The Bowels of Tender Mercy Sealed in the Everlasting Covenant

SECT. I.

1. Use. ARe the people of God charged and bound to walk in the statues of God, and to keep his judgments, and to do them? O how few people then hath God? where is the man that doth obey his voice? who doth indeed take any heed to walk with God in his statutes? who orders his steps according to his Word? Some there are that instead of giving an ear unto all the Scriptures, and to all the Ordinances, and to all the Statutes and Commandments of God, they are beyond the Scriptures, and beyond Ordinances, and beyond the Law, or Statutes of God, and they cry out against men as Legalists who press obedience, and as Antichristian and favoring of works: I do indeed believe that there are many Antichrists, amongst us, and fear the 〈 in non-Latin alphabet 〉 that great Antichrist is too much amongst us, 〈 in non-Latin alphabet 〉 , The Apostle describing the great Antichrist, 2 Thes. 2 3. saith that he is 〈 in non-Latin alphabet 〉 , an Exlex sine lege, one who doth trample down the Law of God, &c. Many others there are, who though they be not Antinomians in opinion, yet are so in their practice; like those in Psal. 2. 3. Let us break their bonds asunder, and cast away their cords from us: Particular Libertines, who will have no Lord over them, and will walk after the lusts of their own hearts, and despise the statutes of God: Hose. 8. 12. I have written unto them (concerning Ephraim) the great things of my Law, but they were counted a strange thing. Beloved, take but a short view of God's statutes, and of men's walking, and we shall confess that few there are that walk in his statutes.

The statutes of God respect 1. Himself. 2ly Our Neighbor.

1. Himself, in the glory of his Nature, of his Worship, of his Name, and of his Day; O but how few walk in these statutes!

• 1. The ignorant, that know not God.
• 2. The Atheists, that acknowledge not God.
• 3. Unbelievers, that trust not God.
• 4. The profane that love not God, nor fear him.
• 5. The superstitious, and idolatrous worshippers.
• 6. The cursed swearers, and forswearers.
• 7. The rabble of Sabbath-breakers, who make the day of God the day of their idlest recreation, or profaneness, &c.

2. Our Neighbor, requiring honor, and subjection, preservation of their names, and goods, bodies, life's; who walk in these statutes?

We rail against those above us; and despise and oppress those beneath us: It is the common trade to traduce, reproach, bely, and slander one another; and for theft, and adulteries, and murders, &c.

Nay, step down to the Evangelical commands of Faith in Christ, of repentance from dead works, of newness of obedience, of regeneration, who walks in the paths of faith? &c. Nay look upon the paths that most men walk in, and we may verily conjecture that men (generally) are turned Atheists. One walks in the path of Blaspheming, another in the path of Heresy, another in the path of idolatry, another in the path of Drunkenness, and Whoredom, &c. as if there were no God that ever did appoint Laws and Statutes for the sons of men, or as if it were at our pleasure to observe them or to reject them. [Simile.] If one of us should come into a Country and behold every man walking after the light of his own eyes, doing what seems good unto himself; we would say there is no King, and there are no good laws, or there is none that acknowledgeth and regardeth them. And so when we see the generality of men amongst ourselves, kindling sparks of their own, and walking in the light of them; and as for God's statutes, to say as they in Jeremiah, as for the word which thou hast spoken unto us in the name of the Lord, we will not hearken unto it; why! certainly men are turned Atheists, they acknowledge not God in his Sovereignty, nor in his Laws: Now what shall I say to these men?

Here two questions.

• 1. Whence is it that men (generally) walk not in God's statutes?
• 2. What is the misery of such?

First, they are wicked and ungodly; they have nothing of Christ, or grace, or spiritual life in them; the Law of God was never witten in their hearts; children of disobedience are children of wickedness; Rom. 8. 7. The carnal mind is enmity against God, for it is not subject to the Law of God, neither indeed can be: They were the vilest of the Gentiles who walked in the vanity of their mind, and were alienated from the life God, Ephes. 4. 17, 18.

Secondly, They are children of wrath; they that walk according to the course of the world, are children of disobedience, Ephes. 2. 2. And of wrath, Ver. 3. Let no man deceive you with vain words, for because of these things cometh the wrath of God upon the children of disobedience, Ephes. 5. 6. Consider that passage in Amos 2. 4. Thus saith the Lord, for three transgressions of Judah and for four, I will not turn away the punishment thereof, because they have despised the Law of the Lord, and have not kept his Commandments, and their lies caused them to err, after which their Fathers have walked. But Ver. 5. I will send a fire upon Judah, and it shall devour the Palaces of Jerusalem. Read at your leisure the dreadful judgments and plagues which God threatens for disobedience: Levite. 26. from ver. 14. to ver. 40. But if you will not hearken unto me, and will not do all these Commandments. And Ver. 15. If ye shall despise my statutes, or if your soul abhor my judgments, &c. I will, ver. 26. appoint over you terror, and consumption, and the burning ague that shall consume the eyes, and cause sorrow of heart, &c. And ver. 17. I will set my face against you, and ye shall be slain before yo • r enemies; they that hate you shall reign over you, &c. yea and the disobedient shall be punished with everlasting destruction from the presence of the Lord, and they that forget God shall be cast into hell.

Object. But you will say, this is dreadful indeed.

Sol. I answer, be not deceived, God will not be mocked; he is righteous thus to recompense the sinner and disobedient: For

First, They that refuse to walk in his ways, do go against the very light of nature: A natural light will yield unto these Principles.

• 1. That there is a God.
• 2. That a God may give Laws.
• 3. That the Laws of a God are just and holy.
• 4. That just and holy Laws ought to be obeyed: God challengeth and requires nothing from his creatures which unbefits a God to command, or beseems his creatures to regard.

Secondly, They that refuse to walk in his statutes, they are proud, and scornful, and daring sinners; it is one of, the highest expressions of pride, and affront done to God, to turn our backs from him, and to set ourselves against him, renouncing his authority over us, and denying all honor unto him.

Thirdly, It is an insufferable provocation for any creature to refuse to walk in the statutes of God, and yet at the same time to walk after the commands of the Devil, and his own wicked heart.

Object. But it is impossible for any man in the world to walk in the statutes of God, and to keep them.

Sol. To this I answer.

Impossible is not the very reason why wicked men walk not in God's statutes; but the true reason in them, is, enmity against them; they have a nature which cannot endure to be subjected to the Law of God, but is at defiance with it, q. d. of the holiness and righteousness in it: Indeed in disputation, to cast a blind, and to gainsay, and to flatter, upon an excuse for profaneness or slothfulness, this is pretended and urged; O it is impossible, and in many things we sin all: But that is not a reason or ground, why wicked men walk not in God's statutes or ways, but in their sinful ways; the very reason indeed is this, their wicked hearts do hate God's holy and righteous statutes, and do love darkness rather then light, Joh. 3.

Secondly, If it were absolutely impossible, how is it that we read of all the people of God that they have walked in his statutes and ways? Enoch did so, so did Noah, so did Abraham, so did David, so did Zacharias, and Elizabeth, so did Hezekiah, so did Paul, Acts 23. 1. I have lived in all good conscience before God until this day.

Thirdly, There is a twofold walking in God's statutes; viz.

1. Legal; which is such an exactness of obediential conformity, that there is not the least deviation from the rule, not the least obliquity, or transgression, or failing, or shortness, but the full tale of duty for matter and for manner is performed; this I confess is actually impossible for any man, yea for the best on earth.

2. Evangelical; which consists. 1. In the application of all the statutes of God as holy and good. 2ly In the exaltation of them; as the Rule to guide our lives, and the Paths wherein we will walk. 3ly In the love of them, delighting ourselves in them. 4ly In an humble and sincere endeavor to keep them all: This walking in God's statutes, and keeping of his judgments, is not impossible; and there is not a godly man on earth who riseth not to this: Heb. 13. 18. We trust we have a good conscience in all things, willing to live honestly.

Fourthly, If this Evangelical walking in God's statutes be impossible to any man, this ariseth not from the nature of the statutes of God, but from the wickedness of man's own nature, which he should beseech the Lord to heal, and change, and renew by his grace, and then the statutes of God would not be grievous unto him, much less would they be impossible; he should quickly find that of Christ to be true: Math. 30. My yoke is easy, and my burden is light.

SECT. II.

2. Use. THe second Use which I would make of this Point, that the people of God under the Covenant of grace, are to walk in his statutes, and to do them, is this, That as we are to approve ourselves to be the people of God, that we make it our care and business to order our conversations according to his Word, to walk in his Statutes, to conform ourselves in all our ways to the obedience of his will: And for the better carrying on of this Use, I desire to speak unto three Questions.

1. How a man must be qualified, that so he may be willing, 〈◊〉 and in some measure able to walk in the statutes of God, and do them?

2. What mistakes a man must take heed of in the performances of duties of obedience to God's Laws and statutes?

3. What rules are to be observed in walking in God's statutes, and how one may perform acts of obedience, or spiritual duties in such a manner as God will accept of them?

1. Quest. How a man must be qualified, that so he may be willing, and in some measure able to walk in the statutes of God, and do them?

Sol. There are six Qualifications as to this.

• 1. A Credence, that there is a God who hath given Laws unto men, which every man is enjoined to obey.
• 2. A Knowledge of the Laws of God which do concern him to keep or obey.
• 3. A Sanctified will, or renewed heart.
• 4. An Evangelical faith.
• 5. An Unfeigned love of God.
• 6. An Humble spirit.

1. A Credence that there is a God who hath given Laws unto all the sons of men, and they are bound to keep and obey them.

If this Principle (as I have expressed it) be not granted, it is in vain to offer anything concerning walking in God's statutes, and keeping, and doing of them. If a person denies

1. That there is a God, unquestionably he doth therein deny all the Laws or statutes of God, and likewise all obedience unto his laws: and hold

2. That God hath no authority to prescribe Laws unto his creatures, or that he never did constitute any Laws prescribing and limiting his creatures, but hath left every man to walk in the ways of his own heart.

3. Though he hath set Laws and Rules of life, yet his creatures are at their own liberty to obey them, or not obey them, if he obey them it is well; and if they please not to obey them, there is no sin or danger.

I say such Atheistical Positions as these do utterly void all the sovereignty of God, and obligations of man, and are the foundations of all wickedness and disobedience; therefore of necessity if any person would walk in the statutes of God, and do them, he must be really and fully convinced of these three Principles.

1. That there is a God, a true and living God, the Maker and possessor of Heaven and Earth, who is the Lord and Sovereign of all men; to whom the authority of making laws for them doth of right belong; for he indeed hath the Sovereignty and highest power.

2. That he hath given Laws or statutes unto all the sons of men, in which he reveals his mind, will, and pleasure concerning them, what he would have them to do, and what he would have them to avoid.

3. That those Laws or statutes of his, are Obligations upon men; they do not only teach what is good and evil, but bind us also to do that good, and to decline that evil: The Lord God being bound to uphold his own will and glory, and having threatened all transgressors of his Laws, and revealed his wrath against them, and hath punished them, and still hath in readiness to avenge the disobedience of men.

Secondly, When you do believe that there is a God who hath authority to prescribe Laws unto you, and that he hath enacted and published them for all men to take notice of them; then must you give diligence to know what his Laws are concerning you, and to understand them, that you may be able to say concerning yourselves what the Apostle spake of others, This is the will of God concerning you. Psal. 119. 27. Make me to understand the way of thy precepts. Ver. 18. Open thou mine eyes that I may behold the wondrous things out of thy Law. Ver. 12. Blessed art thou, O Lord, teach me thy statutes. Isa. 2. 3. Come and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways.

Now here briefly are two Questions.

1. Quest. What kind of knowledge of God's statutes is requisite towards our walking in them?

There is a threefold knowledge of them.

First, A knowledge of apprehension, which is partly

1. Literal; this is the least and weakest part of our knowledge, when a man can say, or read, or hear the words of God's Laws, and recite them word by word, yet without understanding the hiddenness of the Laws themselves; as many say the words of the Lord's Prayer, who yet understand not the meaning of that prayer: So do many say the words of God's Laws or Commandments, who yet, &c.

2. Spiritual; and this is of that Law which is in the Law; it is a knowledge of the true meaning and purpose of any Law or statute of God: Many know literally, who yet know not spiritually, so a • to dive into, and reach the meaning of God. e. g. Thou shalt have none other God's but me, Exod. 20. 3. These letters and words are known by many, and yet the sense of them is known only to a few, namely that we must set up the true God only for our God, and make him the only object of our trust, and love, and fear: Now look on this Law in the true sense and spiritual interpretation thereof, as particularly binding our souls.

Secondly, A knowledge of approbation: Though a man doth know the spiritual part and intent of God's Laws, yet if his soul rises up against them as cruel, as unjust, as vain, and unprofitable, such a knowledge as this (conjoined with dislike and exception) will never conduce to our obedience or walking in them, but rather to disobedience; to the knowledge of apprehension join the knowledge of approbation; our judgments must comply with, and acknowledge that Divine Excellency and equity in the statutes of God: Rom. 7. 12. The Law is holy, and the Commandment holy, and just, and good. Psal. 119. 138. Thy testimonies which thou hast commanded us are righteous, and very faithful.

Thirdly, A knowledge of Application; we must know the statutes of God, and approve of them as righteous and good, and also we must apply the righteousness and goodness of them to ourselves (i. e.) that they do concern every of us in particular, as obliging of us, and good for us.

As Eliphas spake to Job; Job. 5. 27. Lo this we have searched, so it is, hear thou i • , and know thou it for thy good: So say I, you must hear and know the statutes of God, how righteous they are, how good they are, how blessed they are, what a command and power they have, and this you must apply unto yourselves, not only as belonging to others, and speaking to others, but as belonging also to yourselves, to order your lives by them: Psal. 119. 4. Thou hast commanded to keep thy precepts diligently. Ver. 5. O that my ways were directed to keep thy statutes! When you know that Commandment, Thou shalt not take the Name of the Lord in vain; or that Commandment, Remember to keep holy the Sabbath day, &c. You must know these Commandments as respecting you, and obliging you, that you must not swear, and that you must not break the Sabbath, but that you must know the Name of God, and sanctify the day of God, &c.

2. Quest. What can knowledge contribute towards a walking in God's statutes, &c? for many know them, and yet do not, &c.

Sol. To this, take briefly these Answers.

First, Though possibly a man may know the statutes of God, and yet not walk in them, yet that knowledge is no cause of it: Knowledge is in itself a help and furtherance to walking (as the light is to working) it is not any hindrance at all; that which hinders knowing persons from obedience, is not the light of their knowledge, but the lust of their corrupt affections which bear down their knowledge.

Secondly, Without knowledge of the statutes of God, that which we call duty or obedience, is neither practical nor acceptable.

1. It is not practical: Knowledge is a necessary previous quality unto acts of duty. It is impossible to obey the will of God, if we know not the will of God: Can a servant do the will of his Master who knows not the will of his Master? our obedience (in Rom. 12. 1.) is called a reasonable service; and rational it cannot be without knowledge; without knowledge it is rather brutish than reasonable.

2. It cannot be acceptable: The Apostle saith in Heb. 11. 6. That without Faith it is impossible to please God; for he that cometh to God, must believe that God is, and that he is a rewarder of them that diligently seek him: But faith there cannot be without knowledge, there cannot be Faith for the acceptance of duty, unless first there be a knowledge of God's Command of that duty.

Thirdly, There is an aptitude of knowledge of things to be done, to put us upon the doing of those things: For knowledge is a Spiritual light, and spiritual light it is not only Representative, but also operative; it will work upon the conscience, and will, and affections to draw them up to that performance of what is known: This you see in enlightened sinners, who are made to see the will or commands of God, that the light hath an influence upon their hearts and consciences and services, to excuse or condemn them, and so still it doth until they do imprison or extinguish that light.

4. At least knowledge may serve your thus far, to put you upon prayer, to seek the Lord to give you an heart to walk in his statutes: If it be not able to make you to walk in his statutes, yet it is in some measure conducing to lead out your desires to the Lord to write his Laws in your hearts, and to cause you to walk in his statutes.

Thirdly, As you must get the knowledge of God's statutes if you would walk in them; so likewise you must get your hearts and wills sanctified. Our walking in God's statutes, is styled newness of life: Rom. 6. 4. That we should walk in newness of life; and a service in newness of Spirit, Rom. 7. 6. implying the necessity of a new spirit towards a new life: You know that to the walking in God's statutes, there must be 1. A subordination of our wills to God's will; God's will must not go one way, and our wills run another way: If our wlls be contrary to his, this is a plain disobedience: But now to reduce our will to the way of God; this requires holiness or renovation in our wills, forasmuch as the carnal will is enmity to the Law of God, Rom. 8. 7. 2ly A conformity or similitude; our walking and God's▪ Precepts must agree; what is to be found in God's Commands, that must be found in our practice, else it is not a walking in his stattutes; you do not set them up as your Rule, as your Copy, if you do not commensurate your actions by them, and to both these, holiness of heart is required: For the heart must be sanctified and renewed, or else it can neither yield up itself, nor conform itself to that holy will of God; consider that passage of the Apostle, 1 Pet. 1. • . 2. Through sanctification of the Spirit unto obedience: why doth not the Apostle say, election to obedience, but through sanctification of the Spirit unto obedience? not that we are not elected unto obedience, but that there can be no obedience without the sanctification of the Spirit; As there can be no action of life without a principle of life; so there can be no actions of Spiritual life, without the great principle of holiness in the heart; and when God puts that holy disposition into our hearts, this will as sweetly incline us to walk in the statutes of God, as we were wont to be inclined to walk in ways of wickedness when we were under the power of an unholy and sinful disposition.

Four things a man shall find when once his heart is indeed sanctified by the Spirit of God.

1. An abhorring of every evil way contrary to God's statutes: I hate all false ways, saith David, Psal. 119. 104. A way of wickedness is no way for an holy heart.

2. A Complyance with every good way, and path appointed by God for us to walk in: I esteem all thy precepts concerning all things to be right, Psal. 119. 128. And ver. 173. I have chosen thy precepts.

3. A singular propension of his heart to walk in the ways of God: I have inclined my heart to perform thy statutes always, even unto the end, Psal. 119. 112.

4. A special delight in th • se statu • es of God, and in walking in them. My soul hath kept thy Testim •••• s, and • love them exceedingly, Psal. 119. 1 • 7. Thy testimonies are my delig • t, and my counselors. Ver. 24 I will delight myself in thy statutes. Ver. 16. I have rejoiced in the way of thy testimonies as much as in all riches, Ver. 14.

O sirs, the Law of God is against a wicked heart, and a wicked heart is against the Law of God! that is holy, but his heart is unholy; for that there is no agreement between them, but a perpetual enmity and contrariety; the Law threatens his sinful lusts and ways, and his heart despiseth and opposeth the Law q. d. it is holy, and therefore contrary to his unholy heart. And therefore of necessity this unholiness must be taken away (and no other way can it be removed but by the sanctifying of the heart) before a man can or will walk in God's statutes.

Fourthly, If you would walk in the statutes of God, then you must get an Evangelical saith, as Christ spake in another case unto that troubled man, Mark. 19. 23. If thou canst believe, all things are possible to him that believeth: that say I concerning walking in God's statutes; if we could believe, had we faith, and could we act it aright, our obedience would be possible to us, and acceptable unto God.

That there is a necessity of this faith, and likewise an efficacy, for our walking in God's statutes, may thus appear.

1. It is that grace which unites us unto Christ, in whom there is a fullness of grace, and likewise a fullness of strength: As we have no grace but what comes from Christ, so we have no strength but what comes from him; without me (saith Christ: Joh. 15. 5.) ye can do nothing; if we can do nothing without Christ, then certainly we cannot obey, we cannot walk in God's statutes without him; and therefore faith is necessary for this obediential walking, because without Christ we can do nothing, and because without faith we have nothing to do with Christ.

2. It is the grace of life: I live (saith Paul, Gal. 2. 20.) yet not I, but Christ liveth in me, and the life that I now live, I live by the faith of the Son of God: We never live (Spiritually) until we do believe; for Christ is our life by faith; upon this account faith is necessary to our obediential walking, because such a walking is impossible without a spiritually vital principle.

3. It is that grace by which we do receive the Spirit: We receive the promise of the Spirit through Faith, Gal. 3. 14. But without the Spirit there is no possible walking in God statutes; because all the power and might that we have to do any good (as you may shortly hear) comes from the presence and assistance of the Spirit, who is in a soul all in all, in all the good which we do perform.

4. It is the grace which applies all the promises of help and strength, and which brings in all your assistance from Christ: You know that God doth promise his help for our work: Zech. 10. 12. I will strengthen them in the Lord, and they shall walk up and down in his Name, saith the Lord; and so here in the Text, I will cause you to walk in my statutes, Ezek. 36. What have you to draw without of these wells but faith? here is your work, there is your help, and it is yours upon believing: And so for the assisting power of Christ, you can do nothing without it, as you have heard; and therefore Paul speaking of his abundant labor in the Gospel, saith, Yet not I, but the grace of God which is with me, 1 Cor. 15. 10. this likewise becomes yours upon believing; it is faith which engageth Christ, and draws him in to assist and enable you for every work which you are to do.

5. It is the grace which doth encourage our hearts to walk in God's statutes: Gen. 4. 7. If thou dost well, shalt thou not be accepted? Isa. 56. 7. Even them will I bring to my holy mountain, and make them joyful in my house of prayer; their burnt-offerings and their sacrifices shall be accepted upon mine Altar. What an encouragement is this to be walking in the statutes of God, to be obeying of his will, to be much in duties, when we know by faith that our prayers, and tears, and weak duties shall be accepted upon the altar for Christ's sake! Mal. 3. 16. They that feared the Lord spake often one to another, and the Lord hearkened and heard it, and a book of remembrance was written before him for them that feared the Lord, and thought upon his Name. By all this you may see how necessary faith is for to enable us to walk in God's statutes; therefore pray much for faith.

If you would walk in God's statutes, then you must get an unfeigned love of God: Deut. 30. 6. The Lord thy God will circumcise thy heart, and the heart of thy seed to love the Lord thy God with all their heart, and with all their soul. Ver. 8. And thou shalt return and obey the voice of the Lord, and do all his commandments which I command thee this day. Exod. 20. 6. Showing mercy unto thousands of them that love me and keep my Commandments. Paul reduceth all obedience unto love, when he calls love the fulfilling of the Law, Rom. 13. 8. And so doth Jesus Christ, who reduceth all the Commandments to love, Thou shalt love the Lord thy God, and thou shalt love thy neighbor as thyself. Joh. 14. 23. If a man love me, he will keep my words. Men grumble at the keeping of God • Laws, and at walking according to his statutes; they look at them as grievo • s and burthensome to them, and undelightful; are weary of praying, weary of reading and hearing the Word, weary of the Sabbath, when will it be at an end▪ weary of every good work, though never weary of sinning. What is the reason of this? the reason is, because they do not love the Lord, and therefore they 〈◊〉 weary of his statutes and obedience; whereas did they love the Lord, all comm • nion with him, and all services done unto him, would be pleasing and delightful; our works of duty would not seem unto us a servile burden, but a gracious privilege, and special favor, that we might freely approach to God, and be employed as servants unto him.

Object. Only here take heed of a mistake that you do not look on love to God as the rule of your obedience, but only as a sweet inward spring or principle of it?

Sol. Some (who would cancel the Law as to believers) would make our love to God the rule of all our obedience to God; but this is not sound doctrine: For

1. That which is a part of our obedience, cannot be the rule of our obedience: Now love is a part of a man's obedience as well as faith and fear, &c.

2. No rule of man's obedience must be imperfect, but perfect and full; now our love is imperfect, and therefore it cannot be the rule of our obedience.

Sixthly, If you would walk in God's statutes and do them, then you m • st g •• humble hearts, and tender hearts: [Simile.] It is with our hearts as with metals digged out of the earth, which are impure and hard, and as so, of little or no use, but when they are melted and purged, they are then capable of being useful and being serviceable vessels. Thus it is with our hearts, whiles they are unbroken, and hard, and proud, they are rebellious, disobedient, reprobate to every good work: Exod. 5. 2. Pharaoh said, Who is the Lord that I should obey his voice to le • Israel go? I know not the Lord, neither will I let Israel go. Psal. 119. 21▪ Tho • hast rebuked the proud that are cursed which do err from thy Commandments. Jer. 44. 16. The proud men (Chap. 43. 2.) spake, As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee. But when the Lord gives unto men humble and tender hearts, now they will close with, and submit unto God's statutes, and to a walking in them: Deut. 33. 3. All his Saints are in thy hand, and they sat down at thy feet; everyone shall receive of thy word. Lord, said Paul (when the pride and rage of his spirit was off, and himself himself) what wilt thou have me to do? Acts. 9. 6. You read in James 4. 6. that God gives grace to the humble. And Psal. 25. 9. The meek will he teach his way, &c. Hence saith Christ, Matth. 11. 29. Take my yoke upon you, and learn of me, for I am meek and lowly in heart; intimating unto us that there is no taking upon us the yoke of obedience, until we first learn of him the lesson of lowliness of heart: An humble and tender heart is wholly at God's disposing, and ready for his service, most afraid to offend and dishonor him, and most ready to give audience to every part of his will, and to to do it, and to bring him honor and glory in the whole course of a man's life: Beseech the Lord to give you this humble and tender heart without which you will neither regard God nor his statutes.

2. Quest. What mistakes are we to take heed of in walking in God's statutes? or in the performance of our duties of obedience unto him?

Sol. There are these things which you must take heed of in your walking, and in your performance of duties.

First, You must take heed of formality, and resting in the opus operatum, in the mere doing of duties commanded. There are two parts of duties; there is the body of it, and there is the soul of it; there is the work, and there is the manner of working. As in Prayer, there are the words of prayer, and there is the Spirit of Prayer; and in hearing of the Word, there is the mere hearing, and there is the right hearing, or the spiritual hearing of the Word. Now we must take heed that we content not ourselves with the mere outward doing of any duty, because

1. God requires more then the mere outward work: My son (saith he) give me thy heart, Prov. 23. 26. And Christ saith that God is a Spirit, and they that worship him, must worship him in Spirit and in truth, Joh. 4. 4▪

2. God Abhors and rejects the mere outward service: Isa. 29. 13. Forasmuch as this people draw near me with their mouth, and with their lips do honor me, and have removed their hearts far from me, and their fear towards me is taught by precepts of men: Ver. 14. therefore behold I will proceed to do a marvelous work amongst this people, a marvelous work, and a wonder; for the wisdom of the wise men shall perish, &c.

Now there are four things which demonstrate that men do perform duties in a formal manner, and content themselves with the mere opus operatum.

1. One is the facility of their obedience: To perform any one duty, to make any one prayer in a spiritual manner, will cost us much care and watchfulness, many workings of heart, many workings of faith, and fear; but to perform duties in a carnal, formal way costs a man nothing; if he can but read, or say his prayers, this is all, and there he rests.

2. A second is, the deadness of the services: It is a service without any heart at all; the understanding acts not, and the will acts not, and the affections act not in it; the man confesseth sin without any grief of heart for sin, and even prays for grace and mercy without any longing desires, or faith in Christ or the promises to obtain it.

3. A carelessness of service: The formal man minds not God, nor any communion with him, and minds not prayer, and minds nothing beyond prayer, whether his own heart be right or no, and whether God regards him, and answers him, this he minds not.

4. A fruitlessness of doing: Nothing comes of the formal work of duty; the man saith a prayer, but no good comes of it, and he hears, but no good comes of it, still he prays, and still he hears, and still he reads, and still he is drunk, and still he swears, &c.

Secondly, You must take heed of neutrality in walking in God's statutes; neutrality is an indifferent participation of both extremes; it hath something of the one, and something of the other, as luke-warm water, hath something of heat, and something of cold: So the man who is guilty of neutrality in walking in God's statutes, he hath one foot in the ways of God, and another foot in the ways of wickedness, he halts between two Opinions; he is not only for God, nor only for Baal, 1 King. 18. 21. he is not altogether for God's commands, nor altogether for sins commands, but he devides himself betwixt God and his sinful lusts; he will pray, but withal he will swear; and he will hear the Word, but withal he will be drunk; he will do many things that are good, but withal he will do many things that are wicked. Now take heed of this; God cannot endure it. If God be God, follow him: 1 King. 18. 21. You shall walk in my statutes, saith God here (i. e.) you shall set me up alone, and my commands alone, and my ways alone. Zeph. 1. 5. I will cut off them that swear by the Lord, and that swear by Malcham. Rev. 3. 16. Because thou art luke-warm, and neither cold nor hot, I will spew thee out of my mouth. Matth. 4. 10. It is written thou shalt worship the Lord thy God, and him only shalt thou serve.

Thirdly, You must take heed of partiality in walking in God's statutes: We say that Lex est copulativa; God doth not say you shall do this, or do that, you shall fear me, or you shall love me, you shall keep my Sabbath, or you shall not take my Name in vain; no such matter, but the Law is conjunctive, and doth require obedience to every commandment of God: Jam. 2. 11. For he that said do not commit adultery, said also do not kill; now if thou commit no adultery, yet if thou kill, thou art become a transgresser of the Law. We read that Jehu did many things which God commanded in order to the destruction of the house of Ahab; but yet he disobeyed God in following the sin of Jeroboam, which tended to the destruction of his own soul: And so Herod heard John the Baptist, and did many things, but yet he kept Herodias his brother Philip's wife. Right obedience is impartial obedience, and he who regards one Commandment of God out of Conscience; he doth likewise regard every Commandment of God; for there is the same authority stamped on all the Commandments: Therefore it is but hypocrisy to regard some of God's statutes, and to disregard others: Some men stand much for obedience or duties to the second Table, but they mind not the duties o • the first Table; they seem to make conscience of lying, and stealing, and killing, and adultery; but they make no conscience of swearing, and taking the Name of God in vain, and breaking the sabb • th; some seem to make conscience of lesser duties, but they make no conscience of greater duties, and so others & • contrà: But God hath not given unto us such a liberty to pick and choose our work; if the Lord commands us the smallest or the greatest duties, we are to yield obedience to the one and to the other, not neglecting the least, nor laying aside the greatest: He that is unfaithful in the least, will be unfaithful also in the greatest; and he that is faithful in the greatest, will be also faithful in the least; it is a truth that sins of omission will damn a man as well as sins of commission; therefore take heed of partiality in keeping of God's statutes.

Fourthly, You must take heed of resting or relying upon any of your works or duties; you must endeavor obedience unto God's Law, but you must beware of placing your confidence upon that obedience: You must pray, and read, and hear, and mourn, and repent, and walk holily and humbly with your God; and you must live soberly, and righteously, and godly, and fear the Lord, and love the Lord, and obey his voice, and when you have done so to your utmost, and to your best, then must you cast your Crowns to the ground, and weep that you have served your God no more, and no better, and cry out with the Publican, God be merciful to me a sinner! and with David, Enter not into judgment with thy servant, for in thy sight shall no man living be justified, Psal. 143. 2. And with him, Domine lava, quaes • , lachrymas meas! If you advance your duties or works of obedience unto a condition of life, to be the matter and reason of your justification before God, and say, Lord, these are my righteousnesses, and for these I look to be justified and saved, why! now as Peter said to Simon Magus, Thou and thy money perish with thee; So say I, now thou and all thy duties will perish together: For

1. God commands not works of duty from his people, that they should thereby be justified, but that thereby himself might be glorified; not as reasons of life, but as testimonies of love and thankfulness.

2. You pull down Jesus Christ▪ and faith in him, if you set up any works of yours for life or justification; Christ is no Christ unto you and his righteousness is no righteousness unto you, if you seek to set up your own works and put confidence in them: Gal. 5. 4. Christ is become of n • ne effect unto you, whosoever of you are justified by the Law, ye are fallen from grace.

3. It is fool • sh and damnable so to do: For when you have done all that you can do, you are but unprofitable servants: The least duties that ever you have performed have enough in them to damn you: There is much sinfulness, and much weakness, and much shortness in them, which if God should mark, you could never stand before him: Remember this for a certain truth, that he who would come to heaven, must take heed of his good works, as well as of his evil works; they will damn him; and if he place his confidence upon his good works, they will destroy him: Tit. 3. 5. Not by works of righteousness which we have done, but according to his mercy he saved us.

Fifthly, You must take heed of performing duties, or obeying God's statutes for false ends; As 1. To recompense God. 2ly To give him satisfaction for the evil that you have done. 3ly To offer them up as purchasers of mercies and blessings. 4ly To look on them as your propitiation and peace-makers. 5ly Only to quiet and still your consciences. 6ly Out of vain-glory and to please men.

First, You must not perform duties, nor present them to God as compensations or recompense unto God for the blessings and benefits which God hath vouchsafed unto you: There is a difference between thankfulness for blessings, and requitals for blessings; we ought to be thankful unto God, and to return praises and obedience after the receipt of his mercies; offer unto God thanksgiving, Psal. 50. 14. And praise is comely for the upright, Psal. 33. 1. But to recompense God again by any good that we can do, for any good that he hath done, this may not be, and this cannot be: Job 35. 7. said Eliphaz to Job, If thou be righteous, what givest thou him? or what receiveth he of thine hand? v. 8. Thy wickedness may hurt a man as thou art, and thy righteousness may profit the son of man. Psal. 16. 2. My goodness extendeth not to thee; q. d. Thou art not benefited by any good works of ours, &c. I cannot add anything thereby unto thee, we receive all from thee, but can give nothing unto thee by which thou mayest be bettered; for thou art an infinite being, and therefore we can add nothing to thee.

Secondly, You must not do any good work, thinking thereby to satisfy God for your evil works: Many people when they have committed sin, and injured and dishonored God, then they fall a praying, and a reading, and a hearing, and put on to works of piety, and charity, and their intention or end in doing of these duties is to make God amends, and to make up the wrong which they have done him, supposing that the good which now they do, will balance the evil which they have done, and satisfy God: Now though this be true, that our sinnings do injure God, and therefore its reason that after our sinnings we should be much humbled, and be more circumspect in our walking, and more diligent and upright: Yet to act all these as satisfactions to God for the sinful injurious works which we have done against him, This is 1. Foolish. 2ly Sinful.

First, It is foolish, forasmuch as nothing that we can do, can amount unto a satisfaction for the evil that we can do; Because

1. All the good which we now do, we ought still to have done; and that which was still a duty, can never be a satisfaction.

2. There is more evil in the evil that we have done, than there is good in the good which we do; our sinful evil is perfectly evil, and our best good is but imperfect good: The evil that we do against God, deserves hell; and the good which we do, deserves nothing; the evil which is done needs infinite mercies to pardon it; and the good which we do, is so mixed with our sinfulness, that that also needs mercy to pardon and accept it; and that which needs mercy cannot be a satisfaction.

Secondly, It is sinful: For this is to take upon us the work of a Mediator, to whom alone that work of satisfaction doth pertain; and he must be both God and man, or else he could not have satisfied for our sins: Now to presume that our own imperfect obedience is able to satisfy God for our sins, and to clear all our accounts and reckonings between him and us, what is this but to lay aside the perfect satisfactions of Christ the only Mediator, and to set up our own weak righteousness as sufficient to compensate the Justice of God.

Thirdly, You must not offer up any performances of yours as causes of mercy and blessings; you must pray, and you must mourn, and you must repent, and you must obey the voice of the Lord your God, and you must walk in his statutes and do them: and if you do so with upright hearts, God will meet you with mercy and blessings: Nevertheless you may not look on any performance of yours as causes meriting and purchasing any blessing unto you; remember that excellent passage in Psal. 25. 10. All the paths of the Lord are mercy and truth unto such as keep his Commandments and his testimonies. Yet Ver. 11. For thy Name sake pardon mine iniquity, for it is great. Here is mercy and truth for them that keep his Commandments; and then here is not our obedience, but his Name the cause of our mercy; not for my obedience sake, but for thy Name sake pardon mine iniquity, &c. So when Daniel fasted and prayed in an extraordinary way for mercy and for deliverance out of the Babylonian captivity, he impleads not those works as causes of them, nay as so he rejects them: Dan. 9. 17. Now therefore O our God, he • r the prayer of thy servant and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake. Ver. 18. O my God, incline thine ear, and hear; open thine eyes and behold our desolations, and the City that is called by thy Name; for we do not present our supplications before thee for our righteousness, but for thy great mercies.

There are four things to be observed about mercies and blessings.

1. The Efficient Cause; and that is only God's own love, and grace, and mercy; his own glorious love is the only efficient cause of all our blessings whether spiritual or temporal.

2. The Final Cause; and that is only God's own glory; all is from his mercy, and all is for his glory; he is the first, and he is the last; out of the sea of his mercy they come, and into the sea of his glory they do return.

3. The Meritorious Cause; and that is Jesus Christ, who by his blood hath purchased all things for us pertaining to life and godliness.

4. The means by which, not causes for which they are obtained and enjoyed, and such are our holy performances and walkings, unto which God hath promised abundance of mercies and blessings, and we shall enjoy them, not Ration facti, for the worthiness of our doings, but Ration promissionis, for the goodness and faithfulness of his promise unto our upright doing and walking.

Therefore take heed of looking on any doing, and walking as meritorious causes of mercies and blessings: For

1. All the good we can do, is but what we ought to do; and no duty of man can be meritorious with God.

2. All the good we do, is done by the strength of Christ; therefore it cannot merit, seeing it is done not by our own strength, but Christ's.

3. All the good we do, finds acceptance only in and for Christ; our prayers are accepted in him, and our services are accepted in him; and therefore they merit nothing of themselves.

4. All good services must be done in faith, or else they cannot be pleasing to God, Heb. 11. 16. Now, Faith and the merit of man's works are utterly inconsistent.

5. Lastly, All the blessings which you shall ever enjoy, you must take them out of God's promises, or Covenant of grace; and no gift flowing from that Covenant of grace but it is freely given unto us.

Fourthly, You must not look upon any performances, services, acts of obedience done by you, as propitiations, as able to make peace with God for the sins which you have committed against God. When we have sinned against God, we must humble our souls, and repent, and pray unto the Lord to pardon us, and to be reconciled unto us, and to take away iniquity, and to be at peace with us: But these works done by us (though never so penitential and holy) they cannot take off our sins, and they cannot be our peace. O no! the provocations raised by our sins are too high, and too great for any work of ours to compass: Though God will not pardon your sins, nor be reconciled unto you, unless you do repent, pray, and seek his face, and believe; yet 'ti • not rep •• tance, and 'tis not prayer, and 'tis not faith, that takes up the differences, that reconciles you to God. It is only Jesus Christ, He is our peace, Ephes. 2. 14. And he is the propitiation for our sins, 1 Joh. 2. 2. The chastisement of our peace was laid on him, Isa. 53. 5. God was in Christ reconciling the world unto himself, 2 Cor. 5. 19. We were reconciled to God by the death of his Son, Rom. 5. 10. And by him we receive the atonement, Ver. 11.

Object. But do we not read that God hath pardoned the sins of his people, and hath spoken peace unto them upon their humblings, and returnings, a •• prayers?

Sol. Yes, we do upon these works, but never for these works; these did no • make peace, but Christ it was who made peace; these did not purchase forgiveness of sins, but the blood of Christ it was which did purchase that; therefore take heed you set up none of your obediential performances in the pla • e of Christ; perform them you must if you would have mercy and peace; but do not rely on them, but on the merits of Christ only to procure your peace.

Fifthly, You must not walk in God's statutes, or perform holy duties only to still and quiet your conscience; you must perform them out of conscience, but you must not perform them only to quiet conscience.

In two cases some men set upon works of obedience only to still and quiet conscience.

1. One is the case of education and custom: They have been brought up religiously, and have been accustomed to read, and pray; and if at any time they do neglect and omit these duties, conscience is upon them and upbraids and disquiets them; and they are afraid to neglect them, lest conscience will question and trouble them.

2. Another is the case of transgression; when men have committed some great sin against God, thereupon conscience becomes impatient, and accuseth, and condemns, and terrifies them; and now they fall a praying, and mourning, and confessing, and reforming, but all this is to quiet conscience, and they do find sometimes that under these performances, their consciences are a little allayed and quieted, and for that end do those take them up as a charm to allay their consciences; and when their consciences are quieted, then they lay aside strictness of walking in God's statutes, and all sincere care of obedience, and are ready to transgress again. O take heed of this; this is but hypocrisy, and this will end in hardness of heart at the last: He that performs duties only to quiet conscience that it shall not accuse him for sin, will at length venture upon a course of high transgressions against conscience, and will turn his troubled conscience into a seared conscience.

Sixthly, You must not perform your duties for any self or vain-glorious end; It was Ephraim's folly that he brought forth fruit unto himself, Hose. 10. 1▪ It was Jehu's sin that he sought himself rather than God in what he did; and it was the Pharisees hypocrisy that in their fasting and preaching and abundances, they looked at the praise of men; verily saith Christ, ye have your reward, Matth. 6 5. all that you look at is the praise of men; and all that ever you shall receive, is but the praise of men; for their sakes you did these things, and from them take your reward; you did them not with a respect to God's glory; for his sake, and therefore you shall have no acceptance, and no recompe • ce from him at all.

3. Quest. Now follows the third Question, viz. What Rules we must observe in our walking in God's statutes, so that we may please him, and our obedience may be accepted of him?

Sol. Beloved! This question is of very great use unto us: It is not enough that we do the things which God requires, but we must have a care to do them so as that God may be pleased, and so as what we do may be accepted: Col. 1. 10. Walk worthy of the Lord in all ple • sing. Heb. 12. 28. Let us have grace that we may serve God acceptably, with reverence and godly fear. Chap. 13. 24. Make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight. Chap. 15. 5. Enoch before his translation had this testimony that he pleased God.

Remember (by the way) these three hints.

First, Many men do not mind the pleasing of God, nor his acceptance in what they do; they bring their gift to the Altar and there they leave it, but whether God accepts it at their hands, and be well-pleased with what they have done, they mind it not.

Secondly, Many think that if a good work be done, God must needs be pleased with it. What! God commands Prayer, and yet not accepts of it, nor be pleased with it!

I answer, God requires the manner as well as the matter; and the work done is not accepted if it be not done aright; did not the Lord command sacrifice, and did not Cain sacrifice? yet God had no respect to him nor his offering, Gen. 4. 5. Did not God command prayer unto the Jews? yet saith, Isa. 1. 15. When you spread forth your hearts I will hide mine eyes from you; yea when you make many prayers I will not hear; why so? for your hands are full of blood; therefore David saith (Psal. 66. 18.) If I regard iniquity in my heart, the Lord will not hear me.

Thirdly, it is a great judgment, when neither a person nor his works are accepted with God and please him not; when the Lord saith, my soul hath no pleasure in him, and I regard not his prayings, nor his fastings, nor readings, nor hearings, nor any good he doth: If God regards not thee nor thy good works, how doth he abhor thee and thy wicked works; if he will condemn thee for them, what will he do unto thee for these? Many ignorant superstitious creatures have high thoughts of their good meanings, and of their devout serving of God, and place all their confidence upon them: But when they give up their accounts, they will find that none of these were pleasing to God, nor accepted of him: Depart from me ye workers of iniquity, I never knew you, saith Christ.

These things being thus premised, I will now show unto you

1. How a man may so perform his obediential works, that he may please God, and they may be accepted.

2. How he is to walk in God's Statutes, so, &c.

1. Case. How a man must perform obediential works, so that he may please God, and that they may be accepted of God.

Sol. For this, take these answers.

First, He must be in Christ; It is a sure rule, That the person must be accepted before his works can be accepted: Now no persons are accepted, but so far only as they are in Christ: He hath made us accepted in his beloved, saith the Apostle, Ephes. 1. 6. If the Lord looks on any person as out of Christ, what shall he find him? what shall he behold in him? nothing but a sinful cursed enemy, an object of his justice and wrath; an offending and offensive, displeasing and provoking creature, and he cannot but loath him, and what comes from him; only in and by Christ doth he look upon uw with grace and favor.

Secondly, He must have the Spirit of Christ: For, they that are in the flesh, cannot please God, Rom. 8. 8. The Apostle in the precedent verse saith, That the carnal mind is enmity against God, for it is not subject to the Law of God, neither indeed can be: whence he instances in this verse, That they that are in the flesh cannot please God: A wicked unregenerate man defiles every good work which he takes in hand: Do men gather grapes of thorns, or figs of thistles? saith Christ, Matth. 7. 16. Every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit, ver. 17. That of Solomon is pertinent to our purpose, Prov. 15. 8. The sacrifice of the wicked is an abomination to the Lord, but the prayer of the upright is his delight. And ver. 29. The Lord is far from the wicked, but he heareth prayer of the Righteous. By all which you plainly see that a person must be sanctified by the Spirit of Christ, if he would have services or performances pleasing to God, and accepted of him; if God sees not something of his own work in our works, he accepts them not; but that cannot be unless our work comes from his Spirit within us, &c.

Thirdly, He must worship God in Spirit and in truth; this our Savior delivers in Joh. 4. 23. The true worshippers shall worship the Father in Spirit and in truth, for the Father seeketh such to worship him. And ver. 24. God is a Spirit, and they that worship him, must worship him in Spirit and in truth. A bare external bodily service the Lord utterly dislikes; if the soul and heart come not within our duties, they are of no account to God; Spiritual service is proper for God who is a Spirit, and this pleaseth him: Rom. 1. 9. God is my witness whom I serve with my spirit. Ephes. 6. 18. Pray always with all prayer and supplication in the Spirit.

Fourthly, He must perform all his duties of obedience in Faith; For without Faith it is impossible to please God, Heb. 11. 6. Now to perform our duties in faith, implies

1. That we know and discern the will and command of God, concerning the duties which we do perform unto him: This is a certain truth, That what God requires not, that God accepts not: He appoints all the paths of obedience unto the sons of men, and will not be obeyed according to our mind, but according to his own mind; and whatsoever we do, if we do it not with faith (i. e.) being not persuaded that this is that which God requires of us, it shall not be accepted; For Rom. 14. 23. Whatsoever is not of Faith, is sin.

2. That we rely upon the grace and strength of Christ, to walk and perform the duties commanded: For without him we can do nothing, Joh. 15. 5. It was a good speech of Bernard (upon that passage in Cant. 8. 5. Who is this that cometh up from the wilderness leaning upon his beloved?) Frustra nititur, qui non innititur; no good can be done, but by leaning on Christ; from him is the strength of your sufficiency, and not from yourselves.

3. That we offer them up to God in the Name of Christ, resting on his merits, and not on our own duties; on his doings, not on our own doings, and expecting acceptance for his sake: Joh. 14. 13. Whatsoever ye shall ask in my Name, that will I do. Ver. 14. If ye shall ask anything in my Name, I will do it. Col. 3. 17. Whatsoever ye shall do in word or deed, do all in the Name of the Lord Jesus. The prayers that were offered up with the incense upon the Altar were pleasing, Rev. 8. 3. and came up with acceptance, Ver. 4. The brethren were kindly used for Benjamins sake; and David shown respect to lame Mephibosheth for Jonathan's sake: [Simile.] All our services and duties are pleasing to God, and accepted of him, not for their own sakes, but for Christ's sake.

4. That whatsoever we do in the way of obedience, let it be done to the glory of God: 1 Cor. 10. 31. Do all to the glory of God. For Rom. 11. 36. Of him, and through him, and to him are all things, to whom be glory forever, Amen.

2. Case. Now I come to show you the choice Rules which do concern us in walking in God's statutes; or the manner how we must walk in them, if, &c.

Sol. The Rules which I will propound, all of them shall be taken from the Word of God, and they are these.

First, We are to walk in them willingly: As Ephraim is said in a contrary sense to walk willingly after the command, he was not compelled o • forced, but freely of his own accord gave up himself un • o idolatrous worship: So should we in a true spiritual sense, willingly walk after the commands of God: The willingness of our hearts is all in all in the duties of obedience; and the more of that, the more precious and acceptable is our obedience to God's statutes: 1 Chron. 28. 9. And thou Solomon my son, know thou the God of thy Father, and serve him with a perfect heart, and with a willing mind; for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts. q. d. Look well to this, for God takes special notice of this, and looks more at this than anything else: Psal. 110. 3. Thy people shall be willing in the day of thy power. This is the choice Character of the people of Christ, they shall be a willing people; the word signifies they shall be voluntaries, freely offering themselves, and freely serving without hire and pay; people of a princely spirit, and magnificent, as if all their acts of obedience were their own free willofferings. Carnal men are but so many hirelings, they are coacti & serviles; not servi but serviles; men of a slavish spirit, they are forced and driven to their duties out of fear of wrath and punishment, and out of terror of conscience; their hearts like not God, nor his statutes, nor doing of them, they look on spiritual duties as their grievances and burdens: But the people of God are a willing people, they obey and serve him with a willing mind, with a readiness and freeness of Spirit; and well they may, for they do discern and find that in their duties and obedience they have communion with God through Christ; they speak to their God, and their God speaks to them.

Object. How may one know that he willingly walks in God's statutes?

Sol, Thus;

1. When he rather chooseth them, than any other ways to walk in; election is an act of the will: Josh. 2. 4, 15. Choose ye this day whom ye will serve; but I and my house will serve the Lord. Psal. 119. 173. I have chosen thy precepts.

2. When our obedience unto them springs from a love of them: Psal. 119. 167. My soul hath kept thy testimonies, and I love them exceedingly; all the service of love is a will • ng service.

3. When we find a sweetness in them, and in our walking in them: Psal. 119. 72. The Law of thy mouth is better unto me than thousands of gold and silver. And ver. 127. I love thy Commandment above gold, yea above fine gold. And ver. 14. I have rejoiced in the way of thy testimonies as much as in all riches.

4. When the great desires and requests of his soul are, that God would enable and enlarge his heart to walk in them: O that my ways were directed to keep thy statutes! Psal. 119. 5. And teach me O Lord the way of thy statutes, and I shall keep it unto the end, Ver. 33. And give me understanding and I shall keep thy Law, yea I shall observe it with my whole heart, Ver. 24. Make me to go in the paths of thy Commandments, Ver. 35. Incline my heart to thy testimonies, Ver. 36. I will run the way of thy Commandments, when thou shalt enlarge my heart, Ver. 32.

5. When he is not weary of well-doing; but his heart still holds • ut and is in its element when walking with God, and accounts it a special favor and happiness to main • ain commu • ion with God.

Secondly, We should walk in God's statutes seriously, carefully marking what they require of us, and conscientiously endeavoring to conform our lives and actions unto them; David calls this an ordering of our conversations aright, Psal. 50. 23. And an ordering his steps in the word; Order my steps in thy word, Psal. 119. 133. As an Artificer puts every stone in the building according to rule and line: [Simile.] Or as one who goes in a narrow path 'twixt dangers on either side, he hath a care how he sets his feet: So a Christian should take heed unto his ways, and direct them by the Word; he should set and square them by the rule: Solomon calls this a pondering of our path; Ponder the path of thy feet, and let all thy ways be established; turn not to the right hand nor to the left, Pro. 4. 26, 27. To ponder, is to weigh and to consider well of what we are about to do, whether it be agreeable or disagreeable to the will of God; what the work or way is, for the nature of it, and scope, and end of it. Thus should we ponder the path of our feet (i. e.) the ways wherein we walk, and all the works we have to do; and have a care that they be established (i. e.) set upon a good foundation, and really allowed by God, and commanded in his Word; and then we should go on in those ways without swerving to the right hand or to the left: A seriousness of consideration how God would have us to walk, what his will is concerning us, and then a seriousness of observation, conscientiously to do what God would have us to do, and to walk as God would have us to walk; this is the right and acceptable walking in God's statutes.

Now there are four Reasons why we should thus seriously and conscientiously consider the statutes of God, and every step of our walking;

1. Because there is not any step, not any one action or work which we do, but God hath either honor or dishonor by it; for either it is good, or it is evil; either it is conformed unto his will, or it disagrees with his will; if it agrees with his will, this conduceth to his honor; if it doth 〈◊〉 disagree, then it is evil, and brings dishonor upon him: And should we be serious and conscientious in everything wherein the honor or dishonor of God are concerned?

2. Because there is not one moral work of ours, but it hath our peace, or comfort, or our trouble and discomfort in its hand: Let the good we are bound to do be greater or lesser, if we do conscientiously observe and act it, there will ensue peace of conscience upon the right acting of it; Great peace have they that keep thy Law, saith David, Psal. 119. 165. And this is our rejoicing, •• the testimony of our conscience, that we have had our conversation in simplicity and godly sincerity, saith Paul, 2 Cor. 1. 12. And so on the contrary, let our wandering or swerving from God's statutes by sinning be never so little, there is enough in that little to disquiet conscience, and to cause trouble unto us: [Simile.] If the foot tread awry but one step (though a man fall not into the dirt) yet the small irregular motion doth cause much pain: So the irregularity or inconformity of any one action may disquiet conscience, and may cost us a great deal of sorrow and trouble; Ergo.

3. Because every individual work which we do, it is a step to eternity, either to a blessed, or to • cursed eternity: [Simile.] Though men think not of it, yet every motion or action done by them is a step towards eternity: as every step that a traveler takes, brings him forward to his journeys end: When a man walks in paths of righteousness, or in God's statutes, the further he goes, every new step that he takes, brings him nearer to a blessed eternity. And when a man walks in ways of wickedness, every step that he takes, every new commission of sin carries him nearer to a cursed eternity; the more he sins, the 〈◊〉 he is to hell.

4. Because we must be accountable to God in the day of judgment, even for every work which we do. Eccles. 12. 13. Fear God and keep his Commandments. Ver. 14. for God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. Mark, every 〈◊〉 work, whether it be good, or whether it be evil, shall be brought to judgment; there is not any one good work which a godly man doth, but it shall be brought into judgment, and God will recompense and requite it; even the giving of a cup of cold water, shall not lose its reward: And there is not any one evil work which the ungodly man doth, but it shall be brought to judgment, and he shall be punished for it; and God will execute judgment upon all, and convince all that are ungodly, of all their ungodly deeds, Jude ver. 15. Therefore it doth exceedingly concern us, seriously to walk in God's statutes; seriously to consider what he would have us to do, and how we should walk, and conscientiously to observe, and conform all and everyone of our steps and actions of life unto his Word.

Thirdly, We should walk in the statutes of God fully (i. e.) in all ways of obedience commanded us of God; there should be a commensuration towixt our walking and God's commands: Deut. 5. 35. Ye shall walk in all the ways which the Lord your God hath commanded you, that you may live, and that it may be well with you. Josh. 22. 5. Take diligent heed to do the commandments, and the Law which Moses the servant of the Lord charged you, to love the Lord your God, and to walk in all his ways, and to keep his Commandments, and to cleave unto him, and to serve him with all your heart, and with all your soul. Jer. 7. 23. But this thing commanded I them, saying, obey my voice, and I will be your God, and ye shall be my people, and walk ye in all the ways that I have commanded you, that it may be well with you. Psal. 119. 6. Then shall I not be ashamed when I have respect unto all thy Commandments. Luke 1. 6. Zechariah and Elizabeth walked in all the Commandments and Ordinances of the Lord blameless: 1 Tim. 2. 12. That we may lead a quiet and peaceable life in all godliness and honesty.

Object. But some will object, This is a hard saying; what, walk up to every statute of God! they are very many, and do require so many duties to God and to man; it would make our lives grievous unto us to be thus strictly bound; in some things we could be content, but to walk in all is too strict.

Sol. I confess it is strict, especially to our corrupt hearts; nay any one Commandment of God, and any one part of obedience thereunto is too grievous and strict for a carnal heart. Put the carnal man (who thus complains, and excepts against full obedience unto all God's statutes) I say put him upon walking in any one statute or Law of God, and he will grumble against that one as much as against all. e. g.

Put him upon the sanctifying of the Sabbath, tell him he must rest upon that day from all his labors, and that he must set that day appart for God alone, and wholly spend it in holy religious duties public and private; now he cries out, O what a burden and wearisomeness is this! what, no recreations, and no visitings, and no worldly and vain discourse on that day! what, nothing but praying, and hearing, and reading of the Word, and singing of Psalms, and heavenly meditations, and discourses in our families! Flesh and blood cannot bear this, indeed it cannot; nor shall flesh and blood ever inherit the kingdom of God, 1 Cor. 15. 50. Again, put a man of a carnal heart but to exercise religious duties in his family, to pray daily, and to read the Word, and to instruct those that do belong to him, and for whom he must give an account to God, the man's heart presently riseth against this, and this is grievous, and he shuffles; it should be done indeed, but I have no leisure, and I have no gifts, or parts to do these works. Beloved, it is a sure truth, that whatsoever a carnal man pretends against universal obedience to all God's statutes, his heart is for no obedience at all, but hath an universal enmity unto all and every Commandment of God.

But now more distinctly to answer the Cavil for partial obedience, and to confirm the Truth for full and U • iversal obedience, consider these six Particulars.

First, They that are for a partial obedience to God's Commands, and for a walking in some of his statutes only, they do break asunder the Bond and Reason of all obedience: All obedience is to be founded upon the Authority and will of God, because God (who hath authority over all his creatures) doth will and command us to obey his voice, to walk in his statutes; for this very reason do we stand bound to obey him: And if we do obey him upon this reason, then must we walk in all his statutes, for so hath he commanded us; and if we will not come up to this, but will walk in what statutes of his we please, then do we renounce his will as the obliging reason of our obedience, and do set up our own liking and pleasure as the reason thereof.

Secondly, Nay secondly it tends to plain Atheism: For by the same reason that you slight the will of God in any Commandment; by the same reason you may despise his will in every Commandment, for every Commandment of God is his will, and it is holy and spiritual, and contrary to our sinful lusts, and if this be the reason why such and such Commandments of God will not down with you, then by the samereason none of them must be of authority with you.

Thirdly, It is an audacious charge against God himself, as to his wisdom, or power, or goodness; those statutes of God which you will not come up unto, either they are righteous as the rest, and are good as the rest, or they are not: If they be also righteous and good, why should we not walk in them as in the rest? If they be not righteous and good, O what a blasphemous charge is given against God in prescribing unto him anything that is not righteous and good? and likewise in making his will (which is the rule of righteousness and goodness) to be partly righteous, and partly unrighteous, to be partly good, and partly bad?

Fourthly, There is not any one statute of God, but it is good, and for our good; Ergo we should walk in all his statutes: Deut. 5. 25. Ye shall walk in all the ways which the Lord your God hath commanded you, that you may live, and that it may be well with you. What one path hath the Lord commanded us to walk in, but as it concerns his own glory, so likewise it concerns our good? Is it not good for us to love and fear the Lord, and to put our trust in him, and to worship and serve him after his own mind and will, and to honor his glorious Name, and to sanctify his day? how many blessings hath God promised unto such? and to honor our Parents, and forsake all those sins mentioned in the Negative Precepts, &c.

Fifthly, Our hearts must be perfect with the Lord our God: Deut. 18. 13. Thou shalt be perfect with the Lord thy God. And Gen. 17. 1. Walk before me, and be thou perfect. Now how can our hearts be said to be perfect with God, if we do prevaricate with him? if in some things we will obey him, and in other things we will not obey him; if we walk in some of his statutes, but will not walk in all his statutes; if in some part we will be his servants, and in other parts of our lives we will be the servants of sin.

Sixthly, Lastly, Either we must endeavor to walk in all the statutes of God, or else we must find some dispensation and toleration from God, to free us, and excuse us, and hold us indemnified, though we do not walk in all of them; now what one Commandment is there from obedience whereunto God excuseth any man? or will not punish him for the neglect of obedience unto it: The Apostle saith, That whosoever shall keep the whole law, and yet offend in one point, he is guilty of all, Jam. 2. 10. (i. e.) If he prevaricates with God as to any one particular Commandment of his, his heart is naught, he is guilty of all, he hath really no regard of any of the rest of God's Laws. Therefore for the Lord's sake, consider of this all of you that hear me this day, and let your souls be humbled within you for your loose and unfaithful walking in God's statutes: One will not pray, another will swear, another will not set up religious duties in his family, another will not keep the Sabbath day holy, another will cheat and over-reach his neighbor, another will lie and speak evil, and back-bite, &c. Is this to walk in all the statutes of God? is this fully to walk in all his ways▪ &c.

Object. But it is impossible for any man on earth to walk in all God's statutes, and fully to do his will.

Sol. I answer, there is a twofold walking in all the statutes of God;

First, One is Legal, when all is done which God requireth; and all is done as God requireth; There is not any one path of duty, but we do walk in it perfectly and continually; thus no man on earth doth, or can walk in all God's statutes, or fully do what he commandeth; for in many things we offend all: it was but a proud, vain self-delusion in that young man who said, All these things have I kept from my youth.

Secondly, Another is Evangelical; which is such a walking in all the statutes of God, and keeping of them, as is in Christ accepted of, and accounted of as if we did keep them all, (this walking in all God's statutes, and keeping of them all, and doing of them all, it is not only possible, but it is also actual in every freely believing and repenting person) and it doth consist in these Particulars.

1. In the approbation of all the statutes and Commandments of God: Rom. 7. 12. The Commandment is holy, and just, and good. Ver. 16. I consent unto the Law that it is good. Psal. 119. 128. I esteem all thy precepts concerning all thinhs to be right.

2. In a conscientious submission unto the authority of all the statutes of God: Everyone of them hath an authority within his heart, and over his heart, he stands in awe of everyone of them, and hath a spiritual regard unto them all: Psal. 119. 6. I have respect unto all thy Commandments.

3. In a real delight in all the statutes or Commandments of God: Psal. 119. 47. I will delight myself in thy Commandments which I have loved.

4. In a cordial desire to walk in them all: Psal. 119. 8. I will keep thy statutes; and O that my ways were, &c. the desire of our soul is to thy Name, and to the remembrance of thee.

5. In a sincere endeavor to keep them all; a man doth put out himself in all the ways and parts of obedience; he doth not willingly and wittingly slight or neglect any Commandment, but is striving to conform himself thereunto: [Simile.] As a dutiful son doth to all his Fathers commands, so your right Christian makes conscience, &c.

Quest. But here it may be demanded, Whether we must show an equal respect unto all God's statutes and precepts; and do sin, if we do show more respect to some of God's Commandments, than unto others of them?

[Note.] Sol. This being granted that we must show respect unto all God's statutes; I answer, that it is not necessary, nor are we bound to express the same equal respect to all God's Commandments. For although all the Commandments of God be equal in respect of authority and Sovereignty of the commands, yet in respect of the things commanded or forbidden, and in respect of the strictness of the charge laid upon us for the doing or not doing of them, some are greater than others: Matth. 22. 36. Master (said the Lawyer to Christ) which is the great Commandment in the Law? Ver. 37. Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. Ver. 38. This is the first and great Commandment. 1 Sam. 15. 22. And Samuel said, Hath the Lord as great delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than to sacrifice, and to hearken than the fat of Rams. Matth. 9. 13. Go ye and learn what this meaneth, I will have mercy, and not sacrifice.

Quest. Which of God's Commandments should we have most special care to walk in, or to observe?

Sol. I humbly conceive, that our special care should be

First, Of those which do principally and immediately respect God's Glory: Summa ratio in summo fine.

Secondly, Of those which do most absolutely and necessarily respect our own salvation; as Regeneration, Repentance, Holiness, Faith.

Thirdly, Of those which are the bond and sinews of all Religion, upholding it in the power and practice of it; as the sanctifying of the Sabbath.

Fourthly, Of those which do most concern ourselves, and such as are under our charge; as family-duties.

Fifthly, Of those which do require and enjoin righteousness and mercy unto others, and preserve public society.

Sixthly, Of those which do concern the greater sins which should be most carefully avoided.

Fourthly, we should walk in God's statutes, and keep, and do them affectionately; we should affect the acts of obedience, and be affected in them; Suppose that a man did walk up to every statute of God, yet if this were not done affectionately, all were nothing. Now there are four affections with which we should perform every service or duty that we do unto God.

1. Love and delight. 2ly Joy. 3ly Fear. 4ly Zeal.

First, With Love and Delight: We must love the Lord and his statutes, and the duties which he requires from us, and take delight in obeying, and doing his will: Psal. 119. 97. O how I love thy Law! Ver. 167. My soul hath kept thy testimonies, and I love them exceedingly. Psal. 40 8. I delight to do thy will O my God, yea thy Law is within my heart.

Secondly, With joy and alacrity: Psal. 119. I have rejoiced in the way of thy testimonies as much as in all riches. Psal. 100. 2. Serve the Lord with gladness. Our walking in God's statutes should be our meat and drink; we should find more satisfaction, and soul contentment, and refreshing when we are doing the will of God, and are enjoying communion with him, than we do find or take in any earthly enjoyment whatsoever.

Thirdly, With fear: Serve the Lord with fear, Psal. 2. 11. when ye are a performing any duty to God, ye must do it with a

1. Reverential fear: Thou shalt fear this glorious and fearful Name, the Lord thy God, Deut. 28. 58. God is greatly to be feared in the assembly of the Saints, and to be had in reverence of all them that are about him, Psal. 89. 7. Pray and hear with fear and trembling.

2. Humble fear of our own sufficiency, and of our own performance, left anything should fall in with our duties by which God may be offended, and our service of him may miscarry, &c.

Fourthly, With zeal, or fervor of spirit: The people of God must be zealous of good works, and zealous in good works; fervent in spirit serving the Lord, Rom. 12. 11. It was said of Jehoshaphat, that his heart was lifted up in the ways of the Lord, 2 Chron. 17. 6. And of Josiah that he made a Covenant before the Lord, to walk after the Lord, and to keep his Commandments, and his testimonies, and his statutes with all his heart, and with all his soul, &c. 2 Chron. 34. 31. See also 2 King. 23. 25. Wrestling and striving in Prayer, attend earnestly in hearing: We must not walk in God's statutes with careless, slothful, indifferent spirits, but with heightened, and lively, and enlarged spirits, doing his will with all our might and strength, bringing out all the might and power that we have in his service, stir up our graces and our hearts.

Fifthly, We should walk in God's statutes uprightly and sincerely: Gen. 17. 1. Walk before me and be thou upright. And 1 Kin. 3. 6. David my Father walked before thee in truth and in righteousness, and in uprightness of heart with thee. Isa. 38. 3. Remember now O Lord I beseech thee, how I have walked before thee in truth, and with a perfect heart, &c. 2 Cor. 1. 12. Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, we have had our conversation in the world.

Quest. But here now is the great Question, how one may know that he walks uprightly in God's statutes?

Sol. There are 〈◊〉 discoveries of this.

First, The prevalent motive which alone sufficeth to his obedience, and that is the will or command of God; if a man be upright, and walk with an unright heart, then he will, and doth act and move upon the sole account of God's command; that alone is reason enough and will prevail with him for obedience. There are several Motives which induce men to do good works; some do respect ourselves, and are drawn from a respect to our credit, and profit, as do such a work, and perform such a duty, and you shall have honor amongst men by it, and you shall gain much by it; these considerations are the prevailing Motives which men of unsound hearts to some things which God requires, as it was with Jehu, &c. And some are drawn from God himself, only from his Commandment, and this is sufficient, and this prevails with men of upright heart: Psal. 119. 4. Thou hast commanded us to keep thy precepts dilgently. Ver. 5. O that my ways were directed to keep thy statutes! Mark how his heart is drawn out to obedience upon the mere command of God: Thou hast commanded us, &c. Isa. 2. 3. He will teach us of his ways, and we will walk in his paths. Mark, there is no more considered to move to walk in his paths than this, he will teach us of his ways (i. e.) he will make us to know that this or that is his will and command concerning us. Paul relates that it was the earnest prayer of Epaphras for the Colossians, that they might stand perfect, and be filled with all the will of God, Col. 4. 12. It is not Compleri, but Repleri, 〈 in non-Latin alphabet 〉 : Some look upon that word as Metaphorical (to be filled with the will of God) as the sails of a ship are filled with wind, which is enough to carry the ship in voyage; so it is enough when the will of God fills our hearts, and that carries them out to duty; and David hath a singular expression in Psal. 119. 6. When I have respect unto all thy Commandments; you know that to have a respect unto a thing, is this, when that of all other sways most with us, as when a Master commands a servant, he will do such a business, because he respects him, and at his command he will go and come, though he will not at the command of any other; this was David's temper, he had respect to God's Commandments; they had authority over him, he had a regard to them; therefore consider well what is the Motive which induces you to pray, to hear, to do any other good duty; is it God's will or Commandment alone? if it be not so, you walk not, you act not uprightly.

Object. But will some reply, This is something difficult to discern, forasmuch as God's command and our own interests may meet, they may concur sometimes in some actions to be done; and now it will be hard to know whether we act upon the command of God alone.

Sol. There are two things which show that it is God's command alone which sets us on to our duties.

1. When there is no reward or external encouragement presented to set us on to the performance of duties.

2. When our hearts hold on and set upon the duties amidst all dangers and discouragements, and to our own external prejudice, as Moses was obedient with afflictions.

Secondly, The simplicity of the end; when a man doth sincerely serve the Lord, or walk uprightly in his statutes, he doth (in all the good actions done by hi • ) look at God's glory; he doth them not for self ends, to advance or exalt himself; but he doth them with a single respect to God's glory, to exalt and lift •• his Name: A • Paul spake, We preach not out ourselves, but Christ Jesus the Lord, 2 Cor. 4. 5. we propound not, we intend not the honor of our gifts, and abilities, and pains, but the honor of Jesus Christ; and as he spake in Phil. 1. 20. That Christ may be magnified: Thus is it with every man who walks uprightly, and does things with an upright heart; he doth in all his ways seek and intend the praise and honor of God, and not himself; I seek not myself saith the Apostle, I seek not my own profit: 1 Cor. 10 33. And none of us liveth to himself, and 〈◊〉 of us dieth unto himself; for whether we live, we live unto the Lord; and whether we die, we die unto the Lord, Rom. 14. 7.

On the contrary, they that walk hypocritically with a false heart, they do set up themselves and not God, Hose. 10. 1. Israel is an empty vine bringing forth fruit unto himself, Matth. 6. 1. &c. They gave alms, prayed, fasted to be seen of men. A carnal man, so that he may enjoy his own safety, liberty, ease, profit, he cares not what becomes of God's glory; let the Gospel sink or swim, let the Ministry perish, let a Nation be brought to confusion, let the Ordinances of Christ, and truth of Christ be contemned and destroyed, let all wherein God's honor or glory are concerned, be trod underfoot, he cares not, for he respects himself and not God, &c.

Thirdly, The singleness of the path: when a man walks in God's statutes uprightly, his path of walking is only the way of God's Commandments; he hath no other path but that, but one God, and but one mercy, and but one heart: Isa. 26. 7. The way of the just is uprightness. Psal. 139. 23. Search me O Lord, and know my heart, try me, and know my thoughts▪ Ver. 24. and see if there be any way of wickedness in me, and lead me in the way everlasting. The way or path of every man is not that particular action or work, but it is his general and habitual course of life, and that is (to him that walks uprightly) the course of holiness and righteousness.

Fourthly, I might add other Characters, but I shall pass them over; only take one more, and that is Diligence; He who walks uprightly in God's statutes, doth walk in them heartily and diligently; he gives up his heart, and life, and desire, and care, and strength to do the will of God, to serve him, to obey him: this is his great business, the main work that he hath to do, and he doth it with all his heart, and with all his soul; not negligently, and carelessly, as a servant doth ey-service: he doth not slubber over duties, as if any were good enough for God; he knows that cursed is the man that doth the work of the Lord negligently, Jer. 47. 10. He is very intent, and taken up with the work which God commands, not only to do, but so to do it, as may be most pleasing to God, and conducing to his glory, when he prays, hears, receives the Sacrament, &c.

I Have finished the first Proposition from these Words, viz. That even the people of God within his Covenant of grace are to walk in God's statutes, &c. I now come unto the second Proposition, viz.

SECT. I.

[Use 1] SHould the people of God walk in God's Statutes (i. e.) make progress in them, and move forward and hold on, and persevere in the obedience of them all the days of their life? Against this duty four sorts of men deeply offend; e. g. 1. All Inconstant Professors. 2. All Declining Professors. 3. All Non-Proficients. 4. Especially all Revolters, and Apostates.

First, All Inconstant Professors; to whom that may be applied, spoken of in Hosea 6. 4. O Ephraim, what shall I do unto thee! O Judah, what shall I do unto thee! for your goodness is as a morning cloud, and as the early dew it goeth away. You have many Professors like unto Ephraim and Judah, who in their distresses inquired early after God; they take up duties, and then they will pray and hear, and reform, and obey the voice of the Lord: O how many hollow-hearted Christians are there who in their sickness and troubles of Conscience, and outward straits and fears, will seek unto the Lord and serve him, and walk in his ways; but as soon as fears, and straits, and sickness, and dangers are off, they fall presently from God, and from his ways, and from walking in his Statutes! The sun consumes the morning cloud, and dries up the early dew: So when ease and prosperity and safety appears, then an end of praying, of mourning, of repenting, of doing for God and walking in his ways.

Secondly, All Declining and luke warm Professors: Such I mean that have been forward, and high and zealous in holy duties; but they are fallen low, and flat, and careless, and negligent of them. The time was that they were full of cares and desires, and of spiritual fervor and vigor: O how they have prized the ordinances! How did they abound in duties of obedience! How much of their time did they lay out in meditation, in praying, in reading, in hearing in reforming themselves, in instructing their families, in watching over themselves and their ways! O they durst not neglect their duty, any opportunity, nor come near any iniquity. But now the case is altered with them, there is not that fear of God in them, nor tenderness of conscience, nor forwardness of obedience; their wine is turned into water, and their fervor into deadness; they have no regard, nor mind, nor heart to walk at all in God's Statutes and ways; they shut up the Church doors, and cast away Bibles, and renounce all duties, regard not Scripture, regard not ordinances, regard not duties: O the Lord work upon thine heart in time, for thou regardst not thine owo soul.

Thirdly, All Formal Non-proficience; such I mean who keep still to their circle, and move like a horse in a mill; so much as they have taken upon them of Religion, so much they will stick unto; they will neither abate nor rise, neither go backward nor go forward, they know enough already: Some outward duties they do: but if you will press them a jot higher, then you are precise; you cannot possibly persuade them to proceed on to humble their heart, to mortify their lusts, to yield to God in inward sanctity, &c.

Fourthly, But above all they offend most, who turn Apostates and Revolters; who like Hymenaeus and Alexaender, make shipwreck of faith and a good Conscience.

1 Tim. 1. 19, 20. Or like the Galatians, begin in the spirit, and end in the flesh▪ Galatians 3. 3. Or like those in Peter, who after that they knew the way of righteousness, did turn away from the holy Commandments delivered unto them. 2 Pet. 2. 21. Beloved, there are three sorts of men in the world.

• 1. Some never would endure to look or walk in God's Statutes, but resolve to walk in their own sinful ways; these are profane Atheists.
• 2. Some will take upon them to walk in God's Statutes so far as consists with their own ways and lusts; these are hypocrites.
• 3. Some make an entrance and a little progress, but do after a while renounce them, and fall off to their own lusts.

Now here give me leave to open three things unto you.

• 1. The principal cause, why some men hold not on in walking in God's Statutes, but break off and turn Apostates.
• 2. Their great sin in so doing.
• 3. The great danger and judgment.

1. The principal cause why, &c.

First, The Spiritual strictness which they do meet with in God's Statutes, which they did not preconsider, and which their loose hearts cannot bear. [Simile.] It is with many professors as it is with many lazey and idle servants, who frame unto themselves a reputation and benefit to be in such and such great men's families, but meeting there with diligent and constant pains, they presently give up their place and service. So many Christians fancy unto themselves, an easy obedience to God, and think that any kind of serving God will suffice, but when they come to find that God will not be pleased with easy and formal performances, but he will be served in Spirit and in truth, that we must mortify every sinful lust, and that we must seek and serve him with our whole heart, and come up to all the duties of obedience, though crossing our profits and delights; now they complain and murmur, as they in Joh. 6. This is a hard saying, and turn away from the Commandments, as too heavey a yoke for them to bear, rather liking their old ways of wickedness and looseness.

Secondly, Secret Hypocrisy of heart, this is another cause why men do not continue and persevere in the way of obedience, but do revolt and fall off. Job 27. 10. Will the Hypocrite delight himself in the Almighty? will • e always call upon God? Some times he will call upon God, but always he will not, for his delight is not in God.

There are four things in every Hypocrite:

• 1. His sinful heart was never changed by Grace.
• 2. His Soul was never mortified to all sin.
• 3. His Heart could never comply with all which God requires.
• 4. He never did Obey God out of love to God, intending only the Glory of God, but still had an eye unto himself, seeking his own praise and advantage in the world.

And everyone of these is a sufficient ground of revolting; and what principle is there of perseverance in the ways of God, where no grace at all • s planted in the heart? Is it possible that the Commandments of God should be sure of us, when sin hath the dominion over us? Or can he hold out in obedience, whose heart did never like obedience? and of necessity his heart must break with God, who doth prefer himself before God.

Thirdly, External Difficulties and troubles: The Apostle saith, that all who will live godly in Christ Jesus, shall suffer persecution. 2 Tim. 3. 12. We may say of walking in the way of God's Statutes, what they spake to Paul of the way of Christianity, it is everywhere spoken against. Acts 28. 22. There is no travailer in the way to Heaven, but shall meet with barking curs, with many scoffs, reproaches, contempts, indignities, injuries, hazards, losses: But many men neither can, nor will suffer these things: they set a higher value upon their own names, and ease, and liberty, and plenty and safety, than on their Souls and God's Commandments. When the young man heard of selling all, and taking up the cross, and following of Christ, he took his leave of Christ, and of the way to Heaven. [Simile.] Many travelers are taken from their joruney when foul weather appears, although they were forward when the sun did shine forth, &c.

Fourthly, Sordid unbelief; There are three things which some men do not believe.

1. That the way of obedience is a necessary path to life.

2 At least, that much obedience, and constant or continued obedience is that path; some little service, for a little time (if men have any to spare) perhaps is; but to spend a whole life in holy walking, &c.

3. That God is true in his promises of protection and benediction, in case of conscientious and constant obedience; they do verily think that by this course they shall be losers: If they did not sometimes work and sell on the Sabbath day, why they should lose their custom; and if they should deny visits on that day, they should displease their friends, &c.

O these unbelieving hearts of ours! Not without cause said the Apostle, Heb. 3. 12. Take heed lest there be in any of you an evil heart of unbelief in departing from the living God. Tell men seriously who is the God of blessings, and God of mercies; in whose power is it to make great. Is it not God who blesseth, and the man shall be blessed? And who curseth, and the man shall be cursed? And read you not expressly of his blessings promised to the obedient, and his curses to the disobedient? And is not God faithful in his promises, and true in his threatenings? Hadst thou faith, God should have better obedience; and didst thou give to God more upright and steadfast obedience, God would give unto thee more plentiful and abundant blessings: If thou couldest say that latter part with David, I will dwell in the house of the Lord forever, then mayst thou confidenly say with him, Surely goodness and mercy shall follow me all the days o • my life. Psal. 23. 6.

2ly. Their great sin in Revolting, and giving over walking in God's Statutes.

There is a Question which I have read somewhere of Infidels, and Heretics, and Apostates, which of them do sin more heinously? And it is Resolved, that the Apostate is the greatest sinner of them: defection is a greater sin, then the negation of subjection; because in defection or Apostasy,

• 1. More of God is rejected, and the Apostate sins more against God;
• 2. Having received the knowledge of God and his ways.
• 3. And likewise breaks asunder more bonds which lay upon him to continue his obedience.

And indeed the Apostle speaking of Apostates, delivers three things concerning them, which do set out their sins unto amazment, Heb. 6. 6.

First, One is, that its impossible to renew them again unto repentance: How great is that sin which doth so harden the hearts of men, that he doth never repent of it, nay can never repent of it, nay that it is impossible to renew him again to repentance!

A Second is, that they crucify to themselves the Son of God; they deal with Christ as the Jews did, who rejected and crucified him: O what a sin is this to crucify the Son God, and to crucify him a fresh, to pierce his heart and to shed his blood the second time!

The third is, that they put him to open shame; they themselves do put a reproach and contempt upon Christ, and cause others so to do; as if Christ were not a master fit to be followed, and his ways were not worth our regarding, and that the poor woe • ld and our base sins are rather to be regarded and emb • aced, and followed then the Lord Jesus, and his precepts, and his ways. And take one thing more; that never did any fall off, or turn away from walking in God's statutes, but he grew far more wicked then ever he was before, and likewise a desperate enemies to the ways of God.

3ly Their great danger and judgment.

This I shall show unto you in three Particulars.

First, Revolters or Apostates are judicially given up to the great power of Satan: The Lord doth in his just judgment give them over unto Satan that he should rule them, and that they should be his sworn servants who will break off with God, and refuse to serve him any longer: Mat. 12. 44. That unclean spirit returned unto his house from whence he came out. ver. 45. and takes with him seven other spirits more wicked than himself, and enter they in and dwell there, and the last estate of that man is worse than the first.

Secondly, They are judicially given up to the power of their sinful lusts, they grow worse and worse; they having cast away the cords, and all fear of God there is no wickedness but they are ready to obey it, and they do now go on in their daring ways of bold profaneness with seared consciences.

Thirdly, They are judiciously given up to the powers of damnation; therefore it is said that they draw back unto perdition, Heb. 10. 39. And the soul of God hath no pleasure in them, Ver. 38. O what a dreadful condition is this, to forsake the path of life and heaven, and to turn back to walk in the path of death and Hell!

Fourthly, They are many times (in their life) given up to exceeding terrors of conscience and despair: You may read this in Judas, who turned back, and what horror did that poor creature fall into? he forsook his Master, and left the path of life for a few pieces of silver, but what got he by this! he lept out of the ship into the Sea, he could never meet with rest or peace afterwards, but conscience brake in pieces, and did so pursue him with guilt and terror, that thereupon he fell into absolute despair, and made an end of himself: [Simile.] The like you read of Spira, who revolted from the truth, and the path of Evangelical obedience after clear convictions, and secret warnings of Conscience; but what befell him? O he presently fell into terror of conscience and despair, and never could recover the least hopes of mercy to his dying day.

Fifthly, They are many times punished by some extraordinary judgment here on earth: Take an instance in Israel and Judah, they gave up to walk any longer in God's statutes and ways, they forsook God and his Laws, and what came of this? why, God forsook them, and gave them up to their own hearts lusts, and at last overthrew them with an utter destruction, and scattered them over the face of the earth. So you read of Joash, who did that which was right in the sight of the Lord all the days of Jehoiada the Priest, 2 Chron. 24. 2. But afterwards, Ver. 18. He left the house of the Lord and served Groves and Idols; but what befell him for this? you read of two great judgments that did befall him, one in verse 24. That the Syrians came in with a small company of men, and the Lord delivered a great Host into their hand, because they had forsaken the Lord; so they executed judgment against Joash: The other is in ver. 25. His servants conspired against him, and slew him.

SECT. II.

2. Use SHould the people of God continue, proceed on, and persevere in walking in God's statutes? then you who are the people of God, give me leave to offer unto you

• 1. A few Cautions about your walking.
• 2. A few exhortations concerning our walking.
• 3. A few encouragements for your walking (continued walking) in God's statutes.

1. The Cautions about your walking.

You see that it is your duty to walk on, to proceed, to persevere in walking in God's statutes; therefore take heed unto yourselves and beware of four things.

First, Beware of slothfulness and carelessness at any time in doing the will of God, or in walking in his ways: Rom. 12. 11. Be not slothful in business, but fervent in spirit, serving the Lord. When a man doth a business slothfully, he doth it with a slight spirit, he doth not put out himself, not his strength, he hath no care in doing of it, he doth it not with a serious and diligent spirit, but remissly, and indifferently, as one not affected about what he doth, nor addicted unto it; saith the Apostle, Heb. 6. 11. We desire that everyone of you do show the same diligence unto the end. And Ver. 12. That ye be not slothful. Here he opposeth diligence unto slothfulness, &c.

Now there are these Reasons why you should beware of slothfulness in any act of obedience, or in any work which God commands you.

1. Because it is the work of God; a work that the great God enjoins you, and in which his eye is upon you; will not the servant eye and mind his work when his master commands, and his Masters eye is upon him?

2. Because it is a work for God; it is to he done not only with a respect of congruity as may best answer his will, but also with a respect of sincerity, as may best advance his glory; should we be slothful, negligent, careless, indifferent in any work of such a nature wherein we are employed of God? &c.

3. Because you do but lose time; little or nothing will be done if you be slothful; Solomon saith in Prev. 18. 9. He that is slothful in his work, is brother to him that is a great waster: the great waster brings a fair estate to nothing; so a slothful person brings a good work to nothing; at best, your work can never be well done if you do it with a slothful heart.

4. Because in all holy working and walking you still go forward: Psal. 24. 3. Who shall ascend into the hill of the Lord? sin still remains and works strongly against us; so doth the world, and Satan, and unbelief, and carnal fear, and arguments against tide and wind; and you will be carried back if you be remiss and slothful; any difficulty that you meet with will discourage you, and take you off; difficulties and oppositions you will meet with, and they will prevail if you be slothful: Prov. 15. 19. The way of a slothful man is as an hedge of thorns, but the way of the righteous man is made plain: (i. e.) when a slothful man is to do a work, there is still some rub or offense in the way, and he cannot carry it on, but finds it too sharp and painful and troublesome; whereas were his heart righteous, his way would be plain, it would appear more free, and open, and easy: Prov. 22. 13. The slothful man saith There is a Lion without, I shall be slain in the streets.

5. Because you will never be able to held out in walking in God's statutes, but will certainly revolt and apostate if you give way to slothfulness; indeed an accidental slothfulness may befall the child of God in his way to heaven; but if you give way to a willing and habitual slothfulness, it is a sign that your hearts are wicked, that really you are not for God, and cord ally you have no delight in him, or in his ways, but there is some other object which your hearts do more mind and regard.

Secondly, Beware of slowness in walking on in God's statutes; some of you need many arguments to awaken and stir up your hearts unto duties; and others do need many Goads to quicken their hearts unto a greater speed and forwardness in duties: The Apostle speaks of some, that when for the time they ought to be teachers, yet they had need that one teach th • m again which be the first Principles of the Oracles of God, these went on very slowly. Many Christians are too blame in this, they move on but slowly.

1. In points of knowledge, they know but a very little more of the mysteries of salvation, (of Christ, of the Covenant of Grace, of regeneration, of the objects of faith) after twenty or forty years hearing, then they did before.

2. In points of practice; after many years their sinful lusts are no more mortified, and their graces are no more strengthened, and their ability (to deny themselves, and to live by faith, and to suffer afflictions, and to be more heavenly and profitable in their conversation) is little or nothing raised and improved. I would have these to consider,

First, That this slow walking, is very disproportionable to the means which God vouchsafes unto them, and to the expectations of God; for to whom much is given, of them much shall be required; the greater means and helps should be answered with the greater fruits and returns.

Secondly, it is very uncomfortable unto your own souls; little fruit differs but a little from no fruit: and it is a thousand to one, but your hearts will be often shaken and puzzled about the truth of your Spiritual condition, that you never had grace in the truth and power of it, which works so weakly and so slowly, that almost all your life long you have got so little ground over your sins, and hardly advanced to one grace more then you had before.

Thirdly, It is very unanswerable to the course of humble, and solid and serious Christians; David made haste and delayed not. Psal. 119. 60. And saith he, Ver. 32. I will run the way of thy Commandments, when thou shalt enlarge my heart: And Paul was pressing and reaching forward. Phil. 3. 13. And the kingdom of God suffereth violence, and the violent take it by force, said Christ. It is shameful unto us, Math. 11. 12.

Fourthly, Nay look on many Christians behind us in time of their calling, setting out after us, yet as Ahimaas out-went Cushy, or as John out-ran Peter to the Sepulcher: so these of later standing than ourselves in Christ and grace, have left us far behind them, in Knowledge, in Faith, in Love, in Tenderness, in Exactness, in Zeal, in Fruitfulness, &c. As the Apostle to the Hebrews, lift up the hands which hang down, and the feeble knees, Heb. 12. 12. so say I unto you, stir up the heart, and drive not on so heavily, (as if this were the way you had no pleasure in) but put on with more life, and care and speed: For this purpose remember five things.

First, Are you not in the way to Heaven? O how our souls should fly thither! Indeed there is reason why we should be slow unto what is evil, because that leads to Hell: And so on the contraty, there is all the reason in the world, to be still setting forward and foremostly walking on in the Statutes of God, for they are the way to Heaven, where all your happiness and all your treasure, and your desires or hopes are laid up forever.

Secondly, It was a long time before you set your foot in the path of God's Commandments, and therefore you had need to make haste.

How many years did you walk in the vanity of your minds, and in darkness, and in wantonness and rioting? Why it is but of late days that God hath changed your hearts and turned your feet; you had a long time to dishonor God; and will you not therefore improve the present time the more to honor him? In your times of sin and death you laid out all your years with all greediness to damn your souls; and should you not now be as quick, as enlarged in improving, and contending, and striving, and hasting how to save your souls!

Thirdly, It may be but a very short time (yet a little while saith Christ) that you have to walk in God's Statutes, and therefore serve him with all your strength, and run the race that is set before you.

Quest. Some may put the Question, why God is pleased to conceal the length of a Christians walk • r journey to heaven, and never makes it known to any one whether long or short?

Sol. Surely one reason thereof may be to stir up our care, to put on with all our might, and to work and walk whiles we have day.

Fourthly, Especially considering that as the time is short, so we have much work to do in that time. [Simile.] O how the Factor bestirs himself, rises early, and goes to bed late, casts up; carries out, orders this, looks to that, when he hath but a little time before he must go home and give up his account! This is our condition; ere long we must go home to our Master, and we have much work lying on our hands, and but a very little time; I say much work to do for our God, and for our souls, and all this work is of eternal consequence Ergo, we had need to double our diligence, and to mend our pace; a slow pace will rid but little ground.

Fifthly, Make all the haste you can, you will hardly fulfil your work, and get over all your ground: You shall find that the best Traveler of us all when he comes to die, he shall find very much work lying on him which he should have done, but now cannot: O I should have been more watchful, more humble, more believing, more zealous; redeeming more time, done more for God, done better for my soul, done more good in my place.

Thirdly, Beware of unevenness in walking in God's statutes. O let me not wander from thy Commandments, said David, Psal. 119. 10. And Ver. 117. Hold thou me up and I shall be safe, and I will have respect unto thy statutes continually: order my steps, and let no iniquity, &c. Ver. 133. So Solomon in Prov. 4. 25. Let thine eyes look right on, and let thine eye-lids look strait before thee. Ver. 26. Ponder the path of thy feet, and let all thy ways be established. Ver. 27. Turn not to the right hand nor to the left: remove thy foot from evil.

Beloved, there is a twofold unevenness in our walking in God's statutes.

1. One is habitual and general; and this is when a person pretends to walk in God's statutes, and sometimes in some particular actions doth walk therein, but then, look on this man in the General course of his life; and so he walks not in the ways of God, but in the ways of ungodliness; of this man I speak not.

2. Another is particular and actual, and this is when a person is even and right as to the course of his walking; but in this or that particular of life he doth step aside and wander; he breaks out into some great transgression or other, as you read of David, and Lot, and Noah, &c. into lesser irregularities: this is not a total revolting or Apostasy, but it is a particular sinful deviation and aberration, from which they return again by repentance: Nevertheless let all the people of God beware of all and every particular unevenness in their walking; for this is not to proceed and hold on in walking in God's statutes.

There are three things contrary to our going on, &c. viz. 1. A standing still. 2ly A going over. 3ly A going aside, though it be but a step into another contrary path, yet this one step is opposite to going, and it is a hindrance to our going on; we loose so much of our progress, as we step aside from the right path.

Secondly, There is not the least sin which a man commits, but first it is a leaving of the right way; and next it will cost him some time to get out of that wrong way, and to return again into his right way: That one sinful aberration perhaps may draw and entice him further out of the way, or if it doth not, it must cost him much humiliation of heart, and many tears and prayers to recover and reduce him again.

Thirdly, It is a very folly to be at any time uneven in our walking: for either you intend to go on in your error, or to come off from it; if you will go on in your sin, you will be damned; if you see reason to return from it, why did you at all embrace it? Nay the folly appears yet more; for whiles you did steadfastly walk on in the paths of God, you did unquestionably possess and enjoy peace, and by stepping out of those paths, you lose your peace, and must pass through much bitterness before you can possess that peace of which you by sinning have dispossessed your souls.

Fourthly, The Christian Traveler hath no sufficient cause to misplace one step, or to step aside to any unsinful action; and my reason is this, because he may find enough in the paths of God: In my Fathers house there is bread enough, &c. still to satisfy him, and much better than in any sinful or irregular way.

1. Here he hath protection and safety enough; The Lord himself is his guide and shield.

2. Here he hath pleasure enough, even the joys of the Holy Ghost, unto which the pleasures of sin for a season are not to be compared.

3. He hath profit and benefit enough; for in keeping God's Commandments there is great reward: No man gets any things by any sin, but as God loseth by it much honor, so he himself loseth much of his dignity, and of his comfort, and of his safety, and of his integrity, &c.

Fourthly, Beware of weariness and faintiness in your walking in God's statutes: There is a twofold weariness as to a walking in the paths of God.

1. One ariseth from contrariety of Spirit and dislike of those ways: Mal. 1. 13. Ye said also, Behold what a weariness is it! and ye have snuffed at, it saith the Lord of Hosts. Isa. 43. 22. Thou hast not called upon me, O Jacob; thou hast been weary of me O Israel.

2. Another ariseth from dispondency of spirit, by reason of the many discouragements and troubles befalling us for our walking in God's statutes, and faithful keeping of them: As you read of Elijah when Jezebel threatened to take away his life, 1 King. 19. 2. the good man hereupon did faint, and was discouraged, and therefore saith he, Ver. 4. It is enough O Lord, take way my life, for I I am not better than my Fathers. Jer. 20. 8. The Word of the Lord was made a reproach unto me, and a derison daily. Ver. 9. Then I said I will not make mention of of him, nor speak anymore in his name, but his words were in my heart as a burning fire, &c. Now though this kind of weariness be apt to put itself upon us, yet we should put it off by prayer, and by faith: we should not be weary in well doing; the Apostle presseth it twice, Gal. 6. 9. and 2 Thes. 3. 13. And I will give you four Reasons why we should not be weary, and faint, and discouraged, although we see little good of all the pains which we take, and although we meet with evil for good, reproaches, scorns, and crosses, when we are most careful to walk with God.

First, because the Lord doth appoint these things; he will have them to befall us, to try our love, and faithfulness unto himself, and true zeal for him, and to exercise our faith and patience, and to do us good: If evil men did know how much good the people of God do get by their wicked words and carriages towards them, I am persuaded that they would forbear much more in this kind; little do they think that the people of God (upon these occasions) do more search their hearts and ways, and do the more humble their souls, and are more in prayer, and are more watchful over their ways, &c.

Secondly, Because nothing that you meet with from men can make the least diminution of any true comfort unto you, e. g.

1. It cannot abate one jot of your happiness: Your happiness consists in the fruition of God to be your God in Christ; and this sun doth shine in the midst of all storms; let men disgorge themselves and throw out all the filth they can; yet God is your God and Father, and loves and owns you, Rom. 8. 35. to 39.

2. It cannot hinder any peaceable testimony of your conscience: let men's speeches and censures, and dealings be never so bitter and base, yet you have still the Testimony of conscience, that in simplicity and godly sincerity you have had your conversation, 2 Cor. 1. 12. all is well and cheerful here.

3. It cannot prejudice any acceptance of your holy walkings or workings with your God at all; God doth not accept of you, because men do approve and commend you; nor doth God disrespect and disapprove, because men do disapp • ove and condemn you; but as Peter spake in Acts 10 34. I perceive that God is no respecter of persons. ver. 35. But in every Nation he that fears him and worketh righteousness, is accepted of him.

4. It cannot deprive you of your reward of well-doing: whatsoever hard entertainment you may find with men, regard it not, your reward is sure from the Lord: 2 Tim. 4 7. Isa. 49. 4. Then said I, I have labored in vain, I have spent my strength for naught, and in vain, yet surely my judgments is with the Lord, and my work with my God.

Thirdly, Because all these discouragements come only from wicked persons, and the basest sort of them, who watch for your halting, and would rejoice to see you turn away from walking with your God; Observe and consider seriously who they are that set themselves against you, and still strive to make your hearts weary, and your hands faint, and would baffle you in your holy walking in God's statutes; why, they are either Papists, or Popishly affected, or Hypocrites, or some Apostates, or a company of Whores, or Whoremongers, or drunkards, or swearers; and should your hearts faint for these men whom God abhors, and a civil person would scorn to be a companion unto them? Should such a man as I flee? said Nehemiah, Chap. 6. 11. I will be yet more vile, said David, 2 Sam. 6. 22.

Fourthly, Because all these discouragements are the common lot and portion of all the people of God, yea of Christ himself: Therefore seeing we are compassed with so great a cloud of witnesses, &c. Heb. 12. 1. let us run with patience the race that is set before us. Ver. 2. looking unto Jesus the author and finisher of our faith, who for the joy that was set before him, endured the Cross, despising the shame, and is set down at the right hand of the throne of God.

SECT. III.

Secondly, NOw follows the Exhortation to the people of God concerning their progressive walking in God's statutes, to use all the means.

1. Of continuance and perseverance in walking in God's statutes, that they may steadfastly hold out unto the end.

If you would hold out unto the end in a right walking in the paths of God's Commandments; then

First, Be sure that you get your hearts to be really and soundly mortified and crucified. But unto what will you say? I answer,

1. Unto every sin, that you hate it with a perfect hatred, with such a hatred as will never admit of Reconciliation and friendship, with such a hatred as will make you to contend against it, and delight in the destruction of it; [Simile.] if there be any one sin in you which you will allow, favor, connive at, spare, and deal gently with you shall never be able to contiue steadfast in a right walking: That one sin will be a withdrawing bias, and a corrupt humor which will break out and make you to halt and slip aside.

2. Unto all the world, you must be able to say with Paul, The world is crucified unto me, and I unto the world, Gal. 6. 14. or else you will never continue and persevere in, &c. The Apostle Paul saith that the love of money is the root of all evil, which whiles some coveted after, they have erred from the faith, 1 Tim. 6. 10. And the Apostle Peter speaks of some who forsook the right way, and were gone astray, following the way of Balaam the son of Boser, who loved the wages of unrighteousness, 2 Pet. 2. 15. And Solomon speaking of the man who makes haste to be rich, that man shall not be innocent, Prov. 28. 20.

3. Unto self, self-ends, self-delights, self-ease, self-advantages, se • f-confidences, self-respects; or else believe me, that polity will prevail with you above conscience; you will walk else only so as the sun shines.

Secondly, Lay in solid and effectual convictions concerning the paths of God's Commandments;

• 1. That it is certainly the way to life.
• 2. That there is a peremptory necessity incumbent on us to walk in that way.
• 3. That to leave or desert that path, is assuredly to desert our happiness.
• 4. That you yourselves are at present in that way of life.
• 5. That it had been better for you never to have know the way of righteousness, than after that ye have known it, to turn from the holy Commandment delivered unto you.