[3.] It implies there are many things would writhe, and crook, and turn our hearts another way — the devil, the world, and the flesh. The devil seeks to draw us off from God, to abate the fervour of our love towards him ; therefore we are bidden ' to flee youthful lusts,' 2 Tim. ii. 22, that we may not be taken captive by him at his will and plea- sure. Some tamely yield to his temptations, and he doth unto them as he listeth ; but there is more tugging and drawing to get a serious Christian into his snare. Therefore, we are bidden to be ' sober and watchful, for your adversary the devil, like a roaring lion, goes about seeking whom he may devour.' Sobriety is a sparing use of worldly delights, and vigilance is a serious diligence in the use of all those holy means whereby temptations may be vanquished. And as the devil, so the flesh : James i. 14, 'A man is tempted when he is drawn away by his lusts, being enticed ; ' that is, by seeking to please his fleshly mind and appetite. And then the world would pervert us, and offers many baits to that end and purpose : 1 John ii. 15, 16, 'Love not the world, nor the things of the world ; for if any man love the world, the love of the Father is not in him. For whatsoever is in the world, is either the lust of the eyes, the lust of the flesh, or the pride of life ;' that is, pleasures, riches, and honours. These seem sweet baits, but there is a dangerous hook in them, and your love to God may soon be lessened. Well, then, this directing is opposed to wavering by reason of any of these temptations on the one or the other side, that the Holiest may keep in us that ardent love of God which of duty we owe to him.
[4.] Directing notes the orderliness of the new creature. There is not a more beautiful thing in the world when the motions thereof are directed by the Spirit, for then we are in a due posture both to God, our neighbour, and ourselves. To God, for then the creature is kept in a due subjection to him, and all our motions and actions are sub- ordinated to his glory. When we sin we are in rebellion against God, and set up the creature against him, as if it were more amiable and fitter to content and delight the soul than God, and so disturb the order and harmony of the world, abusing both ourselves and all things within our grasp to a wrong end. Look, as in the motions of a watch, there is such a proportion in every part, that if one wheel be wrong the whole is put out of frame ; so the world, that was made for us,
VOL. II. Q
242 THE SIXTH sermon. [2 Thes. III. 5.
and we for God, is all disordered wlien we use tlie world for ourselves and not for God. So as to our nei,ij:libour. Self-lovers and self-pleasers ■will never heartily do good to others. The most sincere commerce in the world is among those that love God. So for ourselves. Till the love of God rule in our hearts all is out of order. Look, as in the body, if tlie feet were there where the head should be, the disorder and deformity would be great ; so it is in the soul, when the beast rides the man, and conscience and reason are made slaves to lust and appetite. But when once a man is gained to love God, everything is in frame again, self-government is restored, due obedience to God is well provided for.
To give you some reasons to show you the necessity of this, both as to i)er8ons regenerate and unregenerate.
1. The necessity of God's direction to persons unregenerate. They cannot love God till the Lord direct and set their hearts straight. It is a hard thing to say (but w^e must not mince the matter), that in tho carnal state we were all haters of God, Rom. i. 28. And it were well if this enmity and hatred were thoroughly got out of our hearts. How can this be ? Nature tells us that he from whom we have received being, and life, and all things, deserves our love. I answer — Though men may sec some reason of love to God as he is our creator and pre- server, but as he is a lawgiver and a judge, so we all hate him. Three reasons there arc of that natural enmity that is in the hearts of men against God. I would have you consider them seriously, that we may feelingly bewail our own aversion from God.
[1.] Our inclination to carnal things, which prepossesseth our hearts, and then there is no room for any inclination to God. Naturally men are addicted to vain and sensual delights, for ' that which is born of the flesh is flesh,' John iii. 6. Having no principle to incline them to God, they wholly seek to please the flesh. When men once lost original righteousness, they took up with what came next to hand, and so became ' lovers of pleasures more than lovers of God,' 2 Tim. iii. 4. And tliis inclination we cannot divest ourselves of till it be cured by grace. Therefore the Lord promiseth this cure : Deut. xxx. C, ' The Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all tliy soul.' The heart must be circumcised before it can love God. Till God pare away the foreskin, and till this carnal love be mortified, there is no place for divine love to be raised and quickened in our hearts. We are entangled in the love of worldly things, and shall so remain till God bend the crooked stick the other way, and God set our hearts right to himself.