sense of our duty out of our minds. One great end of God's Spirit is to put us in remembrance, to revive truths upon us in their season. A ship, though never so well rigged, needs a pilot; we need a good guide to put us in mind of our duty.

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

USES.-Well then, give the Lord this honour of being your continual guide, "For this God is our God for ever and ever, he will be our guide even unto death" (Psalm xlviii. 14). You do not own him as a God unless you make him your guide," Thou shalt guide me with thy counsel, and afterward receive me to glory" (Psalm lxxiii. 24). In vain do you hope for eternal life else. Therefore,

I. Commit yourselves to the tuition of his grace; a man is to choose God for a guide, as well as to take him for a Lord; to ask his counsel, as well as submit to his commandments: "Wilt thou not from this time cry unto me; My father, thou art the guide of my youth (Jer. iii. 4).

II. Depend upon him in every action. The steps of a good man are ordered by the Lord (Psalm xxxvii. 23); all his particular actions: "For we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us, with groanings which cannot be uttered" (Rom. viii. 26).

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

SERMON VII.

VERSE 6.-Then shall I not be ashamed, when I have respect
unto all thy commandments.

The Psalmist had prayed for direction to keep God's commandments: here he showeth the fruit and benefit of that direction.

In the words two things are observable :—

1. The description of sincere obedience, "Respect to all the commandments."

2. The fruit of it, "then shall I not be ashamed."

First, Observe a sincere heart aimeth at universal obedience to God's law. Here are to be illustrated,

1st, "All thy commandments." 2ndly, Having "respect" to them. The object and act of the soul.

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1st, All the commandents must be taken notice of, small and great. (1.) Small, we cannot dispense with ourselves in the least: "Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of Heaven" (Matt. v. 19). We are apt to say it is but a little one, and my soul shall live. No sin can be little that is committed against the great God. It argueth the more wickedness and corruption to break with God upon every trifling occasion. A little force As small, so great. The will make a heavy body move downward. ceremonialist is apt to stand much upon less things: the Jews would not enter into the judgment-hall, lest they should be defiled, yet they sought the life of the Lord of glory (John xviii. 28). Hypocrites makes a great business about small matters, and in the mean time reject weighty duties, τà Baρúτepa тov vóμov, "Ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, judgment, mercy and faith: these ought ye to have done, and not to leave the other undone" (Matt. xxiii. 23). Like one that cometh into a shop to buy a pennyworth, and steals a pound's worth; or is punctual in paying a small debt, that he may get deeper into our books, and cheat us of a greater sum; comply in circumstances and terms, which yet have their place, but make no conscience of greater.

(2.) Commandments that require public, and commandments that require private duties: "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Cor. vii. 1). In times of trouble, men content themselves that their hearts are right, as the libertines in Corinth, and think it no matter whether they own God publicly, yea or nay. Then for private duties, some make a fair show to the world, but in their family converse are loose and careless. David saith, "I will walk within my house with a perfect heart" (Psalm ci. 2). If a man be truly holy, he will show it at home, as well as abroad, in his family, where his constant conA Christian is alike verse is, yea, in his closet and secret retirements.

everywhere, because God is alike everywhere. We strain ourselves to put forth our gifts in public, God will be served with our uttermost in secret also.

(3.) There are commandments that concern the inward, as well as the outward man; we must make conscience of both: "Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy," &c. (Isa. lv. 7). We must not only make conscience of our way, or outward actions, but also of our thoughts; as we must not do evil before man, so not think evil before God. Thoughts fall under a law as well as our actions: "Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double-minded" (James iv. 8).

(4.) There are commands that concern God, and commands that concern man; there is a first table and a second. Some are very punctual in dealing with men, but neglectful of God: "The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness" (Rom. i. 18). Both the tables are owned from Heaven. Some there are that will not wrong their neighbour of a farthing, yet stick not to rob God of that fear, faith, and love that is due to him. Many will not defile their bodies with promiscuous copuadulterers and adulteresses" (James iv. 4), running a lation, but are

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whoring from their spiritual husband, and doting on the creature. Many there are who condemn the rebellion of Absalom, but rise up against their heavenly Father; are no murderers, but strike at the being of God. Some there are who are very tender of wronging the reputation of men, yet dishonour God, and are never troubled for it. Others there are who are much in worship, but in their dealings with men are very unconscionable; they will not swear an oath, yet are very uncharitable, censuring their brethren, without any pity or remorse. This is the fashion of the world, to be in with one duty and out with another. The commandments are ushered in with this preface, "God spake all these words"; he that hath enjoined one hath enjoined another. But now as the echo rendereth but part of the speech, so do we in our return of obedience. God spake all, and we return but part.

2ndly, Having respect unto the commandments, that needeth illustration also, Though we cannot keep all, or any one of them as we should, yet we must have regard to all, and that equally, without any distinction. When have we an equal respect to all? I answer, three ways:1st, Proposito. 2ndly, Affectu. 3rdly, Conatu.

1. Proposito. In vow and purpose we must approve of all, and choose all for our rule, without reservation and indulgence. Some commands are more contrary than others to our lusts and interests, and are less in our power to perform. Now a sanctified judgment must approve all, and a sanctified will accept and choose all as equally good, necessary, and profitable for us : "The law is holy, and the commandment holy, just, and good" (Rom. vii. 12). The law in general, nay that commandment which had wrought such tragical effects in his heart. It is holy, as being the copy of God's purity; just, as doing us no wrong, being no infringement of our just freedom; good, as being very profitable to direct and perfect our operations, and to make us happy here and hereafter. But this approbation is not enough, there must be consent: "I consent to the law that it is good" (verse 16); though it is contrary to my natural inclinations. It is a good law, the heart must be engaged: "I will put my laws into their hearts, and in their minds will I write them." God doth not only give us a knowledge, or a single approbation of his will, but a will to choose it as our rule to live by. The heart is suited and inclined to it, and a man giveth up himself faithfully and entirely to serve God according to the direction of his word.

2. Affectu. There must be a sincere affection to all, or a care to keep them. We must not entertain affection to any known sin: "If I regard iniquity in my heart, the Lord will not hear me" (Psalm lxvi. 18). A man may have a great deal of sin in his heart, but if he cherish and dandle it, and have a regard to it, he is one whom God will not accept. His desire is not to offend God, and it is his trouble when corruption gets the start of grace. If a king warneth a city of traitors, and calleth upon them to search them out, and send them away, and they never regard the message, but willingly give them harbour and entertainment, then it is a sign they are disaffected to him. To cherish a sin after warning is an open rebellion against God.

3. Conatu. In endeavour. We must keep all, Conatu, licit non, evento, it is our labour, though not our success. Those that dispense with any commandment voluntarily and willingly, have never yet learned the way of true obedience to God: "In this thing the Lord pardon thy ser

vant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon, when I bow down myself in the house of Rimmon, the Lord pardon thy servant in this thing" (2 Kings v. 18). This is to set up a toleration in our hearts, and to make Satan some allowance, to part stakes between God and the Devil. There is something wherein we would be excused, and expect favour in fashions, customs, ways of profit, and advantage. The endeavour must be to keep all, though the success be not answerable. A mariner that is beaten back by the winds, yet proveth to hold on his course to make his port. A man that would sit warm shutteth the door and windows, yet the wind will creep in, though he doth not leave any open passage for it. Now the reasons why we are to have respect to all the commandments are these following:

1st, Because they are all ratified by the same authority; there is a connexion between them, as there is between links in a chain: take away one and all falleth to pieces: "For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all" (James ii. 10). The authority of the law is lost, if men may pick and choose as they please. He that said, "Thou shalt do no murder," hath also said, "Thou shalt keep my Sabbaths." A quatenus ad omne, the argument holds. Do one thing as a duty, and that will enforce the practice of all duties that we are convinced of: "Walk worthy of the Lord unto all pleasing" (Col. i. 10). He that seeketh not to please God in all things, seeketh not to please God in anything.

2dly, Because in conversion, grace is given to observe all; there is a universal principle to incline the heart impartially to all. God infuseth all grace together; not one particular only in the hearts of his children, but the whole law. There is a form of grace introduced into the soul, that suits with every point of the law. The heart is framed to resist every sin, to observe all that God hath commanded. A new-born infant hath all the parts of a man, though not the strength and bulk; so every Christian in regeneration. Men may be born without hands or feet, but the new creature never cometh out maimed and imperfect. It is small and weak at first, but it groweth and gathereth strength. There is no commandment to which it is not suited. Well then, not to have respect to all were to hide our talent in a napkin, and to receive one of God's best gifts in vain. The Apostle inferreth it out of their calling: "But as he which hath called you is holy, so be ye holy, iv náog ávaσroopy, in all maner of conversation" (1 Peter i. 15); at home and abroad, among infidels and with their fellow-Christians, in prosperity and in adversity, walk worthy of your calling. As the sun is placed in Heaven, and spreadeth his beams everywhere, nothing is hidden from his light; or as the lines run from the centre to every part of the circumference, so doth grace distil itself in a uniform obedience.

3rdly, A Christian can never be perfect in degrees, if he be not perfect in parts. What is defective in the parts cannot be made up by any growth. If a man should be born without an arm or a leg, this cannot be supplied by future growth; he is a maimed man still; so, if a man be not perfect in parts, hath not respect to all the commandments, he can never be perfect in Heaven He cannot be presented as perfect in Christ Jesus" (Col. i. 28).

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4thly, They that do not obey all, will not long obey any; but where

profit or lust requireth it, they will break all. "Herod feared John, knowing that he was a just man, and a holy, and observed him; and when he heard him, he did many things, and heard him gladly" (Mark vi. 20): but one command stuck with him; being pleased with Herodias, and the dancing damsel, that bringeth him to murder, &c. Keep but your passion afoot, or your lust afoot, or your worldliness afoot, and it will carry you further. One sin keepeth possession for Satan; allow but one lust and corruption in the heart, and that will undermine all, and become thine eternal ruin; as one leak may sink a ship. A bird, tied by the leg, may make some show of escape. You never totally renounced Satan's government, and wholly gave up yourselves to God. By keeping a part, the whole falleth to his share.

USE I.-It reproveth those that make one duty excuse another. Two sorts there are, some that go from sins to duties; and others from duties to sins; that antedate or post-date indulgences. (1.) Those that antedate, that hope to make amends for their evil course by their duties; as when men allow themselves in a present carnal practice, upon the purpose of an after-repentance. It is as if men should distemper the body by excess, and then hope to amend all by giving themselves a vomit; or contract a sickness voluntarily, because they will take physic. Certainly, men would not sin so freely, if they were not borne up by promises of future reformation. (2.) That post-date. They go from duties to sins: "When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousness shall not be remembered; but for his iniquity that he hath committed, he shall die for it" (Ezek. xxxiii. 13); if he shall commit a sin upon that confidence of his own righteousness. Josiah's breach with God, was after the preparing of the temple (2 Chron. xxxv. 20); even God's children take the more carnal liberty, because of their duties.

II. The second USE is trial. Have we this sincere respect to all the commandments? This may be known,—

1. By a constant desire, resolution, and endeavour, to be informed of God's will: "And be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God" (Rom. xii. 2); and, "Wherefore be ye not unwise, but understanding what the will of the Lord is" (Eph. v. 17). A man that desireth to follow God fully, would fain know the whole latitude and breadth of his duty. A child of God is inquisitive. He that desireth to keep all, doth also desire to know all. It is his business to study the mind of God in all things; gross negligence showeth we are afraid of understanding our duty.

2. By often searching and trying his own heart, that he may find where the matter sticketh: "Let us search and try our ways, that we may turn unto the Lord" (Lam. iii. 40). Complete reformation is grounded on a serious search. A chief cause of our going wrong is because we do not bring our hearts and ways together.

3. Desire God to show it, if there be anything in the heart allowed contrary to the word: "That which I see not, teach thou me; if I have done iniquity, I will do no more" (Job xxxiv. 32); and, "Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting" (Psalm cxxxix. 23, 24). He would not hold on in any evil course. There