Use 1. Direction to us both in puhlic and private cases. Be sure you follow such ways as God's word doth allow, for otherwise it is not constancy, hut obstinacy ; and then whatever troubles and discourage- ments you meet with, this will be a comfort to you, that you are in God's way.
First, As to your piivate case, be not discouraged by the instability of your heart and the temptations of Satan. You will be up and down with God ; but observe these two rules : —
1. It is necessary to watch against your first declinings, lest by little and little the heart be stolen away from God. When you lose your savour of holy things, lessen your diligence, and are not so exact .and watchful, you begin to depart from God. The ga]) once made in the conscience groweth wider and wider every day. The first declin- ings are a cause of all the rest ; remitting your watch and spiritual fervour, by degrees you do not walk with such a straight foot : he that looketh to the house to keep it tight and in constant repair, pre- vents the fall of it.
2. If through our infirmity we miscarry at any time, we must not persist in a wrong course, but reclaim speedily, not depart wickedly, Ps. xviii. 21, not lie in the dirt when we have caught a fall. There is a departing out of infirmity, and a departing wickedly. A candle sucketh light if presently kindled again ; the longer we lie in our sins the worse ; the more care, the more speedy, the more likely to succeed, when there is any bi-each between us and God ; not lie in it.
Secondly, As to public actions. We live in changeable times, but it is well that we have a sure rule ; this may stablish your hearts. If governed by sense and interest, with what a gracious face shall we ap- pear to the world ? Though you meet with troubles for being exact and punctual as to principles of conscience, and many disappoint- ments from God, yet in the issue that will be found to be tlie best course for you and yours. Now, when you see your duty, for which you must consult both with word and Spirit, take heed of two things : —
1. Unbelief : Heb. iii. 12, ' Take heed lest there be in any of you an evil heart of unbelief, in departing from the living God.' The cause of apostasy is unbelief ; they do not look upon God's directions as judgments. Men that look to the ]n-esent face of things cannot see things to come, and so miscarry. Hezekiah, in the midst of dangers
VeE. 102.] SERMONS UPON PSALM CXIX. 41
and difficulties, was steady to God : 2 Kings xviii. 5, 6, ' He trusted in the Lord God of Israel : he clave to the Lord, and departed not from following him, but kept his commandments, whicii the Lord commanded Moses.' Every duty hath a sanction, invested with pro- mises and threatenings ; therefore, as there needeth obedience to make conscience of the precept, so faith to believe the sanction, which doth enliven the duty, and keep our liearts under the awe of it.
2. Mortification ; for till there be an indifferency to all events in temporal things, we shall ever be departing and turning off from God ; sometimes allured out of our obedience, sometimes affrighted out of it ; therefore, till dead to worldly accidents and interests, we are easily turned out of the way : Heb. xii. 13, ' Lest that which is lame be turned out of the way ;' that whicli is lame, feeble, and fearful. Good men may be carried away thus, as Peter. Too weak and inconstant are the best of men ; the least blast of temptation will make them leave off the course of well-doing, and, without respect had to conscience or credit, openly desert it. For fear of man's offence Peter slipped from his duty. Fear of losing applause, or incurring hatred with men, maketh us venture on God's dishonour ; unmortified lusts make us more tender of ourselves than of God.
Second point. That divine teaching causeth constancy ; for there- fore David saitli, ' I departed not, for thou hast taught me.' Here —
1. What it is to be taught of God ; it is often spoken of in scrip- ture : Isa. liv. 13, ' All thy cliildren shall be taught of the Lord'; John vi. 45, ' All taught of God.' Now God teacheth outwardly by his word, but inwardly by his Spirit; these two must not be severed. Our hearing is necessary: Eph. iv. 21, 'If so be ye have heard him, and have been taught by him, as the truth is in Jesus ; ' the ordi- nary means of hearing him preached, and set forth in the gospel and public ministry, and by that means doth Christ make use of it to teach us by his Spirit. So John vi. 45, ' Heard and learned of the Father ; ' it doth not seclude a teaching ministry in the gospel ; but it is said, 1 Thes. iv. 9, ' Ye yourselves are taught of God to love one another ; ' and 1 John ii. 27, ' But the anointing which ye have received of him abideth in you ; and ye need not that any man teach you, but as the same anointing teacheth you of all things, and is truth, and is no lie ; and even as it hath taught you, ye shall abide in him.' It is a rhetorical insinuation, the nega- tive to be understood comparatively ; man's teaching is nothing to what you have ab'eady by tlie Spirit. On the other side, much more doth it not exclude the Spirit, upon whom the efficacy dependeth. God teacheth by men, but the effect is from his grace: Mark xvi. 20, * They went forth preaching the word, the Lord working with them ; ' 1 Cor. iii. 6, ' Paul may plant, and Apollos water, but God giveth the increase.' The internal efficacy worketh by external means : Docet Spiritus Sanctus, sed per verhum, saithFerus, docent opostoU; sed per co-operationem Spiritus Sancti — God worketh in and by the means.