Sermons on Psalm 119

Doct. 2. That sincere, constant, uniform obedience to God's Law, is the only way to true blessedness.

This is called a way; and this way is said to be God's Law; and in this way we must be undefiled; which implies not absolute purity, and Legal perfection, but Gospel sincerity; and in this way we must walk; which notes both uniformity and constancy; it must be our course, and we must persevere therein.

Three things need to be opened.

• 1. Speak to the Rule.
• 2. Of conformity to the Rule, that it must be sincere, uniform, and constant.
• 3. How this is the way to true happiness, what respect it hath to true blessedness.

First, The Rule is the Law of God. All created beings have a Rule. Christ's human nature was the highest of all Creatures, and yet it is to be in subjection to God, he is under a Rule, Gal. 4. 4. made of a Woman, made under the Law. The Angels they have many Immunities above man, they are freed from death, from the necessities of meat and drink, but they are not freed from the Law, they are not sui juris, at their own dispose; They obey his Commands, hearkening unto the voice of his word, Psal. 103. 20. Inanimate Creatures, Sun, Moon, Stars, are under a Law of Providence, under a Covenant of night and day, Psal. 148. 6. He hath also stablished them forever: he hath made a decree which shall not pass. They have their courses, and appointed motions, and keep to the just points of their Compass. All Creatures are under a Law, according to which they move and act. Much more now is Man under a Law, because he hath Election and Choice. But if the Law were not a rule to a Christian (as some Antinomians have that opinion) if it were not in force, then there should be no sin or duty: for where there is no Law, there is no transgression; for the nature of sin is the transgression of the Law, 1 John. 3. 4. Rom. 4. 15. Certainly the Law as a rule is a very great privilege; and surely Christ did not come to lessen or abolish the privileges of his people, Deut. 4. 4. There is no nation have such Statutes. Psal. 147. 20. He hath made known his Statutes to Israel, was their Prerogative. If the Law might be disannulled as to New Creatures, then why doth the Spirit of God write it with such legible Characters in their hearts? This is promised as the great blessing of the Covenant of grace, Heb. 8. 10. Now that which the Spirit engraves upon the heart, would Christ come to deface and abolish? The Law was written upon Tables of Stone, and the great work of the Spirit is to write it upon the Table of the heart; and the Ark was a Chest where the Law was kept, and with allusion to it God saith, I will put my Law into their heart. Clearly then there is a Rule, and this Rule is the Law of God; now this Rule must be consulted with upon all occasions if we would obtain true blessedness, both to inform us, and to awe us.

First, To inform us, that we may not act short, or over.

1. Not short. There are many false Rules with which men please themselves, and are but so many by-ways that lead us off from our own happiness; for instance Good meaning, that's a false Rule; the world lives by guess and devout aims: But if good meaning were a Rule, a man may oppose the interest of Christ, destroy his servants, and all upon good meaning, John. 16. 2. These that kill you will think they do God good service: men may grossly err that follow a blind Conscience. Custom, that is another. It is no matter what others have done before us, but what Christ did before them all: If Custom carry it, most of Christ's institutions would be out of doors. Example of others that's no good Rule: it is not for us to go where others have gone before, but what's the true way, Matth. 7. 14. The broad way that leads to destruction, and many walk therein: the path to Hell is most beaten: we are not always to follow the track: they are dead Fishes which swim down the stream: we are not to be led away with Custom, and Example, and do as others do. Our own desires and inclinations are not our Rule. O how miserable should we be if our Lust were our Law, if the bent of our hearts were our Rule? Jude 16. walking after their own lusts, is the description of those that were monsters of men, that had outgrown all feelings of Conscience. The Laws of Men are not our Rule; 'It is too narrow, and short to commend us to God, to be punctual to the Laws of men and no more, Psal. 19. 7. The Law of God is perfect, converting the Soul. To convince us of sin, to humble the heart, to reduce and bring us back to God, there's no rule for this but the Law of God. Men make Laws as Tailors do garments, to fit the crooked bodies they serve for, to suit the humors of the people to be governed by these Laws: surely they are not a sufficient Rule to convince us of sin, and to guide us to true happiness. A civil orderly man is one thing, and a godly renewed man another. It is God's prerogative to give a Law to the Conscience, and the renewed motions of the heart. Human Laws are good to establish converse with man, but too short to establish Communion with God; and therefore we must consult with the Rule, which is the Law of the Lord, that we may not come short of true blessedness.

2. That we may not act over. There is a superstitious and an Apocryphal Holiness, which is contrary to a genuine and Scriptural Holiness, yea destructive to it, it is like the Concubine to the Wife, it draws away respects due to the true Religion. Now what is this kind of Holiness? It is a temporary flesh-pleasing Religion, which consists in a conformity to outward Rites and Ceremonies, and external mortifications, such as is practiced by the Papists and Formalists, after the Commandments and Doctrines of men. Col. 2. 23. Which things indeed have a show of wisdom in will-worship, and humility, and neglecting of the body, not in any honor to the satisfying of the flesh. God will not thank them that give more than he requireth. These things have a show of wisdom. As Brass-money may be fairer than true Coyn though not of such a value: So this will-worship and superstitious Holiness, may seem to make a fair show, but it is destructive to true Godliness, and Scriptural Holiness which guides us to Communion with God. When men's zeal boils over in a false pretended Holiness, it quencheth the fire, and destroys true Godliness and Religion: Excess is monstrous as well as defect. Therefore still we must consult with the Law and Rule, that we may not come short or over.

Secondly, As the Law must be consulted with that it may inform us, so that it may awe us, and hold us under a sense of our duty to God. By the Law is the knowledge of sin, Rom. 3. 19. Usually most Christians live by rote, and do not study their Rule: would a man worship God so coldly, and customarily if he did consider the rule which requires such heedfulness of soul, fervency of Spirit, diligent attendance upon God in his Ordinances? Would a man allow himself liberty of vain speeches, idle talk, and suffer his tongue to run riot, if he did consult with the Rule, and remembered that light words would weigh heavy in God's Ballance? These are condemned by the Law of liberty, I am. 2. 12. So speak, and so do, as those that shall be Iudged by the Law of liberty. Would a man be so slight in heavenly things? so disorderly, and intemperate in the use of pleasure, and pursuit of worldly profit, if he did consider the Rule, and what a Holy moderation God hath required of us upon all occasions? This is the first thing, namely the Rule, which is the Law of God.

Secondly, There's a conformity to this Rule. If you would be blessed, there must be a sincere, constant, uniform Obedience. The will of God must not only be known, but practiced: many will conclude that God's Law in the Theory is the only direction to true blessedness; but now, to take it for their Rule, to keep close to it, not one of a thousand doth that.

1. Then, sincere obedience is required; Blessed is the undefiled in the way. At first hearing of these words, a man might reply, Oh, then none can be blessed, if that be the qualification, For who can say my heart is clean? Prov. 20. 9. I answer, This undefiledness is to be understood according to the tenor of the second Covenant, which doth not exclude the mercy of God, and the justification of penitent sinners. Psal. 130. 3, 4. If thou Lord shouldst mark iniquities, who shall stand? But there is mercy with thee. There is no escaping condemnation and the curse, if God should deal with us according to strict justice, and require an absolute undefiledness. Well then, this qualification must be understood (as I said) in the sense of the second Covenant; and what's that? sincerity of sanctification; when a man doth carefully endeavor to keep his garments unspotted from the world, and to approve himself to God; when this is his constant exercise, to avoid all offense both towards God and man, Acts 24. 16. and is cautious and watchful lest he should be defiled; when he is humbled more for his pollutions, when he is always purging his heart, and doth endeavor (and that with success) to walk in the way of God; here's the undefiledness in a Gospel sense. Psal. 84. 11. The Lord will be a sun and a shield &c. (to whom?) to those that walk uprightly. This is possible enough; here's no ground of despair. This is that will lead us to blessedness, when we are troubled for our failings, and there is a diligent exercise in the purification of our hearts.

2. A constant obedience. Wicked men have their good moods, and devout pangs in the way to Heaven, but they are not lasting. They will go with God a step or two; but it is said, He that walketh in the law of the Lord. A wicked man prays himself weary of prayer, and professeth himself weary of holiness. A man is judged by the tenor of his life, not by one action, but as he holdeth on his way to Heaven, Job 27. 10. Many run well for a while, but are soon out of breath. Enoch walked with God three hundred sixty five years.

3. An uniform and an entire obedience. Exod. 20. 1. God spake all these words. He commandeth one thing as well as another, and conscience takes hold of all. To single out what pleaseth us, is to make ourselves God's.

A servant doth not choose his work, but the Master. A child of God is uniform in one place as well as another, at home and abroad, in all the passages of his life, in prosperity and adversity, whether he abound, or whether he be abased, Phil. 4. He is not like Ephraim, as a Cake not turned; but there's an uniformity. Doth he make conscience of piety and worship, and will he not make conscience of honesty and just dealing with men? Will he make conscience of his actions, and will he not of his words? He doth not give up himself to idle speech and vain discourse. An hypocrite is best when he is taken in pieces; but a sincere man is best when he is taken all together. A Christian is always like himself. It is notable in the story of the Creation, that God views every days work, and God saw that it was good; he viewed it all together, and God saw all things that he had made, and behold it was very good. When he did consider the whole correspondence of his Works, how it answered one another, then God was delighted in it. So a Christian is most delighted in the review of his course and walking, according to the Commandment.

Thirdly, What respect hath this to true blessedness? It is the way to it. Blessed are the undefiled in the way, who walk in the Law of the Lord. This will appear in two respects: 1. It is the beginning of blessedness. Likeness to God is the foundation of glory. Conformity to him will be carried on from glory to glory, 2 Cor. 3. 18. And as conformity unto, so communion with God in the beauties of holiness, is the beginning of happiness. As for me, I will behold thy face in righteousness. I shall be satisfied when I awake with thy likeness, Psal. 17. 15. 2. Sincere and constant obedience is the evidence of our right to future blessedness. A man hath somewhat to show for it, Matt. 5. 8. It is an inclusive evidence, Blessed are the pure in heart, for they shall see God; and it is an exclusive evidence, Heb. 12. 14. Without holiness no man shall see the Lord. Well then, when this is our way and course, we may expect happiness hereafter.

The Uses are, 1. To show you, that carnal men live as if they sought misery rather than happiness, Prov. 8. 36. He that sins against me, wrongs his own soul. All that hate me, love death. If a man were travelling to York, who would say his aim was to come to London? Do these men pursue happiness that walk in such defilement? It is the way of God's Law that leads to true blessedness.

2. To press you to walk according to this rule, if you would be blessed. To this end, let me press you to take the Law of God for your Rule, the Spirit of God for your Guide, the Promises for your encouragement, and the Glory of God for your end.

1. Take the Law of God for your Rule. Study the mind of God, and know the way to Heaven, and keep exactly in it. It is an argument of sincerity, when a man is careful to practice all that he knows, and to be inquisitive to know more, even the whole will of God; and when the heart is held under awe of God's word. If a Commandment stand in the way, it is more to a gracious heart, than if a thousand Bears and Lions were in the way, more than if an Angel stood in the way with a flaming sword. Prov. 13. 13. He that feareth the Commandment, shall be rewarded. Would you have blessings from God? fear the Commandment. It is not he that fears wrath, punishment, inconveniencies, troubles of the world, molestations of the flesh; no, but he that dares not make bold with a Commandment. As Ier. 35. 6. Go bring a temptation, set pots of Wine before the Rechabites, O they durst not drink of them; why? Jonadab the son of Rechab our father commanded us, saying, Ye shall drink no wine. Thus a child of God doth reason, when the Devil comes and sets a temptation before him; and being zealous for God, dares not comply with the lusts and humors of men, though they should promise him peace, happiness, and plenty. A wicked man makes no bones of a Commandment; but a godly man, when he is in a right posture of spirit, and the awe of God is upon him, dare not knowingly and wittingly go aside, and depart from God.

2. Take the Spirit of God for your Guide. We can never walk in God's way, without the conduct of God's Spirit. We must not only have a way, but a voice to direct us when we are wandering, Isa. 30. 21. And thine ears shall hear a word behind thee, saying, This is the way, walk in it. Sheep have a Shepherd as well as a Fold; and children that learn to write, must have a Teacher as well as a Copy: and so it is not enough to have a Rule, but we must have a Guide, a Monitor, to put us in mind of our duty. The Israelites had a pillar of a cloud by day, and a pillar of fire by night. The Gospel-Church is not destitute of a Guide, Psal. 37. 24. Thou shalt guide me with thy counsel, and afterwards receive me to glory. The Spirit of God is the Guide and Director to warn us of our duty.

3. The Promises for your encouragement. If you look elsewhere, and live by sense and not by faith, you shall have discouragements enough. How shall a man carry himself through the temptations of the world with honor to God? 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises, that by these ye might be partakers of the divine nature, having escaped the corruptions that are in the world through lust. When we have promises to bear us up, this will carry us clear through temptations, and make us act generously, nobly, and keep close to him.

4. Fix the Glory of God for your aim; else it is but a carnal course. The spiritual life is a living to God, Gal. 2. 20. when he is made the end of every action. You have a journey to take, and whether you sleep or wake, your journey is still a going. As in a ship, whether men sit, lie, or walk, whether they eat or sleep, the ship holds on its course, and makes towards its Port. So you all are going into another World, either to Heaven or Hell, the broad or the narrow way; and then do but consider how comfortable it will be at your journey's end, in a dying hour, to have been undefiled in the way; then wicked men that are defiled in their way, will wish they had kept more close and exact with God; even those that now wonder at the niceness and zeal of others, when they see that they must in earnest into another world, oh then that they had been more exact and watchful, and stuck closer to the Rule in their practice, discourses, compliances! Men will have other notions then of holiness, than they had before; oh then they'll wish that they had beem more circumspect! Christ commended the unjust Steward for remembering that in time he should be put out of his Stewardship. You will all fail within a little while; then your poor shiftless naked souls must launch out into another world, and immediately come to God: How comfortable will it be then to have walked closely according to the line of Obedience!

The Third Point:

That a close walker not only shall be blessed, but is blessed in hand, as well as in hope.

How is he blessed?

1. He is freed from wrath; he hath his discharge, and the blessedness of a pardoned man, Joh. 5. 24. He that believeth on Christ, hath everlasting life, and shall not come into condemnation, for he hath passed from death to life: he is out of danger of perishing, which is a great mercy.

2. He is taken into favor and respect with God, Joh. 15. 14. Ye are my friends, if ye do whatsoever I command you. There is a real friendship made up between us and Christ, not only in point of harmony and agreement of mind, but mutual delight and fellowship with each other.

3. He is under the special care and conduct of God's Providence, that he may not miscarry. 1 Cor. 3. 23. All things are yours, and ye are Christ's, and Christ is God's. All the conditions of his life are over-ruled for good; his blessings are sanctified, and his miseries unstinged, Rom. 8. 28. And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

4. He hath a sure Covenant-right to everlasting glory, 1 Joh. 3. 1. Behold, now are we the sons of God; and it doth not yet appear what we shall be, &c. Is a Title nothing before we come to enjoy the Estate? We count a Worldly Heir happy, as well as a Possessor; and are not God's Heirs happy?

5. He hath sweet experiences of God's goodness towards him here in this world. Psal. 17. 15. As for me, I will behold thy face in righteousness; I shall be satisfied when I awake with thy likeness. The joy of the presence and sense of the Lord's love, will counterbalance all worldly joys.

6. He hath a great deal of peace. Gal. 6. 16. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. Obedience and holy walking, bringeth peace; Great peace have they which love thy Law, and nothing shall offend them, Psal. 119. 165. As there is peace in nature when all things keep their place and order. This peace others cannot have. There is a difference between a dead sea and a calm sea. A stupid Conscience they may have, not a quiet conscience. The virtue of that Opium will soon be spent, Conscience will again be awakened.

Use. Oh then, let us put in for a share in this Blessedness. There are two encouragements in the Service of Christ, our Vails and our Wages: our Wages should be enough, the Eternal enjoyment of himself: But oh! we cry out of the tediousness of the way; We have our Vails also, that are not contemptible. If a man should offer a Lordship or Farm to another, and he should say, The way is dirty and dangerous, the Weather very troublesome, I will not look after it; Would you not accuse this man of folly that loves his ease and pleasure? But now if this man were assured of a pleasant path, and good way, if he would but take a little pains to go over and see it, this were gross folly indeed to refuse it. Our Lord hath made over a blessed Inheritance to us upon Gospel-terms, but we are full of prejudices, in that to keep close to the rule, may bring trouble, and deprive us of many advantages of gain, and we think we shall never see good day more: But we are assured there is a great blessing goeth along with God's yoke; and we having a promise of the enjoyment of God's presence where there are pleasures for evermore, this should make us rouse up ourselves in the Work of the Lord.

Doct. 1. They that keep close to God's testimonies, are blessed.

By way of Explication, two things take notice of.

• 1. The notion that is given to Precepts and Counsels in the word, they are called his testimonies.
• 2. The respect of the blessed man to these testimonies, to keep them.

First, The notion by which the word of God is expressed, is Testimonies; whereby is intended the whole declaration of God's will, in Doctrines, Commands, Examples, Threatenings, Promises. The whole word is the testimony which God hath deposed for the satisfaction of the world about the way of their salvation. Now because the word of God brancheth itself into two parts, the Law and the Gospel, this notion may be applied to both. First, To the Law, in regard whereof the Ark is called the Ark of the Testimony, Exod. 25. 16. because the two Tables were laid up in it. The Gospel is also called the testimony, the testimony of God concerning his Son, Isa. 8. 20. To the law, and to the testimony; where Testimony seems to be distinguished from the Law. The Gospel is so called, because there God hath testified how a man shall be pardoned, reconciled to God, and obtain a right to eternal life. We need a testimony in this case, because it is more unknown to us. The Law was written upon the heart, but the Gospel is a stranger. Natural light will discern something of the Law, and pry into matters which are of a moral strain and concernment; but Evangelical truths are a mystery, and depend by the mere testimony of God concerning his Son. Now from this notion of Testimonies we have this advantage.

1. That the word is a full declaration of the Lord's mind. God would not leave us in the dark in the matters which concern the service of God, and man's salvation. He hath given us his Testimony, he hath told us his mind what he approves, and what he disallows, and upon what terms he will accept of sinners in Christ. It is a blessed thing that we are not left to the uncertainty of our own thoughts, Mic. 6. 8. He hath shown thee, O man, what is good. The way of pleasing and enjoying God, is clearly revealed in his word. There we may know what we must do, what we may expect, and upon what terms. We have his testimony.

2. Another advantage we have by this notion is, The certainty of the word, it is God's Testimony. The Apostle saith, 1 Joh. 5. 9. If we take the testimony of men, the testimony of God is greater. It is but reason we should allow God that value and esteem that we give to the testimony of men, who are fallible and deceitful. Among men, in the mouth of two or three witnesses everything is established, Deut. 19. 15. Now there are three that bear witness in heaven, and three that bear witness on earth, 1 Joh. 5. 7, 8. We are apt to doubt of the Gospel, and have suspicious thoughts of such an excellent doctrine; but now there are three witnesses from heaven, the Father, Word, and Spirit; the Father by a voice, Mat. 3. 7. And lo a voice from Heaven, saying, This is my beloved Son, &c. And the Son also by a voice, when he appeared to Paul from Heaven, Saul, Saul, why persecutest thou me. And the Holy Ghost gave his testimony, descending upon him in the form of a Dove, and upon the Apostles in cloven tongues of fire, And there are three that bear record on earth, for he saith, v. 10. He that believeth, 〈 in non-Latin alphabet 〉 , he hath the testimony in himself: what is that? The Spirit, Water, and Blood, in the heart of a believer; these give testimony to the Gospel. The Spirit bears witness to the Gospel when it illuminateth the heart, enabling us to discern the Doctrine to be of God, to discern those signatures and characters of Majesty, Goodness; Power, Truth, which God hath left upon the Gospel; and Water and Blood testify, when we feel those constant and sensible effects of God's power coming with the Gospel, (1 Thes. 1. 5.) both by pacifying the Conscience, and bringing joy and satisfaction, and by sanctifying and freeing a man from the bondage of sin. Water signifies Sanctification, John. 17. 17. Sanctify them by thy truth. The Sanctifying power of God that goes along with the Gospel is a clear confirmation of the Divine testimony in it. John. 8. 32. The truth shall make you free. By our disintanglement from lust we come to be settled in the truth. God's testimony is the ultimate resolution of our faith. Why do we believe? because it is God's testimony. How do we know it is God's testimony? it evidenceth itself by its own light to the consciences of men: yet God for the greater satisfaction to the world, hath given us witnesses, three from heaven, and three on earth. Every manifestation of God hath signatures and characters of God enough upon it to show from whence it came. The Creation is a manifestation of God; now whoever looks upon it seriously and considerately, may find. God there, may track him by his foot-prints, By the things which are made, his invisible being and power, Rom. 1. 20. The Creation discovers itself to be of God, and if the lower testimony hath plain evidences, much more the Gospel: why? for he hath magnified his word above all his name, Psal. 138. 2. The name of God is that by which he is made known. Now there are more sensible Characters and impressions of God left upon the word that doth evidence it to be of God, than upon any part of his name.

3. This advantage we have by this notion, a testimony is a ground of self-examination, or a Rule whereby we may judge of our state and actions; for it witnesseth not only de jure, what we must do; or de eventu, what we may expect; but de facto, whether we do good or evil, what we are, and what we may look for from God upon our obedience or disobedience, Mat. 24. 14. The Gospel of the Kingdom shall be preached in all the world, 〈 in non-Latin alphabet 〉 , for a witness unto all Nations; first to them, next against them, Mark 13. 9. The word is a testimony to them of God's will in Christ, if they receive it; against them if they reject; neglect or believe it not. Hereby we may judge of our condition by our conformity, or difformity and contrariety to the Word of God. Christ saith, at the day of Judgment Moses will accuse you, John. 5. 45. There is one that accuseth you even Moses in whom ye trust. The Gospel will accuse. What is now an offer, will then be an accusation. God will not be without a witness at the day of Judgment. The Creatures which had an evident impression of God upon them, they will witness against the Gentiles, so that they are without excuse, Rom. 1. 20. and the Jews that were under the Dispensation of Moses, he will accuse them, there was light sufficient to convince them. So the Gospel which is God's testimony concerning his Son, will accuse you if it be not received. Therefore it is good to see what the word doth witness or testify: doth it testify good or evil? for accordingly shall we be treated with in the day of Judgment. It is sad when we can only say of the Scripture as that King of the Prophet of the Lord, He witnesseth nothing but evil against me, 1 King. 22. 8. Let us see what God's testimony speaks, whether it will plead for us or against us at the great day of the Lord.

4. It upbraids our unbelief, that when God hath not only given us a Law, but a testimony, still we are backward and careless. If the Word of God were no more but a Law we were bound to obey it, because we are his Creatures; but when it is his testimony, we should regard it the more, for now God stands not only upon the honor of his authority, but of his truth, 1 Joh. 5. 10. He that believeth not hath made God a liar, because he believeth not the testimony which God hath given concerning his Son. We may urge it thus upon our hearts, What, shall we make God a liar, after he hath so solemnly given his word? that word which hath many signatures, characters, and stamps of God upon it? Carelessness now is not only disobedience, but unbelief; it puts the highest affront upon God to question his veracity and truth, and does not only unlord him, but ungod him, by making him a liar.

So much for the first thing, The testimony of the Lord.

Secondly, The respect of the blessed man to these testimonies, they keep them. What is it to keep the testimonies of God? Keeping is a word which relates to a charge or trust committed to us. Christ hath committed his Testimonies to us as a trust and charge that we must be careful of. Look as on our part we commit to Christ the charge of our souls to save them in his own day, 2 Tim. 1. 12. So Christ chargeth us with his Word: (1) To lay it up in our hearts. (2) To observe it in our practice; this is to keep the Word.

(1) To lay it up in our hearts. In the heart two things are considerable, the Understanding and the Affections. God undertakes in the Covenant for both, Heb. 8. 10. I will put my Law in their mind, and write it in their hearts. The meaning is, that he will enlighten our minds for the understanding of his will, and frame our affections to the obedience of it. Well then, you must keep it in your minds and affections.

1. In your minds: We must understand the Word of God, assent to it, we must revolve it often in our thoughts, and have it ready upon all occasions. Understand it we must if we would be blessed. He that hath my commandments and keepeth them, he it is that loveth me, Joh. 14. 21. We cannot make conscience of obedience till we know our duty. He that would keep a thing must first have it; we have the law in possession when we get knowledge of it. Matth. 13. 23. He that receiveth the word into good ground is he that heareth the word and understands it. And Luk. 8. 13. They that hear the word and keep it, and bring forth fruit with patience. It is not enough to hear the word, but we must understand it; and yet that is not all, an adversary may understand a truth, or else he cannot rationally oppose it. There is Assent required, that we believe it as God's Testimony, and accordingly embrace it, and give it place in the heart. Faith is a receiving of the word, Act. 2. 41. nay, we must have it ready upon all occasions. Rational memory belongs to the mind or understanding; therefore we keep the word in our minds, when it is ever ready with us, either to check sin, or warn us of our duty, Psal. 119. 9. Forgetfulness is an ignorance for the time, Prov. 3. 1. My son forget not my law; and let thine heart keep my commandments. We should be ready to every good word and work as occasion is offered to us.

2. To keep it in our hearts is to have an affection to it. Keeping the Word relates to our chariness and tenderness of it, when we are as chary of the word as a man would be of a precious Jewel. Prov. 6. 20, 21. My son keep thy fathers commandments, bind them continually upon thine heart, and tie them about thy neck. Sometimes it alludes to the apple of the eye, Prov. 7. 1, 2. Keep them as the apple of thine eye. Such tender affections should we have to the Testimonies of the Lord, as a man has for his eye. The least offense to the eye is troublesome; a man should be as chary of the Commandment as he would be of his eye. Sometimes it implies the similitude of keeping a way: Josh. 1. 7. Turn not to the right hand or to the left. A traveler is very careful to keep his way; so when we are thus careful, tender, chary of God's Commandments and Testimonies, this is an argument of a blessed condition. Thus we are to keep it in the heart.

(2) We are to observe it in practice: Luk. 11. 28. Yea rather blessed are they that hear the word of God, and keep it: That is, not only that hear it, but do it. Many have this word in their mind and memory, but not in their lives. Without this, hearing is nothing; liking, knowing, assent, pretended affection is all in vain. 1 John. 2. 4. He that saith I know him, and keeps not his commandments, is a liar, and the truth is not in him. Our actions are a better discovery of our thoughts than our words. When we get a little knowledge, and make a little profession, we think we observe his commands; but he is a liar if he be not exact and walk close with God. It is not enough to understand the Word, to be able to talk and dispute of the Testimonies of God, but to keep them. It is not enough to assent to them that they are God's Laws, but they must be obeyed. The Laws of earthly Princes are not obeyed as soon as believed to be the Kings Laws, but when we are punctual to observe them. This is to keep the Commandment of God, it implies both exactness and perseverance. Rev. 3. 8. Thou hast kept my word, that is, thou hast not apostatized as others have done. And Prov. 6. 21. Keep thy fathers commandment, and forsake not the Law of thy mother, that is perseverance. You see by the first note who are the blessed men; they which own God's Testimony in his Word, and accordingly look upon it as a great charge and trust Christ hath reposed in them, and given to them that they should keep his Law. Now certainly these are blessed. (Why?)

1. They are blessed or cursed whom Christ in the last day will pronounce blessed or cursed. Now in the last day to some he will say, Come ye blessed of my father; to others, Go ye cursed; and he hath told us beforehand, that it is he that keepeth his Testimonies, whom he will own in that day. Mat. 7. 20, 21, 22. Many will come and challenge acquaintance with Christ, Lord, we have prophesied in thy name, &c. thou hast taught in our streets, (so it is in Luke) but Christ will disown them. I know you not, depart from me ye workers of iniquity. Many will pretend to be of Christ's side, take up the opinions of the Country wherein they live, frequent Ordinances, &c. but because they kept not his Testimonies, Christ will not own them. When men are to be posed, they count it a favor to know the questions aforehand. God hath told us what will be the great evidence according to which he will proceed in the day of Judgment. Have you kept my Testimonies? he that keeps close to God's Word will find acceptance.

2. They are blessed for whom Christ mediateth. Now Christ mediateth for those that keep his Word, John. 17. 6. They have kept thy word: It is a grief to your Advocate when he cannot speak well of you in heaven. But as soon as he seeth any fruits of obedience, where they consult often with God's testimony, though they have many failings, yet are careful as much as in them lies, then he goes to the Father, and acquainteth him with it.

3. Those that are taken into sweet fellowship and communion with God, certainly they are in a blessed condition. Those to whom God will be intimate, and manifest himself in a way of gracious communion, are blessed. Now thus he doth to those that keep his testimonies. If any man love me, and keep my commandments, my father will love him, and we will make our abode with him. The whole Trinity will come and dwell in his heart.

But now you must know, there is a twofold keeping of God's Testimonies, Legal and Evangelical. Legal keeping is in a way of perfect and absolute obedience, without the least failing; so none of us can be blessed. Moses will accuse us; there will be failings in the best. But now Evangelical keeping, that is, a filial and sincere obedience, is accepted, and the imperfections Christ pardoneth. If God's pardon help us not, we are forever miserable. The Apostles had many failings, sometimes they manifested a weak faith, sometimes hardness of heart; sometimes passionateness when they met with disrespect, Luke 9. yet Christ returns this general acknowledgment of them when he was pleading with his Father, Holy Father, they have kept thy word. When the heart is sincere, God will pass by our failings, James 5. 11. Ye have heard of the patience of Job, I, and of his impatience too, his cursing the day of his birth; but the Spirit of God puts a finger upon the scar, and takes notice of what is good. So long as we bewail sin, seek remission of sin, strive after perfection, endeavor to keep close and be tender of a command, though a naughty heart will carry us aside sometimes, we keep the testimony of the Lord in a Gospel-sense. Bewailing sin, that owns the Law; seeking pardon, that owns the Gospel; striving after perfection, that argueth sincerity and uprightness. Well then, here is the discriminating note, if we would know whether we come within the compass of David's blessed man, if we have a dear and tender esteem of God's testimonies, when we would fain have them imprest upon our hearts, and expressed in our lives and conversations, They keep his testimonies.

The next now is,

2. They seek him with the whole heart.

This is fitly subjoin'd to the former for a double reason; partly, because the end of God's testimonies is to direct us how to seek after God, to bring home the wandering creature to its center and place of rest: partly, because whoever keeps the commandments of God, he will be forced to seek God for light and help.

Obedience doth not only qualify us for communion with God, but (where it is regarded in good earnest) necessitates us to look after it; for we cannot come to God without God; and therefore if we would keep his testimonies, we must be seeking of God. Well then,

Doct. 2. Those that would be blessed, must make this their business, sincerely to seek after God.

• 1. Observe the act of duty, they seek the Lord.
• 2. The manner of performance, with the whole heart.

First, What it is to seek the Lord?

1. To seek the Lord presupposeth our want of God; for no man seeks what he hath, but for what he hath not. All that are seeking, are sensible of their want of God. For instance, when we begin to seek him at first, it begins with a sound remorse and sense of our natural estrangement from him. The first work and great care of returning-penitents, is to inquire after God. So long as men lie unconverted, they are wholly neglectful of him, and think they do not want God. Psal. 14. 2. There is none that understands and seeks after God. They have no affection or desire of communion with God. They seek such things as their hearts lust after, but it is not their desire or care to enjoy God. But when the conversion of the Jews is spoken of, Hos. 3. 5. it is said, They shall return and seek the Lord their God. At first conversion men are sensible of their great distance from God, and are troubled they have been so long strangers to him. Go to another sort of seekers, they are sensible of the same thing, in case of desertion it is clear, Cant. 5. 6. My beloved had withdrawn himself, and was gone; I sought him, but I could not find him. They never begin to recover, until they are first sensible of their loss; when they see Christ is gone, they are left dead and comfortless; yea, all believers, their seeking or looking after communion with God, is grounded upon a sense of want in some degree and measure; it is little they have, in comparison of what they want and expect; and therefore still the children of God are a generation of seekers, that seek after God, Psal. 24. 6. whatever they enjoy, they are still in pursuit of more. They are always breathing after God, and desire to enjoy more communion with him. A wicked man is always running from God, and is never better than when he is out of God's company, when he is rid of all thoughts of God: he runs from his own conscience, because he finds God there; he runs from the company of good men, because God is there; holy conference is as a prison: he runs from Ordinances, because they bring God near to his Conscience, and put him in mind of God: He avoids death, because he cannot endure to be with God. But men that have a sense and want of God upon them, will be enquiring and seeking after him.

2. This seeking may be known, by the things sought. What do we seek for? Union and communion with God, Psal. 105. 4. Seek the Lord and his strength; seek his face for evermore. It is an allusion to the Ark which was a pledge of God's favorable and powerful presence; so that which we seek after, is God's favorable and powerful presence, that we may find the Lord reconciled, comforting and quickening our heart. Communion with God is the main thing that we seek after, as to the enjoyment of his favor in the acceptance of our persons and pardon of our sins. This is that the man of God expresseth in his own name, and in the name of all the Saints, Psal. 4. 6, 7. Lord, lift thou up the light of thy countenance upon us. That God would display his beams of favor upon the soul. So Psal. 63. 3. Thy favor is better than life. And then his strength too, that he may subdue our corruptions, temptations, enemies, Mic. 7. 19. and that he may supply our wants inward and outward by his all-sufficiency, Phil. 4. 19. God telleth Abraham, I am God all-sufficient, walk before me, and be thou perfect.

3. The formality of the duty may be explained with respect to Graces and Ordinances. It consists in the exercise of grace, and in the use of Ordinances. (1) The Exercise of Grace, Faith and Love. Faith is often expressed by terms of motion, coming, running, going, seeking. Thus is the whole tendency of soul towards God expressed by terms that are proper to outward motion. Coming notes our serious resolution and purpose to make after God. Going notes the practice or progress in that resolution. Running notes the fervor and earnestness of the soul to enjoy God. And seeking, that notes our diligence in the use of means. That faith is implied in seeking, appears by comparing these two Scriptures, Isa. 11. 10. To it shall the Gentiles seek. Now when this is spoken of in the New Testament, it is rendered thus, Rom. 15. 12. In him shall the Gentiles trust. So that it notes confidence and hope. (2) It notes Love, which is exercised herein, which puts upon Sallies, and earnest egressions of soul, after the party loved. Psal. 63. 8. My soul follows hard after thee. It is grievous to those who love God to think of separation from him, or to forbear to seek after him. The great care of their souls is to find God, that he may direct, comfort, strengthen and sanctify them, and to have sweet experience of his grace. Thus the Spouse sought him whom her soul loved, and gave not over till she found him.

2. Again, it is exercised in the use of the Ordinances, as the Word and Prayer. God will be sought in his own Ordinances. Christ walks in the midst of the golden Candlesticks. If you would find a man, mind there is his walk and usual resort. When Christ was lost, his Parents sought him in the Temple, there they found him. If you would find Christ, look to the shepherds tents in the assemblies of his people, Cant. 1. 7, 8. there shall you meet him. Only let me tell you, in these Ordinances it is not enough to make Christ the object of them, to worship Christ, but he must be made the end of them. To serve God is one thing, to seek him another. To serve God is to make him the object of Worship, to seek God is to make him the end of Worship. When we will not go away from him without him, Gen. 32. 16. I will not let thee go unless thou bless me. It is not enough to make use of Ordinances, but we must see if we can find God there. There are many that hover about the Palace, that yet do not speak with the Prince: so possibly we may hover about Ordinances, and not meet with God there. To go away with the husk and shell of an Ordinance, and neglect the kernel, to please ourselves because we have been in the Courts of God, though we have not met with the living God, that's very sad. A Traveler and Merchant differ, thus: a Traveler goes from place to place only that he may see; but a Merchant goes from Port to Port that he may take in his lading, and grow rich by Traffick. So a formal person goes from Ordinance to Ordinance, and is satisfied with the work; a godly man looks to take in his lading that he may go away from God with God; that he may meet God here, and there, in this duty and in that, and go away from God with God. A man that makes a visit only by constraint, and not by friendship, it is all one to him whether the person be at home or no; but another would be glad to find his friend there: so, if we from a principle of love come to God in these duties, our desires will be to find the living God. Again, if God be not found in an Ordinance, yet we must continue seeking, you may find him in the next. Sometimes God will not be found in public, that he may be found in private Ordinances. The Spouse sought him upon her bed, then in every street of the city. Isa. 55. 6. Seek the Lord while he may be found, call upon him while he is near. In prayer we come most directly to enjoy God, and do more especially call him in to our help and relief, there all graces are acted. If you cannot find God in prayer, look for him in the Supper, and in the Word; if he be not comfortably present in the Word, seek him by Meditation. Cant. 5. 6. My soul failed when he spake. That is, when I considered his speaking, for his wooing was over, my beloved was gone, but when I thought of his speaking my soul failed. David consults with Nathan, but he could give him no clear answer, what then? 2 Sam. 7. 4. The word of the Lord came that night unto Nathan, saying, Go and tell my servant David, &c. So when we have been enquiring after God all day in public Worship, all this while the Oracle is silent; but at night when going over these things again, God may be found. Act. 17. 12. it is said, Therefore many of them believed. How? when they searched the Word; though in the hearing they did not discern the impressions of God upon the Word, but when they searched and studied, going over them in private duties, God appeared. Heb. 11. 11. it is said, She judged him faithful that had promised. How so? at first hearing? No, Sarah laughed when God promised her a Son: (for it was the Son of God that was in company with the Angels, Gen. 18.) but afterward when she considered of it, She judged him faithful.

Thus we must follow God from Ordinance to Ordinance. It argues a great deal of pride in carnal men, if God doth not meet them presently they throw off all. Now and then they will see what they shall have for calling upon God, but if God do not answer at the first knock, they are gone.

Doct. Whoever would seek God aright, they must seek him with their whole heart.

Here I shall inquire:

• 1. What doth this imply?
• 2. Why God will be sought with the whole heart.

1. What doth this imply? It implies sincerity, and integrity; for it is not to be taken in the legal sense with respect to absolute perfection, but in opposition to deceit, Ier. 3. 10. Judah has not turned to me with her whole heart, but feignedly, saith the Lord. It is spoken of the time of Josiah 's Reformation, many men whirled about with the times, and were forced by Preternatural motions. The Father of Spirits above all things requireth the Spirit, and he that is the searcher and judge of the heart requireth the heart should be consecrated to him. Integrity opposeth partiality. There are indeed two things in this expression, the whole heart, it notes extension of parts, and intention of degrees.

1. The extension of parts, with the Understanding, Will, and Affections. Some seek God with a piece of their hearts, to explain it, either in the work of Faith, or Love. In the work of Faith, as Act. 8. 37. If thou believest with all thine heart. There is a believing with a piece, and a believing with all the heart. There is an unactive knowledge, a naked assent, which may be real, yet it is not a true faith, the Devil may have this, Luk. 4. 34. the Devil makes an Orthodox confession there, Thou art Jesus the Son of the living God. This is only a conviction upon the understanding, without any bent upon the heart. It is not enough to own Christ to be the true Messiah, but we must embrace him, put our whole trust in him. There may be an assent joined with some sense and conscience, and some vanishing sweetness and taste by the reasonableness of Salvation by Christ, Heb. 6. 4. but this is not believing with all the heart; it is but a taste, a lighter work upon the affections, and therefore bringeth in little experience. There may be some assent, such as may engage to profession, and partial reformation, but the whole heart is not subdued to God. Then do we believe with the whole heart, when the heart is warmed with the things we know and assent to, when there is a full and free consent to take Christ upon God's terms to all the uses and purposes for which God hath appointed him, 1 Chron. 28. 9. Know thou the God of thy father, and serve him with a perfect heart, and with a willing mind. When there is an effective, and an affective knowledge; when we cannot only discourse of God and Christ, and are inclined to believe; but when these truths soak into the heart to frame it to the obedience of his will. When the Lord had spoken of practical obedience, Was not this to know me, saith the Lord? Jer. 22. 16. And this is to believe. So for Love, Deut. 6. 5. Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. Every faculty must express Love to God. Many will be content to give God a part; God hath their Consciences, but the world their affections. Their heart is divided, and the evidence of it is plainly this: In their troubles and extremities they will seek after God, but this is not their constant work and delight. We are welcome to God when we are compelled to come into his presence: God will not say as men, you come in your necessity. But we must then be sincere in our addresses, and rest in him as our portion, and all-sufficient good.

2. For intention of Degrees: To seek God with the whole heart, it is to seek him with the highest elevation of our hearts. The whole heart must be carried out to God, and to other things for God's sake. As Harbingers when they go to take up room for a Prince, they take up the whole house, none else must have place there, so God he will have the whole heart.

Again, it may be considered as to the exaction of the Law, and as a Rule of the Gospel.

1. As an exaction of the Law, and so Christ urged it to the young man that was of a Pharisaical institution to abate his pride and confidence, Mat. 22. 37. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. Certainly these words there have a legal importance and signification, for in another Evangelist, Luk. 10. 28. it is added, do and live, which is the tenor of the Law. And Christ's intent was to abate the Pharisees pride, by propounding the rigor of the first Covenant. The Law requireth complete love without the least defect, according to the terms of it, a grane wanting would make the whole unacceptable. As a hard Landlord, when all the rent is not brought to the full, he accepteth none. It is good to consider it under this sense, that we may seek God in Christ, to quicken us that we may value our deliverance by him from this burden which neither we nor our fathers were able to bear; a straggling thought, a wandering glance, the least out-running of the heart had rendered us accursed forever.

2. It may be considered as a Rule of the Gospel, which requireth our utmost endeavors, our bewailing infirmities and defects, but accepts of sincerity. There will be a double principle in us to the last, but there should not be a double heart. So that this expression, of seeking the Lord with the whole heart, is reconcilable enough with the weaknesses of the present state. For instance, 1 King. 14. 8. My servant David, who kept my Commandments, and who followed me with all his heart, and did that only which was right in mine eyes. David had many failings, and some that left an indelible brand upon him in the matter of Uriah, yet because of his sincerity, and habitual purpose, God saith, He hath kept all my Commandments. So in Josiah, 2 King. 23. 25. Like to him there was no King before him, that turned to the Lord with all his heart, with all his soul, and with all his might: Yet he also had his imperfections, against the warning of the Lord he goes out with a wicked King, and dies in Battle. So Asa, 2 Chron. 15. 17. The high places were not taken away, (it was a failing in that holy King) yet 'tis said, the heart of Asa was perfect all his days. Well then, when the whole heart is engaged in this work, when we do not only study to know God, but make it our work to enjoy him, to rest in him as our all-sufficient portion, though there will be many defects, yet then are we said to seek him with the whole heart.

Secondly, The reasons why God will be sought with the whole heart, are,

1. He that gives but part to God doth indeed give nothing. The Devil keeps an interest as long as one lust remains unmortified, and one corner of the soul is kept for him. As Pharaoh stood hucking, he would fain have some pawn of their return; either leave your children behind; no, no, they must go and see the Sacrifices, and be trained up in the way of the Lord; then he would have their flocks and herds left behind; he knew that would draw their hearts back again. So Satan must have either this lust or that, he knows by keeping part, all will fall to his share in the end. A bird that is tied in a string seems to have more liberty than a bird in a Cage, it flutters up and down though it be held fast: so many seem to flutter up and down and do many things, as Herod, but his Herodias drew him back again into the Fowlers net. Thus because of a sinners danger.

2. Because of God's right. By Creation he made the whole, therefore requires the whole; the Father of spirits must have the whole spirit. We were not mangled in our Creation, God that made the whole must have the whole. He preserves the whole. Christ hath bought the whole, 1 Cor. 6. 20. Glorify God in your body, and in your spirit, which are God's. And God promiseth to glorify the whole. Christians, it would be uncomfortable to us if God should only take a part to Heaven. All that you have is to be glorified in the day of Christ; all that you are and have must be given to him, whole spirit, soul and body. Let us not deprive him of any part.

Use. Well, do we serve God, and seek after God with the whole heart? The natural mother had rather part with the whole than to see the child divided, 1 King. 3. 26. God had rather part with the whole than take a piece. Either he will have the whole of your love, or leave the whole to Satan. The Lord complains, Hos. 10. 2. Their heart is divided. Men have some affections for God many times, but they have affections for their lusts too, the world hath a great share and portion of their heart.

Q. But when in a Gospel-sense may we be said to seek God with the whole heart? Take it in these short Propositions.

1. When the settled purpose of our souls is to cleave to God, to love and serve him with an entire obedience both in the inward and outward man, when this is the full determination and consent of our hearts.

2. When we do what we can by all good means to maintain this purpose; for otherwise 'tis but a fruit of conviction, a free-will pang, Act. 24. 16. Herein do I exercise myself, to have always a conscience void of offense towards God, and towards all men.

3. When we search out our defects, and are ever bewailing them with kindly remorse. Rom. 7. 24. O wretched man that I am, who shall deliver me from this body of death?

4. When we run by faith to Christ Jesus, and sue out our pardon and peace in Christ's name, until we come to be complete in him. Col. 1. 10. That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God.

Doct. 1. They that are and shall be blessed are such as make it their business to avoid all sin.

I may illustrate it by these reasons.

1. Surely they shall be blessed, for they take care to remove the make-bate, the wall of partition between God and them. It is sin which separates, Isa. 59. 2. But your iniquities have separated between you and your God. This was that which cast Angels out of heaven; when they had sinned, God could endure their company no longer. This cast Adam out of Paradise. This is that which hinders men from Communion with God.

2. These are men fitting and preparing themselves for the enjoyment of their great hopes, Col. 1. 12. Who hath made us meet to be partakers of the inheritance of the Saints in light. 1 Joh. 3. 3. He that hath this hope purifieth himself even as he is pure. Esther when she was chosen to be Bride and Spouse to that great King, she had her months of Purification. The time we spend in the world are the months of our Purification, it's a sign they mind their business, they are fitting for eternal happiness. They remember they are shortly to appear before the great God, therefore they would not be uncomely. Joseph washed his Garments when he was to go before Pharaoh. They have these hopes that they shall see God as he is, that they shall be like him, and he will appear for their comfort, therefore they are fitting themselves more and more.

3. In them true happiness is begun: There are degrees in Blessedness; the Angels they never sinned, the glorified Saints they have sinned, but sin no more; the Saints upon earth in them sin reigns not; therefore here's their happiness begun; as sin is taken away, so our happiness increaseth; first God begins with us in a way of Justification, ne damnet, he takes away the damning power that is in sin; and in Sanctification the work goes on, ne regnet, that sin may not reign; afterward ne sit, that sin may not be; therefore these have begun their happiness, they are hastening towards it apace.

Use 1. For trial and examination, Whether we may be reckoned among the blessed men yea or no? There are some think that because the children of God are liable to so many failings, and there being so many wiles and circuits in the heart of man, that there can be no judgment made upon the case between the sins of the regenerate and unregenerate. But surely there is a difference between the sinning of the one, and the sinning of the other, and such a difference as may be discerned. 1 John. 3. 9. Whosoever is born of God doth not commit sin. Now mark, v. 10. In this the children of God are manifest, and the children of the Devil. This is that which distinguisheth the children of God from the children of the Devil. Well then, how shall we manage this discovery that we may be able to judge of our own estates?

First, Let us consider how far sin may be in a blessed man, in a child of God.

1. They have a corrupt nature, they have sin in them as well as others, it is their misery to the last. Rom. 7. 24. O wretched man that I am, saith the holy Apostle. Sin though it be dejectum, cast down in regard of Regency, yet it is not ejectum, cast out in regard of inherency, their corrupt nature sticks by them to the last. One compares it to a wild fig-tree, or to Ivy in a wall, cut off the body, the boughs, sprigs, branches, yet still there will be something that will be sprouting up again until the wall be digged down. Such an in-dwelling sin is in us, though we pray, strive, and cut off the excrescencies, the buddings out of it here and there, yet till it be plucked asunder by death, it continueth with us.

2. They have their daily failings and infirmities: Eccles. 7. 20. There is not a just man upon earth that doth good, and sinneth not. Those that for their general state are just and righteous men, yet certain sins they cannot get rid of, and are unavoidable; as sins of ignorance, incogitancy, sudden surreption, indeliberate incursions, which we shall never be freed from as long as we are in this imperfect state. So also imperfections of duty, for we cannot serve God with that high degree of reverence, delight, and perfection which he requireth. There are unavoidable infirmities which are pardoned of course.

3. They may be guilty of some sins which by watchfulness might be prevented, as vain thoughts, idle, passionate speeches, and many carnal actions. It is possible that these may be prevented by the ordinary assistances of grace, and if we will keep a strict guard over our own hearts. But in this case God's children may be overtaken, and overborn; overtaken by the suddenness, or overborn by the violence of temptation: Overtaken, Gal. 6. 1. If a man be overtaken in a fault, restore such an one, &c. and overborn, I am. 1. 14. Every man is tempted when he is drawn away of his own lust, and enticed.

4. They may now and then fall foully; as Noah by excess of Drink; Lot 's Incest; David 's Adultery; Peter 's Denial. Failings and Infirmities they are not determined either by the smallness or by the greatness of the act, but by other concomitant circumstances. Not by the smallness of the act. There is as much Treason in coining Pence, as Shillings and Pounds. Allowed affections to small sins is deadly and damnable: He that is unfaithful in little, will be unfaithful in much. Christians, where temptations are weak, and impotent, and of slight concernment and importance, they may be sooner confuted, and obedience is the more easy; so that our rebellion to God by small sins may be greater. A man may have great affections to small sins, so it may prove an iniquity, a damnable sin.

On the other side, great sins may be infirmities; as Lot 's Incest, David 's Adultery, when they are not done with full consent of soul, when their hearts are not wholly carried away with them. Iniquities are determined by their manner. Jude v. 15. Their ungodly deeds which they have ungodly committed: when with full consent of will, and it is their course that argues an habitual hatred and contempt of God.

5. A child of God may have some particular evils, which may be called predominant sins, (not with respect to grace, that's impossible that a man should be renewed and have such sins that sin should carry the mastery over grace;) but they may be said to have a predominancy in comparison of other sins; he may have some particular inclination to some evil above others. David had his iniquity, Psal. 18. 23. Look as the Saints have particular graces, Abraham was eminent for Faith, Timothy for Sobriety, Moses for meekness, &c. so they have their particular corruptions which are more suitable to their temper and course of life. Peter seems to be inclined to Tergiversation, and to shrinking in a time of trouble. We find him often triping in that kind; in the denial of his Master; again, Gal. 2. 12. it is said he dissembled and complied with the Jews, therefore Paul withstood him to his face, for he was to be blamed. It is evident by experience, there are particular corruptions to which the children of God are more inclinable: this appears by the great power and sway they bear in commanding other evils to be committed by their falling into them out of inward propensity when outward temptations are few or weak, or none at all; and when resistance is made, yet they are more pestered and haunted with them than with other temptations, which is a constant matter of exercise and humiliation to them.

Secondly, Wherein doth grace now discover itself, where's the difference?

1. In that they cannot fall into those iniquities wherein there is an absolute contrariety to grace; as hatred of God, total Apostasy, so they cannot sin the sin unto death, 1 Joh. 5. 16.

2. In that they do not sin with the whole heart: Psal. 119. 176. I have gone astray like a lost sheep, seek thy servant for I do not forget thy commandments: There was somewhat of God in the heart, when he was conscious to himself of strayings and wanderings: and David saith elsewhere, I have not departed wickedly from thy precepts. When they sin, it is with the dislike and reluctancy of the new nature; it is rather a rape than a consent. Bernard saith, A child of God suffers sin rather than acts it, and his hearts protest is against it.

3. It is not their course; not constant, easy, and frequent. Relapses into gross sins they argue an habitual aversion from God, for a habit is determined by the constancy and uniformity of acts; therefore it is but now and then under some great temptation. There is sin, and there is a way of sin, Psal. 139. 24. Search me and see if there be any way of wickedness in me, as Chrysostom glosseth.

4. When they fall they do not rest in sin: Shall they fall, and shall they not arise? Jer. 8. 4. They may fall into the dirt, but they do not lie and wallow there like swine in the mire. A fountain may be mudded, but it works itself clean again. The needle that hath been touched with the load-stone may be jogged and discomposed, but it never leaves till it turn towards the Pole again. God's children have their failings, but they sue out their pardon, run to their Advocate, 1 John. 3. 1. humble themselves before God.

5. Their falls are sanctified. When they have smarted under sin, they grow more watchful and more circumspect. A child of God may have the worse in praelio in the battle, but not in bello in the war. Sometimes the carnal part may get the victory, and they may fall foul, but see the issue, Psal. 51. 6. In the hidden part thou shalt make me to know wisdom. David had sinned against the Lord, but I have learned wisdom never to trust a naughty heart more, but to look to myself better.

6. Grace discovers itself by the constant endeavors which they make against sin. What's the constant course a Christian takes? They groan under the relics of sin, it is their burden that they have such an evil nature, Rom. 7. 24. They fly to God's grace in Christ for daily pardon, 1 John. 1. 9. They are ever washing their garments in the Lambs blood, Rev. 7. and every day are cleansing themselves from the filthiness and defilement they contract by sin, John. 13. 10. He that is washed, needeth not save to wash his feet. An allusion to a man that hath been a journey, in those Countries where they went bare foot, when he came home he must wash his feet. So a man that is reconciled to God, though he hath been in the Bath, in the fountain which God hath opened for uncleanness, yet every day he must be washing his feet, cleansing himself by the blood of Christ more and more, because he contracts new defilement. Then by using all endeavors against it, Col. 3. 5. as prayer, striving, watching, cutting off the provisions of the flesh, improving the death of Christ. They do not voluntarily and without opposition live under sin, and the slavish tyranny of it. Their bent and habitual inclination is to do otherwise; therefore they are said to do no iniquity; whereas those that are wretchless and careless of their souls, sin, and never lay it to heart; they are the workers of iniquity.

Use 2. If this be the character of a blessed man, To make it our business to avoid sin; Then here's caution to God's people:

• 1. To beware of all sin.
• 2. To be very cautious against gross sins, committed against the light of conscience.
• 3. To beware of continuance in sin.

First, To beware of all sin. The more you have the mark of a blessed man, 1 Joh. 2. 1. These things I write unto you, that you sin not. Though you have a pardon and cleansing by the blood of Christ, though you have an Advocate, yet sin not. Now the motives to set on this Caution, are taken from God, from ourselves, from the nature of sin.

1. From God. Sin not; why? because it is an offense to God. Consider how contrary sin is to all the persons in the Trinity. To God the Father as a Lawgiver, being a contempt of his Authority. 1 John. 3. 4. Sin is 〈 in non-Latin alphabet 〉 , a transgression of the Law, that is, an act of disloyalty and rebellion against the Crown of Heaven. Open sin doth as it were proclaim rebellion and war against God; and privy sin is conspiracy against him. All creatures have a Law, Psal. 148. 6. Thou hast set to them a Decree, beyond which they cannot pass. And they are less exorbitant in their motions than we are. It is a greater violation to the Law of Nature for man to sin, than for the Sea to break its bounds. The Creatures have not sense and reason, yet they do not pass beyond the Law which God hath set them. This should prevail with the new creature especially, whose hearts God hath suited to the Law; so that they offer a violence to their own conscience. Take heed of entering into the lists with God, of despising his Authority. Every sin that is committed, slights the Law which forbids it, 2 Sam. 12. 9. Wherefore despisest thou his commandments? God stands much upon his Law, one tittle shall not pass away; and you despise it, go about to make it void, when you give way to sin. Nay, it is an abuse of his Love, 1 Joh. 3. 1. Behold what manner of love the Father hath shown us; you are children and sons of God, and will you slight his love? Your sins are like Absolom's treason against his Father. The Rechabites are commended for keeping their Fathers command, Ier. 35. Set pots before them, &c. no, our Father hath forbidden us to drink wine. Their Fathers were dead, but ours is living; will you that are sons, renounce God, and side with the Devils party, and commit sin? you to whom the Father hath shown such love, that you should be called his children? Then 'tis a wrong to Jesus Christ, to his Merit, to his Example. To his Merit. Christ came to take away sin; and will you bind those cords the faster which Christ came to loosen? Then you go about to defeat the purpose of his death, and put your Redeemer to shame. You seek to make void the great end for which Christ came, which was to dissolve sin. And besides, you disparage the worth of the price he paid down; you make the blood of Christ a cheap thing, when you despise grace and holiness; you make nothing of that which cost him so dear; you lessen the greatness of his sufferings. And it is a wrong to his Pattern. You should be pure as Christ is pure, 1 Joh. 1. 3. and v. 5. be righteous as he is righteous. You should discover what a holy person Christ was, by a conformity to him in your conversation. Now will you dishonor him? What a strange Christ will you hold forth to the world, when his Name is upon you, will you give way to sin and folly? And it is a wrong to God the Spirit, a grief to him. His great and first work was to wash us from sin, Tit. 3. 5. You forget that such a work was past upon your hearts, and that you have been purged from your old sins, when you return to them again, 2 Pet. 1. 9. and his constant residence in the heart, is to check the lusts of the flesh, to prevent the actings of sin. If ye through the Spirit mortify the deeds of the body, ye shall live, Rom. 8. 13. therefore you go about to make void his personal operation. Thus 'tis a wrong to God.

2. By an argument drawn from our selves, it is very unsuitable to you. We profess ourselves to be regenerate and born of God, 1 Joh. 3. 9. He that is born of God, cannot sin. It is not only contrary to thy duty, but to thy nature, as thou art a new creature. It were monstrous for the egg of one creature to bring forth a brood of another kind, for a Crow or a Kite to come from the Egg of a Hen: It is as unnatural a production for a new-creature to sin; therefore you that are born of God, it is very uncomely and unsuitable. Do not dishonor your high birth.

3. Consider the nature of Sin; if you give way to it, it will encroach further. Sins steal into the Throne insensibly; and being habituated in us by long custom, we cannot easily shake off the yoke, or redeem ourselves from their tyranny. They go on from little to little, and get strength by multiplied acts. Therefore we should be very careful to avoid all sin.

The second part of the Caution is, Beware of gross sins committed against light and conscience. When we are tempted to sin, say with Joseph, Gen. 39. 9. How can I do this wickedness, and sin against God? The more of deliberation and will there is in any action, the sin is the fouler. Consider, foul sins are a blot that will stick long by us. See 1 King. 15. 5. it is said, David walked in all the ways of the Lord, and turned not aside from anything that he commanded him all the days of his life, save only in the matter of Uriah the Hittite. Why, there were many other things wherein David failed; you read of his diffidence and distrust in God; I shall one day perish by the hand of Saul. We read of his dissimulation, and feigning himself mad in the company of the Philistines. We read of his injustice to Mephibosheth, his fond affection to Absalom, his indulgence to Amnon; we read of his numbering the people, which cost the lives of thousands all on a sudden; all these are great failings, but these are not taken notice of: but the matter of Uriah left a scar and blot that was not easily washed off.

Thirdly, Bewarē of continuance in sin. How may we continue in sin? In what sense? Three things I shall take notice of in sin; culpa, reatus, macula; there's the fault, the guilt, the blot; and then we continue in sin, when the fault, the guilt, or blot is continued upon us.

1. The fault is continued when the acts of it are repeated, when we fall into the same sin again and again. Relapses are very dangerous, as a bone often broken in the same place; you are in danger of this, before the breach be well made up between God and you; as Lot doubling his Incest; to venture once and again is very dangerous.

2. The guilt doth continue upon a man till serious and solemn repentance, till we sue out our pardon in the name of Christ. Though a man should forbear the act, never commit it more; yet unless he retracts it by a serious remorse, and humbleth himself before God, and sueth out his pardon in a repenting way, the guilt continues. If we confess (he speaks to believers) then sin is forgiven, not otherwise.

3. There's the macula, the blot, by which the School-men understand an inclination to sin again; the evil influence of the sin continueth until we use serious endeavors to mortify the root of it. When we have been foiled by any lust, that lust must be more mortified. For instance, Jonah he repented for forsaking his call, when he was cast into the Whale's belly; but the sin broke out again, because he did not mortify the root; what was that? his pride. So that it is not enough to bewail the sin, but we must launce the sore, and discover the root and core of it, before all will be well. A man may repent of the eruption of sin, the former act, but the inclination to sin again is not taken off. Judges 16. 2. Sampson loves a woman of Gaza, and she had betrayed him; but by carrying away the Gates of the City, he saves his life; possibly upon that experience he might repent of his folly and inordinate love to that woman, I but the root remains; therefore he falls in love with another woman, with Delilah. Therefore if you would do what is your duty, you must look to the fault, that that be not renewed; the guilt, that that be not continued by omission of repentance; and that the blot also do not remain upon you, by not searching to the root of the distemper, the cause of that sin by which we have been foiled. So much for the first part of the Text, They do no iniquity.

The Second note is, They walk in his ways. This is the positive part, not only avoiding of sin, but practice of holiness, is implied. Observe,

Doct. 2. It is not enough only to avoid evil, but we must do good.

They do no iniquity; then they walk in his ways. Why?

1. The Law of God is positive as well as negative. In every command there are precepts and prohibitions, that we might own God, as well as renounce the Devil; and maintain communion with him, as well as avoid our own misery. Amos 5. 15. Hate the evil, and love the good. Rom. 12. 9. Abhor that which is evil, cleave to that which is good.

2. The Mercies of God they are positive as well as privative. Our obedience should correspond with God's mercies. Now God doth not only deliver us from hell, but he hath called us to glory. John 3. 16. the end of Christ's coming is, that we should not perish (there's the privative part) but come to everlasting life (there's the positive). In the Covenant God hath undertaken to be a sun and a shield, Psal. 84. 11. not only a sun, which is the fountain of life, and vegetation, and blessing; but a shield to defend us from danger in the world; therefore our obedience should be positive as well as privative.

Use. It reproves those that rest in Negatives. As it was said of the Emperor, he was rather not vicious than virtuous. Many men, all their Religion runs upon Nots. Luke 18. 11. I am not as this Publican. That ground is naught, though it brings not forth briars and thorns, if it yields not good increase. Not only the unruly servant is cast into Hell that beat his fellow-servant that ate, and drank with the drunken; but the idle servant that wrapped up his Talent in a Napkin. Meroz is cursed, not for opposing and fighting, but for not helping, Judges 5. 23. Dives did not take away food from Lazarus, but he did not give him of his crumbs. Many will say, I set up no other God's; I, but dost thou love, reverence, and obey the true God? In the second Commandment, I abhor Idols; but dost thou delight in Ordinances? I do not swear and rend the Name of God by cursed Oaths; I, but dost thou glorify God, and honor him? I do not profane the Sabbath; but dost thou sanctify it? Thou dost not plough and dance; but thou art idle, toyest away the Sabbath. Thou dost not wrong thy Parents; but dost thou reverence them? Thou dost not murder; but dost thou do good to thy neighbor? Thou art no Adulterer; but dost thou study temperance and a holy sobriety in all things? Thou art no slanderer; but art thou tender of thy neighbors honor and credit, as of thy own? Usually men cut off half their bill, as the unjust Steward when he owed a hundred, bade him set down fifty. We do not think of sins of omission. If we are not drunkards, adulterers, and profane persons, we do not think what it is to omit respects to God, and want of reverence to his holy Majesty; to delight in him and his ways.

In the next place, take notice of the notion by which the precepts of God are expressed, here they are called ways, that walk in his ways; how is that? not as he hath given us an example, to be holy as he is holy, just as he is just; but his ways are his precepts. Why are they his ways? Because they are appointed by God, and prescribed by him. Which shows the evil of defection and going astray from him. It is a despising God's wisdom and authority. The great and wise God hath found out a way for the creature to walk in, that he may attain true happiness; and we must still be running out into by-paths; yea, it is a despising of his goodness: He hath shown thee, O man, what is good; how to walk step by step. Then they are God's ways, as they lead to the enjoyment of him. From thence we may learn, that many that wish to be where he is, shall never come there, because they do not walk in the way that leads to him. A man can never come to a place, that will not go in the way that will bring him thither: So they will never come to the enjoyment of God in a blessed estate, that will not take the Lord's way to blessedness, that follow not the course God hath prescribed to them in his word.

Doct. To gain the heart to a full obedience it is good to consider the authority of God in his Word.

There are many courses we must use to draw the heart to an obedience to God. We may urge:

1. The reasonableness of Obedience, so that if we are left at our liberty, we should take up the ways of God rather than any other: Rom. 7. 12. The commandment is holy, just, and good. All that God hath required, it carrieth a great suitableness to the reasonable nature, so that if a man were well in his wits, and were to choose a Law, he would of his own accord prefer the Laws of God before Liberty, and any other service. Certainly there is an excellency in them, which is in part discerned by carnal men; they admire those that practice the duties which God hath required, though they are loath to submit to them themselves. It is no heavy burden to live chastely, humbly, soberly, and to maintain a communion and correspondence with God; and whosoever doth so hath much the sweeter life of him that liveth sinfully. We may urge:

2. The profitableness of Obedience, and how much it conduceth to our good. Deut. 10. 13. The statutes which I command thee for thy good. Our labor in the work of Obedience is not lost, or misspent. A godly course is refreshed with many sweet experiences for the present, and will bring in a full reward for the future.

3. The next Motive is that of the Text, to urge the Command of God. It is a course enjoined and imposed upon us by our Sovereign Law-giver. It is not in our choice, as if it were an indifferent thing, whether we will walk in the Laws of God, or no; but of absolute necessity, unless we renounce the authority of God. This is the argument in the Text, therefore let us see how it is laid down here.

1. Take notice of the Law-giver, Thou: It is not our equal, or one that will be baffled, but the great God upon whom thou dependest every moment. Men are easily carried away to please those that have power over them, even sometimes to the wrong of God and Conscience: Hos. 5. 11. Ephraim walked willingly after the Commandment: meaning Jeroboam 's Law, for the worshipping the Calves in Dan and Bethel. When we depend upon men, we consent to their commands, and study a compliance though contrary to our own inclinations. And is not God's authority to be regarded? surely he hath the greatest right to command us, for he made us, there is none hath such a Dominion and Lordship over us as God hath; and our dependence upon Him is more than can be upon any created being, for in him we live, and move, and have our being; and therefore, Thou hast commanded, this should be a powerful argument. And mark, none can enforce his Command with such threatenings and rewards as he can. Not with such threats, Mat. 10. 28. Fear not him that can kill the body, and after that hath no more, &c. Men can threaten us with Strapado's, Dungeons, Halters, and other Instruments of Persecution; but God with a pit without a bottom, with a worm that never dies, with a fire that shall never be quenched, with torments without end, and without ease. Then for Rewards. As Saul said, Can the son of Jesse give you Vineyards, and make you captains of fifties, of hundreds and of thousands? The world takes him to have most right to command that can bid most for our Obedience. Who can promise more than God, Who is a plentiful rewarder of them that diligently seek him? Heb. 11. 6. Who hath told us of a Kingdom prepared for us; of a body glorious like unto Christ's body; of a soul enlarged to the greatest capacities of a creature; and yet filled up with God, and satisfied with the fruition of himself. This is the person spoken of in the Text, to whom the Psalmist saith, Thou hast commanded us. And surely if we would willingly walk after any Commandment, we should after the Commandment of the great God. The

2. Circumstance is, Hast commanded, he hath interposed his Authority. Besides the particular precept and rule of duty, there are general commands or significations of God's authority to bind all the rest, Thou hast commanded us to keep thy precepts. If the Word of God, or Rule of Obedience, were only given us as a direction, we should regard it, as coming from the wisdom of God: But now it is an injunction as coming from the Authority of God, therefore in his name we may charge you as you will answer it another day, that these precepts be dear and precious to you. Unless you mean to renounce the Sovereign Majesty of God, and put him besides the Throne, and break out into open rebellion against him, you must do what he hath commanded, 1 Tim. 1. 9. Charge them that be rich in the world, &c. not only advise but charge them. And Tit. 2. 15. These things exhort and rebuke with all authority. God will have the Creatures know that he expects this duty and homage from them.

3. Here is the nature of this Obedience, or the thing commanded, To keep thy precepts. What's that? to observe the whole Rule of faith and manners. Believing in Christ that falls under a Command, 1 John. 3. 23. This is his command that we should believe in him whom he hath sent. Repentance is under a command, Act. 17. 30. He hath commanded all men everywhere to repent. Upon your peril be it, if you refuse his grace. So Gospel Obedience falls under a command, the great God hath charged us to keep all his precepts; to make conscience of all duties that we owe to God and man, Act. 24. 6. the smaller as well as the greater, Mat. 5. 19. God counts his authority to be despised and laid aside, and the command and obligatory power of his Law to be made void, if a man shall either in Doctrine or practice count any transgression of his Laws so light and venial, as not to be stood upon as if it were but a trifle. Christians, if we had the awe of God's authority upon our hearts, what kind of persons would we be at all times, in all places, and in all company? what a check would this be to a proud thought, a light word, or a passionate speech? what exactness, would we study in our conversations, had we but serious thoughts of the Sovereign Majesty of God, and of his authority forbidding these things in the Word.

To offer some Reasons of the point, why it is of such profit to consider the authority of God in the Command.

1. Because then the heart would not be so loose, off and on in point of duty; when a thing is counted arbitrary (as generally we count so of strictness) the heart hangs off more from God. When we press men to pray in secret, to be full of good-works, to meditate of God, to examine Conscience, to redeem time, to be watchful; they think these be counsels of perfection, not rules of duty, enforced by the positive Command of God; therefore are men so slight and careless in them. But now when a man hath learned to urge a naughty heart with the authority of God, and charge them in the name of God, he lies more under the awe of duty. Hath God said I must search and try my ways, and shall I live in a constant neglect of it? Hath God bidden me to redeem my time, and shall I make no conscience how I waste away my precious hours? Hath God bidden me keep my heart with all keepings, and shall I let it run at large without any restraint and regard? It is my debt, and I must pay it, or I shall answer it at my peril in the great day of accounts; it is not only commended but commanded, 2 King. 5. 13. If the Prophet had hidden thee do some great thing wouldst thou not have done it, how much rather then, when he saith to thee wash and be clean?

2. We cannot be so bold and venturous in sinning when we remember how the Authority of God stands in the way, Prov. 13. 13. He that fears the Commandment, he shall be blessed; not only the penalty, but the command. The heart is never right until we be brought to fear a Commandment more than any inconveniencies whatsoever. To a wicked man there seems to be nothing so light as a Command, and therefore he breaks through against checks of Conscience. But a man that hath the awe of God upon him, when mindful of God's Authority, he fears a command. Jude v. 9. It is said of Michael the Archangel, He durst not bring a railing accusation; he had not the boldness when the Commandment of God was in his way.

3. Many times we are doubtful of success, and so our hands are weakened thereby; we forbear duty because we do not know what will come of it. Now a sense of God's Authority and Command doth fortify the heart against these discouragements; Luk. 5. 5. Master, we have toiled all the night, howbeit at thy command we will cast down the net. A poor soul that hath long lain at the Pool, that hath been laboring, following God from one duty to another, and nothing comes sensibly of it, Yet at thy command, &c. they will keep up their endeavors still. This is the very case in the Text, Blessed is the man that keeps thy precepts, and that seeks him with▪ the whole heart; then presently, Thou hast commanded; that is, though our obedience had no promise of reward, and our felicity were not proposed as the fruit of it; yet the command itself, and the Authority of God is a reason sufficient.

4. In some duties that are not evident by natural light, (as believing and owning of Christ) the heart is more bound to them by the sense of a command, than by any other encouragement. It is God's pleasure it should be so, John. 6. 29. This is the work of God, that ye believe on him whom he hath sent. 1 Joh. 3. 23. This is his Commandment, that we should believe on the name of his Son Jesus Christ. It is enough to set a servant about his work in that it is his masters pleasure. Thou dost not stand disputing whether thou shouldst repent or no, obey or no, abstain from fleshly Idols yea or no, or from fornication; and why should you stand aloof from the work of faith, and doubt whether you should believe or no? We have many natural prejudices, but this his command is a mighty relief to the soul, It is his command we should believe in his Son. It is not only a matter of comfort and privilege, but also a matter of duty and obedience; and therefore though we have discouragements upon us; I am unworthy to be received to mercy; yet this will bend the heart to the work, God is worthy to be obeyed, it is his Commandment. Thou dost not question whether thou shouldst grieve for thy sins, why should you question whether you believe in Christ? If God had only given us leave to believe we could not have had such an advantage as now he hath interposed his authority, and commanded us to believe: Rejoice in the Lord, and again I say rejoice, Phil. 4. If God had only given us leave to refresh ourselves in a sense of his love, it were an invaluable mercy, but we have not only leave to rejoice, but a charge, 'tis our duty to work up our heart to a comfortable sense of the love of God, and a fruition of his favor.

5. Obedience is never right but when it is done out of a Conscience of God's authority, intuitu voluntatis; the bare sight of God's will should be reason enough to a gracious heart, it is the will of God, it is his command. So it is often urged, 1 Thes. 4. 3. the Apostle bids them follow holiness, for this is the will of God your Sanctification. And servants should be faithful in their burdensome and hard labors, 1 Pet. 2. 15. For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men. And 1 Thes. 5. 18. In everything give thanks: for this is the will of God in Christ Jesus concerning you. That's argument enough to a a godly Christian that God hath signified his will and good pleasure, though the duty were never so cross to his own desires and interests. They obey simply for the Commandment sake without any other reason and inducement. There is indeed ratio formalis, and ratio motiva; there are encouragements to God's service, but the formal reason of obedience is God's will. And this is pure obedience to do what he wills, because he wills it.

The Uses are: 1. To exhort thee to take this course with thy naughty heart, when it hangs back from any duty, or from any course of strictness, urge it with the authority of God, these precepts are not the advices and counsels of men who wish well to us, and who would advise us to the best, but they are the commands of God who must and will be obeyed. Or when thou art carried out to any sin, it is forbidden fruit, there's a commandment in the way, and that's as terrible to a gracious heart as an Angel with a flaming sword.

To back these thoughts let me propound a few Considerations. Consider,

1. God can command what he will, he is absolute, his will is the supreme reason of all things. It is notable, that God backs his Laws with the consideration of his Sovereignty, you shall do thus and thus, why? I am the Lord, that's all his reason, Lev. 18. 4, 5. it is repeated in that and many places in the next Chapter. The Papists speak much of blind obedience, obeying their superiors without enquiring into the reason of it. Surely we owe God blind obedience, as Abraham obeyed God not knowing whither he went, Heb. 11. 8. John Cassian makes mention of one who willingly fetched water near two miles every day for a whole year together to pour it upon a dead dry stick at the command of his superior, when no reason else could be given for it. And I have read of another who professed that if he were enjoined by his superior to put forth to sea in a Ship that had neither Mast, Tackling, nor any other Furniture, he would do it; and when he was asked how he could do this without hazard of his discretion? he answered, The wisdom must be in him that hath power to command, not in him that hath power to obey. Thus do they place merit in this blind obedience, in giving up their wills absolutely to the power of their superior. Certainly in God's commands his Sovereignty is enough, the uttermost latitude of this blind obedience is due to him; if he hath said it is his will, how contrary soever it be to our reason, lusts, interests, it must be done. It is enough for us to know that we are commanded. To command is God's part, and to obey that's ours, whatever shall be declared to be his will and pleasure.

2. God can most severely punish our disobedience, and therefore his commands should have a power upon us, I am. 4. 12. There is one Law-giver who is able to save and to destroy; with a destruction indeed, and salvation indeed: so there is but one Law-giver in this sense. He truly hath potestatem vitae & necis, God hath the power of life and death: why? because he can punish with eternal death, and bestow eternal life.

3. He is neither ignorant nor forgetful of our prevarications and disobedience. The Rechabites were tender of the Commandment of their dead Father, Ier. 35. who could not take cognizance of their actions; Our father commanded us: certainly we should be tender of the commands of the great God, Prov. 15. 3. The eyes of the Lord are in every place, beholding the evil and the good. He is not so shut up within the curtain of the Heavens but that he takes notice how his Laws are kept and observed. Saith the Prophet to Gehazi, Went not my spirit with thee? meaning his Prophetical Spirit; so doth God as it were appeal to the Conscience of a sinner, doth not my Spirit go along with thee? is not he conscious to our works, and observes all we do?

4. God stands much upon the authority of his Law: Hos. 8. 12. I have written to them the great things of my Law, &c. Mark, he calls them the great things of his Law; they are not things to be slighted and contemned. They are not directions of little moment, there is no small hazard in contemning them, or not walking according to them. Indeed we think it a small matter to stand upon every circumstance, but God doth not think so. Uzzah was struck dead in the place for failing in a circumstance, he would stay the Ark which shook. The Bethshemites sinning in a circumstance, it cost them the lives of many thousands. Lot 's wife for looking back was turned into a pillar of salt. Let these things beget an awe upon our hearts of the great God, and of what he hath enjoined us.

Use 2. It informs us of the heinous nature of sin; of sin in general, it is 〈 in non-Latin alphabet 〉 , a transgression of the Law, 1 Joh. 3. 4. that is, a contempt of God's authority, it is an unlording of him, and putting him out of the Throne. Every sin is an affront to God's authority, it is a despising of the Command, 2 Sam. 12. 9. you rise up in defiance to God, and cast off his Sovereignty, in despising his Command; more particularly, sins against knowledge, or against conscience, you may see the heinousness of these sins by this, All sins they proceed either from ignorance, or from oblivion, or from rebellion. Sins of Ignorance they are not so heinous, though they are sins: a man is bound to know the will of his Creator; but then ignorance of it is not so heinous; to strike a friend in the dark is not so ill taken as in the open light. So there are sins of Oblivion, which is an ignorance for the time, for a man hath not such explicit thoughts as to revive his knowledge upon himself, he is overtaken, Gal. 6. 1. This is a great sin too: why? for the awe of God should ever be fresh and great upon the heart, and we are to remember his statutes to do them. But now there are sins of Rebellion, that are committed against light, and conscience, whether they be of omission or commission. We are troubled for sins of commission against light, we should be as much for sins of omission, for they are rebellions against God, when we omit a duty of which we are convinced. I am. 4. 17. To him that knoweth to do good, and doth it not, to him it is sin.

Secondly, Come we to the manner of this Obedience, Thou hast commanded us to keep thy precepts diligently: From thence note,

Doct. That we should not only do what God hath required, but we should do it diligently.

1. Because the matter of keeping God's precepts doth not only fall under his authority, but the manner also. God hath not only required service, but service with all its circumstances: 1 Cor. 9. 24. I so run that I may obtain. It is our duty not only to run, but so run, not as in jest, but as in good earnest. Rom. 12. 11. Fervent in spirit, serving the Lord: Not only serving the Lord, but seething hot in spirit, when our affections are so strong that they boil over in our lives. And I am. 5. 16. The servant effectual prayer; that prayer which hath a spirit and a life in it; not only prayer is required, but fervency, not dead and drowsy devotion. So Luk. 8. 18. not only it is required that we hear, but to take heed how we hear, with what reverence and seriousness. And Act. 26. 7. The twelve Tribes served God instantly day and night, with the uttermost extension of their strength, so the word signifies. And for Charity, it is not enough to give, but with readiness and freeness: Be ready to communicate, like life-honey it must drop of its own accord.

2. The manner is the great thing which God requires, it is very valuable upon several grounds, Prov. 16. 2. The ways of man are clean in his own eyes; but the Lord weigheth the spirits. What doth God put into the balance of the Sanctuary when he comes to make a judgment? When he would weigh an action he weighs the spirits; he considers not only the bulk, the matter of the action, but the spirit, with what heart it was done. A man may sin in doing good, but he cannot sin in doing well; therefore the manner should be looked to as well as the matter.

3. It's a good help against slightness; We are apt to put off God with anything, and therefore we had need to rouse up ourselves to serve him with diligence. Josh. 24. 19. You cannot serve the Lord for he is a jealous God, &c. It is another matter to serve the Lord than the world thinks of, why? for he is holy and jealous; he is holy and so hates the least failing; and very jealous, sin awakens the displeasure of his jealousy, he will punish for very little failings. Ananias and Sapphira struck dead in the place for one lie. Zacharias struck dumb for an act of unbelief. Moses for a few rash words never entered into the land of Canaan. David for a proud conceit in numbering the people lost seventy thousand men with the Pestilence. The Corinthians many of them died for unworthy receiving. God is the same God still, he hates sin as much as ever, therefore we should not be slight.

4. It is a dishonor to God to do his work negligently, Mal. 1. 14. Cursed be the deceiver which hath in his flock a male, and voweth and sacrificeth unto the Lord a corrupt thing, for I am a great King saith the Lord: Implying that it is a lessening of his Majesty, it is a sign we have cheap thoughts of God when we are slight in his service. Christians, we owe our best to God, and are to serve him with all our might, Deut. 6. 5. Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy might. It is a lessening of his excellency in our thoughts when everything serves the turn.

5. Keeping the Commandment, 'tis a great trust. God hath left this trust with us that we should keep his precepts, therefore it is to be discharged seriously. A man is very careful that hath taken a trust upon him, to preserve it. No men that have given up their names to Christ, but they have taken up this trust upon them to keep his precepts, therefore we should do it with all diligence and heedfulness of soul.

6. We have no other plea to evidence our sincerity; we are guilty of many defects, and cannot do as we would, where lies our evidence then? when we set ourselves to obey, and aim at the highest exactness to serve him with our best affections and strength. A child of God he doth not do all that God hath required, but he doth his best, and then that's a sign the heart is upright. For what is this diligence, but our utmost study and endeavor after perfection, to avoid all known evils, and to practice all known duties, and that with as much care as we can? Now this is an argument of our sincerity, and then our slips are but failings which God will spare, pity, pardon: Mal. 3. 17. I will spare them as a man spareth his own son that serveth him, &c. Where a man is careless, and failings are allowed, then they are iniquities. A father out of indulgence may pass by a failing when his son waits upon him, suppose when he spills the wine and breaks the glass; but surely will not allow him to throw it down carelessly or willfully. We have no other plea to evidence our sincerity but this.

Use. It presseth us whatever we do for the great God, to do it with all our might, Eccles. 9. 10. There is no weighty thing can be done without diligence; much more the keeping the Commandment. Satan is diligent in tempting, and we ourselves are weak and infirm, we cannot do the least thing as we should. And the danger of miscarrying is so great, that surely it will require all our care. Wherein should we show this diligence and exactness? when we keep all the parts of the Law, and that at all times, and places, and that with the whole man.

1. When we strive to keep the Law in all the points of it; this was Paul 's Exercise, Acts 24. 16. To keep a good Conscience void of offense both towards God and man. Mark, here was his great business; this is to be diligent, when a man labors to keep a good Conscience always. And saith he herein, or upon this do I exercise myself, (that is) upon this encouragement, upon hope of a blessed Resurrection, (for that's spoken of there.) There are wages and recompenses enough in Heaven, therefore we should not grudge at a little work, that we may not be drawn willingly from the least part of our duty.

2. When we do it at all times and places, and in all company, then it's a sign we mind the work, then are we diligent, Psal. 106. 3. Blessed is he that doth righteousness at all times. Not only now and then, but 'tis his constant course. We do not judge men's complexions by the color they have when they sit before the fire. We cannot judge of men by a fit and pang when they are under the awe of an Ordinance, or in good company; but when at all times he labors to keep up a warmth of heart towards God.

3. When he labors to do this with his whole man, not only in pretence, and with his body, or outward man, but with inward affections. Rom. 1. 9. My God, whom I serve in the spirit. And the true people of God are described, Phil. 3. 3. To worship God in the spirit. When they labor to bring their hearts under the power of God's precepts, and do not only mind conformity of the outward man, this is to keep the precepts of God diligently. All this is to be understood, not in exact perfection; but it is to be understood of our striving, laboring, watching; of our praying, and of our exercising ourselves hereunto, that we may with our whole man come under the full obedience of the Law of God, and may manifest it upon all occasions, at all times, in all companies and places; and this is an evidence of our sincerity.

1. Note. That it is the use and duty of the people of God to turn precepts into prayers.

That this is the practice of God's children, appeareth Ier. 31. 18. Turn thou me, and I shall be turned; for thou art the Lord my God. God had said, Turn you, and you shall live; and they ask it of God, Turn us, as he required it of them. 'Twas Austin 's prayer, Da quod jubes, & jube quod vis, Give what thou requirest, and require what thou wilt. It is the duty of the Saints: for, 1. It suiteth with the Gospel-Covenant, where precepts and promises go hand in hand; where God giveth what he commandeth, and worketh all our works in us and for us. They are not conditions of the Covenant only, but a part of it. What God hath required at our hands, that we may desire at his hands. God is no Pharaoh, to require brick where he giveth no straw. Lex jubet, gratia juvat. The Articles of the New Covenant are not only put into the form of precepts, but promises. The Law giveth no strength to perform anything, but the Gospel offereth Grace. 2. Because by this means the ends of God are fulfilled. Why doth God require what we cannot perform by our own strength? He doth it (1.) To keep up his right. (2.) To convince us of our impotency, and that upon a trial without his grace we cannot do his work. (3.) That the creature may express his readiness to obey. (4.) To bring us to lie at his feet for grace.

Now when we turn precepts into prayers, all these ends are accomplished.

First, To keep up his right. If we have lost our power, there is no reason God should lose his right. A drunken servant is under the obligation and duty of a servant still; he is unable to do his Masters work, but he is bound to it. It is unreasonable that another should suffer through my default. Well then, God may well command the fallen creature to keep his precepts diligently. Now when we deal earnestly with God about it, it argueth a sense of his authority upon our hearts. If we were not held under the awe of the commandment, why should we be so earnest about it? If men were more sensible of their obligation, we should have more prayers in this kind: This is the will of God, and how shall I do to observe it?

2. To convince us of our impotency, and that upon a trial, practical conviction is best. We may discourse of the weakness and insufficiency of the Creature, but we are not affected with it till we try. A diseased man as long as he sits still feels not the lameness of his joints, but upon exercise 'tis sensible. Now these prayers are a profession of weakness upon a trial, Rom. 7. 18. For to will is present with me, but how to perform that which is good I find not. That presupposeth a search. Not I cannot, but I find not, and then we run to prayer. Every prayer is an acknowledgment of our weakness and dependence. Who would ask that of another which he thinketh to be in his own power?

3. That the Creature may express his readiness; God will have us will, though we cannot do. It is true he giveth both, Phil. 2. 13. For it is God which worketh in you both to will and to do of his good pleasure. But the one by preventing, the other by assisting grace, Rom. 7. 18. Though we are unable to do what we should, yet it is the desire of our hearts. Prayer is the expression of our desire. When we heartily beg grace, it is a sign the Commandment is not grievous, but our lusts. It much discovereth a man's heart, what he counteth to be his bondage and the yoke, 1 John. 5. 3. For this is the love of God, that we keep his commandments, and his commandments are not grievous. Which do we groan under? the burden of the Law, or the body of death? That is best seen by our heartiness in prayer.

4. To bring us to lie at his feet: God will be owned not only as a Law-giver, but as a fountain of Grace. The precept cometh from God to drive us to God; his Sovereignty maketh way for his grace. He calleth upon us for obedience, that we may call upon him for help. First, he giveth us a Law, that he may afterwards give us an heart. God's end is to bring us upon our knees. As hard Providences conduce to bring God and us together, so do hard Commandments. Till we be reduced to a distress, we never think seriously of dealing with God.

Use. It teacheth us what to do when we meet with anything that is difficult and impossible to us; as to repent, believe, to renounce a bewitching lust, or perform a spiritual duty. Two ways we are apt to miscarry in such a case; either by murmuring against God, as if he were harsh and austere, and had reaped where he hath not sown, and gathered where he hath not strewed: or by casting off all out of a foolish despondency: Cut at heart, or else wax faint: These are the two evils. I shall never get rid of this naughty heart. Or else we fret against God, Prov. 19. 3. The foolishness of man perverteth his way, and his heart fretteth against the Lord. Now to prevent these evils, spread the case before the Lord in this manner.

(1) Acknowledg the debt: God will keep up the sense of his Authority; his command must be the reason of our care, as well as his promise the ground of our hope. (2) Confess your Impotency, 2 Cor. 3. 5. Not that we are sufficient of ourselves to think anything as of ourselves, but our sufficiency is of God. This is to empty the bucket before we go to the fountain. When we are full of self, there is no room for grace. (3) Own God's power, Mat. 19. 26. But Jesus beheld them, and saith unto them, With men this is impossible, but with God all things are possible. The difficulties that we meet with in the way to Heaven should serve only to make us despair of our own strength and abilities, not of God's, with whom nothing is impossible. It is a relief to consider of the Divine power, from whence we fetch all our supplies necessary to life and godliness. (4) Deal with God earnestly about help: The Command showeth how pleasing such requests are to God, and you own God not only as a Law-giver, but Author of Grac. Do not come in a lukewarm careless fashion, but Oh that my heart were directed. Sluggish wishes will do no good; you bespeak your own denial when you ask grace as a thing of course, Ier. 31. 18. I have surely heard Ephraim bemoaning himself thus: Thou hast chastised me and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned, for thou art the Lord my God.

2. The next thing that we may note, is the serious desire that is in God's people after Holiness. Mark, it is not a velleity, but a volition, Oh that, noteth the vehemency and heartiness.

'It is his first desire, David had hitherto spoken assertively; when he cometh to speak Supplications, his first and chief request to God, is, Oh that my ways were directed, &c.

Mark again: It is not a desire of happiness but holiness; not Oh that I were blessed, but Oh that my ways were directed. A mind to know, a will to obey, and a memory to keep in mind God's precepts.

It is Practical holiness: O that my ways. God hath his ways: They walk in his ways, verse. 3. And we have our ways: Oh that my ways were directed. That is, all my thoughts, counsels, inclinations, speeches, actions, were directed by thy statutes. Every Commandment is a Royal Edict; a statute which God hath made for the governing of the World.

Now the Saints have this desire of Holiness:

1. From the new Nature that is in them: The Appetite followeth the Nature, Gal. 5. 17. The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. Desires being the vigorous bent of the soul, discover the temper of it. The carnal nature puts forth its self in lustings, so doth the new nature. The main thing we have by grace, is a new heart, that is, new loves, new desires, and new delights, Rom. 8. 5. For they that are after the flesh, do mind the things of the flesh: but they that are after the spirit, the things of the spirit.

2. Out of love to God, which implieth subjection and conformity to him. Love to God is testified by a desire of subjection; for his love is a love of bounty, ours a love of duty, 1 John. 5. 3. For this is the love of God, that we keep his commandments; and his commandments are not grievous. It is the great desire of their souls that they may be subject to God. As he that loveth, would not offend the party loved; so it is their desire to please God in all things. And as Holiness implieth a conformity to God, they study to be like him. It is their hope, their desire, their care: their hope, 1 John 3. 2. But we know that when he shall appear, we shall be like him, for we shall see him as he is. It is their desire and care in every Ordinance, 2 Cor. 3. 18. But we all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. And it is their constant endeavor, 1 Pet. 1. 15. But as he which hath called you is holy, so be ye holy in all manner of conversation.

3. Out of experience of the ways of God, of that goodness and enlargement of heart that is to be found in them. They have tasted and seen how good his laws are. They can answer God's appeal, Do not my words do good to him that walketh uprightly? Yea, doubtless, it is good. Psal. 19. 10, 11. The judgments of the Lord are true and righteous altogether; more to be desired are they than gold, yea than much fine gold: sweeter also than honey and the honey-comb. Moreover, by them is thy servant warned, and in keeping of them there is great reward. The spiritual life is interlined and refreshed with many sweet experiences.

The USE. Here is first a note of discovery; for men are judged by their desires, rather than their practices, as being freest from constraint: And this is humbly represented by the children of God, to incline his favor and compassion to them. Nehem. 1. 11. Let thine ear be attentive to the prayer of thy servants, who desire to fear thy name. They come short in many things, but they desire to fear God. Isa. 26. 8. The desires of our soul are to thy name, and to the remembrance of thee. They could speak little of what they had done for God. Paul was better at willing than performing, till freed from this body of death, Rom. 7. 18. For I know that in me, that is in my flesh, dwelleth no good thing: for to will is present with me, but how to perform that which is good, I find not. This will be our best evidence to the last, Oh that my ways were directed to keep thy statutes.

But may not wicked men have good desires?

Ans. They may have a loose inclination to good things, but not a full resolution for God. Wicked men have an enlightened conscience, but no renewed wills. This enlightened conscience may carry them so far, as to some general approbation of the things of God, which may produce a wish that they were so and so; but this doth no good to the heart. Sparks do not kindle the fire, but coals; a spark is enough to set us on fire in carnal matters, but not in spiritual. More distinctly:

1. Wicked men may desire, their own happiness, though not upon God's terms, Numb. 23. 10. O that I might die the death of the righteous, and let my last end be like his. At oportnit sic vixisse. John 6. 34. Evermore give us of this bread of life. Every man would be blessed, and go to Heaven, if it were left to his option and choice; they like the end, but not the means. There was not a murmuring Israelite, but would count Canaan a good Land; but the Giants and sons of Anak were there.

2. They may have some languid and vanishing motions towards the means as well as the end, being convinced of the necessity of Holiness; yea, they may draw out their wishes into a cold prayer, that God would make them better; as lazy persons sometimes express their desires, Would I were at such a place, and never travel: would I had written such a task, and never put pen to paper. Vellent sed nolunt. When it cometh to trial, they do not set themselves in good earnest to get that grace they wish for.

What's the difference between a volition and a velleity?

1. Such desires as are not waving, but resolute and fixed. Aquinas saith, Velleitas est voluntas incompleta, an half will. They have a months mind to that which is good, but not a thorough resolution; as Agrippa, almost persuaded, but not altogether. Such a desire as will bear up against a strong tide of opposition, it is called the setting of the heart, 1 Chron. 22. 19. Now set your heart and your soul to seek the Lord your God. Whatever cometh of it, they must and will have grace. Psal. 27. 4. One thing have I desired of the Lord, that will I seek after: that I may dwell in the house of the Lord, all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple.

2. Such desires as are absolute, and do not stand upon terms. There is an Hypothetical and conditional will. We would, but with such conditions: I would have Christ if it did not cost me so dear; to deny lusts, interests, friends, relations, much waiting, praying, watching, striving. So Mat. 22. 5. they would come to the Supper, but house, oxen, farm, merchandize, there was something in the way that hindered them, there was no full and perfect will. A Chapman no doubt would have the wares that he liketh, but will not come to the price. I will have Heaven whatever it cost me, is the voice of a desiring Saint.

3. Such desires as are active and industrious, not a remiss will, Prov. 13. 4. The soul of the sluggard desireth and hath nothing; but the soul of the diligent shall be made fat. Cold raw wishes are unuseful and fruitless; we must work as well as wish. Poor languid unactive desires come to nothing, when men do not put forth their endeavors, and apply themselves to the prosecution of what is desired. Faint and sluggish velleities do hurt, Prov. 21. 25. The desires of the slothful killeth him, for his hands refuseth labor. Whatever a man doth seriously desire to have, he will use proper means to procure it. Wishes are but the fruits of a speculative fancy, rather than an industrious affection.

4. Such desires as are constant and not easily controlled by other desires. Idle lazy wishes, ineffectual glances, sudden motions, while their hearts are detained in the speculation of holiness, are like children's desires, soon put out of the humor. There may be vehement and sudden lustings in an unregenerated person; free-will hath its pangs of devotion. But the Apostle declares, Rom. 7. 18. To will is present with me, but how to perform that which is good I find not. 'It is a constant habitual will, not a volatile devotion, that cometh upon us now and then, but such a will as is present, as sin is present. He had said before, When I would do good, evil is present with me. Whithersoever you go you carry a sinning nature about with you. 'It is present urging the heart to vanity, folly, lust; so should this will be present with you urging the heart to good.

5. Such desires are joined with serious groans and sorrow for our defects. He cannot be so good as he would, but desireth and complaineth; therefore God accepteth of the will for the deed. Rom. 7. 24. O wretched man that I am, who shall deliver me from the body of this death! Though an unrenewed man seem to desire grace, yet he feeleth no grief in the want of grace, it never troubleth him; his desires do not break out into groans and bitter complaints, because of indwelling corruption. Now by these things may you try your hearts.

3. The third thing observable from hence, is the necessity of directing grace, Oh that my ways were directed.

I shall first premise some Distinctions.

1. There is a general direction, and a particular direction: (1) The general direction is in the word, there God hath declared his mind in his statutes: He hath shown thee, O man, what is good, Micah 6. 8. (2) A particular direction by his Spirit, who doth order and direct us how to apply the rule to all our ways, Isa. 58. 11. The Lord shall guide thee continually. Now this particular direction is either to our general choice, Psal. 16. 7. I will bless the Lord who hath given me counsel. It is the work of God only to teach us how to apply the rule so as to choose him for our portion. Or secondly, as to acts and orderly exercise of any particular grace, so 2 Thes. 3. 5. The Lord direct your hearts into the love of God, and into the patient waiting for Christ. Or thirdly, as to the management of our Civil actions; as the pillar of the Cloud went before the Israelites in their Journeys, so doth God still guide his people in all their affairs both as to duty and success. As to Duty, Prov. 3. 6. In all thy ways acknowledge him, and he shall direct thy paths. Ask his counsel, leave and blessing; in doubtful things ask his counsel; in clear cases ask his leave: Shall I go up or not? and then ask his blessing. As to Success, Prov. 16. 9. A man's heart deviseth his way, but the Lord directeth his steps. Events cross expectation; we cannot foresee the event of things in the course of a man's life, what is expedient, and what not: Prov. 20. 24. Mans goings are of the Lord, how can a man then understand his own way? We purpose and determine many things rightly, and according to rule, but God disposeth of all events: Rom. 1. 10. Making request (if by any means now at length I might have a prosperous journey by the will of God) to come unto you. God brought Paul to Rome by a way he little thought of. Therefore we need to call God to counsel, and to inquire of the Oracle in all matters that concern Family, Commonwealth or Church. We need a guide, Ier. 10. 23. O Lord I know that the way of man is not in himself, neither is it in man that walketh to direct his steps. Affairs do not depend on our policy or integrity, but on the Divine Providence, who ordereth every step to give such success as he pleaseth.

II. Distinction. There is a Literal direction, and an effectual direction: 1. The Literal direction is by that speculative knowledge that we get by the Word, Psal. 119. 105. Thy word is a lamp unto my feet, and a light unto my path. Sufficient not only for general courses but particular actions. 2. The effectual direction is by the Holy Ghost applying the Word, and bending the hearts to the obedience of it, Isa. 61. 8. I will direct their work in truth, and I will make an everlasting Covenant with them. That is, I will so show them their way, as to work their hearts to the sincere obedience of it.

Now to give you the Reason for the necessity of this Direction: Three things prove it.

1. The blindness of our minds: We are wise in generals, but know not how to apply the rule to particular cases. The Heathens were vain 〈 in non-Latin alphabet 〉 in their imaginations, Rom. 1. 21. And the same is true of us Christians, though we have a clearer knowledge of God, and the way how he will be served and glorified, yet to suit it to particular cases how dark are we! A Dial may be well set, yet if the Sun shine not upon it, we cannot tell the time of the day. The Scriptures are sufficient to make us wise, but without the light of the Spirit how do we grope at noon-day!

2. The forgetfulness of our Memories: We need a Monitor to stir up in us diligence, watchfulness, and earnest endeavors, Isa. 30. 21. And thine ears shall hear a word behind thee saying, This is the way, walk ye in it. When ye turn to the right hand, and when ye turn to the left. The cares and businesses of the world do often drive the sense of our duty out of our minds. One great end of God's Spirit is to put us in remembrance to revive truths upon us in their season. A Ship though never so well rigged needs a Pilot; we need a good guide to put us in mind of our duty.

3. The obstinacy of our hearts, so that we need every moment to enforce the Authority of God upon us, and to persuade us to what is right and good. The Spirits light is so directive, that it is also persuasive, there needs not only counsel but efficacy and power. We have boisterous lusts, and wandering hearts, we need not only to be conducted but governed. We have hearts that love to wander. Jer. 14. 10. We are sheep that need a shepherd, for no creature is more apt to stray, Psal. 95. 10. It is a people that do err in their hearts; not only ignorant, but perverse, not in mind only apt to err, but love to err. Thus you see the necessity of this direction: Oh that my ways were directed to keep thy statutes.

The USES.

Well then, give the Lord this honor of being your continual guide, Psal. 48. 14. For this God is our God forever and ever, he will be our guide even unto death. You do not own him as a God unless you make him your guide, Psal. 73. 24. Thou shalt guide me with thy counsel, and afterwards receive me to glory. In vain do you hope for eternal life else. Therefore,

1. Commit yourselves to the tuition of his Grace; a man is to choose God for a guide as well as to take him for a Lord, to ask his counsel as well as submit to his Commandments: Ier. 3. 4. Wilt thou not from this time cry unto me, My father thou art the guide of my youth.

2. Depend upon him in every action: The steps of a good man are ordered by the Lord: all his particular actions: Rom. 8. 26. For we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us with groanings which cannot be uttered.

3. Seek his Counsel out of a desire to follow it: John. 7. 17. If any man will do his will, he shall know of the Doctrine, whether it be of God, or whether I speak of myself. Still walk according to light received, and it will increase upon you. Such as make conscience of known truth, shall know more. He that cometh with a subjected mind, and fixed resolution to receive and obey, shall have a discerning spirit. God answereth men according to the fidelity of their own hearts.

Doct. God's precepts are, and are so accounted of by his people as righteous judgments, or judgments of righteousness.

There are two Terms to be Explained:

• 1. What is meant by judgments.
• 2. By righteousness.

For the First. Righteousness is sometimes put alone for the Word, and so also Judgments, (as we shall find in this Psalm) but here both are put together to increase the signification. The precepts of the Word are called judgments for two Reasons:

• 1. Because they are the Judicial sentence of God concerning our state and actions.
• 2. Because of the suitable execution that is to follow.

First, They are the Judicial sentence of God concerning our state and actions. The judicial sentence, (that is) they are the Decrees of the Almighty Law-giver given forth with an authority uncontrollable. A man may appeal from the sentence of men, but this is judgment, this is as certain as if he were executed presently. There is injustice and oppression many times in the Courts of men,