18. Therefore as by the offense of one man, judgment came upon all to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. 1 Cor. 1. 15. 47. The first man is of the earth earthy; the second man is the Lord from heaven. The first and second Adam, for them and all their Heirs.

Fourthly, That God giveth sufficiency of strength in both these Covenants to the parties with whom he made them, to fulfil the Conditions thereof. To Adam, Eccl. 7. 29. Lo this only have I found, that God hath made man upright, but they have sought out many inventions. To Adam natural, to us supernatural strength, Ezek. 36. 27. And I will put my spirit within you, and cause you to walk in my Statutes, and ye shall keep my Iudgments and do them. Heb. 8. 10. This is the Covenant that I will make with the house of Israel after those days, saith the Lord, I will put my Laws into their mind, and write them in their hearts.

Fifthly, In both God kept up his Sovereignty, and by his condescension did not part with anything of his dominion over man. In the Covenant of Works, he ruled by a Law written on men's hearts, Rom. 2. 15. Which show the work of the Law written in their hearts, their Consciences also bearing witness, and their thoughts the mean while accusing or else excusing one another. So by Grace the Believer is not freed from the Law of Nature, which being almost obliterated and blotted out of the heart of man, and become very unlegible; it pleased God to set it forth in a new Edition, and to write it over again in the heart of a renewed man, Heb. 8. 10. I will put my Law into their minds, and write it in their hearts. Ephes. 4. 24. And that ye put on the new man, which after God is created in righteousness and true holiness. Though God admitted us to new Conditions of favor, yet he still requireth subjection on our part, and that we own him as Lord and Sovereign, requiring obedience and service at our hands, or else he taketh a liberty to visit our transgressions with Rods, Psal. 89. 31, 32. If they break my Statutes, and keep not my Commandments, then will I visit their transgression with the rod, and their iniquity with stripes.

Sixthly, In both Covenants there is a mutual obligation on both parties, this ariseth from the very nature of a Covenant. Contractus est consensio ad constituendam obligationem, quâ alter alteri sit obnoxius. In every Covenant there is a tie on both sides, and some reason of right. There is no obligation of debt between God and us, but an obligation of Grace, Deus non est Debitor (saith Aquinas) quia non est ad alia ordinatus; reddit Debita, nulla debet. His Covenant doth infer a Debt of Favor, not of Justice. We may challenge him upon his promise, Psal. 119. 49. Remember the word unto thy servant, upon which thou hast caused me to hope. But God doth it not with respect to our work, but his own promise. In Covenants of Justice between man and man, there is a proportion and correspondence between the Conditions on the one part, and the other. In the Covenant between God and us is a Deed of favor, containing large Grants of Privileges, and noble Conditions, upon terms and restipulations, which had no proportion to the favors granted. As if some Prince or Person of Honor should, out of pure love to a poor mean Virgin that hath no Portion, covenant to give her a rich Dowry and Jointure, suitable to his own degree; so doth God with us in the Covenant of Grace, Ezek. 16. 8. Now when I passed by thee and looked on thee, behold thy time was a time of love, and I spread my skirt over thee, and covered thy nakedness, yea I sware unto thee, and entered into a Covenant with thee, saith the Lord God, and thou becamest mine. Jer. 31. 3. The Lord hath appeared of old unto thee, saying, Yea, I have loved thee with 〈◊〉 everlasting love; therefore with loving kindness have I drawn thee. Indeed in the Covenant of Works, Justice hath a greater predominant influence than Grace; though in exact Justice, God is not bound to remunerate us there neither.

Seventhly, The Conditions in both Covenants were suitable to the ends and scope appointed. In the first Covenant God would show forth Justice in rewarding man's works, and his own obedience. Now what more suitable condition than works, without the least indulgence in case of failing? Gal. 3. 10. Cursed is everyone that continueth not in all things, which are written in the book of the Law, to do them. And what more suitable to show forth Grace, than the condition of Faith required by the Covenant of Grace, Rom. 4. 16. Therefore it was of faith, that it might be of Grace, to the end the promise might be sure to all the seed; not to that only which is of the Law, but to that also which is of the faith of Abraham, who is the father of us all. So he would make it full of comfort to the Creature, and honor to his Justice.

2. The differences between these two Covenants,

First, They differ in the ends, both as to man and God.

First, As to man. The end of the first Covenant was to preserve and continue man in that happiness wherein it found him, and in which he was created; but the Covenant of Grace was for the reparation and restitution of mankind to that happiness which he had lost, and from which he had fallen. The Law saith to man in his best, his pure and perfect estate, Continue in it; it speaketh to the innocent, That they may continue in their original happiness. The Gospel saith, Be ye reconciled and renewed, 2 Cor. 5. 20. Now then we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, Be ye reconciled to God; for it speaketh to the fallen and miserable: it is a restitution of what was lost, and redeeming us from misery and sin. The one was made with man in statu instituto, as he came out of God's hand, in his primitive integrity, when he was a lively resemblance of God, and his abilities for obedience not yet broken. The other Covenant was made with him in statu destituto, when at the worst, sinful and wretched, in his fallen estate, disabled for obedience to God, Rom. 8. 3. For what the Law could not do, in that it was weak through the Flesh, God sending his own Son in the likeness of sinful Flesh, and for sin condemned sin in the Flesh. In the one there was perfect amity between the Confederates, God and Adam, and this Covenant was made for the continuance and standing thereof; but there was enmity and distance between the Parties, when the New Covenant was set afoot; and this was to be taken away, and the breach made up: and therefore it is called a Covenant of Peace, Isai. 54. 10. For the mountains shall depart, and the hills shall be removed, but my kindness shall not depart from thee, neither shall the Covenant of my peace be removed, saith the Lord, that hath mercy on thee.

Secondly, As to God. In the one, God is considered as a gracious and merciful Redeemer, who being displeased with them for the breach of the first Covenant, did enter into a new Covenant to show the riches of his Grace and mercy, Eph. 1. 6. Unto the praise of the glory of his grace, wherein he hath made us accepted in the beloved. Man fallen was not a suitable object of God's love, as man in innocence; he was then lovely, and an alluring object, because of the beauty God had put upon him; but now he was loathsome, like an Infant in his blood and filthiness, Ezek. 16. 6, 7, 8. When I passed by thee, and saw thee polluted in thine own blood, I said unto thee, when thou wast in thy blood, Live; yea, I said unto thee, when thou wast in thy blood, Live. I have caused thee to multiply as the bud of the field, and thou hast increased and waxed great; and thou art come to excellent ornaments, thy breasts are fashioned, and thy hair is grown, whereas thou wert naked and bare. Now when I passed by thee, and looked upon thee, behold thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness; yea, I sware unto thee, and entered into a Covenant with thee, and thou becamest mine, saith the Lord. Therefore God had a different end as to himself. The Glory of his creating bounty was the end in the old Covenant, the Glory of his redeeming Grace and pardoning mercy was the end in the new Covenant, shown in the recovery of lost sinners. In the one, he intended the advancement of those Attributes that were known to man by the law and light of Nature, as Wisdom, Power, Goodness, Bounty and Justice, Psal. 8. 9. O Lord our Lord, how excellent is thy name in all the earth! The end of the Covenant of Grace was to set forth redeeming mercy, Rom. 5. 22. That as sin hath reigned unto death, even so might Grace reign through righteousness unto eternal life, through Jesus Christ our Lord. If the Creature had never been in misery, mercy had never been known, and Grace had not been so glorious, as in giving Christ. All the natural Attributes of God receive a new luster in Christ.

2. They differ in their nature. The Covenant of Works stood more by Commands, and less by Promises; but the Covenant of Grace standeth more by Promises, and less by Commands: therefore called the Promise, Gal. 3. 18. For if the inheritance be of the law, it is no more of promise; but God gave it to Abraham by promise. The Commands and Promises were not commensurate. There was not a promise in that Covenant for every command of the Law of Nature, but in the Gospel God promiseth what he requireth. In the Covenant of Works, Justice is the Rule of God's dealing: for though he entered into that Covenant, and promised a reward out of Grace; yet being entered into it, Justice holdeth the Ballance, and weigheth the works of men, and giveth to every man according to his works, what is due to him, Rom. 2. 6, 7, 8. Who will render to every man according to his deeds, to them who by patient continuance in well-doing seek for life, and glory, and immortality, eternal life. But unto them that are contentious, and do not obey the truth, but obey unrighteousness; indignation and wrath, &c. But the rule of God's dealing in the new Covenant is grace. The Covenant of works was more independent on God and grace without man; and more dependent on man and grace, within himself. In it man was left to stand by his own strength, to be justified upon his own righteousness, God having furnished him with a stock at first, or a sufficiency of power to keep that Covenant. But the Covenant of grace findeth us without strength; therefore we are kept in dependence upon another, Psal. 89. 13. I have laid help upon one that is mighty. And Phil. 4. 13. I can do all things through Christ which strengtheneth me. Man was to keep the first Covenant, but here in effect the Covenant keepeth us, 1 Pet. 1. 5. Who are kept by the power of God through faith unto salvation. Jer. 32. 40. And I will make an everlasting Covenant with them, that I will not turn away from them to do them good; but I will put my fear in their hearts, that they shall not depart from me.

Thirdly, In the terms. Unsinning obedience is the Condition of the Covenant of works. The Covenant of works is wholly made void, and the promise thereof of none effect, by any one sin, without any hope of cure or remedy. Once a Sinner, and forever miserable; as the Angels, for one sin were thrown down from Heaven, and reserved in Chains of darkness unto the judgment of the great day, Jude 6. It admitteth of no such thing as repentance, neither doth it offer any provision for such; it speaketh much to the whole, nothing to the sick; it maketh a promise to the righteous, but none to Sinners. But the Covenant of grace is otherwise, Matth. 9. 13. I will have mercy, and not sacrifice; for I am not come to call the righteous, but sinners to repentance. Acts 5. 31. Him hath God exalted with his right hand, to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins. Every failing doth not make void the Covenant, no not every grosser fault, Psal. 89. 33, 34. Nevertheless my loving kindness I will not utterly take from him, nor suffer my faithfulness to fail: My Covenant will I not break, nor alter the thing that is gone out of my lips. The first Covenant is an uncomfortable Covenant to a Sinner, and can be only comfortable to a perfect righteous person; for in case of the least failing it speaketh nothing but wrath and the curse. But the Covenant of Grace is comfortable to Sinners, it offereth pardon to them. As to the first Covenant, it is impossible to be fulfilled by man in the state of corruption, Rom. 8. 3. What the Law could not do, in that it was weak through the flesh. Since the day that Adam fell, never did, nor could, any man fulfil this Covenant. Well then, the demands of this Covenant cannot be satisfied without a continuation in all things written therein, in height of exactness and perfection. But the Gospel admits of a sincere, uniform obedience as perfect, 2 Cor. 8. 12. But if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. There is a merciful lenity as to acceptance, though the Rule is as strict, Mal. 3. 17. And they shall be mine, saith the Lord of Hosts, in the day when I make up my Jewels, and I will spare them as a man spareth his own Son, that serveth him.

Use 1. Then enter into this Covenant. You have no benefit by it till you personally enter into the Bond of it. The Covenant of works was made with man generally, universally considered, with Adam as a public person, representing all his Posterity; but the Covenant of Grace is made with man particularly, and personally considered, and his consent is expressly required, or else it can convey no benefit to us. That was a Law, and so did bind whether man did consent or no. This is a privilege, Christ draweth to consent to him, doth not force us against our will, John 1. 12. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. Will you own him as the Son of God, and Redeemer of the World? Every man must consent for himself. The effects of the first Covenant are uncomfortable for the present, the spirit of bondage, Heb. 2. 15. And deliver them, who through fear of death were all their life time subject to bondage. But dreadful hereafter, James 2. 13. He shall have Judgment without mercy. When none to mediate for them, they have to do with Justice, strict Justice. The least sin is enough to ruin you, it will pass by no transgression, remit no part of your punishment, it will have satisfaction to the utmost farthing, admits of no pardon, no Advocate, regardeth no tears. What Justice can give you, that you may look for. If Justice speak no good, promise no good, you are to look for none; for Justice doth all in the Covenant, under which you stand, Psal. 130. 3. If thou, Lord, shouldest mark iniquities, O Lord, who shall stand? What you may claim as a due Debt, that you may look for, that Covenant gives no gift. Oh then give the hand to the Lord. 2 Chron. 30. 8. But be ye not stiff-necked, as your fathers were, but yield yourselves to the Lord, and enter into his sanctuary, which he hath sanctified forever, and serve the Lord your God. Receive God's condition, Acts 9. 6. Lord, what wilt thou have me to do? You have not leave to choose and refuse.

Use 2. Let us bless God, and admire his grace in bringing about this new Covenant.

1. Man irreparably had broken the first Covenant, fallen from his state of life; so that all the world is lost under guilt and a curse, Rom. 3. 19. That every mouth may be stopped, and all the world may become guilty before God.

2. Upon this fundamental breach, the Lord was acquitted and absolved from the promise of life, in this way of works; for man could never stand in that Court, Rom. 8. 3. For what the Law could not do, in that it was weak through the flesh, &c. Then

3. God taking occasion by this miserable estate, opened a door of hope by Christ, 2 Cor. 5. 19. God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them. God hath set up a new Court of righteousness and life, where sinners may appear, where Grace taketh the Throne, and the Judge is Christ, and the Gospel the Rule, and Faith and sincere obedience accepted.

4. The Lord giveth notice to fallen man, and sendeth him word, That if he will come to this Court, and put himself under the Laws thereof, he shall be delivered from the Curse, Luke 1. 77, 78, 79. To give knowledge of salvation to his people by the remission of their sins. Through the tender mercies of our God, whereby the day-spring from on high hath visited us; to give light to them that sit in darkness, and in the shadow of death, to guide their feet into the way of peace.

5. Because men are backward, he hunteth and pursueth them by the Curse of the Law, and the sense men have of it, to take Sanctuary at his grace, Heb. 6. 18. That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us.

6. When a poor Creature cometh, he receiveth him graciously, Ier. 3. 12, 13. Return thou backsliding Israel, saith the Lord, and I will not cause mine anger to fall upon you, for I am merciful, saith the Lord, and I will not keep anger forever. Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God. 1 John 1. 9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If he had not set up another Court of righteousness, no tears, no repentance could have helped us, there had been no help that way. Now he is willing to receive you, he standeth with his arms open. From first to last he dealeth with us upon terms of Grace.

II. Judgment is put for manner and custom, or course, Gen. 40. 13. Thou shalt deliver Pharaoh his Cup after the former manner, 〈 in non-Latin alphabet 〉 . So Josh. 6. 15. They compassed the City after the same manner. The same word again 1 Sam. 2. 13. The Priests custom with the people was, &c. 1 Sam. 8. 11. 〈 in non-Latin alphabet 〉 , This will be the manner of the King that shall reign over you. 1 Sam. 27. 11. So did David, and so will be his manner. So in other places.

Doctr. I. That it is God's constant method to encourgae all those that serve him, by showing to them all manner of expressions of favor and mercy.

The Proposition is often expressed in Scripture, Psal. 25. 10. All the paths of the Lord are mercy and truth, unto such as keep his Covenant and his Testimonies. Psal. 84. 11. For the Lord God is a Sun and a Shield, the Lord will give grace and glory, no good thing will he withhold from them that walk uprightly. Psal. 34. 10. The young Lions do lack, and suffer hunger, but they that seek the Lord shall not want any good thing. David presumeth it, Psal. 23. 6. Surely goodness and mercy shall follow me all the days of my life. And many other places.

But it seemeth to be contradicted by sense. They that love God most, are most calamitous, and have many afflictions.

Answ. 1. These belong to God's Covenant, and are expressions of his good will and faithfulness, Psal. 119. 75. I know, Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me. God were not faithful nor merciful, if he did not now and then take the Rod in hand, our need, our good requireth it, Heb. 12. 10. For they verily for a few days chastened us after their own pleasure, but he for our profit, that we might be partakers of his holiness. Discipline is necessary for a Child as food, Winter as necessary as Summer, rainy Days as fair Days, to curb the wantonness of the Flesh, and to withdraw the fuel of our Lusts.

2. He useth to show mercy to people in their afflictions, to cause light to rise to them in darkness, 2 Cor. 1. 5. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. We are not capable of taking in spiritual comforts, till we are separated from the dregs of worldly affections.

3. God will sanctify afflictions, Rom. 8. 28. All things shall work together for good to them that love God. And he will finally deliver, when the Season calleth for it, 1 Cor. 10. 13. There hath no temptation taken you, but such as is common to man; but God is faithful, who will not suffer you to be tempted above what you are able, but will with the temptation also make a way to escape, that you may be able to bear it.

But he dealeth more hardly with them than others, he doth not punish the gross iniquities of his Adversaries, when the lesser failings of his people are severely chastised.

Answ. It is meet, Judgment should begin at the house of God, 1 Pet. 4. 17. That it may be known God doth not favor any in their sins, Amos 3. 2. You only have I known of all the Families of the Earth, therefore will I punish you for all your iniquities. Their sins, though small, have more aggravations, being committed against clearest light, dearest love, Ezra 9. 13. And after all that is come upon us for our evil deeds, should we again break thy Commandments? Isai. 26. 10. Let favor be shown to the wicked, yet will he not learn righteousness. God is jealous over his people, and careful to have them reclaimed from every evil course, 1 Cor. 11. 32. But when we are judged we are chastened of the Lord, that we should not be condemned with the world. In the bitterness of the Rod, God discovereth the vileness of their sin, for he will reclaim them, when he suffereth others to walk in their own way.

4. His enemies shall in time taste the Dregs of that Cup, whereof his own people taste a little, Psal. 75. 8. For in the hand of the Lord there is a Cup; the Wine is red, it is full of mixture, he poureth out of the same: but the dregs thereof all the wicked of the Earth shall wring them out and drink them. Jer. 25. 29. For lo, I begin to bring evil on this City, that is called by my name, and shall ye be utterly unpunished? Ye shall not be unpunished, for I will call for a sword upon all the inhabitants of the earth, saith the Lord of Hosts. They shall have the bottom.

5. In the mean time God's people have his love, their sins are pardoned, they are admitted into communion with him; and God's mercy and favor to his people must not be judged by temporal accidents, Psal. 17. 14, 15. From men which are thy hand, O Lord, from men of the world, which have their portion in this life, whose bellies thou fillest with thy hid treasures, they are full of Children, and leave the rest of their substance to their babes. As for me, I will behold thy face in righteousness, I shall be satisfied when I awake with thy likeness. Christ gave his Purse to Judas, but his Spirit to the other Disciples.

But God deserteth them, his people complain of it, Isai. 49. 14. But Zion said, The Lord hath forsaken me, and my God hath forgotten me. Yea Christ himself, Matth. 27. 46. My God, my God, why hast thou forsaken me?

Answ. 1. There is a distinct consideration of Christ, for he was to bear our sorrows, Isai. 53. 4. Surely he hath born our griefs, and carried our sorrows; to be forsaken for a while, that we might be received forever,

2. God's people are mistaken, the Saints complain without a cause. Sense maketh lies of God, Psal. 31. 22. For I said in my hast, I am cut off from before thine eyes; nevertheless thou hearest the voice of my supplication when I cried unto thee. Psal. 77. 9, 10. Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? And I said, This is my infirmity; but I will remember the years of the right hand of the most high. The Disciples had Christ near them when they knew it not, Luke 24. 16. Their eyes were holden, that they could not know him.

3. Though they are forsaken for while, yet not forever, Isai. 54. 7, 8. For a small moment have I forsaken thee, but with great mercy will I gather thee. In a little wrath I have hid my face from thee for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer.

Use. Do not say God is a hard master. When the compute is rightly made, and you trace his Providence through all the passages of your lives, there is more good than evil. Jacob giveth an account of his life, Gen. 48. 15, 16. God, before whom my fathers, Abraham and Isaac did walk, the God which fed me all my life long unto this day, the Angel which redeemed me from all evil, bless the Lads. So may others say.

Doctr. 2. God's accustomed goodness, and gracious dispensations to his people throughout all Ages, should encourage us in waiting upon him and praying to him.

This emboldeneth me, that all thy servants in all Ages have found thee gracious and merciful unto them.

1. From God's unchangeableness. He will not leave his old wont, he is where he was at first, Isai. 59. 1. Behold, the Lord's hand is not shortened, that he cannot save; neither his ear heavy, that it cannot hear. Mal. 3. 6. For I am the Lord, I change not, therefore ye sons of Jacob are not consumed. He is the same that ever he was.

2. All his people stand upon the same terms; therefore what he will do for one, he will do for another. God's love is the same, he is alike affected to all his Children, his Saints now are as dear to him as ever, Psal. 149. 4. For the Lord taketh pleasure in his people; he will beautify the meek with salvation. They have the same Covenant, it is a common Charter, Acts 2. 39. For the promise is unto you, and to your Children, and to all that are afar off, even as many as the Lord our God shall call. The same Redeemer, 2 Cor. 1. 2. To them that are sanctified in Christ Jesus, called to be Saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours. Rom. 3. 22. Even the righteousness of God, which is by faith of Jesus Christ unto all, and upon all them that believe; for there is no difference. One hath not a more worthy Christ than another. Faith is as acceptable as ever, 2 Pet. 1. 1. To them that have obtained like precious faith. They are interested in the same privileges, promises, gifts and rewards.

Use. 1. Examples and instances of God's mercy should confirm us. It is not agreeable to God's nature and practice to forsake his people, or to be deaf to their prayers, Psal. 22. 4, 5. Our fathers trusted in thee, they trusted in thee, and thou didst deliver them; they cried unto thee, and were delivered; they trusted in thee, and were not confounded. None of his people ever sought him in vain. From the beginning of the world to this day, God hath been gracious, Psal. 9. 10. For they that know thy name will put their trust in thee, for thou, Lord, hast not forsaken them that seek thee. No Age can give an instance to the contrary; therefore mark the usual dealings of God with his Children: what was said to them, was for the establishment of our comfort and hope, Rom. 4. 23, 24. Now it was not written for his sake alone, that it was imputed to him, but for us also to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead, compared with Gen. 15. 6. And he believed in the Lord, and he counted it to him for righteousness. God's Word is a Book of Precedents, as a Painters Master-piece is hung out to invite custom.

2 Let us be sure we be of this number. If there be Conformity to them in affection, there will be in consolation; if in Grace, then in privileges, Psal. 145. 18, 19, 20. The Lord is nigh unto all them that call upon him, to all that call upon him in truth. He shall fulfil the desire of them that fear him, he also will hear their cry, and will save them. The Lord preserveth all them that love him.

Doctr. 3. We should beg the favor of God's people.

Common things should not satisfy a Child of God. He must have what is peculiar to the Saints, Psal. 106. 4, 5. Remember me, O Lord, with the favor thou bearest unto thy people, O visit me with thy salvation; that I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance. Nothing will satisfy the people of God, but his special love; they have a new Nature that must be pleased, a great, noble and Divine end to be promoted, which is to enjoy God, the Creatures serve not for that. Common men are put off with common mercies; these they may have and perish.

Use. Let us be of this temper. Men commonly think that God looketh upon those whom he blesseth with a large increase of temporal things, that he is merciful to those that never see evil, nor feel pain or want. David was not of this mind, he would have God deal with him as with his Friends and Favorites; he leaveth it to God how to express his mercy, who only knoweth what is best for us; only he beggeth the fruits of his special love. The heart is earthly and worldly, when spiritual things are not valued above all the glory and plenty of the World. Our condition is under a curse without these, in these Christ shown his love, Acts 3. 26. Unto you first God having raised up his Son Jesus, sent him to bless you, in turning away everyone of you from his iniquities. He died not to make us rich, honorable, great, but for remission of sin. This is a solid ground of rejoicing, this abideth forever.

Doct. 4. We must not affect singularity of dispensations, but be content to be dealt with as others of God's Children have been dealt with before us.

We must not expect to go to Heaven without difficulties, 1 Pet. 5. 9. Knowing that the same afflictions are accomplished in your Brethren that are in the world. We are not alone, our Lot is no harder than others of God's holy ones. All have gone to Heaven this way. God will so manifest himself to us, that still there may be room for faith and patience.

Doctr. I. That there is a constant, daily necessity of Grace to direct and order our motions and actions according to the Word of God.

Now that there is a daily and hourly necessity of Grace, is a point that frequently offereth itself in this Psalm. I shall briefly dispatch it therefore in these Propositions.

1. It appears from the strictness of Christianity. He that would please God had need of a tender Conscience, that he may wholly frame himself to do the will of God; and not only take care to be right for the main of his course, but that every particular action should be orderly and regular: for the man of God does not beg Grace here to choose a right path, but that his steps may be ordered. This is the strictness of Christianity, that a man should make conscience of every step, that every action should be under the power of Grace, and fall within the rules of the Word. It needs to be so; Why? Because the Word of God is not only a general rule to show us our path, but a particular direction to order our steps, Psal. 119. 105. Thy word is a lamp unto my feet, and a light unto my path; to my feet as well as my path. Every action or step of ours is morally considered in its own tendency, either a step to Heaven or Hell; if good, a step to Heaven; if evil, a step to Hell: therefore we had need make Conscience of our steps. Besides, if we do not make Conscience of our steps, we shall not make Conscience of our way; for he that is not faithful in a little, will not be faithful in much. Every wry step is so far out of the way, and the more we persist in it the more we wander. Therefore see what is required of Christians, 1 Pet. 1. 15. Be holy, 〈 in non-Latin alphabet 〉 , in every Creak and Turning of your lives, In all manner of conversation. A man that would approve himself to God, must be good in all Conditions, in all his businesses, affairs, all the Ages of his life, young or old, in actions civil, sacred. If his Condition be prosperous or adverse, when in adversity or prosperity, he must carry himself as a Christian; he ought still to approve himself to be a hater of sin, and a lover of what God loves. In all his affairs, not only in his religious actions, but in his civil and common actions. Godliness is not a Holy-day-Suit, but an Apparel that is of constant wearing; and therefore a Christian is to show himself a Christian in all things, though especially in those things which are solemn and most weighty, a Christian in his prayers, a Christian in his business, in his recreation, in his meals, a Christian in the disposal of himself and condition, a Christian in all his converses. I lay this for a foundation. Certainly here are steps spoken of; the Holy Man would have them ordered, and that by the strictness of Christianity; so that no one particular action must allowedly be sinful. You see what need there is of direction. Careless and slight spirits, that only look upon Christianity in the lump, they think that truths are few and easy, and that the art of holy living is soon learned, and they do not see a need of this ordering our ways, and to be willing to please God in all things. But those that count the least sin to be a very heavy burden, a greater evil than the greatest temporal loss, that make it their business to approve themselves to God in all things they put their hands unto, will be earnest and importunate with him for his Grace.

2. The necessity of the word of God. Whoever will please God in all things, and will purge his own soul and his life from sin, must take the Word of God for his rule and direction. Our lives are not to be framed according to our own fancies, but God's Word, where the genuine holiness is recommended to us, and which is the only proper means to work the heart to it. I shall prove that the Word of God is the great Rule both to warn us of our dangers, and to instruct us in our Duties; and so it is the great means to sanctify the heart. I say it is the great Rule to warn us of our dangers, Psal. 19. 11. Moreover, by them is thy servant warned. This discovers temptations, inconveniences, snares, which otherwise we should never discern. There are many dangers that wait for us on every side. So Psal. 17. 4. Concerning the works of men, by the word of thy lips, I have kept me from the paths of the destroyer. It is the only proper means to keep us from the paths of the destroyer. Alas! otherwise if we do not strictly consult with his Statute and Rule, we shall cry up a Confederacy with those that cry up a Confederacy against God, we shall embrace the temptation which opportunity offers; if he follow the guidance of his deceived and deceiving heart. And the Word of God doth only discover our Duties to us, Prov. 6. 23. For the Commandment is a lamp, and the Law is light, and reproofs of instruction are the way of life. Mark, what ever condition we are in, whether in the night, or whether in the day, whether in this or that condition, here we have a lamp and light, here's that which will show us what God requires of us in every state and condition. Now as this is the only Rule, so it is the only appointed means with which God will associate the operation of his Grace, for the converting and curing of the souls of men. For when God had stated a Rule for the Creature, it is fit the knowledge of that might be a means of sanctification; so the Word is commended to us, John 17. 17. Sanctify them by thy truth: thy Word is truth. If the Holy Ghost will sanctify, if he will beget not an Apocryphal and Bastardly Holiness (that may be by the institutions of men, and rules men prescribe) but a genuine, true holiness, which is acceptable to God; put them into a capacity to serve, love and enjoy God, Psal. 119. 9. Wherewith shall a young man cleanse his way? By taking heed thereto according to thy Word. A young man, that is in the heat of his lusts, and in the ruff of his sin, is impetuously carried away; how shall he do to break this boisterous violence, and bring his heart into some competent way of obedience to God? Why, the Word of God is the only means, the Lord interposeth by his Word, and blesseth his Word. Let a man read Seneca, Plato, Plutarch, all the Philosophers, he will have but cold and faint respects to holiness and to better things, until he come to be exercised in the Word of God. Man is not a Vessel that comes newly out of the Potters Shop, but he hath a smatch of the old infusion of sin; and he cannot have this taste and tang put out, but by the Word of God, sanctifying his heart and breaking the power of his lusts, Psal. 19. 7. The Law of the Lord is perfect, converting the soul. We are out of joint, unfit to please and serve God; now how shall a man do to get his soul set in joint again, that he may be in a capacity to serve and enjoy God? Why, this restores the soul to a capacity, the Lord blesseth this institution and this means; for it is not bare truth, but instituted truth, with which God will associate the operation of his Spirit: By this Word of his that was indicted by the Spirit, and pen'd by holy men, that were moved by the Holy Ghost, he doth join his virtue and power and efficacy of his Spirit, to sanctify the souls of men.

3. They that make it their scope and business to please God in all things, and take his Word for their Rule, their souls will soon see a need for Divine direction, and the establishment of his Grace. This reason is taken from the temper of the persons that are to walk in this strict way, according to his strict rule, they are such as are naturally blind, and naturally opposite to God: now certainly such need to go to God for direction. I gather that from these words, Order my steps. Every man is a poor, blind Creature, and hath a heart opposite to the ways of God; he need beg this grace of God, Lord, incline my heart. Every man is a blind Creature; partly, because our own spirits are blind, crooked and unstable, that we shall neither consult our Rule, nor understand our Duty, nor like it when it is represented to us, until the Lord doth enlighten us. A man's heart is naturally blind, 2 Pet. 1. 9. He cannot see afar off, he hath no skill in spiritual things, 1 Cor. 2. 14. The heart is naturally full of darkness, and then this darkness grows upon us. Partly by prejudice or custom, and many evil habits, 2 Cor. 4. 4. The God of this world hath blinded men's eyes. There are many inordinate affections that increase upon us. So 'tis then that a man is blind by nature, more blind by custom and inordinate affection, is exceedingly blinded; which have a great influence upon our judgments in all practical Cases. Though we should know general Rules, yet to bring them down to every particular action, is very grievous, and hard to bring the heart to. But you will say, When we have received the Spirit, God hath put his Law into our minds, this blindness is cured; therefore why should such as David pray, Lord, order my steps, &c. Yes, we are cured but in part, non totaliter. Grace doth heal us but in part, much of the matter that clouded the mind before is yet upon us; and when lusts are awakened by temptations, we strangely forget ourselves, our own reason, our senses, and examples of others; we are misled, so that we know not what to do, unless the Lord order our steps. Well, as we are blind, so we are opposite too. When we know our way, what we should do, yet we are apt to stumble at every Stone. Naturally the wisdom of the Flesh is opposite, Rom. 8. 7. The carnal mind is enmity against God. And so much as the wisdom of the Flesh still remains, we are apt to be discouraged from walking with God, according to his strict rule, and in the way that he hath given us, and we are extremely slack, that unless we be quickened by the lively and strengthening light of the Spirit, alas how soon shall we miscarry! Therefore this ordering is a strengthening against the reluctancies of the flesh, Psal. 17. 5. Hold up my goings in thy paths, that my foot-steps slip not. Alas! when a man finds a good way, he is either apt to lie down out of laziness, or to stumble and fall, and we cannot keep our footing against temptations. Every man of experience seeth the need of this. Therefore, Lord, direct me, Order my steps. The

4. Reason is taken from the value of the blessing here asked. It is one of the chiefest blessings of his grace and favor, to have his illuminating. Afer he had said, Lord be merciful unto me; presently follows, Lord, order my steps. To prove this, must needs be a great blessing and favor. It will appear out of the Words of the Text; partly, from the word order; it makes our lives orderly and regular. Alas! what a confused, disproportionable thing is a man, that is half in, and half out with the ways of God! His conversation is not all of a piece, sometimes right, and sometimes wrong; there is not that beauty, that harmony, that holiness, to be found in them. Solomon tells us, Prov. 26. 7. The legs of the lame are not equal; so is a parable in the mouth of fools. Baines on the place saith thus, The man hath knowledge to speak well, but he lives ill; so his conversation is halting, like the legs of the lame. Sometimes his speculative light will incline him to do easy things, but his practical endeavors will carry him another way, there is no even and uniform strain of godliness. Then is a man's Conversation ordered, when all is carried on with a fair respect to his last end; for it is the last end that fixeth a man's mind, and cuts off impertinencies and inconsistences, and makes a man's Conversation beautiful: otherwise the man is tost up and down in a various uncertain motion, distracted by a multiplicity of ends and objects, that his will is in no composed and settled frame. I remember David prays, Psal. 86. 11. Unite my heart to fear thy name. It's a blessed thing when a man is united, when his conversation is all of a piece. And James 1. 8. A double-minded man is unstable in all his ways. A divided mind will beget an uncertain life. I say the last end of our lives doth unite all the parts of it, and there's a regularity and harmony between them. But others, their life is a mere Lottery, the fancies by which they are governed, they are jumbled together by Chance, and they live at peradventure and hap-hazard, and there is not a comely, entire, uniform order to a blessed end. Again, partly too from the reason here, Order my steps according to thy word; and let no iniquity have dominion over me. This will prevent the dominion of sin: perverse affections are apt to sway us; but when the Lord supplies fresh directions, the tyranny and dominion of sin is prevented and crushed in the Egg. Sin usually steals into the Throne by insensible degrees; temptations and occasions reduce us to some evil practice. Well, and that produceth another, then do multiplied acts get strength, then they ensnare us; and when once the soul is ensnared, then this bondage daily increaseth, and is hard to be broken; for by multiplied acts custom creeps upon us, and that's another nature, and that which was but indifferent at first grows more difficult. As Diseases looked to at first are easily cured, otherwise they grow desperate; so sins when they come to a slavish tyranny and custom, they cannot help it. All this is prevented by the seasonable warnings of the holy Spirit. Partly too because this is only vouchsafed to God's special people. God as he loves any, so he manifests himself to them: this appears out of the Text; for in the Verse before the Text, the words run thus, Look upon me, and be merciful unto me; as thou usest to do unto those that love thy name; and what then? Order my steps in thy word. O this is to do good to us, as he useth to do good to them that fear his name. Mark, some have only Providence and natural Conscience, there are others that have the Word, and have an enlightened Conscience, that plead God's interest in them; but there are others are honored so far that they are his people, that have not only his Word, but Spirit, to enforce his Word upon their hearts. How did Christ declare his love to his people? John 15. 15. I call you friends, for all things that I have heard of my father, I have made known unto you. There's God's love declared, when he shows us his whole will, when he doth guide us in all his ways; this is the favor of his people, Psal. 25. 14. The secret of the Lord is with them that fear him; and he will show them his Covenant. There's the great privilege that God vouchsafes to his peculiar people, they know the mind of God more than others do, and in all doubtful debates and uncertain Controversies they are not left in the dark, Mark 4. 11. Unto you it is given to know the mystery of the Kingdom of God. David surely found such direction to be a very special blessing. Again, another Argument from the Text that this must needs be a very great blessing, partly because it helpeth us in our way to true happiness. I gather that from the word steps, for all motion hath a term to which it tends, and every Journey hath its period. Now whither doth the path of the Word lead us, but to God, and to the everlasting enjoyment of him? O here they have an infallible direction that they cannot miscarry in so great an affair as this is, as the getting home to God! Surely that's a great blessing. I remember David saith, Psal. 73. 24. Thou shalt guide me by thy counsel, and afterwards receive me unto Glory. They that wait upon God's direction, are sure to be received into his heavenly Glory; their steps are directed for the present, and they may be confident that at length they shall get home to God; for God will accept of what he hath ordered. You are sure God will take pleasure in you when you walk according to his direction. So you see the need from the value of this blessing.

5. Consideration, That the Children of God are sensible of their need of it, that they cannot choose but pray for it. I take this from the very form of the Words, Lord, order my steps. It is a prayer from the man of God. They seek it humbly and earnestly, therefore they shall find it. They that make their bosom their Oracle, and wit their Counselor, God is disengaged from being their Guide; they need him not, but the snares they run into will soon show how much they need him. But the Children of God need him, therefore they shall find it, Prov. 3. 6. In all thy ways acknowledge him, and he shall direct thy paths. You should ever go to God for the direction of your way, then God will not disappoint you, nor defeat your expectations, Psal. 85. 13. Righteousness shall go before him; and shall set us in the way of his steps. Sometimes we wander, turn aside, and walk out of the right way, at other times we fall and stumble in the right way; but the Lord will set us in the paths of his steps.

Use. To press us to seek this great privilege of God, beg of the Lord continually to order your steps according to his Word. Alas! evil may surprise you before you are aware. Little did David think danger was so near him, when he walked upon his Tarrace; He gave leave to his eye to wander, and his eye fired his heart. Every morning be with God about this business, Psal. 5. 3. O Lord in the morning will I direct my prayer unto thee, and will look up. You need not only protection against dangers, but direction against evils and snares. As we seek for protection in the night, so in the morning, prayer is for the direction of the day. Nay we need not go to God in the morning, but all the day long, Psal. 25. 5. On thee do I wait all the day. Beg of him that you may not miscarry, but carry yourselves humbly and prudently, and may do nothing that is contrary to the will of God and his Grace; but that the Lord would support and guide you continually. There is one Argument that may mightily encourage you in praying: Consider, your Covenant interest in God doth establish this blessing, as the Saints always plead the relation, Psal. 25. 5. Lead me in thy truth, and teach me; for thou art the God of my salvation. Psal. 143. 10. Teach me to do thy will, for thou art my God. Psal. 48. 14. For this God is our God forever and ever, he will be our Guide even unto death. To be a God to any, is to be a Guide; for to a people in Covenant God makes over his whole self. Now in God there are considerable these three great Attributes, his Wisdom, Power and Goodness. Look, as God by virtue of his Power is all-sufficient against all dangers, and by virtue of his Goodness is a fountain of everlasting happiness; so also by his Wisdom is a fountain of all goodness to guide and direct us. Now as God hath engaged all his goodness to make us as happy as heart can wish, and his power to defend and maintain us; so all his Wisdom to guide and direct us.

Doctr. 2. That the dominion of sin is a great evil, and ought earnestly to be deprecated, even by the Children of God.

• I. What is the dominion of sin.
• II. That it is a great evil.
• III. Why the Saints should deprecate this evil.

1. What is the dominion of sin? It may be known by some distinctions.

1. There's a dominion of sin that is gross and sensible, and a dominion of sin that is more secret and close.

First, More gross and sensible. For though sin do reign in everyone by nature, yet this dominion more sensibly appears in some than in others, who are given up to be visibly under the dominon of sin, as the just fruit of their voluntary living under that yoke; and usually these are set forth as a warning to the rest of the world, God hangs them up in Chains of darkness in the sight of men, as an instance of this woeful slavery, that every man that seeth them, and are acquainted with their course of life, may say without breach of Charity, There goes one that declares himself to be a servant of sin. This is either to sin in general, or to some particular sin.

First, To sin, in general. He, whosoever he be, that instead of trembling at God's Word, scoffeth at it, and maketh more account of this World, than of the will of God; of the fashions of men, than of God's Word; and thinketh the scorn of a base Worm that would deride him for godliness, a greater terror than the wrath of God; and the love of his carnal Company, a greater happiness than Communion with Christ; and instead of working out his salvation with fear and trembling, runneth into all excess of riot; and carelessly neglecteth his precious soul, while he pampereth his frail body, and doth voluntarily and ordinarily leave the Boat to the Stream, give up himself to serve his corruption without resistance or crying to Christ for help. This man is without dispute, and in the eye of the world, a Slave to sin, Rom. 6. 16. Know ye not that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey, whether of sin unto death, or of obedience unto righteousness. It is an apparent Case, A man that giveth up himself to go on in the ways of his own heart, restraining himself in nothing which it affects, he is one of sins Slaves. So saith our Lord Christ, John 8. 34. Verily, verily I say unto you, whosoever committeth sin is the servant of sin. He needeth no farther doubt nor debate about the matter. He that goeth on in a trade of sin, and maketh that his work and business in the world, without serious looking after the saving of his soul, is one in whom sin reigneth.

Secondly, So some particular sins. As we have instances of carnal wretches in general, so of some poor Captive Souls that remain under the full power and tyranny of this or that lust, and are so remarkable for their slavery and bondage under it, that the World will point at them, and say, There goeth a Glutton, a Drunkard, an Adulterer, or covetous Worldling, a proud, envious Person: Their sin is broken out into some filthy Sore or Scab that is visible to every eye, either their Covetousness or Gluttony or ambitious affectation of worldly Greatness, one whose God is his Belly, who is a Slave to appetite, 1 Pet. 2. 19. For of whom a man is overcome, of the same he is brought in bondage. They grow proverbial for giving up themselves wholly to such a conquering and prevailing lust. As in the natural man several men have their distinct excellencies, some are famous for a strong sight, some for a quick ear, some for a nimble tongue, some for agility of Body; so these for notable excesses in some corruption. Or as the Saints of God are eminent for some special Graces, as Abraham for faith, Moses for meekness, Job for patience, and Joseph for chastity, and Paul for zeal, Timothy for temperance; so these have their notorious and contrary blemishes.

Secondly, There is a more secret and close dominion of sin, that is varnished over with a fair appearance. Men have many good qualities, and no notorious blemishes; but yet some sensitive good, and created thing sitteth nearest the heart, and occupieth the room and place of God, that is loved, respected, served instead of God, or more than God. That which is our chiefest good and last end, is our God, or occupieth the room of God. So our Lord telleth us, Matth. 6. 24. No man can serve two masters, for either he will hate the one and love the other, or will hold to the one and despise the other: Ye cannot serve God and Mammon. And John 5. 44. How can ye believe, that seek honor one from another, and not the honor that cometh from God only? And Luke 14. 26. If a man come to me, and hate not father and mother, &c. We must be dead not only to carnal pleasure, but to credit, estate, yea life and all. It must not sit nearest the heart, nor bring it under its command and power, 1 Cor. 6. 12. All things are lawful for me, but I will not be brought under the power of any. We are besotted and bewitched with some created thing, that we cannot part with it, or leave it for God's sake, or notwithstanding all the mischief it is to the interest of his Soul. Though a man serveth it cunningly, closely, and by a cleanly conveyance; yet all his Religion is but either to hide or feed his lust.

2. Distinction. There is a predominancy of one sin over another, and a predominancy of sin over Grace. In the first sense, renewed men may be said to have some reigning corruption, or predominant sin; namely, in comparison of other sins. That such predominant sins they have, appeareth by the great sway and power they bear in commanding other evils, to be either committed or forborne, accordingly as they contribute to their advancement. As a Wen or a Strain draweth all the noxious humors to itself; so it appeareth by the violent and frequent relapses of the Saints into them, or their unwillingness to admit of admonition and reproof for them, or their falling into them out of an inward propensity, when outward temptations are none, or weak, or very few, some sins that are less mortified than others, or unto which they are carried by a natural inclination, constitution, or education. Thus David had his iniquity, Psal. 18. 23. whether in were hastiness or distrust of the promise, or an inclination to revenge himself. Some sins that men favor most, and are most urgent and importunate upon them, and steal away their hearts most from God. The great Pond into which other Rivulets or Streams of iniquity do empty themselves. That sin that out-groweth all the rest, as the tall Tree taketh away the nourishment from the under Shrubs. That which is loved and delighted in above other sins; and when other sins will not prevail, the Devil sets this awork, as the Disciples looked upon the Disciple whom Jesus loved, when Christ told them that one of them should betray him, Simon Peter beckoned to him that he should ask who it was of whom he spake, John 13. 23, 24. Well then, in regard of other sins, one may reign and sit in the Throne of the heart, be beloved more than another, but not in regard of predominancy over Grace: for that is contrary to the new nature, that sin should have the upper hand constantly and universally in the soul: for any one thing, though never so lawful in itself, habitually loved more than God, will not stand with sincerity, Luke 14. 26. If not our natural comforts, certainly not our carnal lusts. To love anything apart from Christ, or against Christ, or above Christ, is a dispossessing Christ, or casting him out of the Throne.

3. Distinction. There is a twofold prevalency and dominion of sin, actual or habitual; actual is only for the time, habitual for a constancy. Though a regenerate man be not one that lets sin reign over him habitually, yet too often doth sin reign over him actually, as to some particular act of sin.

First, The habitual reign of sin may be known by the general frame and state of the heart and life, where it is constantly yielded unto, or not opposed; but breaketh out without control, and beareth sway with delight. Men give the Bridle to sin, and let it lead them where they will. That is peccatum regnans, cui homo nec vult, nec potest resistor, so Coppen. The Sinner neither can nor will resist, non potest, because usually after many lapses God giveth up men unto penal or judicial hardness of heart. But he is willingly taking these Bonds and Chains upon himself. Such are said, 2 Pet. 3. 3. To walk after their own lusts. To live in sin, Rom. 6. 2. To be dead in trespasses and sins, Ephes. 2. 1. To serve divers lusts and pleasures, Tit. 3. 3. To draw on iniquity with Cart Ropes, Isai. 5. 18. Such as addict and give over themselves to a trade of sin with delight and full consent.

Secondly, Actually, when we do that which is evil against our Consciences, or yield pro hic & nunc to obey sin in the lusts thereof; when it gaineth our consent for the time, but the general frame and state of the heart is against it. In short, when sin is perfected into some evil action, or (in the Apostles Speech) when lust hath conceived and brought forth sin, James 2. 15. that is, some heinous and enormous offense. At that time, no question, it hath the upper hand, and carrieth it from Grace, and the Flesh doth show itself in them more than the Spirit. A man may please a lesser friend before a greater in an act or two. Every presumptuous act, doth for that time put the Scepter into sins hand. Note, That both Predominants spoken of in the former Distinction, and the actual reign of sin in this, do much prejudice a Christian, waste his Conscience, hinder his joy of faith; and if not guarded, and we do not take up in time, or if often, cannot be excused from habitual reign. They are rare by the violence of a great temptation, unlikely acts, as for a Hen to bring forth the Egg of a Crow.

4. The next Distinction is of sins reigning with a full and plenary consent, and with reluctancy and contradiction; as Herod reigned over the Jews for many years by mere force, they opposing him and contradicting him, but afterwards willingly consented to his Government: so sin reigneth in some, who readily, willingly obey the lusts thereof, and take its Bonds and Chains upon them. And on the godly it doth sometimes prevail, yet not quietly and without blows, The evil which I hate that do I, Rom. 7. 15. They are in Combat and Conflict with it. The Virgin that cried out, was innocent; 'Twas a ravishment, not a consent, peccatum patitur, non facit, as Bernard. The Seed of God is disliking and opposing, 1 John 3. 9. They are sometimes foiled, but they keep up their resistance. Sin gets the mastery in some acts, but as a Tyrant, not a lawful Possessor. They groan under that oppression, ever strive for liberty and freedom, and in time recover it. Chrysostom hath an expression on that of Rom. 6. 12. Let not sin therefore reign in your mortal bodies, &c. 〈 in non-Latin alphabet 〉 . Sin will play the Tyrant in the best heart, but let it not have a quiet reign. It will take advantage of present distempers and difficulties, it may encroach upon us, but it hath not our hearts: whereas otherwise if a man be not in Arms against it, but liveth in peace and good contentment under the vigor and life of his lusts; there is no opposition unless it be some checks of a natural Conscience, or a few thoughts of fear and shame, or some temporal mischief and inconvenience; no opposition of a renewed heart, no hatred of it, and opposition, as it is an offense to God; Then your condition is evil.

II. That it is a great evil, &c. It must needs be so,

1. Because it is a renouncing of the Government of Christ, we transferr the Kingdom from him to Satan, and take the Scepter out of his hands, when we give way to the reign of sin. What though we do not formally intend this, yet virtually we do so, and so God will account it. 'It is sinis operis, though not operantis. Look, as the setting up of an Usurper is the rejection of the lawful King, so the setting up of sin is the setting up of Satan, John 8. 44. and by consequence a laying aside of Christ; for every degree of service done to him, includeth a like degree or portion of treason and infidelity to Christ. For a man cannot serve two masters, Matth. 6. 24. cannot have two chief goods at the same time; therefore he that cleaveth to the one, refuseth the other. If you cleave to sin, you renounce Christ: and though we profess Christ to be our Lord, that will not help the matter, Matth. 6. 21. we are for all that, as true bond-men to Satan as the Heathen that offered Sacrifice to him. A dru •… ken or wanton Christian giveth the Devil as much interest in him as those that sacrificed to Bacchus, or Priapus, or Venus; For he doth as absolutely dispose and command your affections, as he did theirs. You are his by possession and occupation. The Bond of your servitude to Satan, is altogether as firm and strong as their Rites of Worship. Now we that know Christ's right both by Purchase and Covenant, cannot but know what a great sin this is. By purchase we are his, 1 Cor. 6. 19, 20. Ye are not your own, ye are bought with a price. The Buyer hath a power over what he hath bought. We were lost and sold, we sold ourselves against all right and justice, and Christ was pleased to redeem us, and that with no sleight thing, but with his own blood, 1 Pet. 1. 18, 19. How can you look your Redeemer in the face at the last day? If you have any sense and belief of Christian mysteries, you should be afraid to rob Christ of his purchase, 1 Cor. 6. 15. Shall I take the members of Christ, and make them the members of an Harlot? God forbid. He hath bought you to this very end, that you may be no longer under the slavery of sin, but under his blessed Government, and the Scepter of his Spirit, Tit. 2. 14. He hath redeemed us from all iniquity. This was his end, to set us at liberty, and to free us from our sins; therefore for us to despise the benefit, and to count our bondage a delight, yea to build up that which he came to destroy; this is as great an affront to Christ as can be. But we are not only his by purchase, but his by Covenant, Ezek. 16. 8. I entered into a Covenant with thee, and thou becamest mine. This was ratified in Baptism, where we dedicated ourselves to the Lord's use and service; and shall we rescind our baptismal vows, and give the Sovereignty to another, after we have resigned ourselves to Christ, and the hands of Consecration have passed upon us? When Ananias had dedicated that which was in his power, and kept back part for private use, God struck him dead in the place, Acts 3. 5. And if we alienate ourselves, who were Christ's before the Consecration, of how much sorer vengeance shall we be guilty? God's Complaint was just, Ezek. 16. 20. Thou hast taken thy sons and thy daughters, whom thou hast born unto me, and these hast thou sacrificed unto them to be devoured. And if Satan hath a full interest in you by doing his lusts, as he had in them by that Rite of Worship, is not the wrong done to God the same?

2. It is a sure note of a carnal heart. For it is not only incongruous, that a renewed man should let sin reign, but impossible. De jure it ought not, de facto it shall not be. The exhortation and promise, Rom. 6. 12. with 14. verse 12. Let not sin reign in your mortal bodies. There is the exhortation, while you have these mortal bodies, sin will dwell in you; but let it not reign over you. God suffereth it to dwell in us, for our exercise, not our ruin. Then the promise, Verse 14. Sin shall not have dominion over you; for ye are not under the Law, but under Grace. Let not, shall not: It is true, sin remaineth in the godly, but it reigneth not there. 'It is dejectum quodammodo, non ejectum tamen. Cast down in regard of regency, not cast out in regard of inherency. Like the Beasts in Daniel, Dan. 7. 12. They had their dominion taken away, though their lives prolonged for a season. Some degree of life, but their reign broken. The Israelites could not wholly expel the Canaanites, yet they kept them under. There will be pride, earthliness, unbelief and sensuality dwelling, moving, working in them; but it hath not its wonted power over them. Christ will not reckon men slaves to sin by their having sin in them, nor yet by their daily failings and infirmities, or by their falling now and then into foul faults by the violence of a temptation, unless they make a constant trade of sin, and be under the dominion of it without control, and set up no course of mortification against it.

3. The reign of sin is so mischievous. Sin when it once gets the Throne groweth outrageous, and involveth us in many inconveniences, e're we can get out again. Therefore they that know the service of sin, as we all do by sad experience, should use all caution that it never bring them into bondage again. The work and wages of sin are very different from God's work and wages. The Apostle compareth them, when he dissuadeth them from the reign of sin, Rom. 6. 21, 22. For when ye were the servants of sin, ye were free from righteousness; What fruit had you then in those things whereof ye are now ashamed? for the end of those thing is death. But now being made free from sin, and become servants to God, ye have your fruit to holiness, and the end everlasting life. You have had full experience of the fruits of sin, of Satan's work, what fruit then; before you had tasted better things, before you had a contrary principle set up in your hearts, you are ashamed now to think of that course, now you know better things. But what fruit then? Satan's work is drudgery, and his reward death. The Devil hath one bad property, which no other master, how cruel soever, hath, To plague and torment them most, which have done him most continual and faithful service. Those that have sinned most, have most horror; and every degree of service hath a proportionable degree of shame and punishment. He is an unreasonable Tyrant in exacting service without rest and intermission. The most cruel Oppressors, Turks and Infidels, give some rest to their Captives; but sin is unsatisfiable. Men spend all their means, and all their time, and all their strength, in the pursuit of it; yet all is little enough. And what is the reward of all, but death and destruction? Now judge you, to whom should we yield obedience, and who hath most right to be Sovereign? He who made us and redeemed us, and preserveth us every day, (none but he can claim title to us) he to whom we are Debtors by so many Vows, so many Obligations: Or else Satan, our worst enemy, who is posting us on to our own destruction.

4. It is so uncomely, and misbecoming the new estate, wherein we have so many helps and encouragements to resist sin.

First, For helps, you have an opposite principle to give check to it, the seed of God, or new nature. Since Christ hath put Grace into your hearts, to resist sin; 'tis your Duty not to suffer it to be idle and unfruitful, Rom. 6. 11, 12. Reckon yourselves to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord. Let not sin therefore reign in your mortal bodies, that ye should obey it in the lusts thereof. You want no ability to encourage, you have an observing witness to give check to it, the Spirit of God, who will help you in this work, Rom. 8. 13. He will be your Second, neither we without the Spirit, nor the Spirit without us. There is a life and power goeth along with every Gospel-Truth: Laziness pretendeth want of power; but what is too hard for this Spirit. Then

Secondly, For encouragement. In every war are two notable encouragements, goodness of the Quarrel, and hopes of Victory, as David, 1 Sam. 17. 36. We have these in our Conflict and Combat with sin, First, Our Quarrel and our Cause is good; 'tis the Quarrel of the Lord of Hosts which you fight. We stand with Christ our Redeemer, who came, 〈 in non-Latin alphabet 〉 , that he might destroy the works of the Devil. He hath begun the battle, we do but labor to keep under that enemy, which Christ hath begun to slay and destroy. Sin is not only an enemy to us, but to him. 'It is against him, and hindereth his Glory in the World, and the subjection of his Creatures and Servants. Were it not for sin, what a glorious Potentate would Christ be, even in the judgment of the world? Secondly, Hope of the Victory. Our strife will end, and it will end well. Those that are really, earnestly striving against sin, are sure to conquer, Rom. 6. 14. Let not sin reign, &c. And it shall not: If there be but a likelihood of Victory, we are encouraged to fight; here a Christian may triumph before the Victory, Non aeque glorietur accinctus, ac discinctus. 1 Kings 20. 11. Let not him that girdeth on his harness, boast himself as he that putteth it off. There will come a good and happy issue in the end, even a Conquest of sin. For the present we overcome it in part, it shall not finally and totally overcome us in this World, and shortly all strife will be over, Rom. 16. 20. The God of peace shall bruise Satan under your feet shortly. 'It is but a little while, and we shall receive the Crown, and triumph over all our enemies.

III. Why the Saints should deprecate this evil.

1. Because there is sin still in us all. 'It is a bosom enemy, that is born and bred with us; and therefore it will soon get the advantage of Grace, if it be not watched and resisted. As Nettles and Weeds that are kindly to the Soil, will soon choke Flowers and better Herbs that are planted by care, and grow not of their own accord, when they are neglected, and not continually rooted out. We cannot get rid of this cursed Inmate till this outer Tabernacle be dissolved, and this House of Clay crumbled into dust. Our old nature is so inclinable to this slavery, that if God subtract his Grace, what shall we do?

2, It is not only in us, but always working and striving for the mastery; it is not as other things, which as they grow in age, are more quiet and tame, but Rom. 7. 8. Sin wrought in me all manner of concupiscence, the Spirit that dwelleth in us lusteth to envy. It is not a sleepy, but a working, stirring principle. If it were a dull and unactive habit, the danger were not so great; but it is always exercising and putting forth itself, and seeking to gain an interest in our affections, and a Command over all our actions: and therefore unless we do our part to keep it under, we shall soon revert to our old slavery. Sin must be kept under as a Slave, or else it will be above as a Tyrant, and domineer.

Once more, The more it acts, the more strength it gets; as all habits are increased by action: for when we have once yielded, we are ready to yield again. Therefore any one sin let alone, yea that which we least suspect, may bring us into subjection and captivity to the Law of sin, Rom. 7. 23. It doth not only make us flexible and yielding to temptations, but it doth urge and impel us thereunto.

Again, This bondage is daily increasing, and more hard to be broken; for by multiplied acts, a custom creepeth upon us, which is another Nature. And that which might be remedied at first, groweth more difficult. Diseases looked to at first are more easy to be cured, whereas otherwise they grow desperate. So sins, before hardened into a custom, before they bring us under the power of any Creature or Comfort which we affect, 2 Cor. 6. 12. For then afterwards it cometh to a complete dominion and slavery; so that if a man would, he cannot help it. It behooveth then every Child of God to do his part, that sin may not reign; for where care is not taken; it certainly will reign.

Use. To reprove the security and carelessness of many. David suspected himself, else he would never have made this prayer to God, Lord keep me, Let not any iniquity have dominion over me. And we should all do so that would be safe, Prov. 28. 14. Happy is the man that feareth always; but he that hardeneth his heart, shall fall into mischief. A constant watchfulness and holy jealousy and self-suspicion will be no burden to you, but a blessing. Sin deceiveth us into hardness of heart, for want of taking heed. Many that are secure do not consider their danger, and therefore they are not so careful to watch over themselves, nor so humble as to implore the Divine assistance, because they do not consider how soon they may be transported by a naughty heart, and brought under the power and reign of sin. Surely, were we as sensible of the danger of the inward man, as we are of the outward, we would resist the first motions, and not nourish and foster a temptation as we do. The Saints do not tarry till the dead blow cometh, but resist the first strokes of sin; they do not tarry till it pines to death, but resist the first inclinations. An evil inclination, if it be cherished and gratified, gets ground: the longer we let it alone, the harder will our conflict be; for sin secureth its interest by degrees.

2. It showeth the fearful estate of them that lie under the dominion of sin But who will own it?

First, It is certain that all men in their natural estate are in this condition. Sin doth reign where there is no principle of Grace set up against it. The Throne is always filled, Mans heart cannot lie empty and void. If Grace doth not reign, sin reigneth. Natural men are under the power of darkness, Acts 28. 18. and Col. 1. 13. living in a peaceable subjection to sin; till Christ come to trouble it, all is quiet: Wind and Tide go together.

Secondly, It appeareth by your course. Many will say, There is not a just man on earth, that doth good, and sinneth not: You are Sinners as well as we. Answ. There is a difference; though there be not a good man upon earth, that sinneth not, Eccl. 7. 20. yet there is a difference. Some have not the spot of God's Children, Deut. 32. 5. There is a difference between sins, Levite. 23. 24, 27. God gave the Priest under the Law, direction how to put a difference between leprous persons. So still there is a great deal of difference between numbness, and death; and between dimness of sight, and blindness; want of sense, and want of life; between stumbling into a Ditch, and throwing ourselves headlong into an Ocean. And so there is a difference between infirmities and iniquities; a failing out of ignorance and weakness, or some powerful temptation, and a running headlong into all ungodliness. God's Children have their failings, but a burning desire to be freed from them: Though others wallow in their sin without any care of a remedy. In the one there is a failing in point of Duty, in the other a Rebellion. Take Judas and Peter, both sinned against their Master, the one denied, the other betrayed him; the one denied him out of fear, the other betrayed him out of covetousness and greediness of gain; the one plotted his death, the other was surprised on a sudden. There is a great deal of difference between purpose and a surprise, the one wept bitterly, the other is given up to a raging despair. David did not make a trade of Adultery, and bathe himself in filthy lusts. Noah was drunk, but not knowing the power of the juice of the Grape. They dare not lie in this estate, but seek to get out by repentance.

Thirdly, Some things may beget caution, and move you to suspect yourselves; that is, when your souls readily comply with the temptation, you are at sins beck: If it saith, Go, you go; if it saith, Come, you come. It is of great concernment to know what goes to the determining a man's condition; to know at whose beck he is, whether he is at the Fleshes or Spirits beck, Psal. 103. 20. The Godly are described, that they hearken unto the voice of his Word; so the wicked are those that hearken to the voice of sin. If sin but make a motion, it is a match presently. If ambition bid Absalom rise up against his Father, then he will trouble all the Kingdom, it will hurry him to run his Father down; if envy bid Cain kill his Brother Abel, he will not stick at it; if covetousness bid Achan take a bribe of that which was devoted to the flames, and must be offered as a burnt-Offering to God, yet Achan obeys his covetousness; if adultery bids Joseph 's Mistress tempt her servant, presently she yields. So when a sinner yields, and is led away like a Fool to the correction of the Stocks. Meadow-Ground may in a great Flood be drowned, but Marish-Ground is overflown by every return of the Tide; so they cannot cease to sin, every temptation carries them away. When men are impatient of reproof, when they have a privy sore they cannot endure should be touched, if a man speak to them anything to help them on to interpret their condition. Herod must not have his Herodias touched, though he heard John the Baptist gladly in many things. Or when men set up a toleration and Court of faculties in their hearts, and they will have a dispensation; if God will be contented with obedience in some things, they will dispense with other things, pardon for some sins, but not break them off; have an indulgence that they may continue in them, or in vain practices. This shows the reign of sin.

Doctr. That it is the duty and property of a godly man to mourn bitterly, even for other men's sins.

Here we have David 's instance; and it may be suited with the practice of all the Saints. Jeremiah, see Ier. 13. 17. But if ye will not hear, my soul shall weep in secret places for your pride; and mine eyes shall weep sore, and run down with tears. There you have described the right temper of a good Prophet, first to entreat earnestly for them, and in case of refusal to weep bitterly for their obstinacy. Mark, it was not an ordinary sorrow he speaks of there, but a bitter weeping, Mine eyes shall weep sore, and run down with tears. Not a sleight, vanishing sigh, not a counterfeited sorrow, soul and eyes were both engaged; and this in secret places, where the privacy contributeth much to the measure and sincerity of it. Now this is a fit instance of a Minister of the Gospel: We cannot always prevail when we plead with you, and shall not be responsible for it. God never required it at the hands of any Minister to work grace and to save souls, but to do their endeavors. But alas! we do not learn of Jeremiah to go and mourn over their ignorance, carelessness and obstinacy of those committed to our charge. The next example that I shall produce is that of Lot in Sodom, 2 Pet. 2. 7, 8. Who vexed himself, and was vexed from day today, in seeing and hearing their unlawful deeds. Not with Sodom 's injuries, but with Sodom 's sins. It was matter of constant grief to his soul, the commonness did not take away the odiousness. My next instance shall be our Lord himself; we read very much of his compassion: I shall produce but two instances of it. One is in Mark 3. 5. Christ looked upon them with anger, and was grieved for the hardness of their hearts. They gave him cause of offense, but it doth not only exercise his anger, but grief. In our Savior's anger there was more of compassion than passion. He was grieved to see men harden themselves to their own destruction. So when he came near to Jerusalem, a City not very friendly to him, yet it is said, Luke 19. 41. When he came near and beheld the City, he wept over it, and said, If thou hadst known, even thou at least in this thy day, the things that belong to thy peace; but now they are hid from thine eyes. Our Lord Jesus was made up of compassion, he weepeth not only for his friends, but his enemies; as a righteous God he inflicted the Judgment, but as man he wept for the offenses. First he shed his tears, and then his blood. Oh foolish, careless City, that will not regard terms and offers of peace in this her day! He bewailed them that knew not why they should be bewailed; they rejoiced, and he mourned; Christ's eyes are the wetter, because theirs were so dry. And now he is in Heaven, how doth his free Grace go a mourning after sinners, in the entreaties of the Gospel! But that I may vindicate this Point more fully, I shall give

• I. Some observations concerning mourning for the sins of others.
• II. Give you the reasons of it.

The Observations are these Five.

1. I observe, That it is an absolute duty to preach this Doctrine, not only some high and raised effect of Grace. When we produce these instances and examples of the Word, David, Lot, Jeremiah and Christ; many think these are rare and extraordinary instances, elevated beyond the ordinary line and pitch of Christian practice and perfection. No, 'tis a matter of Duty lying upon all Christians. When God goes to mark out his people for preservation, who are those that are marked? The Mourners, Ezek. 9. 4. Go through the midst of the City, and set a mark upon the foreheads of them that sigh and cry for all the abominations that are done in the midst thereof. None are marked out for mercy, but the Mourners. The great difference between men and men in the world is, the Mourners in Zion, and the Sinners in Zion: so that it lieth upon all, if we would have God's mark upon us. And the Apostle reproveth the Corinthians for the want of this mourning, 1 Cor. 5. 7. Ye are puffed up, when ye should rather have mourned. Possibly many of the converted Corinthians disliked the foulness of the fact, but they did not mourn and solemnly lay it to heart; therefore the Apostle layeth a charge upon them. In all the examples that have been produced, that of Jesus Christ only is extraordinary; and yet we are bound to have the same mind in us that was in Jesus. We must have the same mind, though we cannot have the same measure of affection. Christ had the Spirit without measure, but we must have our proportion. If David can speak of Flouds, certainly we should at least be able to speak of Drops. Somewhat of David 's and Christ's Spirit. Nay, the example of Christ in this very thing is propounded by the Apostle, Rom. 15. 3. For even Christ pleased not himself; but as it is written, The reproaches of them that reproached thee, fell on me. The Apostle speaketh there of bearing one another's burdens, Christ would bear the burden of all the world. He was moved with a zeal for the dishonor done to God, and compassion to men; and so undertook the burden upon him, not to please himself, or seek the ease and safety of the natural life. Well then, it is not some raised effect of Grace, but a necessary duty which concerns all; a frame of heart which all the Children of God have. If you love God, and love your Neighbor, if you believe Heaven and Hell, and have any sense of the truth of the promises or threatenings; you will be thus affected in some measure, to mourn and grieve for the sins of others.

2. This Duty doth chiefly concern public persons, though it lies upon all Christians, Magistrates and Ministers and Officers of the Church, because of their public and universal influence. Public persons must have public affections, as well as public relations. You shall see in that Type the Church of the Jews is represented in their Officers, Zach. 3. 1. When the people were corrupted, and in a calamitous condition, Joshua the High Priest is brought in, standing before the Lord in filthy Garments, the Priest is accused by Satan. Certainly public persons are more responsible to God than others, and more concerned than others in the sins committed in the Land, or places where they have a charge. Among private persons, an Housholder is more responsible than a private Member of the Family, if one under his charge fall into a notorious sin. You are responsible for your Children and Servants, and so are we for your Souls. Under the Law, Exod. 22. 10. God said, If a man did deliver unto his Neighbor an Ox, or an Ass, or a Sheep, or any Beast, to keep, and it did die, or was hurt, or was driven away, no man seeing it, or it did miscarry through his negligence; he was to make it good, because it was delivered into his hand. So I may say here in quoting this Law, Hath God a care of Oxen? God hath committed souls to us, he hath put them into the hands of Magistrates and Ministers to keep them. Now because we do not discharge our Duty, he will require their blood at our hands, Ezek. 33. 7, 8, 9. Because of our trust and charge, we are bound to have more public affections, Joel 2. 17. Let the Priests, the Ministers of the Lord, weep between the Porch and the Altar. Ministers should be exemplar for spiritual feeling and tenderness and humiliation. Under the Law the measures of the Sanctuary were double to other measures. I apply it to this very thing, Our portion must be greater, because of the burden that lies upon us. Paul speaketh as one sensible of the weightiness of his charge, in the 2 Cor. 11. 29. Who is weak, and I am not weak? who is offended, and I burn not? Paul trembled to see a weak Christian in the hands of Satan; and when they had taken offense, and begun to stumble, this was his trouble and grief. Mourning and burning is put for the violence of any affection. So Jeremiah the Prophet, My soul shall weep in secret places for your pride.

3. Observation, That tears are not absolutely necessary for the expression of this grief and tenderness. David saith, Rivers of tears. Why? For grief doth not always keep the Road and Highway; and many times when Water goes out, Wind comes in. Many are puffed up with sensitive trouble, and put more upon tears than they do upon the frame of the heart, which should engage us to this. All Constitutions are not alike moist, a tender heart may be matched with a dry brain. When men are careful to get things reformed, and are affected with the calamity of the Church, more than their own private loss; this is that which God requires. However, let me tell you, if we find tears for other things, we should find tears for these Duties, when we come to remember our own sins, and the sins of others. God did not make the affections in vain. A man that hath a thorough sanctified soul, will have affections exercised in some measure proportionable; and therefore if we can shed tears abundantly upon other occasions, we should remember this water should be reserved for Sanctuary uses. David when he is spoken of, is represented as one having a moist eye upon all occasions; yet Lot had a tender heart, being offended with public disorders. It is said, 2 Pet. 2. 8. His righteous soul was vexed. Great Devotionists are usually very tender. Good men are much given to tears, and these sensitive stirrings of affection are a great help to Religion; and therefore should not wholly be neglected. But if there be a serious displicency against sin, a deep laying to heart God's dishonor, though they cannot command tears, the Duty is discharged. Humiliation lieth more in heart-grief and trouble, than the sensitive and passionate expressions of it. And yet upon religious occasions we should express ourselves as passionately as we can, and not content ourselves with a few cold words, and dull thoughts; but our liveliest affections should be exercised about the weightiest things, I am. 4. 9. Be afflicted, and mourn, and weep; let your laughter be turned into mourning, and your joy to heaviness. When we are deprecating the wrath of God, humbling ourselves under the offenses done to his infinite Majesty by ourselves or others, there should be more tenderness, and we should do it in the most lively affectionate manner that possibly we can.

4. I observe, The greatest Sinners, when they are once converted to God, have the greatest compassion afterwards towards other Sinners. Why? They know the heart of a sinning man, they have had most experience of the power and prejudice of corruption, and also sensibly tasted of the love of God, and his goodness in Christ Jesus; and so their hearts are intendred thereby to pity others, and they more earnestly desire others should partake with them of the same Grace. As Israel were pressed to pity Strangers, because they themselves were once Strangers in Egypt, they knew what it was to be neglected and despised in a strange Land; so they that are acquainted with the temptations of Satan, with the bitter fruits of sin, with the prejudices that men lie under before they come to take to the ways of God; they have greater compassion towards the souls of others, than others have. This is observed to be fulfilled in the Apostle Paul, whose zeal lay otherwise more in the active than contemplative way: for in his Writings we find him mostly doctrinal and rational, yet when he speaketh of Sinners, he doth it always with grief and bowels, Phil. 3. 18. I tell you weeping. And still he presseth Christians to a greater tenderness, to be more in grief for, than censure of, their Brothers faults, Gal. 6. 1. If a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness; considering thyself, lest thou also be tempted. And Tit. 2. 3. When he presseth to gentleness to all men, For we ourselves (saith he) were sometimes foolish and disobedient, deceived and deceving, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another; but after the love and kindness of God appeared, &c. This melted his heart, to consider what he was, and what God had made him by Grace: whereas sullen men, of a severe temper, of a constant, rigid innocence, are wont to be more harsh and carried out with greater indignation than sorrow. Sin and they have not been so much acquainted. Others, that know how cunning this Strumpet is, to insinuate and entice the soul, pity those that are deceived with its enticing blandishments. Certainly, men that profess Religion, and do not observe their own hearts, or else have lived in a more equitable course of honesty, without any sensible change, are not touched with such tenderness. But they that once come to remember how obstinate they were in prejudices against the ways of God, how securely they walked in a way of sin, without any sense of God's displeasure, or serious thoughts of the bitter fruit of it; now God hath plucked them as Brands out of the burning, they would fain save others also that are Heirs of the same promise. The High Priests under the Law were taken from among men, Heb. 5. 2. that they might have more compassion; so the Lord multiplies these instances of Grace, that they might have more compassion towards others. They that have felt the terrors of the Lord, and know the wounds and bruises of a troubled Conscience, are more affective in persuading, more compassionate in mourning for others, 2 Cor. 5. 7.

5. Observation, There must be not only a constant disposition to mourn over the sins of others, but upon some more than ordinary occasions, it must with much seriousness be exercised and set awork. It is said of Lot, 2 Pet. 2. 8. He vexed his righteous soul in seeing their filthiness with his eyes, and hearing their blasphemies with his ears, these were continual torments to him, he could go nowhere but he heard or saw something that was matter of grief to him. That's a sad Prognostick of an approaching Judgment, when a Country is so bad, that it is made, as it were, a prison to a godly man. Daily a Christian hath his occasions of sorrow. How can we walk the Streets with dry eyes, when we here shall see a reeling Drunkard, there hear a profane Swearer rending and tearing the sacred name of God in pieces; a filthy Speaker, Theaters, and the Devils Temples crowded with such a multitude of people, that men may learn more how to please the flesh, and hate godliness, and feast their ears with filthy talk; to see people so mad against God, and ready to cast off the yoke of Christ everywhere, this occasions matter of grief and mourning before the Lord. But besides this, there must be solemn exercises, when our eyes must gush out with tears, and we must open the Flood-gates. We must wish as Ier. 9. 1. Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people! There are certain times when this is necessary, as times of great sin, and of Judgment felt or feared.

First, Of great sin; for then things begin to draw to a Judgment. As for instance,

First, When outward gross sins are frequently committed; such as are against the light of Nature, Hos. 4. 1, 2. The Lord hath a controversy with the inhabitants of the land, because there is no truth, no mercy, no knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood, &c. God's severity is last mentioned, wherein men bewray their high presumption, in profaning the name of God, and violating his Commands without any the least appearance of profit and advantage. Lying and falsehood, a sin inconsistent with human Society. God, who is the God of truth and the Patron of it, cannot endure it. So the lives, Goods, Chastity of men to be abused, this God cannot bear with; Whoremongers and Adulterers God will judge. God doth not contend usually for lesser faults, or ordinary infirmities, but gross sins, by way of omission or commission.

Secondly, These sins are the more odious, and do provoke God when universal, Isai. 1. 5, 6. The whole head is sick, and the whole heart is faint; from the sole of the foot, even to the head, there is no soundness in it, &c. Though there be a few secret Mourners, yet when the contagion becometh general, and riseth to an head, the Lord will take no notice of them, as to the keeping off a common Judgment, Ezek. 9. 4, 5. And the Lord said unto him, Go through the midst of the City, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh, and that cry for all the abominations that be done in the midst thereof. And to the others he said in my hearing, Go ye after them through the City, and smite; let not your eye spare, neither have ye pity. And Ezek. 14. 14. Though these three men, Noah, Daniel and Job were in it, they should deliver but their own souls by their righteousness, saith the Lord God. And Ier. 15. 1. Then said the Lord unto me, Though Moses and Samuel stood before me, yet my mind could not be towards this people: Cast them out of my sight, and let them go forth. Yet the Sentence against Sodom was revocable, if but ten righteous persons could be found in it, Gen. 18. 32. Nay, a larger offer concerning Jerusalem, larger than that which God made to Sodom, If but a man, Ier. 5. 1. Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth, and I will pardon it. Though Jerusalem were a City larger and more populous than Sodom and other Cities. When the whole body of a people grows monstrous in sin. If a ruling party be sound, though the body be corrupt and vicious, that iniquity be not established by a Law, or countenanced by them; or if the ruling party be corrupt and vicious; yet if the Body of the people, or a considerable number, be serious and holy, and mourn in secret for the sins of the times, God may spare a land. But when all Flesh have corrupted their ways, then the Flood comes.

Thirdly, When resolute and incorrigible. Resolute, we have, and we will, Ier. 44. 16, 17. As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee; but we will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the Queen of Heaven, and to pour out drink-offerings unto her, as we have done, we and our Fathers. And incorrigible, Ier. 5. 3. They have refused to receive correction, they have made their faces harder than a rock, they have refused to return.

Fourthly, When bold in sinning, Isai. 3. 9. The show of their countenance doth witness against them, and they declare their sin as Sodom, they hide it not. When men commit sin without shame or fear, break over all banks of love, moderation, or civility.

Secondly, In respect of Judgments felt or feared. When the day of the Lord is near, or already begun, when the smoke foreshoweth the fire is a coming, and the Decree ready to break forth; these are mourning times.

2. The reasons why this is the duty and property of God's Children, they do it out of obedience, 'tis their duty; and they do it out of an innate disposition, 'tis their property.

First, 'It is their duty, because God hath commanded it. Now all God's Commands are equal, and full of reason: And there is a great deal of reason, why God should lay this kind of duty upon the Creature.

First, That it may be an allay to zeal. That is an excellent and well-tempered zeal, when grief is mixed with anger; as it is said of Christ, He looked about with anger, and was grieved at the hardness of their hearts. When we are angry at the sin, and mourn for the person, and mourn over him. Zeal against the sin, that shows our love to God; and our commiseration of the person, that shows our love to man. Samuel spared not Saul in his sin, yet mourned for him. And all the Prophets of God you shall find, when they were threatening the people for their sins, were grieved lest their threatenings should be accomplished. False zeal hath malice and mischief, it mourns not for the person, because it coveteth his shame and destruction. Now it is the great wisdom of God, he would have this temper mixed. There must be anger for the offense done to God, and a grief that our Brother hath offended. The world is apt to cry out upon the Children of God, as persons peevish and rancorous; but this is a rare vindication, when they see you as apt to mourn as to chide, that all your expostulations with them come rather from Conscience than interest; 'tis an excellent allay and praise to public zeal.

Secondly, God would have us mourn for the sins of others, to engage us to seek redress and reformation. We should soon neglect the duty that we owe to the Age and place where and when we live, were it not for this, that the want of it would be burthensome to us, and the abounding of iniquity will cost us bitter tears upon God's Command, and upon zealous endeavors to get a public reformation. Ezra first mourns bitterly, then reforms zealously, Ezr. 9. 6, 7. I plucked off the hair of my head, and rent my garment, and said, O my God, I am ashamed, and blush to lift up my face to thee, O God; for our iniquities are increased over our head, and our trespass is grown up unto the Heavens, &c. Zealous actions! which few practice in their own case; yet sins of others, you see, work an afflictive grief and shame in those that fear God. These were the actions of Ezra when he was bewailing the sins of others, and this made him so resolute and active in the reformation that is described in the next Chapter. Their love begets sorrow, and their sorrow care. Who would not seek to redress the evil which is burdensome to him? Many times the world is angry, because we are so clamorous for reformation and repentance. You have liberty enough, say they, and may serve God in your own way, and go to Heaven quietly, why should you trouble yourself about others? But can a man that grieveth for the abominations of the times, be silent till they be redressed? A Christian is troubled about the salvation of others, to see so many thousands of souls carried to Hell by Droves, and hurried to their own destruction. Can pity and remorse behold this, without care and endeavors with God and man to get it remedied? Certainly, the Children of God are not impertinently active, and pragmatical. Public reformation is not only a relief to their souls, but to their bowels. They are troubled, therefore thirst and long to see it redressed, 2 Cor. 7. 11. Godly sorrow (saith he) what carefulness it wrought in you? He speaketh of their public Church sorrow. Till they mourned, they neglected the discipline of the Church, and let incest go without censure. Oh my Brethren! until we mourn for public Disorders, we shall not mourn over one another. We think 'tis enough to keep ourselves free, and to make a little Conscience of our own ways. Always private sorrow will beget public care. If thou hast wept sore in secret places, thou wilt be earnest with God and man to remove the occasion of thy grief.

Thirdly, The Lord requireth this to keep our hearts the more tender and upright, 'tis an act God useth to make us more careful of our own souls, to be troubled at the sins of others, at sin in a third person. It keepeth us at a great distance from a temptation. This is like quenching of fire in a Neighbors house, before it comes near us: Thou runnest with thy Bucket. There is no way to keep us free from the infection, so much as mourning. The soul will never agree to do that which grieved itself to see another do. And as it keepeth us upright, so also humble, fearful of Divine Judgment, tender lest we ourselves offend, and draw down the wrath of God. He that shruggeth when he seeth a Snake creeping upon another, will much more be afraid when he cometh near to himself. In our own sins we have advantage of Conscience scourging the Soul with remorse and shame. In bewailing the sins of others, we have only the reasons of duty and obedience. They that fight abroad out of love to valor and exploits, will certainly fight out of love to their own safety at home. So God would have us more abroad, more against the sins of others, that our hearts may be more set against those sins, with which we ourselves are apt to be foiled.

Secondly, This is their disposition as well as their duty; it must be so, and it cannot be otherwise with the Children of God, for several reasons.

First, From the tenderness of God's Glory, which is more dear to them than all their own interests. A Christian hath a great affection to the Glory of God, is very tender of that, he cannot endure it should be violated; for his heart will even break within him. Can a man see an injury done to a person whom he loves, and not be troubled? Jesus wept for Lazarus, because he loved him, and they say, Behold how he loved him, John 11. 36. They that love God, can they hear his great name rent with so many blasphemies? So many affronts put upon his Grace, the Laws of God trampled underfoot, and not lay it to heart? God's Glory is more dear to them than their own lives. They had neither had any standing in Nature nor Grace, had it not been for the Glory of God. God made all things for himself, therefore when the Name of God is violated, his Authority despised, his Laws broken and set at naught, and no more regarded or esteemed than a Ballad or a Song, they cannot but express their tenderness and great affection to God, by mourning for this. Carnal men are hot in their own cause, cold in God's. God's Children are quite otherwise, cold in their own cause, and hot in God's. Therefore they are deeply sensible when God's honor is weakened. Moses was the meekest man upon Earth, yet he brake the Tables: How doth this agree? The injuries that were done to himself he could look upon with a meek quiet spirit, easily put them up; but when he saw the people bring dishonor to the name of God, then he hath a high and deep affection. They cry out, Josh. 7. 9. Lord, what wilt thou do for thy great name? So Psal. 115. 1. Not unto us, O Lord, not unto us; but unto thy name give glory. They go to God, not to advance our faction and interest, we are brought very low; yet the wrath of man shall praise thee. Thy name is dear and precious, they are sorry to see any profane it. God hath abundantly provided for their respect, he hath bid all men love them, when he bid us love one another. So that in effect all the respects of the world are devolved upon one person. And they would have all men love God, and honor God.

Secondly, It comes from their compassion and pity and love to men. O it grieves them to see so many that do not grieve for themselves; and their eyes are wet, because yours are always dry. I tell you weeping, saith Paul, Phil. 3. 18. Compassion over the miserable estate of such Teachers, and those that are led by them; they and whole Droves run after fancies that endanger their souls. False Teachers and their Proselytes should not only fall under our indignation, but our pity. They are Monsters in nature that want Bowels, much more in Grace. Religion doth not harden the heart, but mollify it. Jesus Christ was made up of compassion, and all Christians partake of Christ's spirit, Phil. 1. 8. God is my record, how greatly I long after you all in the bowels of Jesus Christ. Pray mark, Paul had got some of Christ's bowels, and let me tell you, they were tender ones. Compassion towards others, and weeping over their sins, is somewhat like the love of Jesus Christ. He would take our burden upon himself when he was not interested; so the spirit of Christ worketh in all his Members, he hath distributed his bowels among them; and therefore they cannot but long for the salvation of others, yea their heart is broken and mollified with Christ's compassion to them; and therefore long for fellows in the same Grace. Though they have received personal and private injuries, yet they pity their case, and mourn for them. 'It is matter of humiliation and lamentation, 2 Cor. 12. 21. When I come again I fear my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the fornication, uncleanness, lasciviousness, which they have committed. It is matter of grief to see so many thousands perish, or in a perishing condition.

Thirdly, This disposition cometh from the antipathy and zealous displeasure that is in their hearts against sin. They know what sin is, the greatest enemy that God and Christ and their own souls have in the world. It was sin that made Angels become Devils, it was sin that blew up the sparks of Hell fire, it was sin that opposed God, that crucified Christ, it is sin that grieves the Spirit of God; and therefore they mourn when sin gets Proselytes. A man cannot endure to see a Toad or Viper near him, your hearts rise when you see them creep upon another; so do the hearts of the Children of God rise, that their enemy and God's should find such respect and entertainment in the world It is said of the Church of Ephesus, Rev. 2. 2. That she could not bear those which were wicked. And David saith, Ps. 101. 3. I hate the works of them that turn aside. They know this will grieve the spirit of God, that this will press him as a Cart is pressed with sheaves; and shall God be pressed and burdened, and they not troubled? It cannot be. They that love the Lord will hate evil, Psal. 97. 10. both in themselves and others.

Fourthly, This disposition comes out of a sagacity of faith, and serious foresight of the effects of sin. They know what sin will come to, and what is the danger of it; therefore when they see sin increasing, Rivers of water run down their eyes. Wicked men tremble only at the Judgment of God, but good men tremble at his Word; and therefore they mourn when others fall into danger of the threatening. When Ezra plucked his beard, and was in such a zealous indignation against the sins of the people, bewailing them before the Lord, Ezr. 9. 4. Then were assembled unto me everyone that trembled at the words of the God of Israel. At fasts others are sleight and obdurate, they look on threatening as a little mock Thunder, they are not sensible of the danger. I may set forth this by that allusion, 2 Kings 8. 11. The Prophet Elisha wept when he saw Hazael, that he looked wishly on his face till he blushed, The man of God wept, and Hazael said, Why weepeth my Lord? And he answered, Because I know the evil thou wilt do unto the Children of Israel, their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their Children, and rip up their women with child; and Hazael said, But what is thy servant a Dog, &c. So when the Children of God look upon sin, they know by the complexion of it what will be the dreadful effects. This will be bitterness in the issue, in time this will produce pestilences, famine, fire, sword, and all other mischiefs and judgments, and expressions of the angry indignation of the Lord. They foresee a Storm when the Clouds are but a gathering, therefore they tremble when they see them. This is the sagacity of faith. Now carnal men on the other side, look upon the threatenings of Scripture but as words of course, used as in way of policy, that God only would awe and scare them, but doth not purpose to condemn them. But Faith is sagacious. Look, as to the promises, Faith is the substance of things hoped for, the evidence of things not seen. So as to the threatenings the same evidence of things not seen. The Apostle doth not only instance when he had given the general description of the objects of hope for the recompense of reward, but he instances in the threatenings, Noah being moved with fear, prepared an Ark &c. They know, however men sleight the word of God, one day it will be found true; and therefore when they see men add sin to sin, they are troubled. The Word is as sure as execution, and works upon them accordingly. They have all things in a near view; the nearer the objects of our faith are in our view, the more they stir up our affections. Dangers and death when in hand and in present expectation, work far otherwise than they do when they are considered at a distance. So when the effects of sin are looked upon as near at hand, when faith makes them present, then they stir up these affections in the soul.

Fifthly, A fifth cause is from their public Spirit, and tender respect to the common good. When they wisely foresee approaching dangers, they are moved with the love and care of their Country, and this melteth them. They know sin is of a destroying nature, that one sinner destroyeth much good, Eccl. 9. 18. One sinner may do his Country a great deal of mischief, an open bold faced Sinner. Achan troubled the whole Camp, Josh. 7. 11, 12. much more when a multitude of Sinners are increased; therefore they sigh and mourn. Godly men are the truest friends to their native soil, they are the Chariots and Horsemen of Israel. Those that plead with God stand in the Gap, keep off Judgments, and have the most public spirit; therefore the least they can do is to sigh for it, and to plead with wicked men; as Tertullian, Si non vis tibi parcere, parce Carthagini: If thou wilt go on with thy soul-destroying course, and wilt not spare thyself, yet spare Carthage. This will be bitterness in the issue. The Children of God are always of a public Spirit. David fasted for his enemies, Psal. 35. Abraham prayed to God for Sodom, a neighbor Country; the godly Israelites were good friends to Babylon in their Captivity, Ier. 29. 11. Seek the peace of the City, whither I have caused you to be carried captive, and pray unto the Lord for it; for in the peace thereof ye shall have peace. If nothing but their interest and share in the common rest and quietness. Passengers are concerned in the welfare of the Vessel wherein they are imbarked. Babylon fared the better for the Jews prayers. Now more especially are their hearts carried out with a respect to their native Soil, and dearest comforts; therefore this melteth them to see the Land defiled with sins, and ready for Judgments.