' Walking after their own lusts,' is the description of those that were monsters of men, that had outgrown all feelings of conscience. The laws of men are not our rule. It is too narrow and short to com- mend us to God, to be punctual to the laws of men and no more: Ps. xix. 7, ' The law of God is perfect, converting the soul.' To convince us of sin, to humble the heart, to reduce and bring us back to God, there is no rule for this but the law of God. Men make laws as tailors do garments, to fit the crooked bodies they serve for, to suit the humours of the people to be governed by these laws ; surely they are not a sufficient rule to convince us of sin, and to guide us to true happiness. A civil orderly man is one thing, and a godly renewed man another. It is God's prerogative to give a law to the conscience and the renewed motions of the heart. Human laws are good to establish converse with man, but too short to establish com- munion with God ; and, therefore, we must consult with the rule, which is the law of the Lord, that we may not come short of true blessednes;^.
2. That we may not act over. There is a superstitious and apocryphal holiness which is contrary to a genuine and scriptural holiness, yea, destructive to it : it is like the concubine to the wife : it draws away respects due to the true religion. Now, what is this kind
VeR. 1.] SERMONS UrON TSALM CXIX. . 11
of holiness ? It is a temporary flesh-pleasing religion, which consists in a conformity to outward rites and ceremonies and external morti- fications, such as is practised by the Papists and formalists, ' after the commandments and doctrines of men : ' Col. ii. 23, ' Which things indeed have a show of wisdom in will-worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesli.' God will not thank them that give more than he requireth. These things have a show of wisdom. As brass money may be fairer than true coin, though not of such a value, so this will-worship and super- stitious holiness may seem to make a fair show, but it is destructive to true godliness and scriptural holiness, which guide us to communion with Grod. When men's zeal boils over in a false pretended' holiness, it quencheth the fire and destroys true godliness and religion. Excess is monstrous, as well as defect. Therefore still we must consult wiih the law and rule, tl>at we may not come short or over.
Secondly, As the law must be consulted with, that it may inform us, so that it may awe us, and hold us under a sense of our duty to God : ' By the law is the knowledge of sin,' Eom. iii. 10. Usually most Christians live by rote, and do not study their rule. Would a man worship God so coldly and customarily, if he did consider the rule which requires such heedfulness of soul, fervency of spirit, dili- gent attendance upon God in his ordinances ? Would a man allow him- self liberty of vain speeches, idle talk, and suffer liis tongue to I'un riot, if he did consult with the rule, and remembered that light words would Aveigh heavy in God's balance ? These are condemned by the law of liberty : James ii. 12, ' So speak, and so do, as those that shall be judged by the law of liberty.' Would a man be so slight in heavenly things ? so disorderly and intemperate in the use of pleasure and pur- suit of worldly profit, if he did consider the rule, and what a holy moderation God hath required of us upon all occasions ? This is the first thing, namel}^, the rule, which is the law of God.
Secondly, There is a conformity to this rule. If you would be blessed, there must be a sincere, constant, uniform obedience. The will of God must not only be known but practised. Many will con- clude that God's law in the theory is the only direction to true blessedness ; but now, to take it for their rule, to keep close to it, not one of a thousand doth that.
1. Then, sincere obedience is required : ' Blessed is the undefiled in the way.' At first hearing of these words, a man might reply. Oh, then, none can be blessed, if that be the qualification ; ' for who can say. My heart is clean ? ' Prov. xx. 9. I answer — This undefiled- ness is to be understood according to the tenor of the second covenant, which doth not exclude the mercy of God and the justification of penitent sinners : Ps. cxxx. 3, 4, ' If thou, Lord, shouldest mark ini- quities, who shall stand ? But there is mercy with thee.' There is no escaping condemnation and the curse, if God should deal with us according to strict justice, and require an absolute undefiledness. Well, then, this qualification must be understood, as I said, in the sense of the second covenant ; and what is that ? Sincerity of sancti- fication. When a man doth carefully endeavour to keep his garments unspotted from the world, and to approve himself to God ; when this is