in God's service: "He purposed in his heart that he would not defile himself with the portion of the king's meat' (Dan. i. 8).

3. By resolution we are quickened to more diligence and seriousness. Good purposes are the root of good works, and without the root there is no fruit to be expected. A true and inward purpose will not let us be idle, but still urging and soliciting us to that which is good, then we make a business of religion; whereas otherwise we make but a sport and recreation, that is, mind it only by-the-by. But now, One thing have I desired, and that will I seek after" (Psalm xxvii. 4). When the heart is set upon a thing, we follow it close, whatever we neglect. Whereas otherwise we are very lazy, careless, and do it as if we did it not; this makes us diligent, earnest, careful to maintain communion between God and us. USE.-Well, then, do you thus resolve and engage your hearts to walk with God. And for your direction :—

1. Let it be the resolution of the heart, rather than the tongue : "Who is this that engageth his heart?" (Jer. xxx. 21.) And, "He exhorted them with purpose of heart to cleave to the Lord" (Acts xi. 23). Our resolution is not to be determined and judged of so much by the course of our language, as by the bent of our heart. Empty promises signify nothing unless they are the result of the heart's determination. The people hath said well, saith God, all that the Lord hath said, we will do. "O that they had such a heart within them " (Deut. v. 29, 30). Otherwise the duty has no root, unless it be a fixed determination of the soul.

2. Let it not be a weak, broken, but full resolution: cold wishes are easily overcome by the love of the world: "Almost thou persuadest me to be a Christian" (Acts xxvi. 28). That will not do unless we be altogether. Carnal men, though they are not converted, yet they have a kind of halfturn; they have good wishes on a sudden upon a lively sermon; they would, but they will not. There needs a strong bent of heart. Bad purposes are more easily resolved and performed than good; Satan, the world, and the flesh do not hinder but further them. So that good resolutions need to be thoroughly made: "Now set you heart and your soul to seek the Lord your God" (1 Chron. xxii. 19). When the heart is fixed by a persevering, durable purpose, grace possesses it.

3. Let it not be a rash, but a serious resolution, all difficulties being well weighed. In a fit or pang of devotion men will resolve for God, but it is soon gone: "We will serve the Lord, for he is our God: and Joshua said, ye cannot serve the Lord, for he is an holy God, he is a jealous God" (Josh. xxiv. 18, 19): that is, do you consider what you say? when you have weighty reasons and considerations to bear you up, you are more likely to hold. Sit down and count the charges, if you resolve for God, see what it is like to cost you, and consider where it is likely to fail, what difficulties you are most likely to meet withal, what lusts are most apt to break your purpose.

must be a thorough, absolute, and peremptory resolution, what. ever it cost you, resolve to part with all for the pearl of price (Matt. xiii. 45, 46), and take Christ for better for worse. A marriage may be almost made, but there is one article they stick at, and it is broken off: so, some are at the very point, giving up themselves to God, but there is one article they stick at, it is not an absolute resolution.

5. Let it be a present, and not a future resolution: "When thou saidst, seek ye my face;" like a quick echo he returns upon God, "Thy face,

Lord, will I seek" (Psalm xxvii. 8). As soon as you hear God's voice, before the heart grow cold again, it is good to resolve; for afterwards it is but a cheat to put off importunity of conscience for the present.

6. Let it be a resolution made in a sense of your own insufficiency, and with dependence upon Christ, not in a confidence of your own strength : Peter went forth in a confidence of his own resolution: "Though all men forsake thee, yet will not I;" but how soon did he miscarry? Resolve in God's strength: "I will keep thy statutes: O forsake me not utterly" (Psalm cxix. 8). If God forsake you, all comes to nothing; therefore in and by God's strength resolve for God.

Secondly, The matter of the resolution, "the way of thy commandments." Which we may consider either simply and absolutely in itself, or with respect to the resolution. With respect to the resolution, observe, the matter is good he resolves upon. Some will resolve upon a course of sin, as they that bound themselves under a curse to kill Paul (Acts xxiii. 12). In this case a vow is a bond of iniquity. Many will bind themselves never to forgive their neighbour such an offence. Again, the matter is necessary. It is contrary to Christian liberty needlessly to bind ourselves where God hath left us free. Many will in some indifferent things bind themselves, make rash and unnecessary vows, as to play no more at such a game, drink no more in such a house or company. Alas! what doth this do to cure the heart? This is but like the stopping of one leak in a ruinous ship that is ready to fall in pieces. Resolution is for the weighty things of Christianity, or cleaving to God in a course of obedience, not for some by-matters. Resolve on the most necessary work. Again, this resolution is propounded universally, indefinitely, in the way of God's commandments, whatever shall appear to be the will of God. When our consent is bounded with reservations, we do not come up to the mind of God, and that will bring you but half way to Heaven. He that is half holy, half religious, will be but half saved. Paul gives God a blank, and bids him write his terms, "Lord, what wilt thou have me to do?" (Acts ix. 6); so we must submit ourselves to all the ways of God without exception. Thus we may consider it as it falls under a resolution, "the way of thy commandments."

But consider the expression absolutely, why are the commandments called a 66 way?"

1. There is an end for which man was appointed, and that was to seek after true happiness. All desire to be happy by an inclination of nature, for hereunto were we appointed by God: "Many say, who will show us any good?" (Psalm iv. 6,) but men's practice is contrary, they live as if

their end were to be miserable.

2. This true happiness lieth in the enjoyment of God; that is the great end of reasonable creatures, angels and men, actively to glorify God, and to enjoy him: other creatures were made to glorify him objectively, but not to enjoy him.

3. For the compassing this end there is a way; for every end is attained by the means. What is this way? God's commandments: "Fear God, and keep his commandments: for this is the whole duty of man " (Eccl. xii. 13). That was the result of Solomon's critical search in and about the ways of true happiness; he found that a constant, uniform, universal obedience, was the only way to true happiness.

4. The commands of God are legal and evangelical: they are both to

be regarded. (1.) The evangelical commands come first into consideration by the fallen creature; there the great command is to believe in Christ, (John vi. 29.-1 John iii. 23). To believe in Christ is the only way to the Father. Then (2.) the moral law, that is the rule of our duty, without which we can never be saved (Rom. x. 14).

USE.-Well then, let me press you to consideration and resolution. (1.) Consideration, that we may think of our end, and think of our way, and may not go on as beasts, without any recollection (Luke xv. 17). We never come to ourselves, till we consider the end why we were born, and why God sent us into the world: Whence am I? Why do I live here? To delight myself in the creature, to wallow in pleasures, or to look after communion with God? We live but as beasts, not as men, till we return, and remember our Creator, in the enjoyment of whom is our only happiness. Then (2.) come to resolution, there is intentio, electio, consensus, and imperium, all these should be fixed after we have considered. For what am I made? what is the way I am to walk? The first act of the soul is intentio, that belongs to the last end, surely this must be my scope that God may be my portion. The next act is electio, or choice, that belongs to the means; now the great means is Christ Jesus, he is the way to the Father. Oh! let me choose him that I may enjoy God for my portion. The next act is consensus, the will and understanding together, there is a consent to the terms; notwithstanding all the conditions upon which these means are to be had, yet there is a full consent of the will to use them, so a consent to take Christ upon his own terms. After this there is imperium, a command for an industrious prosecution, this shall be my business, this will I look after; there should be a decree in our souls for God, God is my scope, Christ my way, I must take him, I will go about this work, walk in this way that I may at length enjoy him.

Fourthly, The last circumstance is the manner, "I will run the way," &c. By running is meant chearful, ready, and zealous observance of God's precepts. It is not go, or walk, but run. They that would come to their journey's end, must run in the way of God's commandments. It noteth speedy or a ready obedience without delay. We must begin with God betimes. Alas! when we should be at the goal, we scarce set forth many of us. And it noteth earnestness, when a man's heart is set upon a thing, he thinks he can never soon enough do it. And this is running when we are vehement and earnest upon the enjoyment of God and Christ in the way of obedience. And it notes again, when the heart freely offereth itself to God. Now this running is very necessary, as it is the fruit of effectual calling. When the Lord speaks of effectual calling, the issue of it is running; when he speaks of the conversion of the Gentiles, "Nations that know not thee shall run unto thee:" and, "Draw me, and we will run after thee:" and, "Thy people shall be willing in the day of thy power." There are no slow motions, but when God draws there is a speedy, an earnest motion of the soul. And this running as it is the fruit of effectual calling, so it is very needful, for cold and faint motions are soon overborne with every difficulty and temptation: "Let us run with patience the race that is set before us (Heb. xii. 1). When a man hath a mind to do such a thing, though he be hindered and jostled, he takes it patiently, he goes on and cannot stay to debate the business. A slow motion is easily stopped, whereas a swift one bears down that which opposeth it; so, when men run and are not tired in the service of God. And then the

prize calls for running: "So run that ye may obtain" (1 Cor. ix. 24). There is a prize which is eternal life in Christ Jesus, the reward or crown which he keepeth for us in Heaven. They that ran for a garland of flowers in the Isthmian games (the Apostle alludes to them) how would they diet themselves that they might be in breath and heart to win a poor garland of flowers? There is a crown of glory set before us, therefore we should so run that we may obtain, and be temperate in all things, we should keep down the body, deny fleshly lusts, and the like.

USE. To reprove faint cold, motions in the things of God. Many, instead of running, lie down, or which is worse, go back again, or at best

but a very slow pace. Christ is running to you to snatch you out of the fire, and will you not run towards him? when we have abated the fervour of our motion towards God, then we lie open to temptation, therefore let us not loiter; run, it is for a crown. If Heaven be worth nothing, lie still; but if it be, run; wicked men run fast to Hell, as if they did strive who should be soonest there; bewail your slowness and lameness in obedience.

SERMON XXXVI.

VERSE 33.-Teach me, O Lord, the way of thy statutes; and I shall keep it unto the end.

The man of God had promised to run the way of God's commandments; but being conscious of many swervings, beggeth God further to teach him. In the words two things are observable:—

I. A Prayer for Grace.

II. A Promise made upon supposition of obtaining the grace asked. He promiseth,

1st, Diligence and accuracy of practice, "I will keep it."

2ndly, Perseverance, " unto the end."

First, In the prayer for grace, observe,

1. The person to whom he prays, "O Lord."

2. The person for whom, "teach me."

3. The grace for which he prayeth to be taught.

4. The object of this teaching, "the way of God's statutes."

The teaching which he beggeth, is not speculative, but practical, to learn how to walk in the way of God.

66

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1. David, a man after God's own heart, maketh this prayer: the more love any have to God, the more they desire to know his ways. Carnal men are of another spirit; they say, Depart from us, we desire not the knowledge of thy ways" (Job xxi. 14). The more ignorant, the more quiet; they that love their lusts, cannot heartily desire the knowledge of those truths which will trouble them in the following of their lusts. often consult with our affections about our opinions; and where we have a mind to hate, we have no desire to know. Ordinary professors, a little knowledge serveth their turn, some few obvious truths, but others, such as David, follow on to know the Lord. David, that had a singular measure of knowledge already, yet there is no end of his desire in this Psalm, and shall we be contented as if we needed no more?

2. Consider David a prophet, a teacher, a penman of Scripture. There was some knowledge which the prophets got by ordinary means, and some

by immediate revelation, as Daniel by vision, and Daniel by reading of books (Dan. vii. 2), either by a new revelation, or by the study of what was already revealed; and if extraordinary men were bound to the ordinary duties of God's service as the means or their improvement and growth in grace, such as reading, prayer, hearing, meditation, use of seals, &c., surely none can plead exemption, or conceit themselves to be above duties. Now that they were thus bound we find by David's prayer for knowledge, Daniel's reading of books, namely that of Jeremiah, and all of them meditating or inquiring diligently what manner of salvation should ensue: "Of which salvation the prophets have inquired and searched diligently who prophesied of the grace that should come unto you, searching what or what manner of time the Spirit of Christ which was in them did signify, when it testified before-hand the sufferings of Christ, and the glory that should follow" (1 Peter i. 10, 11); meditating and prying into the meaning of that salvation, which by the motion of the spirit they held forth to others, labouring to make these truths their own, and to get their hearts affected therewith. In their prophetic revelations they were pepóμevol, (1 Peter i. 11), forcibly moved by the Spirit, and carried beyond their intention, and the line of their natural strength, but in other things they get knowledge by the same means that we do, and as believers were to stir up the gifts and graces which they had in the ordinary way of duty, waiting and crying for the influences of the Lord's grace. You must distinguish then of what they did when they acted as prophets, and when they acted as believers.

3. David, that had means external sufficient to direct him in the way of God, as the Scriptures then written, and the ordinances of the law, the expositions of the Scribes, yet beggeth God to teach him. So must we beg God to teach us whatever means we have. It is true we have an advantage above the Old Testament church, as we have their helps and more, and the doctrine of salvation is now clearer, and the gifts and graces of the Spirit more plentifully dispensed since the price of redemption is actually paid, than before, when God gave out grace and glory only upon trust; yet still we are to go to God for his teaching, because the means are not successful unless he join his influence, especially to give us this practical knowledge, teaching in order to keeping the way of God's statutes. I say, though we have the word, and many pastors and teachers better gifted than in the Old Testament (Eph. iv. 11), yet, God must be our teacher still, if we mean to profit; for Paul may plant, and Apollos may water, but God giveth the increase (1 Cor. iii. 6). To seek knowledge in the means with the neglect of God, will never succeed well with you: as we ministers must not rest upon our work, but pray much for success (bene orasse est bene studuisse, Luther), so you, hearers, must not rest in the fruit of our studies, but still beg God to teach you every truth.

But all this will be more evidently made out in the following points :DOCTRINE I.-Divine teaching is necessary for all those that would walk in the way of God's statutes.

1. We have lost our way to true happiness; Adam lost it, and all mankind in him; ever since we have been wandering up and down: "They are all gone aside" (Psalm xiv. 3), that is, gone out of the way of holiness as it leadeth to true happiness: " God hath made man upright, but they have sought out many inventions" (Eccl. vii. 29); wander in a maze. Man at first that had perfect wisdom to discern the way to true happiness, and