Here two cases may be handled ; one is more generally — Case 1. Whether we are to resolve upon a course of obedience when we are uncertain of God's assistance ? The reason of doubting is, be- cause we cannot perform it in our own strength. I answer —
1. It is your duty to engage and consent to give up yourselves to God's service whatever comes of it: 2 Chron. xxx. 8, 'Yield your- selves unto the Lord.' In the Hebrew it is ' strike hands with him ' in his holy covenant : Eom. xii. 1, ' I beseech you, present yourselves,' &c. You ought to come and present yourselves, own yourselves solemnly in a, way of dedication to God. It was implied in our baptism, which is therefore called, 1 Peter iii. 21, ' An answer of a good conscience to- wards God ; ' an answer upon God's demands in his covenant. An answer suppose th a question. God puts us to the question, Will you be my people ? will you serve me faithfully and do my will ? Then we ratify it by baptism. Necessary duties must be done whatever comes of it, as Abraham ' obeyed God, not knowing whither he went.'
2. As this is your duty, so, whether you resolve or no, you are already obliged by God's command. This actual resolution of entering into covenant with God is only required as a means to strengthen us. Natural relations enforce duty without consent ; a father is a father whether a child will own him in the quality of that relation, yea or nay. God's right is valid whether you will consent or not. Actual consent or pur- pose in your heart doth not give God greater right, but makes duty more implicit and active upon your own hearts. We cannot make the
334 SERMONS UPON PSALM CXIX. [SeR. XXXV.
bonds of duty stronger, for God's authority is greater tlian ours, but we have a deeper sense when we own God's authority by our own engagement.
3. You have more cause to expect God's assistance in this way of engaging your heart to him tlian in standing loose from God, and ne- glect of his appointed means. You know the promise is made, Rev. xxii. 17, ' To him that will, let him take of the waters of life freely.' When there is a fixed bent of heart that comes from a secret impres- sion of God's grace which causeth this will in you, when you have de- clared your will, you have more reason to expect God's concurrence.
4. It is a foolish course to refuse to make the covenant for fear of breaking it ; as if a tradesman should neglect his calling, forbear to set up, because it is possible losses may come. Make it, then keep it in God's strength. Make it, but remember, your security lieth in God's promises, not in your own. It is your duty to engage to God ; but as to the event, you cannot say you can go through with it, unless the Loi'd put in with his grace.
Case 2. The second case is more obvious and usual, viz., whether we are to do duties in case of deadness, indisposition, and straits of spirit? The reason of doubting is, because David seems to suspend his running upon God's enlarging — If thou wilt enlarge, then I will run, Ans. He suspends the event, but not his duty. He doth not say I will not stir unless thou enlarge my heart, but, If thou enlarge then I shall run. The plea of weakness must not be used, from the doctrine of God's concurrence to all acts of grace, as a shift, or turned into a plea for laziness. The right use of this doctrine is a constant dependence in a sense of our own weakness, and hearty thanksgiving when Ave have received any command from God. Now a form of thanksgiving is _ abused v/hen it is made a plea for laziness. To resolve upon a loose course, and give over all, is an absurd inference from this doctrine ; it is as if a man should say, my ploughing and sowing, unless God give the increase, will never make the corn grow, therefore I will hold my hand, and take the other sleep. It is God sends the wind, therefore I will not put forth the sails ; that is no good inference. For further argu- ments, see ver. 25, where the question is handled, whether we are to do duties in case of deadness. It is a most commendable thing to work notwithstanding indispositions. There is more faith in it ; God's love is glorified when you can cast yourselves into his arms, then when he seems to shut up himself from your prayers, and to suspend the influ- ences of his grace, Esther had great confidence to venture when no golden sceptre was held forth ; so when we have no sensible comfort, then to venture and cast ourselves upon God. And it argues more faith in the power of God. As Abraham's faith was commended, that he could believe against hope ; so, when all is dead, yet you will see what God will do for the quickening and enlarging of the soul. Then there is more obedience in it. No duty so commendable as that which is recovered out of the hands of difficulty, when in the face of tempta- tion we can venture to go to God. And there is humility in it, when we can look upon ourselves as bound though God be free. I must wait upon him in the use of means, though I have a dead heart.