3. Let it not be a rash but a serious resolution, all difiiculties being well weighed. In a fit or pang of devotion men will resolve for God, but it is soon gone : Josh. xxiv. 19, 20, ' 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;' 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, Avhat lusts are most apt to break your purpose.
4. It must be a thorough, absolute, and peremptory resolution. Whatever it cost you, resolve to part with all for the pearl of price. Mat. xiii. 46, 47, 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 of giving up themselves to God, but there is one article they stick at ; it is not an absolute reso- lution.
5. Let it be a present, and not a future resolution : Ps. xxvii. 8, ' When thou saidst. Seek ye my face ; ' like a quick echo he returns upon God, ' Thy face. Lord, will I seek.' As soon as you hear God's ^ voice, before the heart grow cold again, it is good to resolve ; for after- wards 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
VeR. 32.] SERMONS UPON PSALM CXIX. 337
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 ! Kesolve in God's strength : Ps. cxix. 8, ' I will walk in the way of thy statutes : 0 forsake me not utterly.' If God forsake you, all comes to nothing ; therefore in and by God's strength resolve tor God.
Secondly, The matter of the resolution, ' The way of thy command- ments.' AVhich we may consider either simply and absolutely in itself, or with respect to the resolution. AVith respect to the resolution ob- serve, the matter is good he resolves upon. Some will resolve upon a course of sin, as they, Acts xxiii. 12, that bound themselves under a curse to kill Paul. In this case a vow is a bond of iniquity. IMany 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. Eesolution is for the weighty things of Christianity, or cleaving to God in a course of obedience, not for some by-matters. Eesolve on the most necessary work. Again, this resolution is pro- pounded 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 : Acts ix. 6, ' Lord, what wilt thou have me to do ? ' 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 icmj ?
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 ? ' Ps. 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 tliere is a way ; for every end is attained by the means. What is this way ? God's commandments : Eccles. xii. 13, Tear God, and keep his commandments; for this is the whole duty of man.' That was the result of Solomon's critical search in and about the ways of true happiness ; he found that a^ con- stant, uniform, universal obedience was the only way to true happiness.