to accompany an engagement in the Lord's fervice. As for the

Firft of them, deliberation, we shall open its nature in the few following obfervations, in as far as it refpects our prefent purpose. That what we do in matters of great moment, ought to be done deliberately, is what none will deny; and therefore none can queftion the neceffity of acting deliberately, when we engage ourselves to the fervice of God. Only fome may be át a stand concerning the meaning of it, which we shall endeavour to open.

L. When we fay that men should engage in the fervice of the Lord deliberately, we do not mean, that they should take along, or indeed any time to confider before they do engage in the fervice of God, whether they shall do it or not. This is only requifite in cafes where it is hard to difcern what is advisable, and where duty doth not oblige to do any thing presently without lofs of time. Here all things are quite otherwife: we are born under an obligation to ferve the Lord; and the reasonablenefs, as well as advantage of it, are fo obvious, that to be ignorant of them, is to be culpably blind. Nor,

2. Doth this deliberation import any doubt or hesitation whether we may do better elsewhere this were wicked and highly faulty. But,

3. To engage in the Lord's fervice deliberately, is to engage upon knowlege of that fervice, which we devote ourfelves to. It is the fin, the folly of many, efpecially when fome way convinc ed for fin, and the bitter iffue of its fervice, that pretendy they refolve they will ferve the Lord; but in the mean time they know not what it is to ferve the Lord, either as to matter or manner.

Moft

Most part think, that to ferve the Lord, is only to perform fome of the external duties of religion, and that without refpect to any of thofe circumftances we have mentioned. But all ought to know who are in cafe to ferve the Lord, what service he requires, what way he will have it done; and all the particulars mentioned formerly, when treating of the first general head, for explication of this truth.

4. That one may be justly said to have been deliberate in this undertaking, it is neceffary that he know fo much of his obligation, both by duty and intereft, to undertake this fervice, that nothing that may afterwards fall in his way, may be able to make him think he has acted crofs, either to duty or intereft, in the undertaking, or that he might have employed himself to more advantage otherwife.

5. A man that engages deliberately will look to all the difadvantages, real or feeming, that attend this undertaking, and know when he engages, that the advantages will outweigh the dif advantages. And,

6. A man that engages deliberately, will know that what he engages in, is practicable, and how it may be done. Upon the whole, to engage in the Lord's fervice deliberately, is to do it after we are acquaint with the nature of the work, and have fo much knowlege of the advantage and practicableness of the undertaking, that nothing that falls in or may occur afterward, may be able either to make us repent our undertaking, or quit it as impracticable.

Some know not the fervice they bind themselves to, and therefore engage rafhly, and when they come to understand it, they find it not fuited to

their expectation, and therefore they quit it. Some know not the advantage of it, and therefore when the fervice of fin feems to bid fairer, they rue their bargain; others look not at fome feming difadvantages that attend the fervice of the Lord, and therefore they begin upon fight of them to with they had not engaged in it: the Pfalmift came near to this, Pfalm lxxiii. 13. And, in a word, fome bind themselves, without ever thinking what ftrength the work requires, and where it is to be got; and after experience tells them, it requires more than they have, they are fair to quit it but deliberation prevents all thefe. And thus much for deliberation.

Secondly, We muft engage in the fervice of God refolutely; that is,

1. We must lay our account with difficulties, not indeed from the fervice itself, for the Lord's yoke is eafy, and his burden light; but from our own corruption and enemies, that oppofe us in the undertaking. Every one that puts his hand i to the Lord's work, muft lay his account with fighting, as well as working: he must be like the builders upon the wall of Jerufalem, Neh. iv. 17. work with one hand, and hold a weapon with the other.

2. To engage refolutely, is to refolve not to quit the work upon account of difficulties, or fay with the fluggard, there is a lion in the way, and I fhall be flain in the streets; but to hazard all, and fo furmount thefe difficulties, or die in the quarrel.

3. To engage refolutely in the Lord's fervice, is to do it upon a conviction, that we are not at liberty, upon the account of any real or feeming difficulty, to quit it; but that of neceffity we muft

not

not only engage, but, in the Lord's ftrength, we muft, in spite of all difficulties, perfevere to the

end.

But now,

Thirdly, This is not all, but engage willingly in God's fervice. but the want of this fpoils all. lingness,

further we must Some do ferve, Now, this wil

I. Excludes conftraint. We must not, like the flave that is bound, engage in the work for fear of the whip. Some multiply performances, others feriously, as they think, under awakenings of confcience, or fickness, refolve to ferve the Lord; ay, but it is only fear, either of hell, or the lashes of confcience, that obliges them to it, crofs their inclination: take thefe out of the way, and they would not ferve the Lord.

2. Willingness excludes selfish regards, such as only eye the advantagious consequences of God's fervice. Some ferve the Lord, like Jehu, becaufe they fee it makes at prefent for their intereft; but if it were not fo, they would act otherwife: and fome, out of hopes to get heaven for their fervice, do the fame. But this will not do: this is indeed a fort of constraint; for, could the fervice, and its confequences, be parted, the fervice would not be chofen.

3. Willingness imports a liking of the service as well as the confequences, a fuitableness in the will to the fervice, which makes even the service itself the object of our choice; and makes it, even when the confequences are not eyed, appear agreeable and pleasing; and this can never be where the heart is not renewed; for the carnal mind is enmity against God, is not fubject to the law of God, neither indeed can be, Rom, viii. 7. And therefore, till a day of God's power change the

heart

heart of man, and create him in Chrift Jefus to good works, there is no poffibility of engaging willingly in the service of God, Pfal. cx. 3.

HIL. We are now come to offer fome reafons why we should engage in the fervice of God, deliberately, refolutely, and of choice. Of many we name a few.

1. Iris fuitable to the rational nature; for we debafe ourselves, and act not like reasonable men, if we act not refolutely, deliberately, and willing. ly in a matter, efpecially of fo great moment. Not to act deliberately fpeaks us foolish; not to act refolutely speaks us weak; and not to act wil lingly fpeaks us flaves

What

v. 2. The nature and honour of God makes fuch fervice neceffary. That fervice which is unbecoming a rational nature, cannot fu ely be accept able to God, who is the highest reafon. is reproachful to the nature of man to perform, muft furely be fo to the nature of God to accept.' If man cannot act indeliberately, irrefolutely, or unwillingly, without reproaching his nature, furely the holy God cannot accept of what is fo done, without reproaching his own: and if it be dif honourable for man to perform fuch fervice, as is not the fruit of deliberation, choice, and refolution, furely it is alfo difhonourable for God to accept it.

3. The nature of the fervice requires it; for it is called, Rom. xii. 1. our reasonable fervice. It is fo by way of eminency, and furely without thofe three properties mentioned, it cannot deferve that

name.

4. Unless it be done thus, we are not like to continue in it; and this will be both difhonour. able, and disadvantagious. What is rafhly un

dertaken,