[2.] Beg divine assistance. We cannot keep to God's rule without God's power ; beg it of God, then, as David in the psalm before mentioned. There are divers places hint this in scripture. It is a sign we run beyond ourselves when we would not be directed by God. When God leaveth us to ourselves, then we leave his law : Acts xiv. 16, ' In times past God suffered the Gentiles to walk in their own ways.' A man left to himself cannot but err; and, therefore, desire God that he would guide you ; for a blind mind and a wicked heart cannot guide you in his ways. This is called a taking heed to the word, Ps. c.xix. 9 ; and ver. 101, 'I have refrained my feet from every evil way, that I may keep thy word ; ' and David prayeth, ver. 133, ' Order my stei)S in thy word.' God must order every stej), or else we shall soon go astray.
[3.] Look up to divine encouragement. As you must take the word for your rule, and the Spirit for your guide, so the promises for your encouragement : 2 Cor. vii. 1, ' 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 Peter i. 4, ' Whereby are given unto us exceeding great and precious promises ; that by these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust.'' Worldly wisdom is seen otlierwhere : Ptom. viii. 5, ' For they that are after the flesh do mind the things of the flesh ; and they that are after the Spirit, the things of the Spirit.' Christians should fetch in a supply that way ; it is a sign you are in God's way when you eye God's
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encouragements. Some mind only to compass their carnal ends, and sweeten all their endeavours by fleshly considerations; they are in their own way : ' To be carnally minded is death.' To savour only fleshly encouragements argueth a very naughty heart.
Use 2. Is examination, to try whether you be in the state of nature or no. Your own way is a sinful way ; and, therefore, what is the generality of your conversations ? Is it not a turning to your own way ? But, you will say, how shall I know that ?
1. By the suitableness of it to nature. A life led in pleasures, without self-denial and mortification, certainly is none of God's way ; it is a way of your own choosing : 1 Tim. v. 6, * She that liveth in pleasure is dead while she liveth.' Though she liveth a natural life, she dieth a spiritual death. This is even just as nature would have it. Observe what compliance it hath with your carnal desires and delights.
2. By the easiness of it to nature. It is your own way, for you can walk in it by your own strength. It is often said of such as were in a natural state, ' He did that which was right in his own eyes.' You have shaped out to yourselves such an easy course ; but what diffi- culty is it to be such a Christian ? Solomon saith, ' Lean not to thine understanding,' Prov. iii. 5, ' but trust in the Lord with all thiae heart' That is necessary to true Christianity ; but now here men keep up themselves well enough, though no intercourse be between them.
3. The serviceableness of it to nature, and to natural ends and courses. Every man naturally is for himself, to attain honour, plea- sure, profit, or satisfaction to his lusts. Our own way will serve for our own end. Though many things that man may do be of divine appointment, yet it is but your own way still ; you borrow means of God to further your own purposes. The glory of God is the great Christian end, but men value themselves by other things.
Use 3. Is exhortation ; to press men in their natural condition to turn from their sottishness and foolish Avays by repentance. Now repentance first beginneth with turning from our own ways, as the prophet Jeremiah calleth it : Jer. xxvi. 13, ' Therefore now amend your ways and your doings, and obey the voice of the Lord your God.' To this end a few things must be spoken to.
There are two things that make this exhortation fruitless : —
1. Carnal prejudices. Do not believe what your own hearts sug- gest to you concerning the folly and uncomfortableness of God's ways, for these prove the best and most comfortable to the soul. Other pleasures are but for a season, Heb. xi. 25. Natural reason calleth sour sweet. The best way to know is to try them once, then you will see how all was delusive ; mistakes and prejudices will vanish then.
2. Despairing stubbornness. Men have been in an ill way, and they are loth to quit it : they think now they must try the worst of it: Jer. xviii. 12, ' And they said there is no hope, but we will walk after our devices, and we will every one do the imagination of his evil heart.'