have not been moved and smitten with it The threatnings of the Lord by Moses did not move the heart of Pharaoh but rather he was the more hardened Answ The cause of this is 1. Their own unbelief although they have yet they lay not the threatnings to heart but put the evil day far from them As the hammer breaks not the hard stone except it be laid to it with some force the old world laid not to heart the threatning of the deluge by Noah Mat. 24.39 but the Ninivites believed the threatning by Jonah and repented Jonah 3.5 2. Love of some gainful sin keeps the will in an obstinacy against the Word that they will not be convinced of the sinfulness of their wayes they love darkness more than light and therefore they hate the light of the Word which makes their daâ—kness manifest Joh. 3.19 The Crafts-men in Ephesus Acts 19. have such love to their gainful idolatry that they will not be convinced of the absurdity and unreasonableness thereof 3. Pride and arrogancy will not suffer some men to be informed of the truth that is contrary to their own opinion and way and so because they will not be informed they cannot be convinced such was the pride and arrogancy of the Pharisees Joh. 9.34 4. Preposterous love of sinful company and society doth make some men sensless and fearless of the judgements threatned against such a society Lot his Sons in Law out of their love to Sodom were not moved with his preaching and threatning of sad judgement against that City Therefore as ye would be convinced of the evil and danger of sin by the Word of God and by his severe threatnings lay them to heart by believing Humble your selves under the mighty hand of God forsake the love of sin though never so gainful or pleasant and forsake all communion and fellowship with the workers of iniquity in their works of darkness Object 2. But wicked and reprobat men may be heart-smitten at a time with a convincing Sermon as Felix was How shall we discern the smiting of our heart by the Word to be from mercy and from a purpose to heal the soul wounded and pierced with sorrow and fear Ans 1. A wicked and reprobat person may be heart-smitten with grief and fear for some great and hainous sins whereof they are convinced not only by the light of the Word but also by the light and sorce of a natural conscience as was Cain and Judas Yea the morning light is to the adulterer even as the shadow of death Job 24.17 but the children of God their heart will smite them even for smaller offences Davids heart smote him for the cutting of Sauls garment and Paul is convinced not only that his persecution of the Saints was a sin but also that his inordinat concupiscence and its first stirrings was a transgression of the Law Rom. 7.7 2. In wicked and obstinat sinners the pain of heart-smiting lasteth not but as a Sea-sickness it evanisheth in a short time and is forgot as in Pharaoh Exod. 9.27 But it is not so in the children of God though their pain and remorse of conscience continues not alwayes in a sense of present grief and pain yet it remains in their memory they remember the gall and wormwood and in the remembrance thereof their heart is kept humble Psal 38.17 I am ready to halt and my sorrow is continually before me Wicked and obstinat sinners when the terrours of conscience are over at a time they do return like a deceitful Bow to their old posture and way but the godly with penitent Peter not only do weep for their former sinful courses but also they forsake the company of evil doers 3. The wicked and obstinat sinners when they are smitten with the word of reproof do hate him who reproves in the gate as Ahab did Elijah but the godly take well with the word of reproof as with a precious ointment that makes them afterward to shine in their conversation Psal 141.5 4. Wicked men who continue obstinat in their sins make no good use of their former heart-smiteing and pain of conscience like some men having at a time a great pain in their stomack and head from former excess in drinking make not good use thereof to shun the occasion of excess and riot in time coming but the children of God make better use of heart-smiting when they are again tempted to run in the excess of riot they remember their former distempers and consider the peace they have in their conscience for the present and do make good use of that admonition given by our Lord Joh 5.14 Behold thou art made whole sin no more lest a worse thing befall thee Vse 2. It is our duty to take well with the word of reproof although it smite yet it will do good and heal again when it is received by an obedient ear and heart for to such it is an ear-ring and ornament of gold and adorns them in their after-conversation Prov. 25.12 It is as the lopping of a luxuriant branch it doth the tree no evil but makes it more fruitful Prov. 27.6 Faithful are the wounds of a friend It is a fearful thing to despise the word of reproof in the mouth of those who have a calling from God for in that case God many times takes the rod into his own immediat hand and smites the obstinat sinner severely and visibly as he did the old world who contemned the reproof of Noah as he did Sodom who contemned the reproof of Lot as he did Amaziah who rejected the counsel of the Prophet 2 Chron. 25.16 as he did severely punish the people of Israel who despised the counsel of the Prophets 2 Chron. 36.16 and Jerusalem who persecuted the Prophets that spake unto them Luk. 19.42 Therefore the faithful Ministers of God must not desist from their seasonable reprovings though possibly at first they be not well received yet afterward with the true children of God they shall be entertained as Medicaments for their recovery Prov. 28.23 He that rebuketh a man afterwards shall find more favour then he that flattereth with the tongue To this purpose saith Cyprian Though some people like way-ward sick children baul and cry against the Physician yet let him wait on and do his duty if the child shall recover he will be ashamed of his perâ—ishness and be the more thankful to his careful prudent and patient Physician vociferetur licet post tamen gratias aget although saith he the child cry out in the time of his pain yet afterward he will render thanks Observ 3. Earthly-mindedness is very displeasing unto God he shall smite the earth and men are much displeased with those whom they smite Because worldly-mindedness is a great impediment to our hearing and obeying the good Word of God Mat. 13.22 So is it unto Prayer which is a lifting up of the soul unto God and earthly-mindedness is like a paise or weight of
for their spiritual advantage By this shall the iniquity of Jacob be purged and this is all the fruit to take away his sin Isa 27.9 Dan. 12.10 They shall be made white c. And many times he orders their afflictions to the good of others who are confirmed in the way of truth and righteousness from the example of their patience in suffering for the truth Phil. 1.12 The dispersing of some Christians in that persecution against Stephen was in the wisdom and power of God ordered for the in gathering of many people in Samaria unto the Christian faith Acts 8. Observ 2. As the gifts and graces of the Spirit were poured forth upon Christ in great variety so they were permanent and abiding in him without any change and without remitting of their vigour and exercise upon all occasions the Spirit of the Lord shall rest on him The Spirit which descended from Heaven like a Dove did abide upon him Joh. 1.32 The extraordinary gift of revealing things secret by the light of Prophesie was not at all times permanent in the Prophets 2 King 4.27 As light within the house occasioned by lightning in the air is transient and not permanent so neither was the gift of miracles or healing the sick alwayes permanent in our Lords Disciples Mark 9.18 Yea Paul left his beloved Trophimus sick at Miletum 2 Tim. 4.20 But our blessed Lord healed all whom and when he pleased It is true the sanctifying graces in the Elect are alwayes permanent Joh. 4.14 1 Joh. 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God They are permanent in respect of the root of the seed and of the habit but not in respect of the fruit and exercise but the graces of Christ were ever flourishing and fruitful Graces in the godly have decays and changes even Abraham the father of the faithful had a fit of diffidence when in his fear he dissembled twice to wit in Gerar and in Egypt but our blessed Lord his confidence was permanent in the hour of temptation for he witnessed a good confession even to the last before Pontius Pilat Moses was a meek man yet was surprised with a fit of bitterness at Meribah but our blessed Lord was meek at all times for his scourging out the profaners of the Temple Joh. 2. was not a fit of passion and perturbation but an heroick act of holy zeal proceeding from judgement and deliberation because it was written His Fathers house should be the house of prayer The habits of grace in Christ were full and perfect whereas it is said Luke 2.52 He increased in wisdom We grant he increast in wisdom and in knowledge experimental he learned obedience by the things which he suffered Heb. 5.8 as a Physician who hath an habitual gift of healing such and such a disease may grow in his experience although his knowledge of healing groweth not in the habit It is a growth extensive in respect of divers objects toward which it is extended but it is not intensive in respect of the habit it self The graces of Christ were permanent in their fulness and not more remiss at one time and more intense at another because the absolute fulness of grace in his Humane Nature so far as it could be capable being a sequel of the personal union did exclude all intensive growth It is true there were different degrees in the manifestations and expressions of his graces at one time more than at another Christ his dying for us was an higher expression of his love to lost man than was his suffering of poverty hunger c. yet all the expressions of his love to the elect did proceed from love in his heart equally intense at all times More of his patience was manifested in his agony and bloody sweat than in his suffering of reproaches and buffettings His love and devotion toward God was full at all times and did not admit of degrees whereas it is said Luke 22.44 he prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more earnestly and therefore it might appear he was more servent in his devotion and religious affection at one time than at another I answer 1. Some render it prolixius he prayed longer which did proceed from a deeper impression of his sufferings upon his spirit but his love and devotion toward God was still equally intense in his soul For even in godly men short ejaculations at one time and prayers longer at another time may proceed from devotion in the heart equal at both times 2. Though he prayed more earnestly yet this earnestness was not in respect of his devotion toward God unto whom he prayed whom Christ as man loved fully and perfectly at all times but this greater earnestness was in respect of the great and inexpressible sufferings against which he prayed being in an agony and under the sense of greater inward pains than any he had felt formerly This manner of expression will not infer any intenseness of his devotion and love to God but only that there was an intenseness of pain and agony in his spirit from what he suffered and against which he prayed yet alwayes with submission to the will of the Father Vse In all our intermittings of the exercise of grace or in the remittings of degrees in gracious actings we should go to Christ on whom the Spirit rested as in time of drought when waters fail we go to the fountain because the dearest children of God are subject to decay of grace in respect of degrees and to intermission in the exercise of grace through their own sluggishness in prayer they have sometime a great freedom and out-flowing of the Spirit Job 32.13 At another time they are so bound up and overwhelmed with griefs and fears that they cannot speak to God Ps 77.4 At one time their faith and confidence is very strong Ps 27.10 but at another time very weak Ps 31.22 At one time they have a soft heart and abundance of tears Ps 6.7 but at another time their heart like Nabal is dead and stupid and their eyes are dry as was in David for some time till the Prophet Nathan did awake him At one time they have great joy and comfort Ps 23.4 but at another time especially after relapses into sins against the light of their own conscience they have much heaviness and suppression of spirit Ps 51.8 At one time they have great zeal as David dancing before the Ark and at another time they are much damped and disheartned in the course of Godliness by reason of some cross dispensation in their course as David was in bringing up the Ark when he saw the breach made upon Vzza 2 Sam. 6.8 9. Quest What is the cause of such intermiting and remitting of the exercise and degrees of grace in the godly Ans The causes are especially 1. Pride and conceit of our own ability to improve the habit and stock of grace
to my self Rashness in Judgement doth bring guiltiness upon the Judge and dammage upon the innocent Party David his rash Judgement against Mephibosheth did no small prejudice both to himself and to the poor innocent lame man In your privat Judgement be not rash Mat. 7.1 as in judging wicked men to be in a good cause or course from their outward prosperity Mal. 3 15. or in judging a cause to be evil because men are cross'd in it This was the error of Asaph till he recollected himself Psa 73.17 Jonah in fleeing from the Lord was in an evil course and yet found a Ship ready at the first and also fair weather at his Embarqueing but God met with him in end and crossed his course The Disciples of our Lord were in a right course commanded by himself Joh. 6. and yet were crossed with a mighty contrary wind but in end had an happy and safe landing Of this purpose see more Serm. Joh. 7.24 Neither should men be rash in judging one another about matters indifferent in the practice whereof they differ one from another Rom. 14.2 This Magisterial censuring one of another is a great impediment to peace and unity Augustine his advice is good Epist 106. to Casul We must always beware saith he to overcloud the fair face of Christian Charity by the tempest of contention And to the same purpose speaketh judicious Calvin Institut Lib. 4. Cap. 10. Sect. 32. We must alwayes take heed saith he that one Church do not despise or contemn another for the difference of outward Discipline VERSE IV. But with righteousness shall he judge the poor and reprove with equity for the meek of the earth and he shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked HIs justice in the Government of his subjects is set down here positively where we understand by judging the poor his delivering of them out of the hand of their oppressors by taking them and their cause into his own cognizance and protection and in end doing justice to them and upon their oppressors Ps 140.12 I know that the Lord will maintain the cause of the afflicted and the right of the poor By the meek we understand both the great and small who being wronged bear the wrongs with a meek spirit not avenging themselves by reviling or by rendering evil for evil as was the disposition of David though a great man Ps 38.13 14. But I as a deaf man heard not and I was as a dumb man that openeth not his mouth thus I was as a man that heareth not and in whose mouth are no reproofs By reproving for the meek of the earth we understand our blessed Lord his appearing for them in his gracious providence and in the course of vindicative justice when under their afflictions and persecutions they are quiet and peaceable then doth the Lord unto whom they commit their cause in righteousness oft-times arise and in their stead reproves their oppressors and injurers not only by his Word as he did David by Nathan for the wrong done to Vriah but also many times by his rod and sad judgements Ps 105.14 He suffered no man to do them wrong yea he reproved Kings for their sakes Or sometimes he reproves them by awaking and tormenting their guilty consciences Job 20.19 20. Because he hath oppressed c. he shall not surely feel quietness in his belly he shall not save of that he desired And ver 26. a fire not blown shall consume him Observ 1. The Lord God is the judge and defender of the poor even of such as are in a destitute and desolat condition as of the widow the fatherless and the strangers Ps 12.5 For the oppression of the poor for the sighing of the needy now will I arise saith the Lord. As a Judge he will arise in judgement to decide in their favours thus he arose in judgement for oppressed Naboth and by a visible judgement upon Achab the oppressor declared to all the world the innocency of Naboth who had been unjustly condemned as a blasphemer the Lord recommends such oppressed persons as his special Clients unto his Deputies and Vice-gerents upon earth Ps 82 3. Is 1.17 He commends in all Judges the care they have of the poor and destitute Ps 72.12 speaking of Solomon He shall deliver the needy when he cryeth the poor also and him that hath no helper Upon this account good Josiah is much commended by the Lord Jer. 22.16 He judged the cause of the poor and needy then it was well with him was not this to know me saith the Lord Prov. 29.7 The righteous considereth the cause of the poor but the wicked regardeth not to know it And he threaten sad judgements against such Judges who respect persons and turn away the right from the poor Job 13.10 Amos 2.6 Micah 3 10. Vse 1. For imitation unto all men in place of publick judgement they should in judging follow the example of our blessed Lord who in judging and governing did plead and assert the cause of the poor and destitute 2 Chron. 19.6 7. Take heed what ye do for ye judge not for man but for the Lord who is with you in the judgement wherefore now let the fear of the Lord be upon you take heed and do it for there is no iniquity with the Lord our God nor respect of persons nor taking of gifts The poor are frequently recommended in holy Scripture by God himself unto the Judges on earth and we know subordinat Judges take special notice of these who are recommended to them by the supreme Judge and Ruler of the Land and their cause is expeded with all possible and convenient diligence Vse 2. For admonition to men of power on earth not to oppress the poor for the Lord is their Judge and will own their cause Exo. 22.22 Job 34. from ver 24. to 29. what the oppressor at a time gets by oppression the supreme Judge of the earth in his justice and providence doth oft-times revocke from him or his posterity Job 20.15 He hath swallowed down riches and he shall vomit them up again God shall cast them out of his belly Sometimes the Lord smites him with terrour in his conscience which is as a fire not blown or visible to the world but secretly he torments him Job 15.21 Job 20.26 This oppression of the poor brings great houses to desolation Hab 2.9 10 11. Wo to him that coveteth an evil covetousness to his house that he may set his nest on high The Lord God oft-times in his justice raiseth up one oppressor against another as one Pyrat for robbing of another Is 33.1 Wo to thee that spoilest and thou wast not spoiled and dealest treacherously and they dealt not treacherously with thee when thou shalt cease to spoil thou shalt be spoiled and when thou shalt make an end to deal treacherously they shall deal treacherously with thee Vse 3.
in heart and in zeal to the glory of his Truth he will perform his promise Heb. 10.36 Ye have need of patience that after ye have done the will of God ye might receive the promise Our patience is the thing he willeth and after the proof of our patience we shall receive the good promised he doth not heal us to our sense at the first David had not health and peace in his Conscience at the first upon the breaking of his heart for these two heinous sins Psal 51.8 12. The Lord in his wisdom suspendeth healing and comfort after the heart is broken to the end in time coming we may be more careful to keep a good Conscience which is the box wherein the precious Jewel of Peace and inward Joy is preserved from rubbs and defilments 2. Consider the more patient thou art thy inward pain will be the less a sick man from his Impatience that he is not healed so soon as he expected doth both increase his pain and offend his Physician and afterward when God gives to his impatient Children any case from trouble they are ashamed of their former Impatience whereas patience and submission to God about the time manner and measure of our healing and delivering will preveen the shame that ariseth from our impatience in times of trouble and delayed relief Rom. 5.4 5. Patience worketh experience and experience hope and hope maketh not ashamed 3. Consider that our wise God to manifest his Soveraign Dominion and free Grace doth sometimes heal at the fiâ—st even gross offenders as the Publican Luke 18. And the notorious Thief Luke 22. Sometimes he doth keep lesser offenders for a long time under pain and terrour of Conscience In rich mercy he pitieth some of his Elect that are in an high rageing Fever of sin and like to perish in it As also in his Wisdom he keepeth lesser offenders for a long time under exercise and disease of Conscience lest they should think little of lesser sins which oft-times prove an inlet to greater sins 4. Consider his Wisdom who knoweth well when and how to deliver his own Children out of tryals and troubles 2 Pet. 2.9 The Lord knoweth how to deliver the Godly out of temptations 5. Consider his Faithfulness 1 Cor. 10.13 God is faithful who will not suffer you to be tempted above that ye are able but will with the temptation also make a way to escape that ye may be able to bear it Limit not the holy One of Israel to means or times The Physicians of our bodies will not take it well to be limited by their patients to this or that time of healing but wait thou on him at all times in the use of the lawful means and wait for him in hope who can tel but he will heal and comfort thee in thy greatest extremity with unexpected and abounding consolations Isai 41.17 18. When the poor and needy seek water and there is none and their tongue faileth for thrist I the Lord will hear them I the God of Israel will not forsake them I will open rivers in high places and fountains in the midst of the valleys I will make the wilderness a pooll of water and the dry land springs of water Quest How shall I know if I be in the way of recovery from the fever of my corruption and in the way to perfect Soul-health and Salvation Ans 1. As the recovery of some health in the body is known by the beating of the puls when it is more equal and regular than it was formerly so if thou be in the way of Soul-health whereas thy former motions and wayes were unequal thou was once much for the lesser duties of the first Table as the Pharisies were in their precise payment of Tithes but they neglected the substantial duties of the second Table as Mercy Faith and Judgement At other times thou seemed very zealous of the duties of the second Table as the deputy Gallio was of the Emperours honour and service but as for the matters of God and true Religion he accounted them but trifles and cared not for them but if thou be in the right way to perâ—ect Soul-healing the respect of thine heart will be equal and uniform toward all the Commandments of God Psal 119 6. Then shall I not be ashamed when I have respect to all thy Commandments Act. 24.16 And herein do I exercise my self to have alwayes a conscience void of offence toward God and toward men Though thou may fail sometimes out of Infirmity and Inadvertence yet the disposition and inclination of thy will is found in all thy wayes to honour God Heb. 13.18 Pray for us for we trust we have a good conscience in all things willing to live honestly 2. As in a begun recovery of bâ—dily health the former fever and thirst is in some measure abaited so it will be with thee if thou be in the way to Soul-health whereas sometime thou didst drink-in Iniquity with greediness as the Ox doth water thou was insatiable in thy sinful desires even when thy body was wearied in thine Iniquity thy will was not weaâ—ied of it but now if thou be in the way of recovery and ammendement thy former desire after sin will be much abaited and thou wilt hate even wandring and stragling motions Psal 119.113 I hate vain thoughts but thy Law do I love 3. As natural appetit groweth in these that are in the way of recovery to bodily health and their right tast begins to be restored so whereas formerly the good Ordinances of God were loathsome to thee in the time of thy rageing Fever in sin as Manna was to the people of Israel in their feverish sits of Impatience and Discontentment Now if thou be in the way to Soul-health the Word of God will be sweet to thy Soul Psal 119.103 How sweet are thy words unto my tast Yea sweeter than honey to my mouth Thy former sins will be bitter to thee as wormwood as a man scunners much afterward at the Dish which did overset and distemper his stomach so thou wilt abhore thy former evil wayes which did distemper thee and bring pain to thy Conscience Ezek. 36.31 Then shall ye remember your own evil wayes and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations Rom. 6.20 21. For when ye were the servants of sin ye were free from righteousness what fruit had ye then in those things whereof ye are now ashamed 4. The man in the way of recovery from bodily sickness begins to have a stomach to digest grosser meats whereas in the time of sickness he tarrowed at every thing So if thou be in the right way to Soul-health begun peace in thy Conscience will make thee digest even great afflictions and wants 2 Sam. 23.5 Although my house be not so with God yet he hath made an everlasting Covenant ordered in all things and sure for this
to have apprehended but this one thing I do forgetting those things which are behind and reaching forth unto those things which are before I press toward the mark for the prize of the high calling of God in Christ Jesus This duty of walking in the wayes of Gods commandments is required of all who have the spiritual life of grace If we live in the spirit let us walk in the spirit Although the estate of grace doth free us from the Law as it was a covenant of works to man in the estate of innocency Rom. 6.14 Ye are not under the law but under grace yet we are not fred from it as the fixed and perpetual rule of the duty of thankfulness to God both upon the accompt of our creation and redemption Rom. 3.31 Do we then make void the law through faith yea we establish it The Gospel addeth a new obligation from the glade tidings of our redemption through the blood of Christ 1 Cor. 6.20 For ye are bought with a price therefore glorifie God in your body and in your spirit which are Gods To this we are called by the Gospel of grace Tit. 2.11 12. 1 Pet. 2.24 Christ bare our sins in his own body on the tree that we being dead to sin should live unto righteousness To this walking in newness of life we are engaged by solemn profession in Baptism wherein we are said to put on Christ Gal. 3.27 and these who put on Christ should walk in newness of life Rom. 13.14 Put ye on the Lord Jesus Christ and make not provision for the flesh to fulfill the lusts thereof And Christ giveth salvation only to them who labour to obey him by walking in newness of life Heb. 5.9 And being made perfect he became the author of eternal salvation unto all them that obey him There be three evident symptoms of natural life to wit 1. Appetite toward the means of life 2. Growth and increase of stature And 3. Motion and walking In like-manner there are three signs of spiritual life 1. Appetite and desire after the word and means of Salvation 1 Pet. 2.2 As new born babes desire the sincere milk of the Word Although the renewed children of God do not know sometimes by the reflex act of knowledge and faith that they live by the Spirit yet others experienced Christians do know they live by perceiving their spiritual appetite after the means of the life of grace 2. Growth in Grace and Sanctification is a sign of the life spiritual infused into them by the Spirit for the Ministry of the Word is given for the perfecting of the Saints for the edifying of the body of Christ till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the meâ—sure of the stature of the fulness of Christ Eph. 4.11 12 13. 3. Moving and walking in newness of life with all respect to all the holy Commandments is a sign undoubted that we live in the Spirit because these two are joyned together Ezek. 36.27 I will put my spirit within you and cause you to walk in my statutes As Lazarus raised from death to life did come forth from the sepulchre wherein he was laid and walked in the sight of others so a soul quickened by the Spirit doth rise from his sins wherein he was dead and buried and walketh before God and men in newness of life There is a walking after the flesh directly opposit to walking in the Spirit Rom. 8.1 There is now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the spirit We must beware of such walking because the end of it is eternal destruction for he that soweth to his flesh shall of the flesh reap corruption but he that soweth to the spirit or walketh after the spirit shall of the spirit reap life everlasting Gal. 6.8 Such walkers after the flesh are profane men walking presumptuously in the imaginations of their own evil hearts and yet thinking to get Heaven in end as if a man walking toward the west should think in end to come to the east Of this profane and presumptuous walking and the severe punishment of it we read Deut. 29.19 This is not to walk in the power of the Spirit of God but in the strong delusion of their own deceived spirit such walkers are these spoken of 2 Pet. 3.3 There shall come in the last dayes scoffers walking after their own lusts And all such also who walk in a course of life fulfilling the sinful desires and lusts of their own hearts It is true the godly though renewed by the Spirit of God have flesh and corruption in them but they walk not aftr the flesh as their ordinary guide and counsellour The holy Scripture holds forth the manner of our walking in the Spirit in these following qualifications 1. In walking humbly with God Micah 6.8 What doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God By keeping upon thy spirit the impressions of his greatness and holiness this will make thee to walk humbly this made Isaiah humble after he had seen a visible representation of the Majesty and Holiness of God Isai 6.5 Then said I Wo is me for I am undone because I am a man of unclean lips c. This impression will make the soul obedient to the will of the Lord as Isaiah also was Isa 6.8 Also I heard the voice of the Lord saying Whom shall I send and who will go for us then said I Here am I send me This impâ—ession of the greatness and holiness of God will make the renewed man to shine in his conversation before the world as Moses his face did shine before the people after he had conversed with God in the mount 2. It is a spiritual and heavenly-minded walking having the way and haunt of the heart far above the things of the world Prov. 15.24 The way of life is above to the wise that he may depart from hell beneath Such walking keepeth the heart free from the bondage of many temptations and snares wherein the earthly-minded man is taken and detained as the Eagles who soar in a high way are not so easily shot and fell'd by the Fowler as the greedy Cormorants that flutter upon the surface of the earth or the vain Stanchel that hovers in the air and embraceth the wind In like manner heavenly-minded men are not so easily taken with the baits of the world as greedy and ambitious men who mind earthly things 3. It is a circumspect walking Eph. 5.15 Whereof hereafter in Serm. on that place 4. It is a sincere and upright walking Psal 84 11. No good thing will the Lord God withhold from them that walk uprightly It is a walking with a respect unto all the Commandments of God as David walked Psal 119.6 with active endeavours to keep a good conscience toward