Part III. that is the Lord's fervice. Service, though it be fometimes more strictly taken in the fcripture, yet here is, no doubt, to be taken in its full latitude, for the whole of that obedience that the Lord Jehovah, who has the only indifputable title to our obedience, requires. He is our Lord, and we are univerfally in all things, in all respects fubject to him; and therefore obliged, in all things, to ferve him to whom we are accountable. Whence by the by obferve,

1. God has an unquestionable title to man's obedience; he is the Lord, in a way of eminence, to whom obedience is due from all.

2.. There is fomething engaging in God's fervice, fufficient, when known, to engage man to make it his choice, notwithstanding that ftrong inclination he has to command, and that eager defire he has of liberty.

Secondly, We have in the words the refolution itfelf, we will. There is no constraint in it. 'Tis our choice: not only do we look upon it as duty, that which we are bound to do; but we look on it as our privilege, and our will is fet upon it as good. Whence we may again note,

1. People fhould ferve the Lord willingly; this is a binding example, one approved of God, and propofed to our imitation.

2. Such as know the Lord's fervice, will make it their choice.

Thirdly, We have the perfon by whom the refolution is taken, Joshua, an old man, who had followed God through a wilderness, and many trials; and Joshua, a great man, a great general. Here it may be remarked,

1. That a long trial of God's fervice, even when attended with no fmall outward difadvantages,

will not make any forgoe it, but rather engage them to it.

2. It derogates nothing from the character of the greatest to ferve the Lord.

3. As the head of the family may prevail much upon those in the family, fo his whole intereft in them, and influence on them, whether children or fervants, ought to be imployed, in order to engage them to ferve the Lord.

Fourthly, We have, in the words, the firmness of the refolution infinuated, partly in the declaration of it, and part:y in the adverfàtive particle but: But as for me, and my house, we will ferve the Lord. But as for me: this form of expreffing it feems to import thefe three things.

1. That he himself had confidered the matter feriously.

2. That he was come to a firm refolution.

3. That whatever way their choice fhould fall, it would have no influence upon him, to alter him. Whence obferve,

(1.) Acquaintance with God fixes people immoveably in his way.

(2.) Such as do in earneft engage in God's way, from their own acquaintance with it, will not depend upon others in their refolutions.

Fifthly, In the words we have the extent of his refolution: As for me and my houfe, which imports, we conceive,

1. A defire of the people's engaging to do fo, and is as much as if he had faid, I would have you refolve upon it; and were ye as much under my influence as my houfe is, I would ufe my ut most interest to perfuade you.

2. A direct declaration of his own refolution to keep firm to God's fervice.

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3. An engagement to improve his utmost intereft, whether by authority, perfuafion, or example, to engage all his own family to follow the Lord; as if he had faid, If I cannot prevail with all whom I would have engaged in the service of God, yet I fhall want none of those whom I may have any influence on. Whence obferve,

(1.) Real religion will make men careful that they themselves lerve the Lord.

(2.) It will not reft there, but will lead us to do our utmoft for engaging others.

Sixthly, We have in the words the order; he firft fpeaks of himfelf, and then his family: Whence we may note,

1. True religion looks first inward to a man's felf.

2. Where a man is right engaged hintself, he will ufe his utmost endeavours to have his family engaged alfo in the fervice of God.

Now, the design of this refolution, we may from the whole fee, is to inforce the duty exhorted to in the former verfe, and it has a confiderable influence this way.

1. In that it speaks the thoughts of a wife man to favour the way of God.

2. It contains the thoughts of a dying wife man in favours of God's fervice; and finally of one that they stood under many ties to have a special regard to.

We design not to difcourfe all these truths; we fhall therefore take up the fum of this refolution in three truths, which, if the Lord will, we deSgn at fome length to insist on.

Doct. 1. Such as engage in the service of God, ought to do it deliberately, refolutely, willingly.

Doct.

Doct. 2. True religion begins at home; or, a man must be himself a fervant of God, before he can engage others aright.

Doct. 3. Where a man is himself engaged in the Lord's fervice, he will endeavour to have his. family engaged alfo.

The rife of thofe truths from the words, we fhall not infift upon, becaufe It is fufficiently clear from what has already been faid in opening them.

We shall now begin with the first of them: That fuch as engage in the fervice of the Lord, ought to ferve him refolutely, deliberately, and wil lingly.

That we ought to ferve the Lord, innumerable fcripture precepts require, and even the light of nature teftifies.

And that we fhould do it deliberately and refolutely, our Lord, in the parable of the foolish builder, who counts not the coft, Luke xiv. 28. plainly enough teacheth.

Nor is it lefs plain, that willingness is required in order to acceptance, fince it deferves not the name of fervice that is constrained. Where the will is wanting, nothing can be accepted; and where this is, many imperfections will not hinder acceptance, 2 Cor. viii, 12. For if there be firft a willing mind, it is accepted according to that a man hath, and not according to that he hath not. But, that we may further clear this truth, we fhall,

I. Shew you what it is to ferve the Lord. II. Shew what it is to do it deliberately, refolutely, and willingly. III. We

III. We shall enquire why we are obliged to ferve the Lord willingly, deliberately, refolutely.

IV. In anfwer to an objection that may be moved from the doctrine of faith in Chrift, as we have formerly preached it, we fhall endeavour to fhew what place there is for fuch fervice in the fecond covenant, and what neceffity of it even to believers.

I. We are to begin with the first of those: and, that we may open unto you this head, we fhall comprize that account we are to offer of the Lord's fervice, in a few remarks. And,

1. Though, by the fervice of God, the fcripture means many things, and ufes the expreflion in feveral fenfes, yet there are three things principally and mainly called the fervice of God in the word.

(1.) There is the folemn fervice of God in the duties of his worship: fo we may understand our Lord's words to the tempter, Matth. iv. 10. Thou fhalt worship the Lord thy God, and him only fhalt thou ferve.

(2.) There is the ordinary service of God, in the courfe of our walk with him: of this it is the apoftle fpeaks, Heb. xii. 28. Let us have grace to ferve the Lord with reverence and godly fear. And,

(3.) There is the extraordinary service of God, in fome notable duties, called for of fome perfons, in fome special feafons; and from their com pliance with thofe duties, they are called the fervants of the Lord: and thus Mofes, Rev. xv. 3. is called the fervant of God, in a way of eminency. They who got the victory are faid to fing the fong of Mofes the fervant of the Lord, and the fong of. the Lamb. And all thefe three fignifications are here intended, at least none of them can be fe cluded. We must serve the Lord in the duties of