The good of early obedience, or, The advantage of bearing the yoke of Christ betimes discovered in part, in two anniversary sermons, one whereof was preached on May-day, 1681, and the other on the same day in the year 1682, and afterwards inlarged, and now published for common benefit / by Matthew Mead.

THE GOOD OF Early Obedience . LAMENT. iii. 27.

It is good for a man that he bear the Yoke in his Youth .

CHAP. I.

Somewhat Prooemial . The Yoke explained , what it is Literally taken , what Metaphorically .

THE Apostle tells us that great is the Mystery of Godliness ; 1 Tim. 3.16 . and it is so , not only in credendis , the things which are to be believed , but in agendis , the matters that relate to practice . There are Mysteries in the Precept as well as in the Promise . Psal. 55.22 . If a man be commanded to cast his burthen upon the Lord , then he himself hath none to bear ; and yet the Lord Christ lays a burthen upon every Believer ; Matth. 11.30 . Rev. 2.24 . where he is a Redeemer , he sets the soul free from every Yoke it is under , and if the Son make a man free , John 8.36 . he is then free indeed . And yet none are more under the Yoke than the Lords Freemen being not without Law , 1 Cor. 9.21 . but under the Law to Christ . When he takes off one , he puts on another , Take my Yoke upon you , Matth. 11.29 .

Though Christ breaks our Fetters , yet he brings us into Bonds ; though he delivers us from thraldom and slavery , yet not from duty ; he redeems us from the power of sin , but not from the power of the Precept : and therefore to argue from liberty to licentiousness , is a kind of Logick found only in the Devil's School , Rom. 6.1 , 2. Shall we continue in sin that Grace may abound ? God forbid . The right reasoning is from mercy to duty , Ye are bought with a price ; therefore glorifie God in your Body , and your Spirits , which are Gods , 1 Cor. 6.20 .

Redemption and service are , in the design of the Gospel , Luke 1.74 , 75. linked together , That we being delivered out of the hands of our enemies might serve him without fear , in holiness and righteousness before him all the days of our life . The freedom purchased by Christ makes service necessary ; for he quits us of our burden , but not of our obedience ; he doth not set us free from service , but changes our work and our Master , Rom. 6.19 . As ye have yielded your members servants to uncleanness , and to iniquity unto iniquity ; even so now yield your members servants to righteousness , unto holiness : So that ye are Servants still . It was the interest of the Flesh and fleshly lusts that was served before , but now it is the interest of God and holiness ; the freedom then is from the Government of the God of this World , who rules in the Children of disobedience , Ephes. 2.2 . unto a voluntary submission and resignedness to the Divine conduct ; from the brutish drudgery of sin , to the excellency of such an Empire , Psal. 19.11 . whose Precepts carry their own reward with them , besides the Glory that ensues . So then the Yoke that hath a curse in it , that Christ hath took off , but the Yoke of obedience that he hath call'd us to put on ; and herein he hath excellently accommodated things to the great advantage of man . For as it is his misery and burthen to be under the former Yoke , ( which , what it is , I shall shew anon ) so it is as much his interest and happiness to be under the latter ; and therefore the earlier he takes it up , the sooner he begins to be happy . It is good for a man that he bear the Yoke in his Youth .

I shall not speak any thing of this Book in general , only a little about the manner of penning it , which is somewhat unusual ; each Chapter ( the last only excepted ) being penned according to the Order in which the Letters stand in the Hebrew Alphabet , as some of the Psalms of David are . For what reason the Spirit of God should direct the Pen-man of it this way , it doth not appear . Hierom labours to find out great mysteries in it , but doth but beat the Air. This way of writing seems to be very useful for the help of the memory , and may seem to hint as if God would have such Scriptures peculiarly remarked and remembred , and that is the best reason I can give .

But whereas the first , second and fourth Chapters begin with a single Alphabet , the several Verses beginning with several Letters in their Order , this third Chapter consisteth of a threefold Alphabet , every three Verses in course beginning with the same Letter .

This Text , which I have pitched upon , falls under the Letter [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] which Hierome makes to stand for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies Good ; and accordingly the 25th , 26th , and the 27th Verses do all begin in the Hebrew with the word Tobh .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 So in the 25th Verse , Tobh Jehovah Lekovau , Good is the Lord to them that wait for him .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 So the 26th Verse , Tobh vejahhil vedumam . It is good a man should both hope and quietly wait .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 And so here in the Text , Tobh Laggebher Ki-jissa gnol bingnoraiu . Good for a man that he bear the yoke in his youth .

The only difficulty in the Text that needs explaining is , What Yoke it is that is here meant .

The Yoke is sometimes taken Literally , and sometimes Metaphorically .

A Literal Yoke is an Instrument of Wood or Iron fitted to the Necks of Creatures , either to tame them , or work them , or punish them . These are the three chief uses of the Yoke :

First , It is for the taming of wild Beasts , and making them tractable , The Yoke and the Collar bow down the hard Neck , Ecclus 33.25 . Ephraim complains of himself , As a Bullock unaccustomed to the Yoke , Jer. 31.18 . that is , untamed and unruly .

Secondly , It is an Instrument of labour , by which Beasts do draw burthens , Deut. 21.3 . Take an Heifer that hath not drawn in the Yoke . And hence ye read in Scripture of a Yoke of Oxen , 1 Sam. 11.7 . Luke 14.19 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jugum Boum , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 niph 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 copulavit . And so in the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quia est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Thirdly , It is an Instrument of punishment , Deut 28.48 . Thou shalt serve thine Enemies in hunger and in thirst , and in nakedness and in want of all things , and he shall put a Yoke of Iron upon thy neck , until he hath destroyed thee .

These are the uses of the Literal Yoke .

But then there is a Metaphorical Yoke , and so it is used in Scripture , and that both in a Civil , and a Religious sense .

First in a Civil sense , and so it is used two ways .

First , For a Condition of Marriage : Wedlock is called a Yoke , Conjugium à conjungendo , i.e. jugo communi quo Vir & Vxor simul junguntur , Polan . ( and it is so too truly to many , that know no more how to bear it , than how to break it . ) In this sense many take that of the Apostle in 2 Cor. 6.14 . The Greek is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as when Beasts of divers kinds , as an Ox and an Ass , or of divers bigness and stature , draw together , the Yoke cannot lye equally on both . And in this the Apostle checks matching with Infidels . Quam malè inaequales veniunt ad Aratra Juvenci , Ovid. Epist. Dare not to yoke thy self with cry untamed Heifer , that bears not Christ's Yoke , saith a Divine . Be ye not unequally yoked together with Vnbelievers . And hence a Husband or a Wife is called a Yoke-fellow . But this is not the Yoke in the Text , for it is not good for a man to bear this Yoke too soon , as many do that make more haste than good speed , coveting the condition before they understand the duties of the relation , and so marry in haste and then repent at leisure .

Secondly , Labour and obedience of Servants to their Masters is called a Yoke . Let as many Servants as are under the yoke , count their Masters worthy of all honour , 1 Tim. 6.1 . [ under the yoke ] i. e. called to be Servants ; indeed every Calling is a Yoke . And certainly it is good for every one to bear this yoke in their youth . It is an excellent thing that young ones should be bred up in some suitable Calling , and thereby inured to labour and industry betimes . For I know none exempted from that Law of God , Gen. 3.19 . In the sweat of thy brows shalt thou eat thy bread .

God made not the World to be a Nursesery of idleness ; Creatures void of life are serviceable in their places . The Sun is called Shemesh , from a Chaldee Root , which signifies to minister ; because the Sun is , in ministring light , a Servant to the whole World . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chald. in Pahel ministravit , inde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sol , sic dictus quod in administrando lumine totius Mundi minister sit . The Angels are always working , and so is Jesus Christ , and so is God himself . Christ says , The Father worketh hitherto , and I work , John 5.17 . Nay the Devils are never idle ; One being asked , Who was the most vigilant Bishop in all his Diocess ? answered , The Devil , Nunquam dormitat , semper vigil Synagogae suae Episcopus . so that an idle person cannot find a pattern either in Heaven or Hell . God who hath appointed a time for every thing under the Sun , never did allow any time for sin and sloth . Though he says , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Be careful for nothing ; Phil. 4.6 . yet he hath no where said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Do nothing . There is a threefold care mentioned in Scripture , the care of the head , which is providence ; the care of the hand , which is diligence ; and the care of the heart , which is diffidence . Now though the care of the heart be forbidden , yet the care of the head and the hand is commanded . To be diffident then , and distrustful , that is a sin ; but to be provident and diligent , that is a Duty .

The Lacedemonians made idleness actionable in their Courts , and by Solon's Law such were to suffer death . And our Law supposes all to be of some Calling , not only Men but Women , and the young Ladies too ; and therefore it calls them , during their Virgin estate , Spinsters . But alas ! the viciousness and degeneracy of this Age hath forfeited the Title , many can card , but few can spin ; and therefore you may write them , Carders , Dancers , Painters , Ranters , Spenders , rather than Spinsters . Industry is worn out by pride and delicacy , the Comb and the Looking-Glass possess the place and the hours of the Spindle and the Distaff ; and their great business is to curl the Locks , instead of twisting Wool and Flax : So that both Males and Females are prepared for all ill impressions , by the mischief of an idle education .

Indeed meaner persons are forced to put their Children to Trades for an after subsistence , but the Nobility and Gentry of the Nation are in this thing the shame of it ; it is reckoned below a Person of Quality to be a Mechanick ; and therefore how many , that might otherwise have been useful in their Generation , are bred up in idleness , and so fit only to be reckoned among the Vermine of the Earth ! whilst they live only to eat what others earn , and instead of proving the Pillars , they prove the Caterpillars of the Nation : and it is seldom but that idleness and wickedness go together . Thou wicked and slothful Servant , said our Lord Christ , Matth. 25.26 . And I pray who are the most vicious and debauched part of the Nation , but young Gallants , who have no Callings to yoke them ? Who haunt the Drinking-houses , the Play-houses , the Brothel-houses , so much as they ? Who are the Corrupters of others , the Scoffers , the Duellers , so much as they ? So greatly doth an idle life expose to the Devils malice , and dispose to the Devils service . It is good therefore that every one should bear this Yoke in their youth , that young ones of all sorts should be trained up in some honest Calling . Therefore Machiavil 's Rule is good counsel , Otium prohibeatur , & perpetua quaedam honestorum exercitiorum necessitas imperetur , vitanda est maximè sterilitas . For

1. This will more fit them for hardships and sufferings . Idleness causes delicacy and tenderness , and that is no suffering quality . It will be dreadful when the Lord shall pass over your fair Neck , as it is said of Ephraim , Hos. 10.11 . I passed over upon her fair Neck ; that is , I put a Yoke upon her , viz. a Yoke of suffering , an Iron Yoke . And if such a day should come upon England as upon Ephraim , Ah! how will those Necks that have been chained with Gold and Pearl , be able to wear an Iron Yoke ? or those tender feet that must not touch the dirt , be able to wade after Christ through blood ?

It is storied of Alice Driver how resolutely and bravely she suffered for Christ ; Acts and Monuments , printed 1641. Vol. 3. p. 887 , 888. when they put the Iron Chain about her Neck , to fasten her to a Post to be burned in Queen Maries days , she gloried in it , This , said she , is the finest Neckerchief that ever I wore , blessed be God for it . Now she was one who had been used to hard labour , being bred up to drive her Fathers Plough . Hard breeding fits us for hard sufferings .

2. It prevents many temptations . Idleness is the Back-door for all temptations to come in at . It tempts the Devil to tempt us . It is a good Rule one gives for the avoiding sin and temptation , Be always employed , that when Satan comes he may not find thee at leisure . Many have been kept from great temptations by being diligent in their Callings , and many by idle diversions have fallen into great temptations and snares . Dinah wanders abroad , and is deflowred before she comes home ; Tertullian tells of a Christian Woman who going to see a Play , was there possessed by the Devil ; and when he was asked ( by some who came to her , and set themselves to pray him out ) how he durst possess one that was a Christian ? He answered , I found her in my own Ground . Oh how should this warn young ones to take heed of the Play-houses ? These are the Devils Ground , and what he finds upon his own Ground , he will possess as his own . He is the Lord of that Mannor , and being so , the Waifs and Estrays are all his . Let young ones therefore take up the Yoke of some lawful Calling betimes . But this Civil Yoke is not the Yoke in the Text.

Secondly , The Yoke , as Metaphorically taken , is used in a Moral or Religious sense ; and so there is a threefold Yoke which it is not good to bear , and a threefold Yoke which it is good to bear .

There is a threefold Yoke which is not good to bear ,

The Yoke of Mosaical Ceremonies ,

The Yoke of Antichristian Impositions ,

The Yoke of sin and lust .

First , The Yoke of Mosaical Ceremonies . This in its day was a strict Yoke , a heavy Yoke , a Yoke ( as the Apostle Peter says ) which neither we nor our Fathers were able to bear , Acts 15.10 .

But this Yoke the Lord Christ hath freed us from , the Ceremonial Law was abolished by him , and had no use after his death ; but by accident , as he who builds a Vault lets the Centrels stand till he puts in the Key-stone , and then pulls them away . So that now the Rule is , Stand fast in the liberty wherewith Christ hath made us free , and be not intangled again in the Yoke of bondage , Gal. 5.1 .

Secondly , There is the Yoke of Antichrist , which is made up of humane inventions and impositions in the Worship of God ; on which foundation all the Will-worship , Superstition and Idolatry , which at this day obtain in the World , do stand .

This is a heavier Yoke than the former , for that had once the sanction of God , and there the authority made the subjection reasonable , though burthensom ; but this never had , and therefore more grievous , because herein we are made Slaves to the lusts of men , whereas in that we were Subjects to the will of God .

And therefore to be imposed upon by Ceremonies of mens devising , when we are actually freed by Christ from the Ceremonies that were once of Gods appointing , Bagshaw's Great Question about things indifferent . is a very heavy Yoke , a Yoke which one says is in the Imposer , tyranny ; and in the Persons imposed upon , burden and bondage . And therefore a Yoke which without sin ( in transgressing the Precept of our Lord Christ , Mat. 23.8 . and his Apostle ) we may not submit to . 1 Cor. 7.23 .

Because hereby we owne a power in the Imposers over conscience , which God never gave to any ; and so abet them in their sinful usurpations upon the Prerogative of the Lord Jesus Christ , Psal. 2.6 . Isai. 9.6 . Matth. 28.18 . who alone is King and Head of the Church , and hath the Government upon his shoulders .

And also because we make our selves to be what , in things appertaining to the worship of God , we are commanded not to be , viz. the Servants of men , Ye are bought with a price , be not ye the servants of men , 1 Cor. 7.23 .

This then is another Yoke , which we ought not to bear , When once humane inventions become Impositions , and lay a necessity upon that which God hath left free , then may we lawfully reject them as Plants of mans setting , and not of Gods owning , and which he will therefore in his time assuredly root up , Matth. 15.13 .

Thirdly , There is the Yoke of sin and lust . For though Sinners are said to be Children of Belial , that is , without Yoke * * So the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 absque & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 jugum , quasi absque jugo , scilicet Legis Divinae . Clarius , Tralatio à bubus jugum subire nolentibus , Drusius . And accordingly the Septuagint render it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ; yet none under such a Yoke as they , for as the service of Christ is perfect freedom , so to be free from righteousness is the basest thraldom . Rom. 6.20 . If sin breaks one Yoke off , it ever puts another on , They have broken the Yoke , and burst the Bonds , Jer. 5.5 . there is one Yoke cast off , and then it follows in the next Verse , Their transgressions are many , their backslidings are encreased , there is another Yoke put on . As in conversion Christ breaks off the Yoke of sin and Satan , and puts his own upon a man ; so the Sinner breaks off the Yoke of God , Psal. 2.3 . Luke 19.14 , — 27. and subjects himself to Satans Yoke : and therefore some say , wicked men are called Children of Belial , making Belial the name of the Devil . Quidam Belial nomen esse Daemonis contendunt , ductum à 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ascendet , quia nos ascendere sursum non permittet . What concord hath Christ with Belial , i. e. with Satan , says the Syriac Version ? And hence Sinners are said to be taken captive by him at his will , 2 Tim. 2.26 . And he is said to work ( that is , with power and success ) in the children of disobedience , Ephes. 2.2 . And this is the Reign of Satan in the soul of a Sinner ; for as the Lord Christ reigns in the hearts of his people by the power of Grace and righteousness , so Satan reigns in the hearts of wicked men by the power of sin and lust .

Now it cannot be good in any sense to bear this Yoke , because it every way tends to the hurt and mischief of the soul .

1. As it breaks off the Yoke of God , which is everyway suited to the good and advantage of man . For the commandment is holy , just and good , Rom. 7.12 . [ holy ] as it is the expression of the will of the holy God ; [ iust ] in that it commands nothing but what is equal and fit to be obeyed ; [ good ] as it promotes the advantage and happiness of the soul that obeys it .

2. As it inslaves the Creature to the basest bondage , and most unreasonable vassalage in the World . O what a noble Creature was man while he did bear the Image of God , lived in his will , and enjoyed a constant fellowship with him ! But alas , How is the Gold become dim ! and the fine Gold changed ! Lam. 4.1 . How hath sin debased his Excellency , defaced the Image of God , shut him out of favour , and out of fellowship ? So that now he is become a Slave to Satan and all manner of lusts .

And can it be good to bear this Yoke ? What! to oppose God ? to be a Slave to sin ? to reject the Reign of Christ ? to resist the Spirit ? to slight the Grace of the Gospel ? to gratifie the Devil ? and to undo thy own soul ? O think of that word , He that sins against me , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 speruit animam suam , Vatab. in loc. wrongs his own soul , Prov. 8.36 . And where lies the wrong ? He refuses the Yoke of Christ , and so lays himself under the wrath of Christ , and ye perish from the way , if his wrath be kindled but a little , Psal. 2.12 . And what greater wrong can any one offer to his own soul , than to lay it under a necessity of damnation by a willing subjection to the Yoke of sin , rather than that of Christ ? Therefore it is so far from being good , that it is the greatest evil to bear this Yoke , Be not ye the Servants of sin .

But then there is a threefold Yoke which it is good for a man to bear in his youth . There is ,

The Yoke of affliction ;

The Yoke of the Spirit in conviction of sin ;

The Yoke of subjection and obedience to Jesus Christ .

CHAP. II.

Afflictions called a Yoke . In what sense they are good , and for whom .

1. AFflictions may be called a Yoke , and so they are often in Scripture , Lev. 26.13 . I am the Lord your God , which brought you forth out of the Land of Egypt — and I have broken the Bonds of your Yoke , and made you go upright . He speaks of the great afflictions with which Israel was so oppressed and burthened in Egypt , that their backs were bowed down , and they were even sunk and broken under them : and this God calls their affliction , I have surely seen the affliction of my people which are in Egypt , Exod. 3.7 . and Deut. 26.6 , 7. The Egyptians evilly entreated us and afflicted us , and when we cried to the Lord , he heard our voice , and looked on our affliction and oppression .

And this seems to be the Yoke intended in the Text , at least to the Church of the Jews that were then in Babylonish bondage , which the Holy Ghost calls a Yoke , Jer. 27.12 . Bring your necks under the Yoke of the King of Babylon . And Jer. 30.8 . It shall come to pass in that day , saith the Lord of Hosts , that I will break his Yoke from off thy neck , and burst thy bonds . And accordingly the Church here calls her present affliction and misery by reason of her captived state , a Yoke , Lam. 1.14 . The yoke of my transgressions is bound by his hand . [ The yoke of my transgressions ] that is , the punishment procured by my transgressions ; as if he should say , God hath laid upon me a heavy Yoke of affliction as the just reward of my sin .

Now this is a Yoke that it is good for a man to bear in his youth . Afflictions have in them matter of real advantage . This seems a Paradox to sense ; and no wonder , for even good men can hardly make sense of it . Therefore let us a little enquire ,

In what sense afflictions are good , and

For whom they are good .

Quest. 1. In what sence are afflictions good ?

Answ. They are not good in themselves , they are not bona , though they may work in bonum ; they are not good things , though they may work to good ends .

In their own nature they are evil , and so called in Scripture , Amos 3.6 . Is there any evil in the City , and the Lord hath not done it ? Isai. 45.7 . I make peace , and create evil , I the Lord do all these things . Mic. 1.12 . The inhabitant of Maroth waited carefully for good , but evil came down from the Lord unto the Gate of Jerusalem .

That which is a fruit of sin , a part of the curse , introduced upon the breach of the first Covenant , must needs be in it self evil . But so is affliction . It is evil in it self , and evil to the Creature , evil in its nature , and evil in its tendency . But yet as afflictions are ordered and directed by God , and under the management of his Spirit , so they are good , they serve to good purposes .

But I shall give a more distinct Answer to the Question in four gradual Conclusions .

1. Nothing Man mistakes more about than Concl. 1 the matter of good . This is most evident from the differing opinions of the Ancients about it ; Austin reckons up 288. which all shew that man is acted herein very much by fancy and present appearances : insomuch that if God should give a man his own wish , he would ruine himself with evil under the shew of good . Brine preserves many things which would rot in Sugar , and yet sense is all for pleasing the sweet tooth . But no wise Body will give a sick man what he desires , but what the Physician directs . As God sometimes in judgment pleases a man to his ruine , ( Psal. 106.15 . He gave them their request , but sent leanness into their souls . ) So he sometimes in mercy crosses him to his advantage . We are short sighted , and distempered with passions ; and therefore call that good which would be our bane , and deprecate that as evil which would be a real benefit .

Doubtless , Joseph could not but regret at , and ( being a good Youth ) pray against his Brethrens unnatural cruelty , as having nothing in it in appearance but evil and vassalage . What ? for a young Stripling to be fold for a Slave ? to be barter'd away out of his Father's bosome into a strange Country , never like to be heard of more ? then cast into Prison , and exposed to all severities ? Can there be any good in this ? Sense and opinion say no : But pray consider , How had he been raised to such a price , if he had not been first made so cheap ? how had he been made a Prince by Strangers , if he had not been made a Slave by his Brethren ? nay , how many had perished for bread , had not he been sent for merchandise into Egypt ? So Joseph afterwards acknowledges , Gen. 45.5 . Ye sold me hither , but God sent me before you to preserve life . And Gen. 50.20 . As for you , ye thought evil against me , but God meant it unto good , to bring to pass as it is this day , to save much people alive .

God many times takes away for our good , strips us for our advantage , casts us down , and seemingly casts us off , and all for our benefit . Opinion says , with old Jacob , All these things are against me , Gen. 42.36 . and yet they were all for him ; and therefore

Concl. 2 Good is to be estimated , not by its suitableness to sense , but by its reference to the soul . That is the truest good which promotes the interest of the better part ; no mans condition can be made good by any outward circumstances , while the case of his soul is desperate ; for that is the better part of us : and therefore good men have always valued themselves more upon their inward indowments , than any outward acquisitions ; and have set more store by a Dram of Grace , than by all outward comforts .

Good is to be judged by its conducency to Concl. 3 the chief good . God is the chief good , and our chief good is in the enjoyment of him ; and therefore whatever tends to the promoting of our enjoyment of God , that is to be reckoned as good , be it in it self pleasant or ungrateful , sweet or bitter . For as nothing is good , but what is from the chief good ; so nothing is so , but what conduces to the fruition of him : and therefore

That may be good in its use which is not Concl. 4 good in its nature . Afflictions may be regretful to the flesh , because of present smart ; but they may be very conducing to the soul , because of after benefit . No affliction at the present seems to be joyous , but grievous ; nevertheless afterward it yields the peaceable fruits of righteousness to them which are exercised thereby , Heb. 12.11 .

The end puts a loveliness into those means which otherwise have no loveliness in them . Thus you launch a part to ease the whole , and cut off a limb to preserve life . We are not so much to consider what things are in themselves , as what they are in their tendency and end ; Physick must have time to work .

Quest. 2. For whom are afflictions good ?

Answ. The Text answers the Question indefinitely , and an indefinite is of the nature of an universal , It is good for a man ] that is , for every man : all men come under one of these denominations they are either good or evil , now afflictions are good for both .

First , They are good for a good man , or else God would never lay good men under them ; but we see them that lye nearest to his heart to be most under this Yoke . God gave to Esau Mount Seir to possess it , but Jacob and his Children went down into Egypt , Josh. 24.4 . and yet Jacob was loved , and Esau hated , Mal. 1.2 , 3. The good Figs were sent into the Land of Chaldea for their good , Jer. 24.5 . He for our profit , Heb. 12.10 . This Yoke is not only profitable but necessary , and it is the wisdom of God to suit his Providence to our necessities For a season ye are in heaveness , if need be , 1 Pet. 1.6 . Not else . A tender Father doth not use the Rod , but when there is need ; he provides with delight , but he punishes with regret . God hath a treasure of mercy , and a treasure of wrath , the treasure of mercy is of his own filling , but the treasure of wrath is of our filling ; and therefore we are said to treasure up to our selves wrath against the day of wrath , Rom. 2.5 . that is , by our sinning against God .

There is more or less of all sin , where yet the work of conversion is really wrought . There is much lust to be mortified , pride to be subdued , the World to be crucified , the will to be made more docile and resigned , the affections to be weaned , many remains of sin to be purged out ; and this God doth by afflictions . By this shall the iniquity of Jacob be purged , and this is all the fruit to take away his sin , Isai. 27.9 . He brings them into deep waters , not to drown them , but to cleanse them . Gold is not cast into the fire to be consumed , but to be refined ; so that the fire takes nothing from it but the dross . Nor doth affliction take any thing from a good man but his sin .

And as it is necessary for the purging out of sin , so it is for the exercising and improving of Grace ; it is a Fining-Pot to faith , 1 Pet. 1.7 .

The Promoter of humility , 2 Cor. 12.17 .

The incentive to godly fear , Psal. 55.19 .

The Worker of patience , Rom. 5.8 .

A Rack for confession of sin , Psal. 32.4 , 5.

A Goad to repentance , Jer. 31.18 .

A School of obedience , Heb. 5.8 .

An improvement of all holiness , Heb. 12.10 .

Thus what the outward man loses , the inward man gets ; if he be straitned in the Flesh , he is enlarged in the Spirit . It is said of the Children of Israel , that the more they were afflicted , the more they multiplied and grew , Exod. 1.12 . And so doth Grace in every good man , it grows by affliction . When the North Wind blows upon the Garden of the Spouse , then her Spices flow forth , Cant. 4.16 . The biggest Fish are in the salt Waters and they are the most growing Christians that are most in the salt Waters of affliction .

Secondly , Afflictions are good for carnal and unconverted men , and that many ways .

First , They many times obviate those evils which , through the corruption of our natures , are occasioned by worldly prosperity . Good men are many times made worse by outward successes , and therefore no wonder if evil men are so much more . Let favour be shewed to the wicked , yet will he not learn righteousness , Isai. 26.10 .

Outward prosperity causes great indulgence to the Flesh , which is an utter enemy to Vertue . The beginning of all obedience is the mortifying the Flesh , which no natural man can endure , especially when nourished by ease and prosperity ; for then reason is most commonly drowned in sense , and judgment extinguished in appetite .

It tempts a man to take up his rest in present comforts , like the Children of Reuben and Gad , who when they found the Land of Gilead was a place for Cattel , Numb. 32.1 . they sue to Moses that that may be their portion , This Land is a Land for Cattel , and thy Servants have Cattel ; wherefore , say they , if we have found Grace in thy sight , let this Land be given to thy Servants for a possession , and bring us not over Jordan , ver. 4 , 5. Though Canaan was the promised Land , and the Blessing lay in a Portion there , yet they desire to take up on this side Jordan , without seeking ought in the Land of promise .

It hinders our enquiries after God , and becomes a temptation to set light by him and his Precepts . Job , speaking of the prosperity of the wicked , makes this the sad effect of it , Therefore they say unto God , Depart from us , for we desire not the knowledge of thy ways ; what is the Almighty that we should serve him ? and what profit should we have if we pray unto him ? Job 21.14 , 15.

Nay , it provokes to down right Atheism . And this is the reason of Agars prayer against riches , Lest I be full and deny thee , and say , Who is the Lord ? Prov. 30.9 . Thus the prosperity of fools destroys them , Prov. 1.32 .

It puffs up the heart with pride and scorn . They are not in trouble as other men , neither are they plagued like other men ; therefore pride compasseth them about as a Chain , Psal. 73.5 , 6.

Now these and such like mischiefs are often remedied by early affliction . By being inured to wants and abatements , we are made to see the emptiness of the Creatures , what lying vanities they are . The soul is hereby put upon seeking after God , In their afflictions they will seek me early , Hos. 5.15 . By this means the soul is debased and laid low . And this the Holy Ghost makes to be one fruit of early bearing the Yoke , in the next Verses to the Text , He sitteth alone and keepeth silence , because he hath born it upon him . He putteth his mouth in the dust , Lamen. 3.28 , 29.

Secondly , Affliction is inlightening . It is good for discovery . There are many excellent Lessons learned in the School of affliction .

1. It discovers a man to himself , and makes him see what a poor , frail , inconsiderable thing he is , according to that of David , Psal. 9.20 . Put them in fear , O Lord , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ager fuit , doluit , calamitosus fuit . that they may know themselves to be but men . To be but enosh , poor , weak and miserable men . Affliction makes us know our selves . Caligula and Domitian ( two Roman Emperours ) in their prosperity would be Gods ; but when it thundred , they were so terrified , that then they knew they were but men . Prosperity makes a man a Stranger to himself ; no man knows that pride , that impatience , that lust , that unbelief , that frowardness , that is in his heart till affliction comes to search him . God led Israel forty years in the Wilderness to know what was in their hearts , that is , to make them know , Deut. 8.2 .

2. It is a means to discover the vileness of sin to the soul . When the Patriarchs were distressed and in adversity , then they saw ( and never till then ) the greatness of their sin in selling their Brother , Gen. 42.21 . If they be bound in Fetters , and holden in Cords of affliction , then he shews them their work and their transgressions that they have exceeded , Job 36.8 , 9. Nothing discovers the vileness of sin more than the sufferings of Christ , and the afflictions of the Creature .

3. God by affliction discovers himself to the soul . In the Word we hear of God , but in affliction we see him , I have heard of thee ( says Job ) by the hearing of the ear , but now mine eye sees thee , Job 42.5 . It is said of Manasseh , 2 Chron. 33.13 . Then Manasseh knew that the Lord he was God . Then ! When was that ? When he was caught among the Thorns , and bound with Fetters , and carried to Babylon , till then he knew not the Lord .

Thirdly , Affliction is good as it is preparatory to Grace and Conversion . What excellent Vessels have been formed by the hand of the Former of all things in the Furnace of afflictions ! It is preparatory to conversion several ways .

1. In that it makes us more serious . When we are out of the noise of worldly allurements , then conscience is apt to reflect and make us bethink our selves . If they shall bethink themselves in the Land whither they are carried captive , 2 King . 8.47 . When was it that the Prodigal came to himself , but when he was pinched and almost pined with Famine , Luke 15.16 , 17.

2. It is a means to reduce our wanderings . Man is a stragling Creature , very prone to wander from God and lose himself . He is never weary of following his sins till God hedges up his way with Thorns . God hath two Hedges which the Scripture mentions .

The Hedge of protection , Job 1.10 . Isai. 5.5 . and

The Hedge of affliction , Hos. 2.6 . I will hedge up her way with Thorns .

The Hedge of protection is to keep his people from danger , the Hedge of affliction is to stop them that wander . The one is to fence his people from suffering , the other is to stop Sinners in the way of sinning , and to put them upon returning . So when God had hedged up Israel's way with Thorns , then She resolves to return , I will return to my first Husband , for then was it better with me than now , Hos. 2.6 , 7.

So the S●p●●agint render it in Job 33.16 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 3. It opens the ear to Discipline , Job 36.8 , 10. If they be held in the Cords of affliction , — Then he opens their ear to Discipline . There is the outward ear of the senses , and the inward ear of the soul ; the outward ear is seldom stopped , but the inward is often , and that is the ear intended here , the ear of the heart : this is naturally stopped against the counsels of God . Pride , ignorance , unbelief , impenitency , love of sin , prejudices and sensual delights , are the Ear-Wax that so stop the Sinners ear that he will not hear the voice of the Charmer , charm he never so wisely , Psal. 58.5 . Till the ear be unstopped , there is no receiving the word ; therefore God puts the end of his Rod into the ear ( as Christ did his finger into the deaf mans , Mark 7.33 ) and so unstops it , and opens it to Discipline . And thus the Rod makes entrance for the word .

4. It makes way for convictions to stick and abide upon the heart . These are very often stifled in prosperity . The noise of the Timbrel and the Harp drown the voice of conscience . Man is naturally like the wild Ass , Jer. 2.24 . which ( the Prophet says ) is used to the Wilderness , that snuffeth up the wind at her pleasure , in her occasion who can turn her away ? they that seek her , will not weary themselves , in her month they shall find her ; that is , when She is great with young , so big , and near her time , and full of pain that She can hardly stir . So the Sinner , though stiff and stubborn , untractable and unteachable , and ( like the wild Ass ) snuffs at any that shall reprove him , refuses to hear , yet in his month he may be found ; if God brings him into straits and distresses , this tames him ; this was the month in which the consciences of Joseph's Brethren found them ; when they were in distress themselves , then conscience smote them for the wickedness done to Joseph , Gen. 42.21 . We are verily guilty concerning our Brother , in that we saw the anguish of his soul , when he besought us , and we would not hear ; therefore is this distress come upon us .

5. It stirs up the heart to pray , and seek after God . They that never pray , will pray in affliction . The Heathen Mariners call every man upon his God when they are in a Storm , Jon. 1.5 . Sea-men for the most part are none of the devoutest sort , not given much to praying , they will swear twice where they pray once , yea ten oaths to one prayer ; and yet Storms and Tempests make them run to God , They that go down to the Sea in Ships , they cry to the Lord in their trouble , Psal. 107.23 , 28. And hence comes that Proverb , He that can't pray , let him go to Sea . When the Storm brings them to their wits end , ( ver. 27. ) then they 'll cry to God ; when they can no longer help themselves , then they come to God for help .

As extremity is Gods opportunity , so it is the time of mans importunity . At other times we are lame in Duty , but the Rod makes us find our legs , and then we run to God , Lord in trouble have they visited thee , they poured out a Prayer when thy chastening was upon them , 2 Sam. 14.29 , 30 , 31. Isai. 26.16 . Joab would not come to Absolom at his Call , but when he set his Barly-Field on fire , then he came . Christ had never heard of many , if their necessities had not brought them ; when Palsies , Possessions , Feavers , &c. came upon them , then they came to him .

6. It teaches them to see the emptiness of the Creature , and what a vain thing the World is . In our ease and prosperity we are apt to surfeit by excess in sensual fruitions . The lust of the flesh , the lust of the eye , and the pride of life , are the young mans Trinity . Hence that of the Apostle , 1 John 2.14 , 15 , 16. I write to you young men , ( though the expression there hath a spiritual sense ) and what doth he write unto them ? Love not the world , nor the things that are in the world ; for all that is in the world , the lust of the flesh , the lust of the eye , and the pride of life , is not of the Father . This is a rare Lesson for young men , but how seldome do any learn it till they come into the School of affliction ! How have I known many young ones wholly given to pride and pleasure , but when God hath brought them under the Rod , fetter'd them with afflictions , made their Bed upon the Brink of the Grave ; O how have they then cryed out of their follies , their mispending precious time , their neglecting God and their souls , their regarding lying vanities , and so forsaking their own mercies ; and what strong resolutions have they then made , never to return to these follies again ! And these things are great Preparatories to conversion .

Now then if afflictions obviate those evils which through the corruption of our Natures are occasioned by prosperity , if they are inlightening , and helpful to great discoveries , and if they are preparatory to Grace and conversion ; then surely it must be good for a man to bear the Yoke of affliction betimes .

CHAP. III.

Shewing the difference between the Yoke of the Spirit and the Yoke of Christ . What the Spirits Yoke is . Why convictions are compared to a Yoke . Why Sinners must come under the Yoke of the Spirit . Why it is good to come under it betimes .

THE next sense in which I am to speak of this Yoke is that of conviction of sin , to make way to the last Notion of it which more especially design to insist upon , and that is the Yoke of Gospel obedience and subjection , the one is the Yoke of the Spirit , the other is the Yoke of Christ . These two are not the same , but very different Yokes , especially in these four things :

First , The Yoke of the Spirit is grievous , the Yoke of Christ is not grievous , 1 John 5.3 . the Yoke of the Spirit is very heavy , the Yoke of Christ is very light , Matth. 11.30 .

Secondly , It is the heaviness of the Spirits Yoke which makes Christ's Yoke easie . It is not easie to all ; no , they that never felt the Spirits Yoke , to them Christ's Yoke is a burthen And therefore when Christ says , My Yoke is easie , it points to them whom he calls to come and take it up ; and who are they ? Why , the heavy laden and weary , ver. 28. They who are wearied by the Spirits Yoke , shall thereby find ease under Christ's Yoke .

Thirdly , The Yoke of the Spirit is but for a time , and then to be taken off , and never put on again ; but the Yoke of Christ is always to be kept on , never to be put off ; the soul is under a perpetual obligation to Duty and obedience to Christ Jesus .

Fourthly , The Yoke of the Spirit is to prepare us for the Yoke of Christ ; for Christ's Yoke can never be put on , till the Spirit by his Yoke hath fitted the neck for it . The soul will never obey Christ till it be conquered to Christ , and that will never be till the Spirit in conviction put his Yoke and Fetters upon it .

I shall now speak somewhat of the Spirits Yoke ; and if ever the Lord give such another Call to this Work , then I shall speak of Christ's Yoke more largely . And in speaking of the Yoke of the Spirit in conviction , I would insist a little upon these four things :

First , That the Spirit hath his Yoke .

Secondly , Why the convictions of the Spirit upon the soul of a Sinner are compared to a Yoke .

Thirdly , Every Sinner that shall be saved must come under this Yoke of the Spirit .

Fourthly , Therefore it is good to come under it betimes , and why ?

First , That the Spirit hath his Yoke . There is such a thing upon the consciences of Sinners at one time or other as the Yoke of the Spirit . As the Spirit hath his joys and comforts , so he hath his Yokes and Bonds ; as he hath a liberty which he brings some into , so he hath a thraldom which he brings some under . And it is first bondage , and then liberty . He is a Spirit of liberty to none , but to whom he is first a Spirit of bondage .

The Spirits Yoke described . And if you ask me , What this Yoke of the Spirit is ? It is that state he brings the Sinner into , and holds him in , before his conversion , to prepare him for his conversion ; and that is a state of sensibleness of sin and wrath , which flows from the convincing work of the Spirit . The Spirit of the Lord , whereever he comes to work a saving change , doth first put his Yoke upon the Sinners neck ; that is , he doth convince the soul of the evil of sin , and of its liableness to the wrath of God , and so fills it with fear and horrour ; so that the poor Creature looks upon it self as utterly lost and undone so long as it abides in that state . This is the Spirits Yoke : It is called so in Scripture , Lam. 1.14 . The Yoke of my transgressions is bound by his hand , they are wreathed and come upon my neck ; the Lord hath delivered me into their hands from whom I am not able to rise up . Into their hands , that is , into the hands of sin , and she was not able to rise up from under them , Prov. 5.22 . and why ? Because the Spirit had bound them upon her as a Yoke .

Secondly , Why are the convictions of the Spirit compared to a Yoke ?

First , A Yoke is very heavy and burdensome . So is sin when once the conscience is truly convinced of it , Mine inquities are gone over mine head , as an heavy burthen they are too heavy for me , Psal. 38.4 . And therefore a soul under the sense of sin is said to be heavy laden , Matth 11.28 .

Secondly , A Yoke bows the Back by reason of its weight . Hence is that expression of the kindness of God to Israel , Lev. 26.13 . I have broken the Bonds of your Yoke , and made you go upright ; implying that the Yoke causes a man to bow and stoop under it ; so doth conviction of sin , it bows the soul under it , I am troubled , I am bowed down greatly , I go mourning all the day long , Psal. 38.6 .

Thirdly , A Yoke is a galling , wounding thing ; so is conviction : O how it wounds with the sense of sin , and dread of wrath , Prov. 18.14 . and a wounded Spirit who can bear ?

Foarthly , A Yoke is a taming thing . It tames the wildest Beast ; so conviction tames the most unruly Sinner , though he be never so raging in his lusts , yet when the Spirit of God doth but set sin close to the conscience ; O how pliable is he ! So it was with Saul , he breathed nothing but threatnings and slaughter against the Disciples of the Lord , Acts 9.1 . but Christ no sooner smites him with a word from Heaven , but how tame and pliable is he ! He trembling and astonished said , Lord , what wilt thou have me to do ? v. 6. And hence the convictions of the Spirit are fitly compared to a Yoke .

Thirdly , Every Sinner that ever shall be saved must come under this Yoke of the Spirit , he must be brought to a conviction of his lost estate . There is a necessity for this , and I will shew you why ?

Reason 1. Because it is essential to sound conversion . What is conversion but a turning from sin to God ? and how can a man turn from sin without a true sense of sin ? or how can he turn to God till he be made to see and feel the want of God ? therefore it is absolutely necessary .

Reas. 2. It is the constant method of God with all that are capable of the work . First , He shews man his sin , then his Saviour ; first his wound , then his cure ; first his malady , then his remedy ; first his danger , then his Redeemer . Gen. 3.10 , 15. Thus God began with Adam and Eve , he first opens their eyes to see their sin and misery , their nakedness and shame , and then makes them a promise of the seed of the Woman . God will have sense of misery go before the participation of mercy , He look upon man , and if any say , I have sinned , and it profited me not ; he will save his soul from going down to the pit , and his life shall see the light Job 33.27 , 28. The Israelites are first stun● with the fiery Serpents , Numb. 21.6 , 8. and then the Braze● Serpent is set up for them to look to for healing . Peter's three thousand Converts wer● first pricked in their hearts , and then he applies the promise , Acts 2.37 , 39. The Gaol● is first struck with a Spirit of trembling , an● then Jesus Christ is held out to him for salv●tion , Acts 16.29 , 31.

Reas. 3. God will not frustrate and mak● void the use of the Law . There would be 〈◊〉 conviction of sin , no sight of the misery of natural state , but for the Law ; therefore say St Paul , I had not known sin but by the Law . Rom. 7.7 . How could he ? what should discover it to him ? Sin had not been sin but for the Law , and therefore nothing can discover it but the Law , which is Index sui & obliqui , 1 Joh. 3.4 . for sin is a transgression of the Law .

The Spirit himself could not fasten this Yoke upon the Sinners neck , but by the bond of the Law ; Rom. 5.13 . for sin is not imputed where there is no Law . Look how the Needle goes before to pierce the Cloth , and so makes way for the Thred to sew it ; so the Law goes before to break the heart , and so makes way for the Gospel to heal it . The Spirit makes use of it as a School-master to bring us to Christ . Gal. 3.24 . Bonnerges makes way for Barnabas , and John for Jesus .

Reas. 4. The soul lyes under no promise of good from Christ , till it come under the Yoke of the Spirit . Then it is sensible of sin , and sensible Sinners lye under the promise of Christ . There is not one promise in all the Gospel made of Christ to a Sinner , as he is a Sinner ; if there were , it would be in vain . For , as such , he could not receive it , nor can it belong to him , for he is under another Covenant .

Reas. 5. Without this he can never set a true estimate upon the blood and Grace of Jesus Christ . The Pearl of Pardoning Grace shall never be cast before Swine that wallow in their sins . Though Christ be free of his bloud , yet we shall see the want of it before we have it , that we may know the worth of it when we enjoy it . He discovers himself in such a way as the Sinner may prize him most ; and when is that , but when sin lyes with the greatest load upon conscience ? When the Yoke of the Spirit is heaviest , then redemption by Christ is sweetest . When he sees his Case at worst , then he prizes Christ most . When he is made to know how wretched his state is , then he considers how precious the bloud of Christ is .

Reas. 6. Till the soul comes to bear the Yoke of the Spirit , it can never be brought to close with Christ upon Gospel terms . It is sense of sin and misery that must bow the soul to Gods conditions of mercy . The reason why so many Sinners perish under the Call of Christ , is not because they totally reject him , but because they don't make a right close with him ; they don't come up to God's terms . There are stated Conditions which every one that would have Christ , and benefit by Christ , must come up to ; and what are they ? Why , he that would have Christ , must have whole Christ , Christ in all his Offices , not only as Priest , but as King and Prophet . And this necessarily suposes a renouncing all sin and lust , a resolute owning and adhering to his Truths and Ordinances , and an unfeigned resignation of heart and soul to his will in all things . This is the right receiving of Christ . Now there are but few that can come up to this ; they would have Christ , but they would not part with their lusts ; they would have a justifying Christ , but not a sanctifying Christ ; a Christ to pardon and save them , but not to purge and cleanse them . There is such a close League between the natural man and his lust , that till conscience be convinced , and sin imbittered , the soul will not be divorced ; and so long Christ can't be received : therefore there is a necessity that every Sinner that would be saved , should come under the Spirits Yoke .

Fourthly , It is good to come under the Spirits Yoke betimes , to bear the Yoke in a mans Youth . A mans Youth may have a twofold respect , either to the earliness of profession , or to the earliness of being .

First , To the earliness of profession . Our first entrance into the ways of God is called in Scripture our Youth , Jer. 2.2 . I remember the kindness of thy Youth , that is , of her first espousals to God , as the next words explain it . It is a blessed thing when our profession of God and Religion begins in sound and thorow convictions . It is good to bear the Yoke of conviction in the Youth of our profession : For that profession of Religion that is not founded in conviction of sin , will never hold out ; it cannot last long ; it is Seed sown in stony ground , which though it may spring up for a while , yet when tribulation or persecution comes , because of the word , it will wither away for want of depth of Earth to take root in , Mat. 13.20 , 21. It is good therefore to found an early profession in sound convictions .

Secondly , It may respect the earliness of being . And that seems rather to be the sense of the place . Vatablus renders it , from his Youth , taking 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 early impressions upon the conscience by the convictions of the Spirit are a great good to the soul . It is good to bear this Yoke betimes , for three reasons .

1. Because the sooner it is done , the easier it is done ; the longer we are before we come under it , the harder it will be to bear it . The longer thou continuest in sin , the harder it will be to bear repentance . If thy conscience be so charged with guilt , that thou darest not look into it at ten or twenty years old , what will it come to if thou lettest it run on till fifty or sixty . The longer the Debt stands in the Book , the heavier the account when we come to reckon for all the arrears of so many years actual sins , added to the grand Debt of original sin . Therefore it is good to bear this Yoke in your Youth . Strength to bear it is then greatest , and the burden to be born is then lightest . Guilt of s●n encreases by lying , and new guilt daily added to the old , makes the burden still the heavier ; therefore it is good to comply with the spirit of God betimes .

Reas. 2. The sooner it is begun , the sooner it will be done ; the sooner this Yoke is put on , the sooner it will be put off : For it is but for a time that the soul bears it , but how long or how little while is uncertain . Paul lay under it three days and nights ; Acts 9.9 . Acts 16.33 . the Goaler ( for ought I can find ) not above an hour ; the three thousand in Acts 2. not above the length of one Sermon . But some now adays are held days , and months , and years , according as the Case requires . But the sooner we come under this Yoke , the less while it is like to lye .

Reas. 3. How rich do such grow in Grace that by early conviction pass through the new Birth betimes . He that sets up soonest is like to get the fairest estate if be improve his opportunities . Ford of Bondage . p. 75. If one go to be an Apprentice when he is a man , there is a double inconvenience in it . First , His service will be much more irksome and tedious . Secondly , The prime of his days will be gone wherein he should have been trading for himself , had he been his own man . Though the work of the Spirit be better late than never , yet it is an unknown loss the soul sustains by a late work .

He loses much joy and peace , the thought of his living so long without God becomes many times a new wound when the old is healed , the after pains of the new birth do abide upon some to their dying day . And in this Case there is but little comfort though the work be real .

He loses much sweet communion with God ;

He loses many rich experiences ;

He loses a great accession of Grace . Growth in Grace is a work of time ; and he that hath but little time , can make but little improvement .

He loses many opportunities of service ;

Nay , he loses much in the degrees of Glory . Hadst thou had more time to sow , thy Harvest would have been ●●●ater ; for as a man sows , so shall he reap 〈◊〉 ●●●refore he that spends the best of his time in the service of the flesh ( if he should be converted at last , which yet few are ) he is like to prove but a feeble Christian .

The more our opportunities of service are if improved , and the more our seasons of communion are if used aright , the richer must we needs be , both in grace , experience and comfort : therefore it is the most thrifty course to be an early Convert , to bear the Spirits Yoke in our Youth .

CHAP. IV.

Containing some useful counsel and directions to persons of several denominations , with respect to the Yoke of the Spirit .

THere are three sorts of persons I would speak somewhat to by way of counsel and direction in this matter .

First , To such as have born the Yoke of the Spirit with good success , to whom the Spirit of bondage hath at last become the Spirit of adoption ; who are passed from a state of fear and terrour into a condition of hope and comfort . Your Duty lyes chiefly in these three things , be thankful , be humble , be fruitful .

First , Study thankfulness , and give the Glory of this work to the Spirit of God . We are very apt to ascribe too much to means , to this or that Minister , alas ! they are but poor Instruments , Who is Paul , and who is Apollo , but Ministers by whom ye believed , 1 Cor. 3.5 . even as the Lord gave to every man ? They have but the place of Instruments , God is the great Agent ; and therefore all supernatural effects are to be ascribed to him alone , Neither is he that planteth any thing , neither he that watereth , but God that giveth the encrease . And therefore the Apostle Paul having called the Church of Corinth his Epistle , in 2 Cor. 3.2 . he doth in v. 3. call them the Epistle of Christ ministred by us , written not with Pen and Ink , but with the Spirit of the living God . Ministers are but as Pens , it is the Spirit of the living God that writes his Law in the heart by them , and thus they become the Epistle of Christ : and therefore let him that glorieth glory in the Lord . 1 Cor. 1.31 . Is there not a cause ? Especially if it he considered ,

1. What a heart thine was when the Spirit of the Lord first took it in hand ; how hard ! how stubborn ! how dead ! how obstinate ! how long was the light opposed that shined in darkness , and the attempts of the Spirit frustrated ! how great were the resistances made by it against Grace ! and how many the strong holds of Satan which were pulled down to bring about the Conquest ! Think how often the Spirits motions were slighted , his counsels set at nought , his strivings resisted . Think how often he knocked , how loud he called , before he could be heard ; think how much unbelief , how many confederacies with corruption , what strong lusts , what enmity to God and holiness , lay in the way to obstruct the Spirits design . O what a mighty power did he put forth to make sin a burthen , and to fasten his Fetters upon the soul , without which thy resistances had never been conquered , nor thy thoughts brought into captivity to the obedience of Christ . 2 Cor. 10.5 . And hast thou not cause to be thankful ?

2. How many miscarry under the same convictions which have issued in a sincere conversion to thy soul . Many by their sights of sin and Hell have been driven into utter despair , as Cain and Spira . Many have laid violent hands on their own lives , as Judas ; many have stifled , and sinned away their convictions , and thereby have provoked the Spirit finally to withdraw , and give them up to hardness of heart ; many have mistaken their convictions for conversion , resting in them , and so perishing in the place of the breaking forth of children . Hos. 13.13 . Now that others should eternally miscarry under those means that have been blessed to thy conversion , that they should perish under the same convictions which have been to thee the pangs of the new birth . O what mercy is this ! While some despair and others presume , thou art brought by a sight of sin to close with Christ upon Gospel terms . And hast thou not cause to be thankful ?

3. This Yoke of the Spirit being once taken off , shall never be put on again ; thou shalt never come under it more : Doth not the Scripture say as much , Rom. 8.15 . Ye have not received the spirit of bondage again to fear . In whomsoever the spirit of bondage once becomes a spirit of adoption he is never a spirit of bondage more in that soul . If after he hath once sealed our adoption to us , he should again impress fears of eternal wrath upon us , he would herein be contrary to himself .

Object . But are not many of the Children of God , after Grace wrought , full of fears and apprehensions of Hell and wrath ?

Answ. We must distinguish between bondage by desertion , and bondage by the Spirit in conviction . A Believer under desertion may be in bondage by his own spirit , but not by the spirit of God . When God doth suspend the wonted influences of Grace and comfort , a mans own conscience may fill him with fears of Hell and dread of wrath ; but this is not from the suggestions of Gods spirit , but from the mistake of his own . He can never be a spirit of bondage more . And is not this cause of thankfulness ?

4. How great the advantage is that comes by complying with , and yielding to the spirit in convincing work . For where he is complyed with in the beginning , he carries it on to perfection . If he convinces of sin and the soul fall under it by humiliation and repentance , he will convince of righteousness too , and so raise it up again by faith and dependance . Nay , by an early compliance with the strivings of the spirit when he first comes to discover to thee thy lost estate , thou hast secured his presence for ever , and he shall carry on this work of conviction so long as there is any one lust remaining . A Believer hath need of the convictions of the spirit so long as he lives . It is a mistake to think the convincing work of the Spirit is over when it hath discovered to a man his lost estate , and so brought him to a close with Christ ; there is a great deal of convincing work yet to be done ; as there is a sinful estate , so there is a sinful frame of heart . Now though the Believer can no more need the convictions of the Spirit as to the former ( for his estate is changed ) yet he always needs them as to the latter . Though he was convinced of the filthy nature and damning consequences of sin to prepare him for Christ and conversion , yet there are convictions of necessary use to the carrying on and compleating the work of sanctification .

There is a great deceitfulness in sin , more than the Believer ever yet saw ; and therefore he wants conviction of that . There is a great power in remaining lusts to draw the heart from Christ , he wants further conviction of that . There is a gradual , secret hardening of heart which in-dwelling sin works to even in the regenerate , he wants further conviction of that . Nay , how many secret , spiritual lusts , hidden and close corruptions are there in the heart , which at first entrance into a state of Grace the Believer never saw , they lye in the heart undiscerned till the Spirit comes in with further light . So that a Believer always needs the convincing work of the Spirit , it is essentially necessary to the perfecting of Grace and holiness . Now he that yields to the convictions of the Spirit at first , doth thereby secure them to the last . He shall never cease enlightening , striving , counselling , so long as there is any one lust remaining . His influences shall abide till he hath got the mastery of every sin , and judgment be sent forth to victory over every corruption . He dwelleth with you , Matth. 12.20 . and shall be in you , John 14.17 . O what cause of thankfulness have such as have born the Spirits Yoke with success !

Secondly , Your Duty is to be humble . Remember your Bonds ; so doth the Church , Lam. 3.19 , 20. Remembring mine affliction and my misery , the Wormwood and the Gall , my soul hath them still in remembrance , and is humbled in me . One excellent means to cure spiritual pride is to look often back to the days of your soul distresses : therefore God when his people were settled in the promised Land , often remembers them of their wilderness state , that they might not pride themselves in their present possessions , Deut. 8.2 . Thou shalt remember all the way which the Lord thy God led thee in the Wilderness to humble thee . And ver. 3. He humbled thee , and suffered thee to hunger . And ver. 14 , 15. Beware lest thine heart be lifted up , and thou forget the Lord thy God , who led thee through that great and terrible wilderness , wherein were fiery Serpents , and Scorpions , and drought , where there was no water — that he might humble thee . No man will be lifted up under his present mercies , that doth but seriously and frequently reflect upon his lost estate and the means and manner of his deliverance . O think often of the sighs and sorrows , the tears and terrours , the griefs and groans of thy sinking Spirit in the Day when the Arrows of God stuck there : How long thou hast formerly lain at God's foot , begging for one Drop of the bloud of Christ to pardon sin , one Dram of Grace to secure thy Estate , one glympse of comfort to refresh thy wearied and heavy laden spirit ; and then be proud if thou canst .

Thirdly , Labour to be fruitful . This is the great end of the Spirit in all his convictions . He convinceth of sin , to break off the Sinner from it ; he convinceth of righteousness , that the Sinner may seek after it ; and he convinces of the necessity of holiness , that he may get it and grow up in it : so that ye sin against , and frustrate the whole design of the Holy Ghost in his work in the heart without this . For ye are therefore made free from sin , and become servants to God , that ye might have your fruit unto holiness , Rom. 6.22 . And the same Apostle tells you ( cap. 7.4 ) Ye are become dead to the Law by the Body of Christ , that ye should be married to another , even to him who is raised from the dead , that ye should bring forth fruit to God . Labour therefore to be fruitful , for this is that which secures the Spirits influences to your great advantage , Every branch that beareth fruit , he purgeth it , that it may bring forth more fruit , John 15.2 .

Secondly , This Doctrine affords matter of counsel to such as never were under the Spirits Yoke . I would commend to such three things especially .

First , Be perswaded of the necessity of a true and sound conversion . Think often of what Christ so solemnly averreth , John . 3.3 . Verily , verily I say unto thee , except a man be born again , he cannot see the Kingdom of God . And in order to this , think seriously what a miserable state an unconverted state is : It is a state of enmity to God , it is a state wherein all the guilt of all the sins that ever you committed ( the least whereof deserves Hell ) lyes upon the soul , and binds it over to eternal damnation . It is a state wherein the bloud and righteousness of Christ cannot avail us , for he pardons none whom he doth not change and convert , 1 Joh. 5.6 . he comes ( whereever he comes ) by bloud and water . It is a state which mingles a curse with all your blessings , To the unbeliving is nothing pure . It is a state of death , for every unconverted Sinner is spiritually dead , he cannot do any one act that is spiritually good . It is a state wherein the Sinner is not only liable to damnation as an Heir of Hell , but he is condemned already , John 3.18 , 36. the Law condemns him though the final Sentence be not yet passed upon him ; and if he dyes in that state ( without a real conversion ) God will most certainly judge as the Law judgeth ; so that he is as sure to be damned as ever he was born . And all this the Word of God plainly attests . And is not there a necessity of a sound conversion ? Is such a state as this , a state to be rested in ? No , not for a day , Gen. 19.15 , 17. Arise , escape for thy life — lest thou be consumed .

Secondly , Hearken no longer to the Devils suggestions and counsels ; his great design is to keep thee secure in a carnal condition , to ward off all serious thoughts of spiritual and eternal concernment : and he hath innumerable methods and devices for the carrying on of this design . Sometimes by fascination of the senses with carnal pleasures , sometimes by incumbring the mind with worldly businesses ; ( as in Luke 14.18 , 19 , 20. ) so that we have no leisure for God and our souls . How often doth the Spirit knock , but cannot be heard ! how loud doth he call , but receives no Answer ! how freely hath he tendred his counsels , Prov. 1.25 . but they have been set at nought ! Satan by the noise of bewitching pleasures , or incumbring cares , makes the Sinner turn a deaf ear to all the Spirits calls and counsels .

Or if the Sinner do at any time bethink himself of his soul and salvation , then he labours to perswade him there is no danger , he is secure as to that by what Christ hath done and suffered for him ; if he doth sin , so do the best that live ; and if he begs forgiveness , God is full of mercy . Thus he keeps men from repentance and salvation , by perswading them they are safe already ; and if he can but hide their danger from them , ( which he industriously endeavours to do ) he knows he hath them fast enough : For who will mind the Physician , that knows of no disease he hath ? who will think of turning back that concludes he is in the right way ? who will stoop to the convictions of the Spirit that is perswaded his sins are pardoned , and his condition safe ? Thus as Nebuchadnezzar put out Zedechiah's eyes , and carried him captive to Babylon , Jer. 39.7 . so doth Satan blind Sinners to their eternal destruction .

Thirdly , Do what in you lies to come under the convictions of the Spirit . As you value your souls , and would have the way of the Lord prepared into your hearts , be willing to be made truly sensible what a lost state you are in . For you must know , that it is one thing to be a Sinner , it is another thing to be convinced of it ; it is one thing to be lost in our condition , it is another thing to be lost in our apprehension .

There is a great difference between a state of bondage , and a Spirit of bondage . Every Sinner is in a state of bondage , but few come under the Spirit of bondage . The state of bondage is a great curse , the Spirit of bondage may be a real blessing : for the Spirit of bondage is to deliver us out of a state of bondage . It hath been so to thousands , and therefore why not to thee ? Therefore do what in you lyes to come under the convictions of the Spirit .

Object . But have you not said , that every Sinner is dead in sin by nature ? And if so , then what can a dead Sinner do to obtain the Spirit , and the convictions of the Spirit ?

Answ. There is somewhat in the order of means that men may do towards the obtaining of the Spirit of God . For though every man in a natural state is dead spiritually , and therefore can do no spiritual act ; yet he can do the acts of that life he hath . He is a living man , though he be dead in sins ; and God commands us to shew our selves men : Isai. 46.8 . that is , by acting rationally , though we cannot act spiritually . Though we cannot do any thing to compel the Spirit , because he is free , yet we may use those means in which God is wont to vouchsafe his Spirit . As for instance ,

First , There is an attendance upon the Word preached . And this is the great Ordinance of God for the convincing and converting Sinners , the way by which the Spirit doth ordinarily work upon the souls of men . Though he is not tyed to means , yet God hath appointed them , and he will put honour upon his own appointments . How many thousands were pricked in their hearts , and so convinced to conversion by that Sermon of Peter , Acts 2.37 . How was Lydia converted , but by attending to the things that were preached by Paul ? Acts 16.14 . These weapons are mighty through God to the pulling down of strong Holds , 2 Cor. 10.4 . The Law of the Lord is perfect , converting the soul , Psal. 19.7 .

Now this is every mans duty to attend upon the Word , and there is no Sinner but is able to do this as well as any other natural or moral action . Who is not as able to go to a Sermon as to a Play ? And to frequent God's House as well as a Drinking-House ? and to read God's Book as seriously as a News Book ?

Secondly , There is a diligent intention of mind to be exercised in attending on the Ordinances of God , that we may understand and apply the things revealed as the counsel of God concerning us . And this every man that hath the use of reason is able to do . In other matters we can weigh things , and consider them according to their weight and importance , and why not in things that concern our souls , and our everlasting happiness ? Cannot a natural man reason thus ? Either these truths of the Word of God signifie something or nothing ; if nothing , why hath the wise God ordained them to be thus earnestly pressed ? If they do signifie any thing , why should they be thus sinfully sleighted ?

Thirdly , It is a Duty to pray over what we hear , and to beg success upon the Word for the ends whereto God sends it . And is not this in the power of every natural man ? There is no man of reason but hath praying abilities , many indeed have their excuses , they cannot pray ; but this is but to shift off Duty , and to excuse one sin by another . You never saw a hungry Beggar but could pray ; nor a Child of five years old , but when the Rod is at his Back can pray ; and cannot the Sinner cry to God ? When you go to hear , can you not pray that God would open your eyes to see the wonders of his Law ? Psal. 119.18 . Cannot you beg of God that the Word may take hold of your heart , and pull down all the strong Holds there ? Can you not plead with him that he would send his Spirit to accompany the Word to your heart , that sin may be discovered , and your hard heart broken , and that you may be made to see the need of Christ , and so brought to believe in him for pardon and salvation ? These are no other than what every natural man hath power to perform , by the same assistance with which he lives and moves ; and who knows what God may do in a way of Grace and mercy when the Sinner is found thus doing ?

I do not ( dare not ) say with the Papists and Arminians , That if we use our natural power to do our utmost , God is bound ex congruo to give Grace ; but yet this I may say , That such is the goodness of God that he seldom , if ever , fails to give Grace to that man that doth to the utmost of his abilities in the use of means endeavour to obtain it ; nor had ever any cause to complain upon this account .

And therefore let young ones hearken to this counsel , and as you love your souls do what in you lyes in the use of all Gods appointed means to come under the Spirits Yoke . For consider ,

First , You can never be brought from under the Yoke of sin and lust , but by coming under this Yoke . Till you are weary of sin , you will never forsake it , and you will never be weary of sin till the Spirit of bondage hath made it a burthen to you .

Secondly , You can never see the need you have of Jesus Christ till you are brought under the Yoke of the Spirit ; and till you do see your need of him , you will never hunger nor thirst after him : and so you will be excluded from all benefit by his righteousness , and then you must perish . For the Scripture discovers no way of escaping wrath to come , but by being convinced by the Holy Ghost first of sin , and then of righteousness .

Thirdly , You can never take upon you Christ's Yoke , which is the great command of the Gospel , Matth. 11.29 . unless you have been first under this . There is ( as I said before ) the Yoke of the Spirit , and the Yoke of Christ , the Yoke of the Spirit is in conviction of sin , the Yoke of Christ is in obedience , and the one is preparatory to the other ; you can never submit to Christs Yoke until the Spirits Yoke have fitted the neck to it , and so it becomes easie , My Yoke is easie , Matth. 11.30 . It is not easie to the sinner that is at ease , but to the weary soul it is . Then any Yoke but the Yoke of lust , any burthen to be delivered from the burthen of sin and guilt . But who will walk in the narrow way that never entred in at the strait Gate ? Who will account subjection to Christ freedom , until he hath first been wearied under the slavery of sins Dominion ? And this is a fruit of the convincing work of the Spirit . And will you not come under his Yoke ? But when ? It must be done out of hand , delay in this matter is very dangerous .

1. In regard of the indisposition it works unto . The longer sin hath possession , the more it will strengthen it self , and harden the heart against conviction ; and the harder the heart the greater the danger ; for growing hardness improves it self into a judgment . Hardness persisted in provokes to hardening .

2. In regard of the uncertainty of our duration . Who knows how few hours there are between him and eternity ? You that refuse the Yoke of the Spirit as a work fit for riper years , 'pray what security have you for the number of your years ? Hath God said you shall not dye next sickness , or next Voyage to Sea , or the next time you go to Bed , or walk abroad ? An hundred dye young to one that lives long , and is it not then an hundred to one but you may ? And how if you should dye in an unconvinced and unconverted state ? Consider what your eternal condition must then be . O be willing therefore to come under this Yoke of the Spirit betimes .

3. Here 's matter of instruction to such as are at present under the Spirits Yoke , made sensible of sin , and of their lost state , and cry out of Hell and wrath , &c.

First , Take heed of discouragement . To mourn under this condition , that is a duty ; but to be discouraged and despond , that is a sin : For it obstructs the soul in that which is its duty , it benumns and weakens the workking hand . The Spirit of the Lord hath no hand in this , he sets sin home upon the heart to humble us and break us and lay us low ; but not to bring us to discouragement and despair , unless it be in our selves : and therefore that is the print of the Devils foot . It is one of his subtilties to rivet his temptations into our convictions . When the Spirit of the Lord discovers sin in its guilt and filth , to out us of our selves , and shew us our need of mercy , then he labours to sink us down under the despair of mercy : therefore let not thy sense of sin cause thee to draw false Conclusions , which in this Case is too common . For though thy Case be dark , it is not desperate ; though it is uncomfortable , it is not incurable ; though it is sad , yet it is not singular . For ,

First , This is the way of God with all Sinners to whom he hath a purpose to shew mercy . The Wilderness is the way to the Land of promise , I will allure her , and bring her into the Wilderness , and there speak comfortably to her , Hos. 2.14 .

Secondly , This lays thee under the Promise . For that promises are not made to Sinners in their sins , but to Sinners made sensible of their sins ; so that though thou art a Prisoner in a Pit where there is no water , Ezek. 9.11 . yet thou art a Prisoner of hope , ver. 12. God invites such as thou art , the tenders of Christ and Grace have a peculiar respect to thy condition .

Thirdly , This is that which prepares the way of the Lord into the heart . He comes not till the mountains be laid low , Luke 3.4 5. and the way prepared for him , and nothing doth this like sense of sin , and sight of a lost estate : So that there is mercy even in being under the Spirits Yoke . And therefore ,

Secondly , Do not be unsensible of the mercy of being under the bondage of the Spirit . though it is not a Case that hath comfort in it , yet it is a Case that hath mercy in it . And no present misery of any condition should make us to overlook the mercy of that condition .

You see sin in its filthy nature and damning guilt , and thereupon are filled with dread and fear ; and is not this a mercy ? Though to do sin is the most unprofitable work , yet to see sin is the most profitable sight . For so long as sin is unseen , Christ will be unsought . The remedy is never desired till our misery be discerned and felt .

Your conscience is full of trouble , and you are weary , and cry out under the burthen of your soul-troubles ; and is not this a mercy ? How shall the burthen of sin be removed , if conscience be not troubled under it ? The more the Sinners conscience is at peace , the more sin is in power , The strong man armed keeps that house , Luke 11.12 . Besides , it is the design of God that sin shall be the trouble of every Sinners conscience sooner or later , here or in Hell . Hell is full of troubled consciences , there is not one soul there but lyes under terrour of conscience for sin ; for that is the worm that never dies , Mark 9.44 . And is it not a mercy to be troubled for sin here rather than in Hell ? Here the trouble is but for a season , there it will be for ever . Here the end of your trouble for sin is peace and comfort . Weeping may endure for a night , but joy comes in the morning , Psal. 30.5 . But in Hell your trouble will end in desperation and everlasting horrour . Whatever therefore your troubles are , yet reckon it for a mercy that God hath brought you to a real sense of your sin and misery , for that this is the only way to drive you out of your selves to Christ . You had been undone but for this undoing .

Thirdly , Do not be weary of the Spirits operation in his carrying on the work of conviction ; lest by growing weary of his work , you make him weary of working . There are two things Sinners express a great weariness under , viz. the Word , and the Rod. To sit long under the Word , or to lye long under the Rod , O what a weariness is it ! Now to be weary of these is to be weary of the Spirits work ; for by these he calls and knocks and strives to make his voice to be heard : and therefore they often go together , and hence you read of chastising and teaching , Psal. 94.12 . The Rod prepares us for hearkening to the Word , and the Word teaches us to understand the Rod ; and therefore the Spirit sometimes uses them together . He binds them in Fetters , and holds them in Cords of affliction , and then shews their work and their transgressions , that they have exceeded , Job 36.8.9 , 10. and so opens their ear to discipline , and commands that they return from iniquity . Why then should any be weary of the Spirits work ? And yet that it is so , is most evident . For why do Sinners so many ways stifle the motions of the Spirit in the soul ? sometimes looking on spiritual troubles as mere melancholy sancies , and as such shake them off ? Sometimes they are stifled by shame , lest others should think them mad and distracted . Sometimes they are stifled by declining that Ministry that deals most with the conscience , and will not let them alone in sin . Sometimes by running into idle debauched company , that scoff away the troubles of a convinced conscience . Sometimes by over business in worldly matters , The cares of this World choke the Seed , and it becomes unfruitful , Matth. 13.22 .

And is not this a great sin ? ( it is murder to destroy a Child in the womb . ) I charge you young ones with this sin this day before the Lord . And I will prove you guilty of it : For what is the reason that the Word preached hath so little success , that so few of you are converted from your sins and lusts to Christ ? I tell you this is the reason , You have stifled the motions of the Spirit of God in your souls , you have resisted and quenched him , you have broken his Yoke from off your neck ; and do ye understand what ye do ? Do ye know the mischief of this sin ?

It drives the Holy Spirit out of the heart . You say to him depart , Job 21.14 . you are weary of his striving to make you weary of sinning .

It greatly gratifies Satan . For his design is to harden the heart against the impressions of the Spirit , and so lead Sinners to a Hell through a Fools Paradise .

It provokes the Lord to give you up to your own hearts lusts and vile affections . Rom. 2.24 , 26. And I am perswaded that it is the Judgment that many of the young Generation of this day lye under .

It provokes him to take away the Gospel . And I am afraid that this Judgment is at the door ; for why should God continue it to a Generation that slight and reject it ? And wo to such as shall be found to have had a hand in sinning away the Gospel .

It is this sin that makes Hell hot indeed . It will be one of the saddest reflections in that state for a damned Sinner to recal the many sweet motions of the Spirit , which in his day of Grace he had . In such a Sermon how was my heart touched , and my conscience awakened ! But all came to nothing . In such a sickness , how did the Spirit of God deal with me , and set sin home , and made it a burthen ! What promises and resolutions did I then make to shake off sins , to leave my former wicked courses , but it came to nothing ! Had I then yielded to the strivings of the Spirit , and hearkened to his calls and counsels , I had never felt these flames . But my slighting God , breaking the Spirits Yoke by resisting and quenching his motions , this is that which hath brought this endless misery upon me . O what a dreadful thing is it to be weary of the Spirits work , when he comes to convince of sin ?

Quest. But when may a man be said to be weary of the Spirits work ?

Answ. First , When he cannot endure an awakening , convincing Ministry , nor searching truths ; but declines those Doctrines that interrupt him in the way of his lusts , and disturb the quiet of his conscience ; as Felix did Paul's Sermon of righteousness and judgment to come , because it made him tremble ; the Doctrine came too close to his conscience , and therefore he dismisses the Preacher to a fitter season , Acts 24.25 .

Secondly , When he is over-hasty for peace and comfort , then he is weary of the Spirits Yoke . This is the Case of most , they are no sooner under the sense of sin , but they must have comfort . The Arrows of the Almighty are sharp , and when they go deep do cause an unspeakable smart , no wounds to the wounds of God in the conscience , A wounded Spirit who can bear ? Prov. 18.14 . In this Case it is very natural to cry out for comfort . But to seek the cure for a wound before it is searched and cleansed , is to make the remedy worse than the disease . Vnseasonable comfort is ever unsound comfort . And when it comes before the Sinner is fit for it , it is then unseasonable ; and such comfort is from Satan , not from the Comforter ; for he first makes the soul fit to receive comfort , and then applies it .

Quest. When is the soul prepared and fit to receive comfort ?

Answ. Five things must concur to make up this meetness for comfort :

First , The heart must be truly broken and humbled under a sense of sin . Comfort is proper for Mourners , and therefore the promise is made to such , I will restore comfort to his Mourners , Isai. 57.18 . Blessed are they that mourn , for they shall be comforted . Humiliation fits for consolation .

Secondly , When weariness of the burthen of sin drives the Sinner to Christ . Many run to Christ under their convictions , that yet are not fit for comfort ; for it is smart that drives them , and not guilt ; sorrow , and not sin ; and therefore they seek more for peace and ease than for pardon and righteousness . Though such may desire comfort , yet they are not fit for it , Matth. 11.28 . for rest is for the weary and heavy laden .

Thirdly , When it is made freely willing not only to come to Christ , but to close with and receive him upon his own terms ; that is , as a Prince to rule , as well as a Priest to redeem and save ; when it is as willing to submit to the Duties of his Yoke , as to reap the benefits of his Cross ; as desirous to be sanctified as saved ; to be freed from sins reigning power , as well as from its damning guilt . Then is it fit for comfort .

Fourthly , When the Work of conversion is actually wrought in the soul , then it is fit for comfort . A state of sin cannot be a state of comfort , There is no peace , saith my God , to the wicked , Isai. 57.21 . The Spirit of God cannot be a comforting Spirit where he is not a converting Spirit . Could he be supposed to work peace without Grace , he would harden the Sinner in sin , instead of turning him from it ; and so contradict his own design , which is first to work Grace , and then peace ; first , he converts , and then he comforts .

Fifthly , When a man makes conscience of Duties , and uses all means for the obtaining comfort , as if it were to be obtained by doing , and yet at the same time depends upon the Spirit for comfort , as if he had done nothing . Some look to their Duties for comfort , and so slight the Spirit , whose work is to give comfort ; and others look that the Spirit should do all , and so sinfully neglect those means by which comfort comes in . Means without the Spirit cannot comfort , and the Spirit in the neglect of means will not ; but when a man depends upon the Spirit in the use of means , then he is fit for comfort .

But if the heart be not broken , if sin be not a burthen , if the will be not bowed to Christ by converting Grace , it is not prepared nor fit for comfort ; the season of comfort is not yet . And therefore to desire it without labouring for a meetness for it , is to be weary of the Spirits Yoke .

Thirdly , Then a man is weary of the Spirits Yoke , when he uses improper remedies , skins over the wounds the Spirit makes in the soul with wrong Plaisters ; turning from a loose conversation to a profession of Religion , and so by an empty form of godliness bringing in a delusive peace , to the undoing of his soul . Know this , That nothing can administer true quiet to a wounded conscience , but the bloud of Jesus , Rom. 5.1 . It is the cunning of Satan to hurry a troubled Sinner to an empty profession of Religion , that so he may take upshort of Christ and conversion . He is for any work , but a saving work . Take heed therefore of using improper remedies for the cure of soul-wounds ; and ( which is a necessary caution in this place ) take heed of imprudent Guides , and unskilful Conductors of thy soul in this Case . There needs one of a thousand to be an Interpreter in this matter . Job 33.23 . All that take upon them to be Preachers , are not fit for this work ; they do not skill how to deal with a wounded conscience ; some make the wound too wide , some bind it up too soon , some use improper remedies for healing .

There are many spiritual Mountebanks as well as natural , that poyson sick souls , as others do sick Patients . Of all things therefore take heed what spiritual Physicians you go to when you are under a wounded conscience , and sick of sin : for he that shall bind where God looseth , or loose where God binds , is unskilful in the word of righteousness , Heb. 5.13 . and knows not how or when to apply either the terrours of the Law , or the comforts of the Gospel .

Fourthly , Then a man is weary of the Spirits work , when he breaks off his Yoke . Such were they in Jer. 5.5 . They have altogether broke the Yoke , and burst the bonds . This is done by stifling the Spirits motions , refusing his counsels , blotting out the impressions he makes . Indeed a state of conviction is not a state to continue in ; therefore we ought to labour in the use of God's appointed means to get out of it . Though it is a mercy to be brought under the Spirits bonds and bondage , yet the mercy is not with reference to the state it self , but to what follows ; therefore it is good to pass through it , but not to continue in it .

Convictions are like travailing pangs , which are a mercy , as being greatly helpful to the forwarding the birth ; but if they continue ever long , they spend natural strength , and destroy the Mother and the Infant too . Hence that of God to Ephraim , Hos. 13.13 . The sorrows of a travailing woman shall come upon him , he is an unwise Son , for he should not stay long in the place of breaking forth of Children . To stay long in the birth destroys both the birth and the Bearer too . The captive exile hasteneth that he may be loosed , and that he should not dye in the pit , Isai. 51.14 . But yet take heed of making more haste than good speed . Though it is a Duty to labour to get from under the state of bondage , yet it is a sin to break the Yoke of the Spirit of bondage ; therefore take heed of this . The present Duty is to wait the Spirits season , Eccles. 3.1 . To every thing there is a season ; there is a time to kill , and a time to heal ; ver. 3. a time to break down , and a time to build up : this is the Spirits season . And then it follows , ver. 4. There is a time to weep , and a time to laugh ; a time to mourn , and a time to dance : that is your season . His killing and breaking time , is your weeping and mourning time ; but when his healing time comes , then is your time to laugh and dance . Be willing therefore to be slain by the coming of the Commandment , Rom. 7.9 . and to lye dead under the Spirits wounds , till the healing and reviving time comes . Is there not a promise that the Sun of righteousness shall arise with healing in his wings ? Mal. 4.2 . and that he that goeth forth and weepeth , bearing precious seed , shall doubtless come again with rejoycing , Psal. 126.6 . bringing his sheavs with him ? And therefore do not dare to use any indirect means in hopes of relief ; he that would see a good issue of this work must stay the time ; Lam. 3.26 . It is good that a man should both hope and quietly wait for the salvation of the Lord .

4. While you are under the Yoke of the Spirit , give diligence to make a right use of it , by improving your convictions while you are under them , lest the Spirit cease his work and leave you , and so your convictions die , and wither , and come to nothing . This is a very common case ; for whence is it that convictions do so seldom end in conversion ? Many are convinced , and yet few converted : they have many and strong convictions , yet perish under them : they are made to see their lost estate , and yet never come to Jesus Christ . Now whence is this , but from the slighting and not improving their convictions ? Of all duties therefore be sure make Conscience of this , when the Spirit strives , then do you strive , when he works , then is your time to work . I pray consider four things .

First , Prov. 17.16 . What a price to get wisdom this work of the Spirit puts into our hands : and shall it be a price in the hand of fools , that have no heart to it ? no desire to obtain it ? The strivings of the Spirit time your seasons of grace : For though every day is a time to repent and believe in ; yet a man hath not his special seasons and opportunities for this every day . Opportunity is more than time , it is the nick and season of time , it is time fitted for action , a conjunction of time and means together to bring a thing about . When God shews a man his undone condition by reason of sin , and makes a tender of Christ to him , and the Spirit strives with him to bring him to accept the tender , then is his season . As the Lord said to David , 2 Sam. 5.24 . When thou hearest the sound of a going in the tops of the mulberry-trees , then thou shalt bestir thy self , for then shall the Lord go out before thee .

Secondly , Consider how easie the conversion is of those sinners that comply with and duly improve the seasons of the Spirit . All things are easie in the Spirits seasons . Great births are brought forth with easie travail . How came Sarah , barren Sarah , to have a Son at ninety years old ? Gen. 18.10 . why God came according to the time of life , and Isaac is born . So when the Spirit comes according to the time of life , when his season is to bring life to a dead Soul , then it lives ; you must know that Isaac was not so much the Son of Abrahams loyns as of Gods promise , begotten by the Power of God making good the promise ; and therefore called a child of promise , Gal , 4.28 . So is every Believer ; born , not of the will of the flesh , Joh. 1.13 . but of God . By the power of God put forth through the promise . And hence all things in conversion become easie . How difficult soever they are to the Creature , yet in the Spirits season they are easie , because of a Divine power .

How hard a work is it to repent and turn from sin ! a very difficult duty ; therefore compared to cutting off a limb : But yet in the Spirits season how easie is it . Zacheus , says Christ , make haste , and come down : Luk. 19. ● . here is the season of Christ upon his Soul ; and how easily is his repentance brought about . vers. 8. Behold , Lord , the half of my goods I give to the poor , and if I have taken ought fiom any man by false accusation , I restore him fourfold .

How hard a work is the work of believing ! no duty more difficult . It is easier to keep all the commands of the Law , than that one command of believing : And yet when the season of the Spirit comes , how easie is it . For now all things concur to bring it about , the Commandment comes , the eyes are opened , sin is made burdensom , the need of Christ is felt , and by these means the Spirit draws , and then the sinner runs .

Ah how easie are all things in conversion made by the Spirits seasons to the Soul that complies with them and improves them !

Thirdly , Consider this is the highest and last of means for conversion . (1) It is the highest , it is that which puts efficacy into all other means , which without it can operate nothing . It is that which can make the weakest means as successful against the proudest lusts , as the Rams horns were against Jericho , though her walls reached to Heaven . (2) It is the last means that God ever uses to convert sinners , he hath appointed no other means to succeed this ; and therefore if you sin against your convictions you quench the Spirit , and he may be so quenched as never to be kindled again , and then your conversion becomes a thing impossible . And therefore

Fourthly , Consider what a mischief it brings upon you not to improve the convictions of the Spirit .

Is it not a mischief when all the Ordinances and means of Grace are rendred fruitless and unsuccessful ? This is an effect of not improving the Spirits convictions .

Nay , is it not a mischief to turn the edge of that Word against your Souls , that was designed against your sins ? This is a fruit of not improving the Spirits convictions .

Is it not a mischief when the heart grows harder and harder under softning means ? This is a fruit of not improving the Spirits convictions .

Is it not a mischief to be delivered up to a cannot in believing ? Why he that improves not the convictions of the Spirit , provokes him finally to depart , and then the sinner is delivered up to a cannot in believing . Therefore they could not believe , Joh. 12.39 .

Is it not a mischief when the Oath of God seals up a persons , or a peoples destruction ? Why thus it is when the convictions of the Spirit are not improved . I sware in my wrath that they should not enter into my rest , Psal. 95.11 . And who were these ? They were a people that had long resisted the strivings of the Spirit .

O therefore be diligent to improve your convictions while you are under them . And if you ask me how they must be improved ? I shall give only this one answer : and that is

By hastening to Jesus Christ for pardoning and converting Grace . You never improve your convictions aright till you are brought by them to a saving close with Jesus Christ . In conviction of sin the Soul is pursued with the avenger of blood , and if he overtakes him , he slays him : there is no escaping but by fleeing to the City of refuge . So Christ is called , Heb. 6.18 . the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there used , doth import two things ; (1) An apprehension and sense of impendent danger putting a man upon flight for deliverance , lest the evil feared should overtake him . (2) Speed and diligence in that flight to the place where he expects to find succour and safety . And where is the place of safety for a sinner under guilt , and pursued by the Curse of the Law , and dread of the wrath of God , but only in the Lord Jesus Christ ? Hence is that counsel of the Holy Ghost , Turn ye to the strong hold ye prisoners of hope , Zech. 9.12 . O make haste to Jesus Christ , so did Zacheus when Christ called him , Luke 19.5 . He made haste , and came down and received him joyfully , v. 6.

You that are young , and have had early strivings of the Spirit , early convictions of sin , see that ye improve them by an early seeking after Jesus Christ , otherwise the Spirit may cease striving , and depart and never return again ; thy convictions may die and never revive again ; thy day of Grace may be sinned away , and then it can never be recalled again . Other things a man may lose , and recover them again . He may lose his health , and recover it again ; he may lose his estate , and recover it again ; but if thy day of Grace be once lost , thou canst never recover that again , no , not for any price , thou canst not pray it back again , nor weep it back again . Esau's tears come too late , Heb. 12.17 . no sorrow , no repentance will recover it ; and therefore blessed are they that have improved the Yoke of the Spirit into a saving union with Jesus Christ , that by being made to feel the burden of sin , and the weight of Gods wrath , and so seeing their lost and undone state as in themselves , have been outed of themselves , and made willing to accept of Christ upon Gods conditions , and in Gods season , and so have believed in him to the saving of their Souls .

CHAP. V.

The Doctrine laid down , Christ hath his Yoke . What it is . The Nature and Properties of this Yoke . Why the Commands of Christ are called a Yoke .

WHen I entred upon these words the last year on this occasion , I told you of a threefold Yoke , that it is good for a man to bear in his youth .

The Yoke of Affliction .

The Yoke of Conviction by the Spirit .

The Yoke of Subjection to Jesus Christ .

The Yoke of Affliction I have spoken to , and shewed you the good of bearing that betimes . I have also spoken of the Yoke of Conviction of sin , and have shewed you that every one that would be saved , must come under this Yoke of the Spirit ; and that this Yoke is necessary to prepare the Soul for the Yoke of Christ . I now therefore am to speak of this Yoke . And the Doctrine upon which I shall found my discourse shall be this .

Doct. That it is good for young ones to come under the Yoke of Christ betimes .

I shall speak to the Doctrine in these parts .

1. That Jesus Christ hath his Yoke .

2. Why are the Commands of Christ called a Yoke ?

3. Why is it the concernment of every one to take up the Yoke of Christ in his Youth ?

4. Remove some stumbling blocks out of the way of this duty .

5. Bring home all to our selves by application .

1. That Jesus Christ hath his Yoke . For he is a King , as well as a Priest and a Prophet . As he redeemed us by his Blood , so he rules us by his Power . As he is a Priest upon his Throne , Zech. 6.13 . so he sits and rules upon his Throne . And therefore in Revel. 1.13 . he is described as cloathed with a garment down to the foot , and girt about the paps with a golden girdle . These long garments were especially used by two sorts of persons , Kings and Priests ( as you may see by comparing Isai. 22.21 . with Mark 12.38 . ) So that it sets out his Dominion joyntly with his Satisfaction and Intercession . These Offices are for ever united in Christ ; they may be distinguished , but cannot be divided . He is a Priest to none where he is not a King ; there can be no sharing in his Mercy but by submitting to his Authority . The benefit of his Death and Blood is limited to the acknowledgment of his Scepter . Where Christ cannot be a Head , he will not be a help ; where he cannot rule , he will not relieve ; where he can be no King , he will be no Jesus . Those mine enemies that would not that I should reign over them , bring hither , and slay them before me , Luke 19.27 . Slight his Power , and you incur his displeasure ; reject his Authority , and you become Traitors to his Crown ; and that is death without mercy . He pardons none whom he doth not rule , saves none that do not submit .

But here are two Questions .

1. What is this Yoke of Christ ?

2. Why is it called a Yoke ?

Quest. 1. What is this Yoke of Christ ?

Answ. It consists of his Commands , especially those Conditions which the Lord Christ puts upon every soul in order to the obtaining of that Salvation and Glory which he hath purchased . For Christ hath not so purchased Salvation for any , as that they should be saved meerly upon the account of his Death . There were certain Terms and Conditions of Salvation agreed upon between the Father and the Son in that Covenant of Redemption that passed between them , and none can be saved by all which Christ hath done and suffered , but upon these Conditions , and they are , Self-denial , Faith , Repentance , taking up the Cross , Obedience , all the necessary duties of Religion . These are the unalterable Conditions of Life and Salvation ; and these Conditions of Salvation are the Yoke of Christ . Take my yoke upon you , Mat. 11.29 . And this Yoke is variously expressed in Scripture , sometimes it is called a Way : The way of the Lord , Prov. 10.29 . The way of righteousness , Prov. 8.20 . The way of holiness , Isai. 35.8 . The good old way , Jer. 6.16 . The way everlasting , Psal. 139.24 . Sometimes it is called a Burden , Mat. 11.30 . Revel. 2.24 . Sometimes it is called a Rule , Gal. 6.16 . Phil. 3.16 .

But most commonly this Yoke is called a Law , and so points to the Soveraignty of God over man in common with the rest of the Creatures . For all Creatures that ever God made are under a Law . The most glorious part of the Creation of God was the humane Nature of Christ , and yet that was made in a state of subjection to a Law ; Made under the Law , Gal. 4.4 . The Scriptures speak of three Heavens , the airy Heaven , the starry Heaven , and the third Heaven , 2 Cor. 12.2 . called the Heaven of heavens , Deut. 10.14 . and all the Creatures in each Heaven are under a Law .

Look into the Heaven of heavens , there dwell the Angels and blessed Spirits in a state of Glory , but yet it is a state of subjection and obedience ; they are all under a Law ; they have many immunities we have not . They are freed from all infirmities of the flesh , from the necessities of meat and drink , freed from dying ; but they are not freed from homage and duty to God . They are under a Law there : Psal. 103.20 . Bless the Lord ye his Angels that excel in strength , that do his commandments , hearkening to the voice of his word . Their state of Happiness doth not exempt them from obedience , therefore they owne themselves our fellow-servants , Rev. 22.9 . Revel. 19.10 . I am thy fellow-servant : And that petition in the Lords Prayer , Mat. 6.10 . Thy will be done in earth as it is in heaven , shews that they are under a Law of obedience , though in a glorified state .

Look into the starry Heaven , and all the Host there are under a Law ; Sun , Moon , and Stars observe their courses , and vary not from their appointed motions , He hath made a decree which shall not pass , Psal. 148.6 .

Look into the lower Heaven , and you shall find a governing Law there : Psal. 148.8 . Fire and hail , snow and vapor , stormy wind fulfilling his word . Who can govern the wind that blows where it lists ? Joh. 3.8 . or give a Law to an unruly tempest , that bears down all before it ? and yet these fulfil his word . He makes the storm a calm , Psal. 107.29 .

Look lower to that raging and unruly Element , the Sea ; no Potentate on Earth can bridle one wave . Xerxes presumed he could tame the Hellespont , but it knew not his power , nor felt his wrath ; neither could his three hundred stripes allay the fury of its waves , nor his fetters , thrown in , bind it from raging .

It is storied of Canutus our Danish King , that when his Courtiers would have flattered him into a belief of a kind of Omnipotency in him , he caused his Chair to be set by the Sea-shore at time of flood , and sitting down commands the Sea thus , I charge thee come not upon my Land , nor wet my Robes . But the Sea coming on , without regard to his Command , made him glad to retreat , whereupon he crys out , How vain and weak is the power of Princes .

None but God can set bars and doors to it , as it is Job 38.10 . And what are these bars and doors ? not the sands , nor banks , nor rocks , so much as the Law of Heaven ; for so it follows in the next words , Hitherto shalt thou come , but no further , and here shall thy proud waves be staid , v. 11. This is the bound it can't pass over , other banks and bounds it can , and hath passed , as in Noahs Deluge , History reports of many sad inundations of the Sea , no bound can hold it but this Law of Heaven : Thou hast set a bound that the waters may not pass over , that they turn not again to cover the earth , Psal. 104.9 .

So that all Creatures are under a Law according to which all their motions are guided and governed . Now these Laws differ according to the differing nature of the Creatures that are under them , all are not capable of Moral government , but Man is , being a creature fitted with intellective and elective powers ; Therefore the Law by which he is governed is the Moral Law , with the superaddition of Gods revealed will to all that are under the Gospel .

And the will of God is revealed two ways , in his Word , and in his Works . The one is voluntas de nobis , Gods will concerning us : The other is voluntas in nobis , his will in us , to be done by us ; in the one consists our active obedience , in the other our passive ; active obedience respects his Precepts , passive respects his Providences ; and obedience is as truly manifested in the one , as in the other ; in patience as in Holiness ; for as in Holiness we owne God as the supreme Law-giver , so in patience we owne him as the supreme Lord , who hath absolute Dominion over all Creatures and all Events . And this is the Yoke of Jesus Christ .

And it hath six essential Properties belonging to it , which do so describe the Nature of it , as that it may be distinguished from all other Yokes .

First , It is a pure Yoke : and needs it must ; for it is a Yoke put on us by that Law which is a Transcript of the Holiness of God . The Apostle James calls it , pure Religion , Jam. 1.27 . And it is so , whether you look to its Precepts or its Promises .

First , To its Precepts , The commandment of the Lord is pure , Psal. 19.8 . Holy , just , and good , Rom. 7.12 . No Doctrine so holy , no Precepts so pure .

Secondly , To its Promises : They are pure Promises .

First , In regard of the matter of them : they do not flatter us with sensual delights and brutish pleasures , 1 Pet. 1.4 . but secure to us an undefiled inheritance ; not a Turkish Paradise full of swinish sensualities , but a sinless felicity made up of visions of God and likeness to him .

Secondly , In regard of the end and design of them , which is to purifie the heart , and promote the sanctification of the whole man . He hath given us exceeding great and precious promises , that by these you might be partakers of the divine nature , 1 Pet. 1.4 . No Religion in the World can rightfully lay a claim to this Character of a pure Religion , but the Christian Reformed Religion .

Compare it with the Religion of the Jews , the most like to be a perfect Religion of any , because it was a Religion of Gods setting up ; but yet that had its imperfections , their Sacrifices , wherein it chiefly consisted , Heb. 10.1 . could not make the comers thereto perfect ; and therefore it is done away .

Compare it with the Religion of the Heathens : And how corrupt hath that been in all ages and in all parts ? What a numberless number of Gods have been found among them a a Varro reckons up more than 30000. ? Some worshipping dead men for Gods b b As Belus ( or Bel , or Baal ) whose image was set up after his death , by his Son Ninus , who was the first Idolater , Diodor. Plutarch says the Egyptian God Osyris , was a man ; such was Saturn , made a God by his Grandson Faunus : such was Mercury , Vulcan , Apollo , Mars , &c. Cicero , in his Book De Natura Deorum , shews that all their Gods were but men . . Some worshipping dumb Creatures c c As the Egyptians , &c. . Some worshipping Sun , Moon , and Stars d d As the Arabians , &c. . Some worshipping Herbs and Plants . And some worshipping Devils , it is a filthy Religion making Gods of them who made themselves Devils e e As the Americans , and the old Romans and Grecians under the name of Pluto , Proserpina , Cerberus , &c. .

Compare it with the Mahumetan Religion , and what is that , but a mixture of Jewish , Heathenish , and Popish vanities , little of truth to be found in it . A Religion not known in the World till 600 years after Christ a a Mahomet was born under Mauritius the Emperor , An. Christi 591. . A Religion devised by Mahomet b b With the assistance of Sergius , a Nestorian Monk , and some other Jews and Hereticks . that Impostor , and made up for the most part of foolish Precepts , and as ridiculous rewards c c To the observers of his Laws he promises a Paradise furnished with pleasant rivers , fruitful trees , silken carpets , beautiful women , choice musick , good chear , rich wines , &c. , designed chiefly to gratifie the flesh .

Compare it with the Popish Religion , and how much more pure is it than that both in Doctrine , Worship , and Discipline ?

Their Doctrine is impure : It is in many things contrary to the Scriptures , as about Venial sins , Merits of Works , Supererogation , forbidding to Marry , their seven Sacraments , Purgatory , &c.

And in some things it is contrary to reason and sense , as in that ridiculous Doctrine of Transubstantiation .

Their Worship is impure , witness their Prayers to Saints and Angels ; their Image-worship , their making their publick Prayers in a Language the people understand not ; their Masses , their denying the Cup in the Lords Supper to the people .

Their Discipline is impure ; for whereas the Church is to be governed by Christ his Laws only , they have contrived a Discipline of their own , and make their Canons and Constitutions to take place of the appointments of Jesus Christ ; thus the man of sin sits as God in the temple of God , 1 Thess. 4.4 . O what a corrupt , filthy Religion is that of Rome ! an intolerable Yoke , and therefore our Forefathers did righteously cast it off , and never let us their children any more put it on .

Secondly , This Yoke of Christ is a spiritual Yoke , it reacheth the soul as well as the senses . There is an intra as well as an extra , an internal power binding the heart , as well as an external that aweth the outward man . The Laws of men have no spiritual power , they govern the outward man , but can't reach to the heart and conscience . A man may love sin , meditate mischief , think treason , and yet liable to no humane Law without overt-acts : But Christ's Law reaches the inwards , it is the discerner of the thoughts and intents of the heart . It binds the soul to its behaviour , Heb. 4.12 . as well as the senses : so that a man may be a transgressor of the Law , though he refrains all open wickedness . For the Law is spiritual , Rom. 7.14 . and therefore requires not only outward obedience in word and deed , but inward , in mind and heart .

Thirdly , It is a strict and absolute Yoke , it lays the soul under an absolute subjection , allows of nothing to be done but what is according to the will of God ; what God doth either command or warrant ; nor doth it abate ought of what God would have performed . Though the Grace of the Gospel passes by many sins , Rom. 5.16 . the free gift is of many offences to justification , yet the Precepts of the Gospel allow of no sin : Though the young Man kept many commands , yet because he failed in one thing ( one thing thou lackest ) all was nothing . ●●●k 10.21 .

The Covenant of Works did not require a more strict obedience , when it was for life , than the Law of Christ doth . It leaves the Creature no liberty for the least sin . It is a yoke of absolute subjection without conditions or reserves ; and when we give up our selves to the government of the Divine will , it is to a subjection that is absolute ; we are to have no other God , Exod. 20.3 . he is to be Lord alone . If you have a servant , and bid him do this or that , it may be he will tell you , it is not my work , it was none of my bargain ; I am content to serve in the Chamber , but not in the Kitchin ; or to be your Steward , but not to serve in the Stable . But the yoke of Christ admits of none of these conditions , for the Law is indivisible . You may number the commands , but you may not divide them , for they are but the various significations of the same Divine will . The Precepts of the Gospel are not to be taken disjunctim , but completive , not singly , but all together ; and so they make one intire Law of Righteousness : And therefore he that wilfully slights any one command of Christ , breaks the yoke ; he violates totam legem , Jam. 2.1 . though not totum legis , the whole Law , though not every command . As he that breaks one link , breaks the whole chain . Or as he that breaks a mans arm , wrongs the whole man , though he doth not break every limb .

Fourthly , It is an extensive Yoke . It comprehends the whole of mans obedience . It prescribes every duty ; we have no need to run to humane inventions to direct our obedience ; both the credenda and the agenda , whatever is to be believed and done in order to life eternal , is prescribed in the Word . Thy commandment is exceeding broad , Psal. 119.96 . Will you see in a few things where the latitude of it lies ?

First , It reaches from Heaven to Earth . It directs our carriage and behaviour to God and man , and teaches us to keep a conscience void of offence towards both . The grace of God that brings salvation — teaches us to live righteously , and godly in this present world . Tit. 2.11 , 12. Holiness to God is not enough without Righteousness to man , nor righteousness to man without holiness to God ; that obedience doth not answer the end of the command that is not extended to both ; some will make conscience of the first Table and not of the second , and some are second Table Christians but not first . Some are strict in their devotions , but very unrighteous in their dealings . They will not bow to an Idol , nor allow of the inventions of men in the worship of God , but yet make no conscience of breaking the commands of God that are given to govern their dealings with men ; they will not neglect an Ordinance , nor swear an Oath , but yet will lie and deceive , be uncharitable and cruel , forgetting that command of God to deal justly and love mercy . Mic. 6.8 . As if that Law of loving thy neighbour as thy self , were abrogated , to let in a liberty for self to compass its own ends upon all , without regard to any .

On the other hand , some are very just and equal in their dealings with men , but very neglectful and regardless of God ; they will not bow down to a Harlot , but yet will bow down to an Idol . They will not defile their bodies with fornication and uncleanness , and yet , in love to an unclean worship , drink daily of the wine of Babylons fornication ; Rev. 17.2 . they will not wrong their neighbour of a farthing , and yet stick not to rob God of all that trust , love , Isai. 30.10 . fear and worship that is due to him ; they will not lye nor deceive among men , and yet love a lying and deceitful Religion . This is the fashion of the world , to be in with one duty , and out with another . Some labour to keep conscience void of offence to man , but not to God ; and some labour to keep conscience void of offence to God , but not to man ; but the yoke of Christ extends to both , it lies equally on both shoulders , and teaches how to keep a conscience void of offence both towards God and man . Acts 24.16 .

Secondly , This Yoke is extensive in regard of the subject . It reaches to every man , and to every thing in man .

First , To every man ; to every age of man , young and old , children and fathers , tender years and gray hairs , it doth not only lay duty upon young shoulders , Eccles. 12.1 . Remember thy Creator in the days of thy youth , but upon old ones too , They shall bring forth fruit in old age . Psal. 92.14 .

To every Sex ; male and female , young men and maidens , as David says Psal. 148.12 . and therefore the fourth Commandment is , Exod. 20.10 . Thou nor thy son , nor thy daughter , thy man-servant , nor thy maid-servant .

To every Estate ; this Yoke of Christ reaches duty to them that are out of the Yoke , and under the Yoke ; to the unmarried and to them who are married . As the unmarried are to care for the things of the Lord , 1 Cor. 7.32 , 34. so are the married also , 1 Cor. 7.29 . And therefore it is charged as a great sin upon him who , when he was invited to the Wedding-supper , refused the Call of Christ upon that pretence , I have married a wife , and therefore I cannot come , Luke 14.20 .

To every degree and rank of men ; high and low , rich and poor , great and small , Psal. 148.11 . Kings of the earth and all people . The Law of Christ lays the same Yoke upon all . There are none below it because of their meanness , none above it because of their greatness . Some plead priviledge and exemption from humane Laws , and therefore they are compared , as Solons Laws were , to Spiders webs , wherein the lesser flies are intangled and held , but the great ones break through . But there are none can plead priviledge , or pretend immunity from the Law of Christ ; for it extends to every man .

Secondly , It extends to every thing in man . To the outward Members and inward Faculties .

To the Eye ; He that looks on a woman to lust after her , committeth adultery in his heart , Mat. 5.28 . To the Ear ; Incline your ear , and come to me , hear and your souls shall live , Isai. 55.3 . To the Tongue ; Let no corrupt communication proceed out of your mouth , Ephes. 4.29 . Let your speech be alway with grace , seasoned with salt , Coloss. 4.6 . To the Hands ; Let him that stole , steal no more , but rather let him labour , working with his hands the thing which is good , that he may have to give to him that needeth , Ephes. 4.28 . To the Feet ; Thy word is a lamp to my feet , and a light to my path , Psal. 119.105 .

And to the inward Parts also .

To the Vnderstanding . Through thy precepts I get understanding , Psal. 119.104 . To the Will . Thy people shall be willing in the day of thy power , Psal. 110.3 . To the Conscience , for that is guided by the Word , and accuses or excuses according to the Word . Conscience is a rule ruled , but it is the Law of God that is the rule ruling . To the Affections . It teaches us what to love and what to hate ; what to desire and what to eschew . How to rejoyce and how to mourn ; what to hope after , and what to fear .

God is to be the object of some affections , as love , Col. 3.2 . desire , hope , joy , and delight . And sin of others , as anger , hatred , sorrow , and fear : and both sorts are under the directions of the Word .

Nay it extends to the very Thoughts . To world●y thoughts , carking thoughts , Matt. 6.25 , 28 , 31 , 34. To vain thoughts , Jer. 4.14 . To evil thoughts , Matt. 9 4. And so brings every thought into captivity to the obedience of Christ , 2 Cor. 10.5 . Thus every thing in man comes under the Yoke of Christ .

Thirdly , This Yoke of Christ is extensive as to the Commands , it reaches to every Command .

First , To relative Precepts as well as absolute . It doth not only teach us to hear , and pray , and repent , and believe , and love God , and serve him , but it extends to every relative Duty . It teaches men subjection to Rulers , and Rulers their duty to their Subjects . It teaches Parents how to govern , and Children how to obey ; it teaches Masters how to command , and Servants how to submit . It instructs the Husband how to love , and the Wife how to be subject . It teaches Ministers how to guide and watch , and their People how to obey and submit . It lays a special Law upon every person to fill up his relation with all becomingness ; it allows no churlish , sour , morose carriage in Superiors , to them that are beneath them , nor any unfaithfulness , or disobedience in Inferiors , to them that are above them .

Secondly , It reaches to positive Precepts as well as negative , and so provides against our sinful omissions , as well as against our carnal practices . Negatives in Religion are not sufficient , though few go farther ; like the Pharisee , Luke 18.11 . not oppressive , not unjust , not unclean : But alas this will not serve turn ; the barren tree , that bears no fruit , is as well cut down ( Luke 13.7 . ) as the tree that bears evil fruit ( Matt. 3.10 . ) The rich man was cast into Hell , not for oppressing Lazarus , but for not relieving him ; he did not exercise cruelty , but he shewed no mercy . Not only the evil servant is cast into Hell for persecuting his fellow-servant , Mat. 24.49 . ( as many now a-days do ) but the slothful servant hath the same doom that hid his talent in a napkin . Mat. 25.30 .

Our obedience should carry a correspondency with Gods mercies , which are not only privative but positive . He hath not only delivered us from Hell , 1 Thess. 2.12 . but called us to his Kingdom and Glory . And Christ is not come only to save us from death , Joh. 3.16 . Joh. 10.10 . but come that we might have life . God promiseth Abraham to be his shield and his exceeding great reward , Gen. 15 1. A shield , to keep off all evil ; an exceeding great reward , in the communication of all good . Thus Grace is intirely dispensed in positive mercies as well as privative ; and our obedience should be proportionable . We should not only abstain from sin , but exercise our selves to godliness . 1 Tim. 4.7 . Amos 5.15 . Rom. 12.9 . Therefore every command of God is positive as well as negative , it hath a Precept as well as a Prohibition , if not in express terms , yet in sense and meaning . When he forbids sin , he doth therein command all contrary duties , that we may as well owne God , as abandon lust ; and keep up a fellowship with him , as well as break our confederacy with corruption .

Thirdly , It reaches to commands for suffering as well as commands for doing . For you must know that the Cross of Christ is a part of the Yoke of Christ . If any man will come after me , let him deny himself , and take up his cross , and follow me , Matt. 16.24 . We are called to the fellowship of his sufferings , Phil. 3.10 . and a conformity to his death , as well as to the likeness of his resurrection . As there are some Commands to direct our obedience , so there are other Commands to try the truth of our obedience . Gen. 22.1 , 2. Such was that to Abraham to offer up his only Son ; and therefore we are not to think it strange concerning the fiery trial which is to try us , but to rejoice in as much as we are partakers of Christs sufferings , 1 Pet. 4.12 , 13. Then we bear the Yoke of Christ becomingly , when the excellency of the Pearl of price makes us willing to sell all to make the purchase ; when we prefer Christ and his Cross before all worldly injoyments , as Moses did , esteeming the reproaches of Christ greater riches than the treasures of Egypt , Heb. 11.26 .

Fourthly , The Yoke of Christ extends to the manner of our obedience as well as to the matter . For it is not enough that the thing we do be good materially , unless it be so formally . A man may do the same thing that is commanded , and yet it may be so far from obedience , that he may sin in the performance . The matter may be good , and yet the circumstance may turn all to sin .

Four things must concur to make an action truly good , and an act of obedience . The Principle , the Rule , the Manner , and the End .

1. There must be a right Principle ; there can be nothing well done without it : though there may be much performance , yet there can be no obedience . There may be much doing , but little duty . For actions can rise no higher than the Principles that produce them . Many do duties from self-love , carnal fear , &c. here the Principle spoils the performance ; the corruption of the Principle corrupts the action . The Apostle hints the true Principle of all obedience in 1 Tim. 1.5 . Charity out of a pure heart , and a good conscience , and faith unfeigned .

2. There must be a right Rule ; for how can a man go right without a sure guide ? The reason of all that false Worship that is practised in the world is , making use of false rules ; he that hews by a crooked line can never make straight work . There are many false rules set up by men of ignorant and corrupt minds , such as these .

Custom and Example of others ; this is very unlike to be a right rule , because the way to Hell is most beaten . The most are found in the broad way that leads to destruction . Mat. 7.13 . If this be a right rule , a Popish Idolater , a Mahemutan , a Heathen hath as good a rule of Worship as we .

Some set up their good meaning for a rule , but a very false one ; The Apostle Paul had this rule to guide him in his highest enmities to Christ . I verily thought with my self I ought to do many things contrary to the Name of Jesus of Nazareth , Acts 26.9 . The greatest persecution and opposition that can be made against Jesus Christ and his Disciples and Followers , may be guided by this rule ; The time comes ( and truly it seems to be now come ) that whosoever killeth you will think that he doth God service , John 16.2 . Maximinian the Pers●cutor thought the blood of Christians to be the most pleasing Sacrifice to his Gods * * Christianorum sangineum Diis gratissimam esse victimam . Tertul. . O sancta simplicitas ! said John Huss , when , being to be burned , he saw a plain Country-fellow , busier than the rest in fetching Faggots .

Some set up their lusts for a rule ; as most men set up their lusts for a rule of life , so some men set up their lusts for a rule of Worship . For what else is the meaning of that in Jerem. 50.38 . It is a land of graven images , and they are mad upon their idols . What is this madness , but only a vehemency of inordinate affection , which carries men head-long after a thing without rule or reason ? It is the rage of lust , and such was this madness here , they are mad upon their Idols . An idolatrous Worship makes a mad world where-ever it is set up .

Lust ( take it as an act , for so I now consider it ) is nothing else , but a vehement desire . And it is either good or evil as the object is , for there is the lusting of Grace , Gal. 5.17 . as well as of the flesh . But it is mostly in Scripture taken in a bad sense , for those inordinate desires that transgress the Laws of reason and the rule of the Word .

And these lusts are divers * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Tit. 3.3 . . There are fleshly lusts ( 1 Pet. 2.11 . ) which lead to the satisfaction of brutish appetite . And worldly lusts , ( Tit. 2.12 . ) so called , because stirred up by wordly objects . And there are also spiritual lusts which are conversant about spiritual things . Hence false Worship is called Whoring , Hos. 9.1 . Thou hast gone a whoring from thy God . Jer. 3.2 . Thou hast polluted the land with thy whoredoms . Hos. 2.2 . And it is called Adultery , Jer. 13.27 . I have seen thy adulteries , because there is as much sinful lust in false Worship as in carnal Adulteries and Whoredoms . How foul must that mans path be whose lust is his rule and guide . Walking after their own ungodly lusts , Jude v. 18. The true Disciple of Christ hath a better rule , he is not guided by his lust , but by the will of Christ . And as many as walk according to this rule , peace shall be upon them and mercy , Gal. 6.16 .

Some set up the Laws and inventions of men for a rule ; but this cannot be a right rule , because the Author is fallible . Humane Laws may serve the ends of Civil Society , and converse with man ; but are not suited to establish a Communion with God . He will not be beholden to mans wisdom to direct his Worship † † Deus non ex nostro arbitratu vult à nobis coli , sed ex suo praescripto ▪ he counts it a vain service when mens posts are set by his posts , Ezek. 43.8 . and their Laws mingled with his Precepts . In vain do they worship me teaching for doctrines the commandments of men , Mat. 15.9 . Heathens shall rise up in judgment against such Christians ; God , saith Socrates , will be worshipped with that kind of Worship only which himself hath commanded * * Deus non superstitione coli vult , sed pietate . Cicero . .

These therefore are all false rules , and however men may please themselves in squaring their lives by them , yet they are but so many by-ways to lead us off from our own happiness . No man can truly obey God that walks by a wrong rule in what he performs ; and therefore all false worship condemns those who practise it of deceit and hypocrisie . They pretend to make the will of God the rule of their worship , and yet set up a rule of their own . And he cannot be upright in the way , who walks by a crooked rule .

3. The manner must be right . It is not enough that it be bonum , unless it be bene . The manner of doing what we do is as much as the matter done . Most men miscarry herein , they take up in the bare performance of a duty , rest in the opus operatum , the work done . Like the blind Papists who bead out their Prayers , and serve God by tale . Prov. 4.23 . The heart must be watched in every duty , for it is the frame of the Spirit that makes up obedience . And therefore the Precept doth not only prescribe the Quid , but the Quomoch . It doth not direct the matter only , but the manner too . Thou hast commanded us to keep thy precepts diligently a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , valde , vehementer . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that they should be kept exceedingly . Sept. , Psal. 119.4 . Cursed is he that doth the work of the Lord deceitfully , Jer. 48.10 . He may do the work of the Lord , and yet be cursed for not observing the manner as well as the matter b b Some preach Christ out of envy , Phil. 1.15 . . It is not hearing the Word , unless we take heed how we hear , Luke 8.18 . It is not prayer if it be not fervent prayer c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jam. 5.16 . If prayer be not right , it is Thuribulum sine prunis , a Censer without fire . . Giving is not Charity unless there be a drawing out the soul to the hungry , 1 Cor. 11.20 . Isai. 58.10 . Eating and drinking at the Lords Table is not eating the Lords Supper , v. 27. unless it be done worthily , that is , by a believing soul in a believing frame . Love to God is not love , unless it be with all thy heart , and with all thy soul , and with all thy might , Deut. 6.5 . Whatever duty we do , it is not serving God , Heb. 11.28 . unless we are fervent in spirit serving the Lord , Rom. 12.11 . It is another matter to serve God than the world thinks of . Slightness of service implies a degrading God in our conceptions ; Josh. 24.19 . it is a sign we have cheap thoughts of him when every thing serves the turn .

4. There must be a right end . A man may lose the prize by shooting short , as well as wide of the mark . Shechem submits to be circumcised , but not as it was a token of the Covenant of God , but as a token of his desire to be in Covenant with Jacobs daughter ; Gen. 34.17 , 18 , 19. and so his end was to gratifie his lust . Jehu destroys the house of idolatrous Ahab , a good work , a work to which he was anointed and called of God , and yet God threatens to avenge the blood of Jezreel upon the house of Jehu , 2 Kings 9.6 , 7. Hos. 1.4 . A strange thing , that God should anoint Jehu for that work , to shed the blood of the house of Ahab , and bid him go and do it , and declared his approbation of it , Thou hast done well in executing that which is right in mine eyes , nay rewarded him for doing it , 2 Kings 10.30 . and yet that after all this God should avenge it upon his house . What should be the reason of this ? Because though the work was good , yet his end was bad . It was not zeal for the Lord of Hosts , that was but in pretence , his end was to get the Kingdom . Plainly then , a man may do what God requires , and yet in the doing of it serve his own ends .

Now the Yoke of Christ directs our ends , which is , in all things that God be glorified , 1 Cor. 10.31 . So that in all these instances it appears to be a very extensive Yoke , and so must the Christians obedience be : Ye are my friends , if you do whatever I command you , Joh. 15.14 .

Fifthly , ( And it follows from the former ) It is a laborious Yoke . Indeed there is a blessed rest our Lord Christ hath promised to all that put on this Yoke . Matt. 11.29 . Take my yoke upon you — and ye shall find rest to your souls : that is , a rest from the dominion of sin , from the condemning power of the Law , from the accusations and charges of Conscience . But it is not a rest from labour , that is the priviledge of Heaven , they rest from their labours , Revel. 14.13 . Here we labour to enter into rest , Heb. 4.11 . The very notion of taking up the yoke , imports labour and diligence . And so do all those imployments to which the Christian calling is compared in Scripture : It is compared to running a race , to wrestling , to fighting . All works that call for the utmost strength , skill , and industry . The more strings an Instrument hath , the greater art and skill is requisite to handle it well . A Christian hath more to do than ever Adam in Innocency had , his state is better , but his work is greater . Adam was to obey the Law only ; but the Christian is to obey both Law and Gospel .

First , He is to keep the whole Law , it is to be his Rule as much as it was Adam's , though not upon the same Sanction , and severe Conditions . Which Command may I break upon the priviledge of interest in Christ ? or refuse to obey as a part of Gospel-liberty ? And if every Command of the Moral Law requires obedience , as it doth , how great is his Duty ! But this is not all . For

Secondly , He owes obedience to the Gospel too : For this is more peculiarly the Yoke of Christ . And how many Duties go to make up Gospel-obedience ! There must be believing in Christ , repenting of sin , denying our selves , renouncing the world , crucifying the flesh with its affections and lusts ; cutting off the right hand , plucking out the right eye , cleaving to the truths of Christ , contending for the Faith , praying in the Spirit , watching in all things , resisting temptations , growing in grace , worshipping God in the Spirit , abounding in hope , rejoycing in Christ Jesus , &c. O how laborious a work is it to take up the Yoke of Christ ! Indeed Christ says it is easie , Matt. 11.30 . my yoke is easie : but this is in opposition to grievousness , ( 1 John 5.3 . ) not to diligence and industry . Christ quits us of our burden , but not of our duty .

Sixthly , The Yoke of Christ is a lasting Yoke ; not to be worn at pleasure and then laid off . I have given you statutes and judgments , says Moses , Deut. 4.5 . as the Lord commanded me ; and then v. 9. Take heed lest they depart from thy heart all the days of thy life . And Isa. 59.21 . My words which I have put in thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy seed — from henceforth and for ever . The meaning of this promise is , that his people shall never want the guidance and direction of his Word , and therefore they should always follow the guidance of it . David begs to be taught the Statutes of God for this very reason , that he may keep them to the end , Psal. 119.33 . There is no exemption from Duty , no room for intermissions in our obedience . Upon those words of Solomon , Eccles. 3.1 . Eccles. 3.1 . There is a time for every thing , v. 2. a time to be born , and a time to die ; a time to weep , and a time to laugh , &c. v. 4. One hath this observation , That there are two things Solomon allots no time for , viz. for sin , and for serving God . He allots no time for sin , because that ought never to be committed , he allots no time for serving God , because that ought never to be neglected . Sin is never in season , and obedience never is out of season .

It is not enough to shew our respect to the Command at one time and not at another , it must reach to all times ; Psal. 119.20 . Psal. 106.3 . Blessed are they that keep judgment , and he that doth righteousness at all times . And this seems to be the sense of that 119. Psal. 96. vers . I have seen an end of all perfection , but thy commandment is exceeding broad ; the breadth of the Command is set in opposition to the finiteness of all Creature-perfections ; it is therefore exceeding broad , because it ingages to that duty that is never throughly finished so long as we are in this world . Therefore we are never to be weary of well doing . Gal. 6.9 . Why should we ? Is not Christ as sweet always at at first ? The Commands of God as equal ? The ways of God as lovely ? Heaven as desirable as ever ? However the Yoke of Christ be always the same , yet a Christian , in regard of himself , hath more reason to keep it on , than he had at first to take it up ; because by reason of use he hath had his senses exercised to discern between good and evil , Heb. 5.14 . He hath had such tastes of God in the course of his obedience , as he was a stranger to at the first entrance . His experiences are now greater . Christ upon tryal is sweeter , and the recompence of reward is nearer . Your salvation is nearer than when ye first believed , Rom. 13.11 . Therefore there must be no declining ; The righteous shall hold on his way . Job 17.9 . He that hath once put his hand to the plow , Luk. 9.62 . must not look back ; this Yoke , being once put on , should never be put off till God take it off , which e're long he will do ; and instead of a Yoke upon the neck , put a Crown upon the head , Rev. 2.10 . and so reward your present obedience with an eternal blessedness .

Thus you have an account what the Yoke of Christ is . It consists of the Commands of Christ , which are the Conditions of our Salvation . And this Yoke is pure , spiritual , absolute , extensive , laborious , and lasting . That is the first thing . I will be briefer in the next .

Quest. 2. Why are the Commands of Christ called a Yoke ?

Answ. 1. With respect to the corrupt nature of man .

2. With respect to the nature of the Commands themselves .

1. With respect to the corrupt nature of man which accounts them so . They are the lusts of the flesh that make Duty a Yoke , or else the Precept would be a Law , but no Yoke . As it is the soreness of the foot which makes the shooe a burden , which otherwise would be an help . The Angels in Heaven are under a Law , but not under a Yoke ; and so are glorified Saints ; for in them there is no manner of unsuitableness to , or regret at the will of God .

Man with respect to the Law of God is to be considered either as carnal , or converted , unregenerate , or born again ▪

First , As carnal and unregenerate ; and while he is in that state , the Law of Christ is not only a Yoke , but an intolerable Yoke ; flesh and blood cannot bear it , because of that enmity that is between the Law of God and his lusts . He is under the prevalency of a quite contrary Law , the Law of Sin ; and where the Law of sin rules , the Law of Christ can take no place ; He is not subject to the law of God , nor indeed can be , Rom. 8.7 . How can an evil tree bring forth good fruit ? How can darkness have communion with light ? How can the old nature do the works of the new creature ?

The carnal mind can never bear Christs Yoke , because of that opposition that is in lust to the Divine Law ; it is not only averse to it , but adverse ; it doth not only draw the heart from God , but opposeth him . Christ commands one thing , and the flesh another ; the Command says , Mortifie the flesh ; Lust says , Make provision for the flesh ; the Command is for self-denial , Lust is for self-pleasure ; Christ is for obedience and holiness , and therefore Lust says , Luke 19.14 . This man shall not rule . Because the Law opposes lust , therefore lust opposes the Law , Jer. 23.34 . it crys out , The burden of the Lord , Joh. 6.60 . it complains of hard sayings , and grievous commands .

Secondly , Man is to be considered as in a regenerate state , which yet is but the imperfection of Grace ; for though the new creature hath a perfection of parts , yet it hath not a perfection of degrees , there are remains of corruption in every part ; though lust be dethroned , it is not ejected ; though it hath lost its regency , yet it retains a residence ; it hath a great power , though not a reigning power ; it hath the power of a Tyrant , though not of a King ; and often captivates , Rom. 7.23 . though it don't command .

Now though so far as Grace prevails , the command of Christ is no Yoke , no burden , no task ; it is a pleasure and delight ; Rom. 7.22 . it is no more a Yoke than it is to an Angel in Heaven , or than it was to Christ . Is it a Yoke to a man to eat and drink , to take his meals , and satisfie his hunger ? No more is it to the renewed nature to obey the will of God . I delight to do thy will , O my God , Psal. 40.8 . yet so far as corruption remains unsubdued and unmortified in a child of God , so far the commands of Christ are a yoke still ; for though with the mind he serves the Law of God , yet with the flesh he serves the Law of sin , Rom. 7.25 . the body of death will not bear the yoke of the Lord of life . And this is the reason why the Soul so oft crys out and complains of it , because it opposes and hinders that subjection to Jesus Christ , which the Soul longs and labours to come up to . He would be holy as God is holy , that he might stand compleat to all the will of God ; but he finds a Law , that when he would do good evil is present . Rom. 7.21 .

2. The commands of Christ are called a Yoke with respect to the nature of the commands themselves , which lay the strongest obligation upon the Creature , both as to Sin and Grace .

First , As to Sin : it injoyns the mortifying every lust , and that upon pain of eternal death , Rom. 8.13 .

Secondly , As to Grace ; it requires the getting of grace , the growing in grace , the exercise of grace , and that through the whole course of our lives .

No such tye upon the Soul as the Yoke of Christ ; therefore some say Religio is à religando , it is the tye of God upon the Soul ; till a man comes under the power of the Precept , he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , we are not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not without Law but under the Law to Christ , 1 Cor. 9.21 .

CHAP. VI.

Holds forth the Reasons of the Doctrine .

2. WHY it is the concernment of every one to take up the Yoke of Christ in his Youth .

Reas. 1. Because of the Call of God . He doth not call us to bow to his Yoke , to submit to his Authority , to obey his Commands only , but to do it betimes ; as he states our duty , what we shall do , so he times it , when it must be done . And therefore it is as much a sin to let slip the time , as to neglect the thing . Not to do what God commands is a sin , and not to do it when God commands it , is another sin . If God says , To day , go work to day in my vineyard ( Mat. 21.28 . ) To day if you will hear his voice harden not your hearts ( Heb. 3.15 . ) Why then to put it off till the morrow , is a sin , and so the adding of one days neglect to another , is the adding of sin to sin : For it is a repeated slight to the Call of God . Now to shew you the force of this reason , do but consider who it is that calls , and what the Call is .

First , Who it is that calls , it is God the Father , God the Son , and God the Holy Ghost .

1. It is God the Father ; he that made thee , and gave thee thy being . And this , one would think , should be obligation enough to duty . He that gave thee thy being calls for thy obedience : especially considering he made thee for this end ; other Creatures were made to serve thee ; but there was no end of thy being but to serve God ; and therefore thou hadst another make tnan other Creatures . He stamped a greater excellency upon man than upon the rest of the Creatures : Every Creature bears some impression of God , but no Creature on earth but only Man bears the likeness of God . In other Creatures there are vestigia Dei , but in man only there is imago Dei , there you may see his footsteps , but here only his image . Other Creatures are formed of earth , but Man is partly earth and partly Heaven ; the dust of the earth is married to the breath of God . And why such an excellent being , but to fit him for the end to which God designed him , viz. Duty and Service .

And is it not reason that God who gave thee thy being should have thy obedience ? That he who gave thee a reasonable Soul should have a reasonable service ? Creation is an obligation to service . Hence that of Solomon , Eccles. 12.1 . Remember thy Creator . He that was not made by himself should not live to himself . He that can't cease from depending on God as a Principle , he ought not to cease from intending God as an end , that he may be the object of our obedience , as well as the Author of our being .

2. It is God the Son , the Lord thy Redeemer .

First , It is he that took up flesh , came into thy Nature , was made Man , became thy Surety , bore the Curse due to thy sins , shed his Blood , laid down his life to ransom thy Soul , rose again for thy Justification , is gone to Heaven upon thy Errand . It is this Christ that calls thee to take up his Yoke ; and is it not reason that we should bear the Yoke for him that bore the Cross and the Curse for us ? Is it not reason that if we have the good of his Sufferings , he should have the glory of our service ?

Secondly , It is he that with the Father hath stablished this as the great Condition of Salvation , bearing the Yoke : so that it is the standing Law of Heaven , Whoever will be saved must take up Christs Yoke . This is the way to blessedness , and there is no other ; bear the Yoke of Christ and be blessed ; cast that off and Christ will cast you off , submit and be saved , reject it and Christ will reject you . This is the unalterable condition of Salvation , and there is no other . Things are so setled in the eternal Compact between Father and Son about the case of man , that the Blood of Christ it self cannot stead us , nor the mercy of God ( infinite as it is ) benefit us , Per legem , per crucem , per lucem , per concilium , per afflatum & auxilium . See Pareus in Revel. 3.20 . without this condition be performed by us . And therefore it is that Christ is so importunate in this Duty , that he calls and knocks , so many ways , by the Law , by the Cross , by Gospel-light , by the operation of the Spirit .

Thirdly , It is he that made this his great end in redeeming us , to restore us to obedience as well as to favour ; and to render us capable of that service and duty which hath Glory and Blessedness annexed to it . Therefore his Blood is said to purge the conscience from dead works to serve the living God , Heb. 9 14. And this is made a reason of his bearing our sins in his body on the tree , that we being dead to sin might live to righteousnss , 1 Pet. 2.24 .

And who did he redeem ? was it not young ones as well as others ? Did he not shed as much blood , and pay as great a price for them as others ?

Fourthly , It is he that hath purchased unto himself a fulness of Grace to be given forth for the inablement of thee for the susception of this Yoke , and the performing all the Duties belonging thereto ; so that there shall be nothing wanting , if there be but a willing mind . The Lord Christ knows thy case , and the impotency contracted by sin ; that thou canst not bear his Yoke without his strength , and influences of his Grace ; and therefore he calls thee to partake of his fulness , that thou mayst be strong in the Lord and in the power of his might .

The wise God permitted the loss of mans self-fulness , that he might never more be any thing in himself , but might glorifie the Redeemer by an intire constant dependance upon him in fetching all from him as an indigent Creature . Mans first miscarriage was in a desire of self-sufficiency , and he hath been poor and naked from that very day . He would have a stock in his own hands , and he hath been a begger ever since . It was pride at the first that overthrew him , and ever since God hath left sin in him to humble him . He would have a happiness in himself , and therefore he shall have no happiness but by being outed of himself . He would live as an independent Being , and therefore to cure this , God brings him to an absolute dependance for all things ; he shall have nothing but what he hath by faith and expectation , that he may thereby see what a beggerly indigent Creature he is , and so glorifie the fulness of Christ . And it is the mercy of Christ that he hath a sufficiency of Grace for all that see their need , and trust to his supplies . And therefore it is all the reason in the world we should obey his Call , and take up his Yoke , who injoyns no obedience but what he gives strength and power to perform .

Fifthly , It is he into whose hand the Judgment of the World is committed , he is ordained of God , to be the Judge of quick and dead , Acts 10.42 . And this is what you all profess to believe , you say in your Creed , that he is ascended into heaven , and from thence he shall come to judge the quick and the dead ; and it is so , for the Father hath committed all judgment to the Son , John 5.22 . He it is who disposes of all persons to their eternal condition , the power of life and death , salvation and damnation is in his hand . He is the Husbandman who appoints the reapers to gather the tares and bind them in bundles to burn them , but to gather the wheat into his barn , Mat. 13.30 . He is the Bridegroom who takes the wise Virgins in with him to the marriage , but excludes the foolish . Mat. 25.10 . Mat. 25.14 . He is the man who travelling into a far Country , delivered his goods to his servants , to one five talents , v. 15. to another two , to another one , v. 19. and after a long time comes againe and reckons with them , blessing and rewarding the diligence of the faithful , v. 21. v. 31. and dooming the unprofitable servant into utter darkness .

And is there not great reason then why every one should take up his Yoke ; especially considering that it is made up of those Laws that are the rules both of his Government and of his Judgment ; as he rules by them , so he will pass Sentence by them , the same Laws that are now given by Christ for a rule of life , shall then be the rule of Judgment . Our Lord Christ tells you so , John 12.48 . He that rejecteth me and receiveth not my words , hath one that judgeth him , the words that I have spoken , the same shall judge him in the last day . If you will not submit to his word to guide you , you must submit to it to try you ; you may decline his Precepts , but you cannot decline his Sentence . You will not obey him when he says , Mat. 16.24 . Follow me , but you cannot resist him , when he says , Depart from me . It is most rational therefore you should submit to his Precepts , Mat. 7.23 . or ye can't escape his wrath , Psal. 2.12 .

3. God the Holy Spirit , he calls for thy obedience and for an early submission to the Yoke of Christ ; and therefore it is that he begins his work in the Soul betimes . I know not , nor is it for me to say , how early , but certainly it is very early . There are none of you of any competent age but the Spirit of the Lord hath been dealing with you to bring you under the Yoke of Christ * * Among such as are religiously educated , there is scarce a child of ten years old but the holy Spirit hath been at work in his heart . Increase Mather , in his Book about Conversion , pag. 134. . The Gospel is the ministration of the Spirit , 2 Cor. 3.8 . and the Call of the Gospel is accompanied with a work of the Spirit ; where the Gospel calls outwardly , the Spirit calls inwardly , and this is the highest way of Gods calling . There is no work of God beyond the striving of the Spirit in the heart : and doubtless the Spirit strives less or more with all under the word . He cannot be said to strive with all in the same manner , nor in all with equal power and efficacy ; for then all would as well be brought under Christs Yoke as those that are . But that he strives with all in one degree or other is evident . For whence is it that many are under such frequent and strong convictions ? and that they are made to see sin , and feel the burden of it ? convinced of their undone condition under it ? convinced of the necessity and equity of obedience and a holy life ? it is from the striving of the Spirit . And whence is it that many are brought to take up the Yoke of Christ formally and feignedly , that have no work of sound conversion wrought in their hearts ? So did the stony ground hearer , he hears the word , Mat. 13.20 . and receives it , and what is the receiving it , but conforming to it ? So did Simon Magus , Acts 8.13 . he believed and was baptized , and so came under the Yoke of Christ . And whence is this but from the power of the Spirit put forth to convince of sin , and of the equity of the ways of Christ ? This doth it — Through the greatness of thy power shall thine enemies submit themselves to thee , Psal. 66.3 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mentientur in te . Arias Mont. virtus nolentium nulla est . The word which we render submit , signifies in the Hebrew to lye . Your Margent reads it feigned obedience , and to feign obedience when the heart is not right with God , is a lye .

And whence is it that many are wearied out of their lusts , and brought to a free and willing submission to Christ and his Yoke ? but from the irresistible power of the Spirit .

Acts 7.51 . And whence is it that many do resist the Spirit of Grace ? How could he be resisted , if he did not put forth his power , and strive with the sinner ? Resistance is a forcible opposition made by one against another in his onsets and attempts : So that it is most evident that the Spirit of the Lord strives with all , to bring them under the Yoke of Christ at one time or other . Now I pray do but consider what reason there is for your compliance with the Spirit herein .

First , Consider what his work and design is . It is to prepare the way of the Lord into the heart , to break the Yoke of sin , to destroy that confederacy with corruption , which will be the ruine of thy Soul , and so to captivate the heart to the obedience of Christ . Whatever means he uses , this is the end he pursues . If he wound us , if he break us , if he empty and out us of our selves , it is but to bring us to a more ready and free subjection to the Laws of Christ . Wounds of Conscience are painful things , and spiritual troubles are grievous troubles , the burden of sin is a heavy burden ; but so long as these things are under the management of the Spirit as instrumental to a ready obedience to the Lord Christ , there is all the reason in the world why you should undergo them .

Secondly , Let it be considered how uncertain his striving is , you don't know how long or how little while it will last . He begins betimes , but you know not how soon he may have done . If you refuse his calls , and repulse him when he knocks , you have no promise he will knock again . To be sure , the more you resist him , the sooner you quench him , and where he is once utterly quenched , there he never strives again . Where it is quenched but partially and gradually , it is a very hard thing to kindle it again , as you may see Cant. 5.6 . but where it is totally quenched it can be kindled no more . Alas who should kindle it ?

The Saints can't : Call now if there be any that will answer thee , and to which of the Saints wilt thou turn ? ( as Eliphaz said to Job in another case ) Job 5.1 . Could the wise Virgins kindle the foolish Virgins lamps when they were gone out ? no they could not : Give us of your oyl , for our lamps are gone out , Mat. 25.8 . but alas they had none to spare : Not so , lest there be not enough for us and you , v. 9.

Can the sinner himself kindle it ? no , that is impossible ; he can quench it , but he cannot kindle it . He may sin away the Spirits motions , but he can never recover them again . That is plain in Prov. 1.24 , 25. Because I called and you refused , I stretched out my hand and no man regarded , but ye have set at nought all my counsel , &c. Here is the Spirit quenched ; and see how they strive to light it again , but in vain . Vers. 28. They shall call upon me , but I will not answer , they shall seek me early , but shall not find me . The sinner , you see , can quench the Spirit , but he cannot kindle it .

Can the Ordinances kindle it again ? no neither . Alas how should they , when they have no life in themselves , but what the Spirit puts into them ? Pray mind , if you at any time quench the Spirit in your selves , you do thereby quench it in all the Ordinances ; and then though the Word be otherwise the word of life , yet it is but a dead letter when the Spirit is quenched . None can kindle it again but God , and he will not . Where the sinner doth once totally extinguish it , God will never light it again .

Thirdly , If it once come to this , you can never come to Christ , never take up his Yoke . For this is a work that can never be done without the help of the Spirit . If he must help the Believers infirmities , then sure he must cure the Sinners obstinacies ; there is a yoke to be broke off , as well as a yoke to be put on ; corrupt habits to be extirpated , or obedience to Christ can never be owned : And this is a work that none but the Spirit of God can effect . The yoke shall be destroyed because of the anointing . Isa. 10.27 . Though that be spoken of the Assyrians yoke , yet it is typical of sins yoke , which none can free thee from but the Spirit of Christ ; and therefore if the Spirit depart thou art undone , there is no possibility of conversion to Christ ; thou art given up to a perpetual vassalage to sin and lust , and to an hardned refusal of all the counsels of God , and of all the ways of life . So that upon all these accounts it is highly reasonable that every one of you should stoop to the Yoke of Christ betimes .

The Spirit of the Lord calls you to this , the end of all his motions and strivings is to bring you to this . And how little while he may strive you don 't know . And if he once give over striving , the work can never be done .

Here then you see the reason why every one should take up the Yoke of Christ in his youth , because of the Call of God . God the Father calls who made thee , God the Son calls who redeemed thee , God the Spirit calls who was sent to counsel and guide thee , to regenerate and change thee , to sanctifie and make thee meet for Glory . And shall not the Call of God be obeyed ? This one thing will make it appear to be the most reasonable thing in the world , viz.

The Covenant you are entred into ; are not you entred into a Covenant with God the Father , Son and Holy Ghost ? What is your Baptism but a token and pledge of it ? Hereby God hath owned you for his ; and hereby you are ingaged to be the Lord's . And shall God take me into Covenant , and shall I refuse to take up Christs Yoke ? This is that will destroy your Covenant-interest . God expects that so soon as you come to years of understanding , to know your interest and duty , you should renew the Covenant of God upon your own Souls , and take hold of it for your selves ( as your Parents did for you before . ) Now wherein doth your personal entring into Covenant with God chiefly consist , but in your taking up the Yoke of Christ ? Sure therefore this should be done betimes ; if you refuse this , ye renounce your Covenant with God , you cast your selves out by your unbelief , and then God will cast you out : Rom. 11.20 . Because of unbelief they were broken off .

Secondly , Consider what this Call is . When you are called to take up the Yoke of Christ , you are called from a state of sin and misery to a state of true blessedness ; from the vilest slavery and drudgery in the world , to a work of the highest pleasure and delight . Prov. 3.17 . No greater pleasure than in duty and obedience where the heart is right with God . You are called to holiness , 1 Thess. 4.7 . God hath not called us to uncleanness , but unto holiness . And a life of holiness is the most desirable life in the world , it is the life of God ; it is that life in which only a man can have communion with God ; for a man must partake of the nature and life of God that would have fellowship with God ; contrary natures can have no communion , He will not take the wicked by the hand * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Job 8.20 . . Without holiness no man shall see the Lord , Heb. 12.14 . It is not meant only of seeing God in Heaven , but in this world also , for there is a seeing of God fiducially as well as beatifically , Mat. 5.8 . Heb. 11.27 . and the one is as necessary to the present state , as the other is to a state of Glory . And he that doth not see God in this world , shall never see him in the next . Now that which fits for present Vision and Communion is holiness . And your holiness lies in taking up the Yoke of Christ , and conforming to the Law and Will of Christ . This is that which you are called to : Nay when you are called to take up Christ's Yoke , you are therein called to partake of the glory and blessedness of Christ in Heaven . For though this Call of God begins in Grace , yet it ends in Glory .

There is a twofold end of Gods Call with respect to sinners , the near and proximate end is the conversion of sinners to Christ , and a life of obedience ; the remote and ultimate end is the bringing those to glory who are thus brought home by grace , and therefore the Call of God is said to be to glory , 1 Thess. 2.12 . — who hath called you to his kingdom and glory . And 2 Pet. 1.3 . called us to glory and virtue . To virtue as the means , to glory as the end . The call begins in conversion , it is carried on in sanctification and obedience , it is compleated in glory and blessedness . Whom he called them he justified , Rom. 8. ●● , whom he justified them he also glorified : It is not said whom he justified them he also sanctified ( which the order of things would seem to require ) I conceive the reason is , because sanctification is included in glorification , for it is the beginning of glory ; and therefore is so called in Scripture , We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory , 2 Cor. 3.18 . i. e. from one degree of grace to another , till grace be at last compleated in glory . The eternal dignifying the soul with the glory of God is the ultimate end of the call of God .

So that to consider who it is that calls , and what this call is , adds a great force to the reason , why every one should take up the Yoke of Christ in his youth .

Reas. 2. Because of the nature of sin , which gets great advantage by its continuance and uncontrouled possession . It insinuates it self into the affections by its inticing pleasures and deceiving delights ; and when the affections are ingaged , it is hard to disintangle them . What shall reduce that Soul from compliance with sin , which is linked to it by love and delight ? The power and strength which sin hath in us is by its interest in the affections ; hereby it steals into the Throne insensibly , and so gives Law to the whole man . And how shall a man stoop to the Yoke of Christ who is under the power and dominion of lust ? Mat. 6.24 . No man can serve these two masters . Therefore it is good to shake off the Yoke of sin betimes , because of its incroaching nature ; it goes on by little and little and by repeated and multiplied acts , it becomes a habit in the Soul ; and it is a very difficult thing to remove a habit : as it is with a disease , which taken at first may be easily cured ; but when by a long tract of time it hath corrupted the blood , and setled it self in the body , it is then turned to an ill habit , and then the remedies , which might have done at first , come too late . Bernard tells us of several steps and gradations by which a man comes to the highest degree of sin ; first sin is heavy , then less heavy , then light , then sweet , at length natural and unavoidable ; so that what at first was difficult to be done , is at last impossible to be left undone . The carnal heart is the seat of lust , lust works to sinful acts , Jam. 1.13 . sinful acts repeated make a custom , and out of custom not resisted , issues necessity . Hence that of the Apostle , 2 Pet. 2.14 . Having eyes full of adultery , and that cannot cease from sin .

Thus sin incroaches by degrees , and by multiplied acts gathers more strength , till at last it becomes unconquerable . Like many waters , which , meeting in one stream , swell to that greatness , that they overflow the banks and bear down all before them . There are three sorts of Sinners which rarely become true Converts .

Such as have long injoyed the means of Grace , and are Sermon-proof .

Such as have made a profession of Religion and are fallen off .

And such as have long accustomed themselves to sin . And therefore how blind were the Heathens in their reasonings , who advised that young ones might have their fill of pleasure , as the best way to wean them from it . Alas they knew nothing of the corruption of nature , and of indwelling sin , of which this is a bait rather than a cure . Sensual things are so suited to brutish appetite , that you may as well go about to drown a fish by throwing it into the Sea , as to extinguish carnal desires by sensual delights ; they may be cloyed , but never satisfied ; they may be wearied in injoying , but never weaned from lusting . Besides , these things interposing between God and the Soul , do render it so sottish and sensual , that it is wholly listless to any good : and how can it then take up the Yoke of Christ ? Can the Ethiopian change his skin , or the Leopard his spots ? then may you that are accustomed to do evil , learn to do well , Jer. 13.23 .

Reas. 3. The earlier the Yoke of Christ is taken up , the easier it will be . Any thing is the more easily compassed by the earliness of the undertaking . A plant that is newly set is more easily removed than one that hath taken root . Of all that were possessed with evil Spirits in Christ's time , it is observed that none were so hardly cured as they that had been possessed from their child-hood , Mark 9.21 , 29. Satan will not easily quit his hold , especially where he hath had a long and quiet possession . How seldom doth grace graft upon a withered stock ! That question of Nicodemus is not improper here , Can a man be born when he is old ? Joh. 3.4 . An old sinner is nearer to the second death than he is to the second birth . If you break a Horse to the harness , or a bullock to the Yoke , it is while they are young ; if you teach one to write , or play on the Musick , ye don't defer it till the fingers are grown stiff , but do it while they are more agil and nimble . It is a thrifty course to be an early Convert , delays make the work exceeding difficult . For

Hereby the mind is more blinded , the will more stubborn , the affections more soaked in sensual fruitions , and thereby more alienated from God . The Conscience more stupid and benummed , till by custom in sinning it comes to be past feeling , Eph. 4 19. like the hand that is hardned by much labour . And how hard must the conversion of such an one be ! If it be a work of great difficulty to convert a hard heart which is in every man by nature , what a difficulty is it then to convert a heart hardned by custom and continuance in sin ? Of all Sinners there is least hope of doing good upon those , who , by constant evil usages , have contracted such a hardness , that they can sin without fear , or regret of Conscience . Pliny says of the Tortoise , that she floats so long upon the water , till the beams of the Sun have so hardned her shell , that she cannot sink ; so going on in sin under the Sun-shine of the Gospel , doth so harden the heart that it cannot repent . And this is the reason the Devil is for delaying repentance and a holy life , that so sin may take its advantages by deeper rooting and firmer habits . For these are the arms of the strong man whereby he makes the greater resistances against Christ , rooted prejudices against Religion are very hardly extirpated .

Reas. 4. Early obedience finds the kindest acceptance with God . I remember the kindness of thy youth , Jer. 2.2 . God takes notice of the earliness of the work , as well as of the work it self ; and hath a peculiar kindness for the kindness of our youth . It is true that a hearty resignation to God , and a serious imbracing Religion by an unfeigned subjection to Christ , always finds acceptance with the Lord ; Joh. 6.37 . Him that comes to me I will in no wise cast out . There is a double Negative in the Greek which serves to make the promise strong , and to incourage faith against all doubts and fears . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I will not , not cast him out . The promise doth not only import the safety of the estate of such as are in Christ , but the welcome reception of all that come to Christ . As he will not cast them out that are once united to him , so , nor will he keep them out who desire truly to close with him whenever it be , sooner or later ; when ever the heart is willing God is ready . A sincere obedience shall find acceptance at any time ; but the earlier we come , the kinder shall be our reception , and the greater our welcome ; and it must needs be so ,

First , Because we resist the fewer calls and invitations of God , which are the expressions of his love and good will to sinners ; and as nothing provokes God more than when his love is slighted , so there is nothing he is more pleased with than when the Soul is won by it to a readiness of obedience ; and that which pleases God heightens our acceptation .

Secondly , We save God the labour ( to speak after the manner of men ) of using other means in which he less delights ; there are methods which God doth not love to be found in the use of , which yet he is constrained to use for our benefit ; he hath his thorn hedges to stop our course , reduce our wandrings , and bring us to himself : hence we read of his strange works and his strange acts , Hos. 2.6 , 7. Isa. 28.21 . Things which God delights not in , but is forced to by the stubbornness of the Creature , that he that will not hear the word and who hath ordained it , may be made to hear the rod and who hath appointed it , Mic. 6.9 . Now by early imbracing the ways of Christ , we happily prevent God in that work which is so contrary to his disposition , as being more inclined to mercy than wrath .

Thirdly , We gratifie him in the thing he loves ; and that is , an early obedience . Under the Law all Sacrifices were required to be young . Deut. 15.19 . All the firstling males that come of thy herd and of thy flock , thou shalt sanctifie unto the Lord thy God . And Exod. 22.29 . Thou shalt not delay to offer the first of thy ripe fruits , and of thy liquors . Mark , It must be the firstling of the herd , and the firstling of the flock , and the first ripe fruits , and the first liquors . And why ? but to teach us , by these Types , how pleasing to God a timely conversion is ; and that if we would present our selves an acceptable Sacrifice to him , it must be by an early subjection to the Yoke of Christ . He loves a young Abijah , a young Josiah , a young Timothy , a young Saint for a Sacrifice . Joh. 20.2 . Chap. 21.20 . John is called the Disciple whom Jesus loved , Joh. 13.23 . And why ? did Jesus love none other of the Disciples but him ? Yes , he loved them all , and that both living and dying ; Joh. 13.1 . Having loved his own which were in the world , he loved them to the end . But yet he loved John above all the rest ; and the reason that is given of it by some is , because John was brought to Christ betimes ; of all the Disciples he was youngest when he took up the Yoke of Christ ; he loved Christ first , and therefore Christ loved him best ; and as he had the highest affection for him , so he made the greatest revelations to him . All which shews the gracious acceptance of his early obedience .

It addeth greatly to the value of a gift when it is given readily and at first asking . So when we give up our selves to the Call of God without shifting and hucking , without demurrs and delays , it puts a great value upon our obedience , and makes it the more accepted with God . Long standing off greatly provokes God , and grieves the Spirit , though we yield at last .

Many do by their lusts , as Pharaoh did by the Israelites , Exod. 5.2 . he refuses to let them go . Though God commands him , till Judgment terrifies him into some kind of compliance : and then he will let them go , Exod. 8.28 . but not far away , that he may fetch them back again ; and when another Plague comes , then he will let some go but not all ; Exod. 10.11 . some must stay behind to be Hostages for the rest . He never consents they shall all go , till he is forced to it ; so that it was not thank-worthy when he did consent : Many love their lusts more than Christ ; and will not part with them , though at the Call of God , till by judgment upon judgment he makes them weary of their communion , and plagues them out of them ; the smart of Gods rod , the coming of the evil day , the wastes of nature , the decay of strength , the growth of diseases , the prospect of another world , the sense of a polluted nature , a corrupt heart , and a mispent life , the fore-tastes of the wrath of God ; these , set home by the Spirit , may create such terrors in the conscience , as may weary a sinner out of his lusts , and bring him to Christ at last ; but he shall not have that welcome as the early Convert hath . He shall be received and entertained , but not made so much of as if he had come sooner . He shall not have those comforts that an earlier Convert feels , who took up the Yoke of Christ betimes , and so hath walked in the fear of the Lord all his days . His own conscience shall upbraid him , and fill him with shame for the follies of a mispent life ; if his bones are full of the sins of his youth , Job 20.11 . though they are pardoned in Heaven , yet he may carry the pain of them to the grave with him , and then he must needs lye down in sorrow .

Or if he meets with comfort in this life , it may be long first , and cost him many prayers and many tears , much wooing and much waiting . Though Christ , when he stands at the door and knocks , promises , that if any man opens , he shall sup with him , Revel. 3.20 . Yet if Christ wait long for entrance , the Soul may be made to wait long for its entertainment . If his own Spouse deny him entrance , he 'l deny her his presence ; if she suffers him to knock and call without admittance , he will suffer her to seek and sue for a time , without success , Cant. 5.2 , 3 , 6. Delay God and God will delay you ; the longer you make him wait in the tenders of his Grace , the longer he will make you wait in the expectation of peace and comfort .

Reas. 5. It is the greatest business we have to attend to in the world , and therefore is to be most minded , and first entred upon . It is the chief end of our being as creatures and as new creatures . Creation , Redemption , Regeneration , all bespeak us to this , and do fit us for this . This people have I formed for my self , they shall shew forth my praise , Isai. 43.21 . If God hath formed us for himself , then we are to live only to himself . Whether we live ( says the Apostle ) we live to the Lord , Rom. 14.8 . And what is it to live to the Lord , but to take up the Yoke of Christ , making Religion the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the chief business of our life ? First seek the kingdom of God and his righteousness , Mat. 6.33 . Nothing can be of equal moment with this . All other work is but industrious idleness , and all labour but painful trifling while this is neglected . O how busie and solicitous are most men about present things ! and yet how unconcerned about the service of Christ , and the salvation of their Souls . Which is as if a man that were shot through should mind to have the rent in his garment mended , but neglect to gett he wound cured in his body . And yet thus brutish and besotted are the most of men , serious in trifles , but trifling in serious matters ; busie like Domitian , in catching flies , but little concerned about Soul-concernments .

Reas. 6. This is the fittest and most proper season of Religion ; there is no time like youth . The life of man consists of three parts , Infancy , Youth , and Old age , and of all , this is the most proper ; and therefore the duty here is not commended to the first part of life , for Infancy is too soon to know God , when we cannot know our selves ; nor is it commended to the third , for Old age is too late to serve God when we cannot serve our selves ; but it is commended to the time of Youth , that being the most proper season for service and obedience . In infancy we are too young to obey , being but in our imperfect beginnings ; in age we are too old to obey , being in our droops and declinings : youth therefore is the fittest time ; Hence that of Solomon , Remember thy Creator , ( that is , love , and serve him , for words of knowledge imply affection and practice ) in the days of thy youth ; in the Hebrew it is , in the days of thy choice * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Eccles. 12.1 . . Youth is called the day of a mans choice , either because it is the choicest time of a mans life for any imployment and service : or because it is that time which every one would chuse to live in ; infancy is a burden , and old age is a greater ; we long to grow up that we may injoy our selves , but we fear to grow old lest we should be deprived of our selves . Desire is the fruit of love , and yet there is one thing which all desire but none love , and that is old age ; all desire to live to it , and yet no man takes pleasure in it . Or because it is a time wherein a man makes his choice ; every one then chuses his condition of life for the future . Infancy is too early to make a choice , for want of judgment to distinguish . Old age is too late to make a choice , for want of time and strength to pursue : no time therefore to chuse either for this world or the next , either for our outward estate , or for our spiritual advantage and comfort , like our youth .

Reas. 7. Because of the danger of delays . It is very dangerous to defer so great and concerning a matter as your subjection to Jesus Christ is , and that

First , Whether ye look to the indisposition that delays work to . The longer sin hath possession , the faster it will rivet it self to the Soul , and so strengthen it self and harden the heart against conversion ; and therefore he that is unwilling to be subject to Christ to day , will be more unwilling to morrow . Or

Secondly , Whether ye look to the uncertain duration of life ; it is not only short at best , but uncertain ; no man knows either how , or where , or when he shall dye . I am old ( saith Isaac ) and know not the day of my death , Gen. 27.2 . He hath no security of living another day ; the body is subject to above three hundred diseases , and to as many thousand casualties . One hour may dispatch thee into another world as well as a year ; a tile from the house may be as mortal as a disease ; a flye , a hair , or a raisin-stone may end thy days as certainly as a Plague or Feaver . One dyes eating , another drinking , another laughing , another weeping , another walking , another praying , another cursing and swearing ; one dyes at an Ordinance of God , another at a Play-house , one of the Devils great Ordinances . One dyes at Sea , another at shore . One asking a Sea-man where his father dyed , saith he , at Sea ; and where dyed your Grandfather ? says he , at Sea ; I wonder then , said he , why you will venture to go to Sea . The Sea-man asked him , Where dyed your father ? He answered , In his bed ; and where dyed your Grandfather ? He answered , In his bed too ; why then , said the Sea-man , I wonder you will venture to go to bed . There is death in the bed as well as on board . Death will find a man where-ever he is ; and how can a man that seriously considers the uncertainty of life , delay closing with the Call of God one moment , lest death surprize him in an unconverted condition ? Would any of you be willing to go out of the world in a state of enmity to God , and to launch into Eternity in an unpardoned state ? Hath God ever told you you shall live to old age , that you dare defer your conversion till then ? Hath God said you shall not dye next sickness , or the next voyage you take , or the next time you go out of doors ? Do not you see twenty dye young to one that lives to old age ? And why may not you ? If God had told you that so many years you shall continue in the world , this might be a temptation to you to entertain your lusts a little longer , and put off the thoughts of turning to God till hereafter ; but God hath in his Wisdom hid from us our last day , Ideò latet ultimus dies , ut observentur omnes . that we might thereby be stirred up to watch every day , and do the great work out of hand for which we came into the world .

Thirdly , It is very dangerous , if you consider the shortness and uncertainty of the day of grace ; the time of life is short , but the day of grace may be shorter ; it is the counsel of our Lord , Joh. 12.35 . Yet a little while the light is with you , walk while ye have the light , lest darkness come upon you . The words imply three things .

1. That the season of Grace is but short , it continues but for a little while .

2. That it is a great Duty to improve it while we have it . Walk while you have the light .

3. They that have it and do not improve it , may soon be deprived of it . Lest darkness come upon you .

There is a general and a particular day of Grace . The general day of Grace is when the Gospel is brought to a people , and the Ministry of it set up by God , whereby life and salvation is tendred to all in the blood of Jesus Christ .

The particular and special day of Grace is , when the Gospel is not only preached , and Salvation tendred , but when the Spirit of the Lord doth accompany it , and carry it home to the hearts of sinners , sometimes inlightning their minds , sometimes convincing their consciences , sometimes working inward fears and terrors from a sense of their undone condition , sometimes stirring up good affections and desires , sometimes working them to strong purposes and resolutions to repent , and turn and obey . Now where the Spirit doth thus inwardly strive with any sinner , that is his particular day of grace , his special season of finding and obtaining mercy . Seek the Lord while he may be found , Isai. 55.6 . Now is the accepted time , now is the day of salvation , 2 Cor. 6.2 . If ever a sinner be converted and brought into obedience to Jesus Christ , this is the time . And it is very dangerous to neglect or defer our closing with Christ , for it is very uncertain how long or how little while the opportunity may be afforded . Who knows when his day of grace begins , or when it will end ? Job 14.5 . As no man knows the number of his months ; so , much less doth he know the length of his day of grace . Acts 1.7 . It is not for you ( as Christ says in another case ) to know the times and the seasons which the Father hath kept in his own power . And the reason why God hides it from us may be , because he would have us lose no opportunity of saving our Souls , but imbrace the first tenders of mercy , lest God should take our refusal , and never tender it more . If you repulse the Spirit of God when he knocks , you have no promise that ever he will knock again ; and if he leaves off , you are undone for ever . The harvest is past , the summer is ended , and we are not saved , Jer. 8.20 . God will not wait long upon a lingring sinner ; he takes delays for denials , and so departs , and the day of grace ends . Most certain it is that the day of grace may be sinned away , and that whether you consider it in the general , or particular notion of it .

First , Take it in the general notion of it , for the injoyment of the means of grace , and the Ministry of the Word and Ordinances ; and this may cease . God may deprive a people of a converting Ministry and converting Ordinances , and may give them Statutes not good , as he did to Israel , Ezek. 20.24 , 25. Because they despised my statutes , polluted my Sabbaths , and their eyes were after their fathers idols , therefore I gave them ( or gave them up to ) statutes that were not good , and judgments whereby they should not live . It is a judicial process of an offended God because of abused mercies ; they had the Statutes and Judgments and Ordinances of God which were just and good , and tended to life , as vers. 21. But because they slighted these , therefore he gave them up to the Statutes and superstitious Inventions of men , which were not good , but tended to death and destruction .

It is a dreadful judgment when for slighting and rebelling against the Statutes and Judgments of God , he gives a person or a people up to Statutes and judgments that are not good . And this seems to be the very judgment that God is giving this Nation up to at this day ; we have slighted the Yoke of Christ , and therefore he is giving us up to the Yoke of Antichrist ; we have been weary of pure Worship and Ordinances , and have been lusting after the Romish inventions , and therefore the righteous God seems to be giving us up to them , and saying to us as to that people , v. 39. As for you , O house of Israel , thus saith the Lord God , go ye , serve ye every one his Idols . When men will not stoop to , nor owne those ways of Christ which are for their good , it is just with God to give them up to those ways that are not for their good . When men receive not the love of the truth that they may be saved , for this cause God sends them strong delusions that they should believe a lye , and be damned , 2 Thess. 2.10 , 11 , 12. And these are the Statutes that are not good , and the judgments whereby they shall not live .

Sometimes he gives them up to a blind Ministry , the sword of the Lord is upon the arm and the right eye of the Idol-shepherd , insomuch that his arm is dried up , and his right eye utterly darkned , Zach. 11.17 . He closeth the eyes of the Prophets , and Rulers , and Seers together with a spirit of deep sleep , so that the vision of all is become as the words of a book sealed , which neither unlearned nor learned can read , Isai. 29.10 , 11 , 12.

Sometimes he gives them up to a profane and debauched Ministry ; The Priest and the Prophet have erred through strong drink , they are swallowed up of wine , through strong drink they erre in vision and stumble in judgment , Isai. 28.7 . From the Prophets of Jerusalem is profaneness gone forth into all the land , Jer. 23.15 . They cause my people to erre by their lies and by their lightness , v. 32.

Sometimes he doth utterly take away his Ordinances , and means of Grace . Behold , saith the Lord , the days come that I will send a famine in the land , not a famine of bread ( which yet is a sore judgment , and makes the mother eat the child of a span long , Lam. 2.20 . ) nor a thirst for water , ( for a draught whereof Lysimachus , to save his life , sold his Kingdom ) but of hearing the word of the Lord . Amos 8.11 . And this was the judgment of God upon Israel : We see not our signs , there is no more any Prophet , neither is there any among us that knoweth how long , Psal. 74.9 . Amaziah and his Courtiers shall not need to pack away the Prophets , and forbid them preaching nigh the Court ( as Amos 7.12 . ) for God will , as a woful Plague to an unworthy people , remove them . And Israel shall be without the true God , and without a teaching Priest , and without Law , 2 Chron. 15.3 . And this is what our Lord Christ so severely threatned , Mat. 21.43 . The kingdom of God shall be taken from you , and given to a nation bringing forth the fruits thereof . And how sadly hath this word been accomplished upon them for sixteen hundred years together . The seven Churches of Asia , as also those of Africa , ( that vast Continent ( thrice as big as Europe ) are sad instances of this . It is plain then that the day of grace in regard of the injoyment of the Ordinances , may be sinned away . But

Secondly , The Sinners particular day of grace may be lost and sinned away ; he may not only sin away the Ordinances , but the strivings of the Spirit too ; he may resist it till it is quenched , and so quench it , that it can never be kindled again . Many do in this sense out-live their day of grace , by sinning away the motions and strivings of the Spirit ; for though he strives long with many , and longer with some sinners than others , yet he will not strive always : The Lord said , My Spirit shall not always strive with man , Gen. 6.3 . Nay the Spirit may not only cease striving when the Ordinances are removed , but he may cease striving while the Ordinances are continued , and then the day of grace is past , though the means of grace abide .

The general and revealed day of grace may possibly last as long as life lasts , and the sinner may sit under the Gospel-call all his days , and yet the secret and particular day of grace may be ended ; the Spirit may never strive more , but leave the sinner to his lusts . This is denied by some , and hardly believed by any ; let me therefore make it out , that so the danger of sinning away your particular day of grace may be a prevailing reason why you should mind Christ and his Yoke betimes , lest you defer it till it be too late . I shall therefore make out the truth of this five ways .

First , By the unerring evidence of Scripture instance . Was not Ishmael a sad instance of this truth ? He was descended of a godly father , was in Covenant with God , had the Covenant-seal upon him , Gen. 17.26 . injoyed all the means of grace ; for Abraham was King , Priest and Prophet in his own house : And therefore he was not without the strivings of the Spirit ; and yet for all this he is cast out of the Church , and out of Covenant . Cast him out , saith the Lord , Gal. 4.30 . Now this casting out , is a cutting him off , and depriving him ( as a just punishment of his scoffing spirit ) of the means of grace , Gen. 21.9 . Gal. 4.29 . and especially of the strivings of the Spirit of God . And this was done when he was not above twenty years old . Oh what a dreadful instance is this ! How should it awaken young ones that sit under the means of grace , and fill them with trembling . Here is Ishmael standing out against the strivings of the Spirit , and losing his day of grace at twenty years of age . So that his day of grace lasted but few years ; for he was thirteen years old when he was circumcised , Gen. 17.25 . and so sealed with the Covenant-seal , and therefore he was but seven years under the priviledges of the Covenant .

Now how old are you ? How long have you been sealed with the Covenant-seal ? How long have you been under the means , and have had the Spirit striving with you ? Surely much longer than ever Ishmael had ; and therefore how dangerous is thy case , if thou art not yet come under the Yoke of Christ !

And what think ye of Esau ? Did not he sin away and out-live his day of grace ? Why else is it said , That he would afterward have inherited the blessing and was rejected . For he found no place for repentance , though he sought it carefully with tears ? Heb. 12.16 , 17. His time for the blessing was past and gone , he came too late , and so lost it ; and was rejected , and no tears could recover it again . Now there is a great Mystery in this , and it instructs us in three great and concerning truths .

1. That by many the greatest blessings are less minded than things of smaller moment . Here 's Esau preferring a morsel of meat before his birth-right .

2. To prefer temporal benefits before the greatest spiritual blessings , is an evident argument of a profane spirit . For therefore Esau is called a profane person , because he sold his birth-right ( a Type of spiritual blessings ) for a morsel of meat .

3. He that neglects to secure to himself spiritual blessings when they may be had , his judgment shall be , to seek and mourn after them , when it will be too late to find them . Esau first sells the blessing profanely , which God had bestowed ; and afterward seeks it with tears and is rejected . And when was this that Esau thus profanely parts with his birth-right ? It was very early , in the days of his youth . This is easily gathered from the story of his hunting , which ye have in Gen. 25.27 . and so to the end of the Chapter , where it it said , that the boys grew , and Esau was a cunning hunter ( v. 27. ) and coming faint out of the field ( v. 29. ) he desires his brother Jacob to feed him ( v. 30. ) Jacob offers him bread for his birth-right ( v. 31. ) Esau being very faint , ( at the point to die , the Text says ( v. 32. ) sells him his birth-right for bread and pottage . Thus Esau despised his birth-right , v. 33. And this was very early , as soon as the boys were grown up . So that Esau survived his day of grace many years . The Spirit of the Lord left striving with him betimes . And was it not the sin of the poor Jews ? Did not they out-live their day of grace ? Luke 19.44 . Oh that thou hadst known in this thy day the things which belong to thy peace , but now they are hid from thine eyes .

Secondly , If a man may fall away from the Faith once professed , and that totally and finally , then may he sin away the strivings of the Spirit , and so out-live his day of grace . Though a man cannot fall away from the work of grace finally , yet from the word of grace he may ; though he cannot utterly depart from faith implanted , yet he may from the faith professed . The Apostle says ( 1 Tim. 4.1 . ) That the Spirit speaks expresly that in the latter times some shall depart from the faith . Now when a man comes to depart from the Faith , the word of faith ( the Scriptures ) and the profession of faith , and that finally , then the Spirit strives no more ; for his Conscience ( the next verse tells you ) is seared with a hot iron .

Thirdly , It is evident in that God sometimes gives men up to their own lusts : Psal. 81.11 , 12. My people would not hearken to my voice , and Israel would none of me ( had no will to me , so the Hebrew ) and what follows ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 So I gave them up to their own hearts lusts , and they walked in their own counsels . And what is it for God to give a man up to his lusts ? but to let sin and corruption have the whole rule and sway in the Soul , without the wonted checks and restraints of the Spirit : This is called letting him alone in sin . Ephraim is joyned to idols , let him alone , Hos. 4.17 . that is , let him take his own course , and pursue his lusts , till God deal with him once for all .

Fourthly , It appears in that judicial hardness of heart , blindness , and impenitency that he gives some up to , which renders all the Ordinances utterly ineffectual ; like rain falling upon a rock , that runs off without fruit . Nay in this case the Ordinances do not only not soften , but they harden ; for where God hardens , every thing hardens ; every word , every rod , every Ordinance , every Providence ; every thing hath a commission so to do . Rom. 11.8 . Make the heart of this people fat , make their ears heavy , shut their eyes , lest they see with their eyes , and hear with their ears , and understand with their heart , and convert and be healed , Isai. 6.10 . Ye read in Rom. 1. of a threefold giving up : v. 24. God gave them up to uncleanness : v. 26. God gave them up to vile affections : v. 28. God gave them up to a reprobate mind . There is a gradation in this judicial process of God . Here is the practice of sin , and a giving up to that ; then a love and delight in sin , and a giving up to that ; and at last a sensless stupidity in sin , and then a giving up to that . And these are the three saddest judgments on this side Hell . God brought ten sad Plagues upon Pharaoh , but there was one greater than all , and that was a hardned heart . Exod. 10.27 . I have hardned his heart , saith the Lord , Exod. 7.13 . And how is this done ? How can God be said to harden a sinners heart ? Non infundendo malitiam , 〈◊〉 subtrahendo gratiam . not by infusing any evil qualities that were not there before , but by withdrawing the striving of his Spirit , and leaving a man to be acted by his own lusts , which do quickly work to hardening the heart ; and therefore that which is called a hardening the heart there , is by the Apostle here explained by giving up to uncleanness , to vile affections , to a reprobate mind . Which imports no more but a dereliction of the Spirit , a ceasing to strive any longer .

Fifthly , If a man may possibly commit the unpardonable sin , the sin against the Holy Ghost , then he may out-live the strivings of the Spirit , and sin away his day of grace . But this is possible for a man to do ; so did those Pharisees and Scribes , Mat. 9.34 . Mark 3. They commit this sin , v. 22. And the Lord Christ charges them with it , and tells them they shall never be pardoned nor saved by reason of it , v. 29 , 30. So that they out-lived their day of grace . Therefore the thing is most evident , that a man may so long go on in sin , and so , far resist the Spirit , in his strivings with the Soul , as that his day of grace may be past and gone . It may be sinned away .

How long the Spirit of the Lord may continue to strive with a sinner before he gives over and strives no more , that I think is a question too hard for any man to determine ; to say thus long the Spirit will strive , but no longer ; thus long the sinners day of grace shall continue , but no longer , is beyond the skill of any man .

1. Because things that are purely arbitrary come under no rule .

2. The Scripture is silent as to any positive determination herein ; God hath no where said how long it shall be ; how long he will wait to be gracious . And where the Scripture doth not determine , who can ? We ought not to have an ear to hear , where the Scripture hath not a tongue to speak .

3. It is most certain that the day of grace hath differing periods . It is not of the same length to all , one sinner hath the glass of his opportunity sooner run out than another . To some God calls , and sets open the door of grace for them , and if they will enter , well and good ; if not , he shuts the door upon them and never opens it more . To others he shews much long suffering , he calls aloud , Rom. 9.22 . and strives much , and knocks often at the sinners door before he will take a denial . To some God lays the ax to the root of the tree , Mat. 3.10 . and says either bear or burn , either for fruit or fire . Luke 13.6 , 7. To others God comes looking for fruit one year after another before he gives the word for the cutting them down .

4. The patience of God doth not determine the thing . For that may be continued to a sinner when the Spirit hath given him over , and done striving with him ; there may be a long day of forbearance where the day of grace is past . The Lord awaken sinners to consider this , for they are very apt to presume upon Gods patience , and think that a season of repentance ; whereas the repentance and conversion of the sinner doth not depend so much upon Gods patience as upon the Spirits strivings . It is this that puts a price into our hands to get wisdom , Prov. 17.16 . this makes the season of grace ; the patience of God may be for a contrary end , it may be only for the filling up the measure of our iniquity . And therefore sinners may possibly live long under Gods patience and forbearance , and yet the season of the Spirits strivings may be at an end . But yet though none can say how long or how little while the sinners day of grace shall last , yet these two things may be safely said concerning it .

First , The greater the means of grace is , the shorter the day of grace is , the old world had not so great means , but then they had a longer day : My Spirit shall not always strive with man — yet his days shall be an hundred and twenty years , Gen. 6.3 . It is not meant of the days of his life , that he should live so long ; but it is meant of the day of grace ; so many years God would give them to repent in ; so many years his Spirit should strive with them before judgment was executed .

The people of Israel had greater means than the old World , but then their day of grace was shorter : Forty years suffered he their manners in the wilderness , Acts 13.18 .

And afterwards in Canaan still as their priviledges were inlarged , so their day was shortned . Never were their injoyments so great as by the coming of Christ in the flesh , but yet this shortned their day of grace the more ; as you may see in that Parable of the Fig-tree , Luke 13.6 , 7. And in that Commission which Christ gives to his Disciples , Luke 10.10 , 11. Into whatever city ye enter , and they receive you not , go out into the street and say , Even the very dust of your city we do wipe off against you , notwithstanding be ye sure of this , that the kingdom of God is come nigh to you . As if he should say , Tell them this is their day of grace , which since they slight , God will shake off them as you do the dust of your feet .

The more lively and awakening the Ministry you at any time sit under is , the shorter your day of grace is ; for it either converts or hardens ; it either betters your estate , or makes it worse . If it be not a savour of life to life , it will be a savour of death unto death , 2 Cor. 2.16 . It never leaves sinners as it finds them . If your spiritual estate be not bettered by it , the Spirit of the Lord will not strive long , and then your conversion is impossible . There are three sad evils which the Gospel brings upon impenitent sinners .

Their Judge will be severer .

Their Hell will be hotter .

Their Season of Grace and time of the Spirits striving will be shorter . For he will finish the work , and cut it short in righteousness , because a short work will the Lord make upon the earth , Rom. 9.28 .

Secondly , The more profligate and desperate in sinning men grow under the Gospel , the sooner will the Spirit cease striving . For a man may ( and many a man doth ) by his own sin shorten his day of grace , and provoke God to strive by his Spirit no more ; Eliphaz , speaking of the sinners of the old World , says They were cut down out of time , and their foundation overflowed with a flood , Job 22.16 . And therefore what shall we think of England's Priviledges ? Will they last long ? I am afraid they will not , considering the desperate wickedness of the Nation that reigns in all sorts , this may justly cause God to cut them down out of time , and cause a flood of judgments to overflow their foundations . The abominable pride , gluttony , drunkenness , uncleanness , swearing , lying , Covenant breaking , oppression , injustice , perjuries , together with the Errours , Heresies , Schisms , Blasphemies , Idolatries , and Atheism of the day ; and I will add , the unrighteous persecution of the Ministers and Members of Christ for nothing but their adhering to the word and Kingly Office of Christ : these things , I fear , have brought the Nations day and mercies to a near period . And though I speak it with trembling , yet I must say it , That without a speedy repentance the Lord will shortly do one of these two things , either he will remove this generation from the Gospel , or else he will remove the Gospel from this generation .

Thus you see where the force of this reason lies , delay of so great a Duty is greatly dangerous , whether you look to the indisposition it works , or to the uncertainty of life , or to the uncertain duration of the day of grace , which may be sinned away ; and then if you would come to Christ , you cannot : Then shall they call upon me , but I will not answer , Prov. 1.28 , 29 , 30. they shall seek me early , but they shall not find me ; for that they hated knowledge , and did not chuse the fear of the Lord : They would none of my counsel , they despised all my reproof . Salvation is not a thing to be had at your time , but at Gods time ; and Gods time is now in your youth . Most agree that it is a reasonable thing that sin should be forsaken , that the Yoke of Christ should be taken up ; but not so soon , it is too early ; and this is it upon which most men perish ; they slight Gods time : When I would have healed Israel , then the iniquity of Ephraim was discovered , Hos. 7.1 . A man never discovers more iniquity , and more love to sin , than in setting light by Gods time of healing . The foolish Virgins would fain have entred in with the Bridegroom , but when they should have entred , their oyl was to get ; and when they would have entred , the door was shut , Mat. 25.10 . Ye read in Revel. 10.1 , 2 , 6. of an Angel that hath in his hand a little book open , and he swears by him that lives for ever and ever that time should be no longer . This Angel is interpreted of Christ , and the little book in his hand is the Gospel , and it is said to be open , because he makes known the whole counsel of God for our Salvation ; it is Christ that gives out the Gospel and means of grace ; and it is he that limits the time of mans injoying it , beyond which he cannot injoy it , for he sweareth that time shall be no longer .

CHAP. VII .

Containing the last Reason , viz. from the good of Obedience . It is a necessary good , a profitable good , an honourable good , a comfortable good .

Reas. 8 THE last ( but not the least ) reason is what is hinted here in the Text ; viz. the goodness of the undertaking ; there can be no greater reason of obedience than the goodness of it . All true obedience springs from love , and the object of love is good , and when a man loves and obeys God because of the goodness of his Precepts , this is excellent . Thy word is very pure , therefore thy servant loves it , Psal. 119.140 .

There is nothing proves our regeneration and being made partakers of the divine nature like this , 1 Pet. 1.4 . for then we have the same object of love as God hath . Purity and goodness is the object of Gods love , and it cannot but be so , because of its suitableness to his nature ; and therefore to have the same object of love with God , argues the Soul changed into the likeness of God . Carnal minds have no relish of heavenly things . They that are after the flesh savour the things of the flesh , Rom. 5.8 . That man is undoubtedly born of God that loves the word because it is good , and obeys it because it is pure .

The great argument by which Duty and Obedience is inforced upon the Creature is the good of obedience . Deut. 5.29 . The Lord commanded us to do all these Statutes , to fear the Lord our God , Deut. 6.24 . Hear it , and know it for thy good , Job 5.27 . And Deut. 10.12 , 13. What doth the Lord require of thee , but to fear him and to walk in his ways , and to love him and serve him with all thy heart and with all thy soul ; To keep the commandments of the Lord , and his statutes which I command thee this day for thy good . And here in the Text , It is good for a man that he bear the Yoke in his youth .

And the great motive upon which good men labour to confirm themselves in heart and life to the precepts of God , is the goodness of them . The commandment is holy , just and good , Rom. 7.12 . The mandatory part of the word hath an inviting loveliness . Manton on Psal. 119. p. 456. As the promises of pardon and eternal life suit with the hunger and thirst of the Soul and the natural desires of happiness ; so the holiness and righteousness of the precept suit with the notions of good and evil that are in mans heart , and this draws forth compliance and consent . I consent to the Law that it is good , Rom. 7.16 . It is good for me to draw near to God , Psal. 73.28 . There is no likelier means to prevail upon considering minds to come under the Yoke of Christ betimes , than to let them see how much duty is their real interest , and that obedience is not burden so much as blessedness , for that there is an universal good in Religion .

It is a necessary good , a profitable good , an honourable good , a pleasant good .

First , It is a necessary good . Nothing in the world is of equal necessity with this ; there are many things useful , but this is that one thing needful . So our Lord Christ says , One thing is needful , Luke 10.42 . and that is subjection to Christ . Martha was careful about his entertainment , but Mary sate at his feet ; one was providing for her Saviour , the other for her Soul ; and this was the most needful work . Martha was cumber'd with much serving , and this distracted her in her obedience , which was the one thing needful . It is more necessary to obey Christ than thus to serve him .

First , It it necessary by a necessity of Precept ; that which is first pressed should be most chiefly endeavoured , and that is the business of Religion : First seek ye the kingdom of God and his righteousness , Mat. 6.33 . First , before any thing else ; and first , more than any thing else . The Lord Christ here takes their hearts off from worldly cares by setting them upon a more necessary duty ; for as the body is more than raiment , Mat. 6.25 . so is the Soul more than the body ; hence that of our Lord , Joh. 6.27 . Labour not for the meat that perisheth , but for that meat which endureth to everlasting life . God is a supreme Lord , to whom we all owe obedience , and this puts a must upon us as to duty ; so it did upon Christ himself , I must work the works of him that sent me , Joh. 9.4 . This laid that necessity upon the Apostle , 1 Cor. 9.16 . Necessity is laid me . It is necessary God should be obeyed whatever his precepts are ; his charge must be kept , and his will fulfilled , for he is Lord of all ; he is not only a Saviour but a Law-giver , and therefore obedience is as necessary as trust and dependance .

Secondly , It is necessary by a necessity of means . He that would arrive at a designed end , must pursue it by due and proper means . Eternal life and salvation is the end which the great God propounds to all , he would have all men to be saved , 1 Tim. 2.4 . But how ? by an absolute Decree ? No , though many argue thus blindly : If God hath decreed me to Salvation I shall be saved , let me live how I list . God never made any such Decree : he hath as much decreed the means as the end ; conversion and subjection to Christ are as much decreed as Salvation and eternal life . So that no man can be saved in an unregenerate state ; what can be more positive and plain than that of our Lord Christ : Joh. 3.3 . Verily , verily I say unto thee , Except a man be born again , he cannot see the kingdom of God . He doth not say , he is not like to see the Kingdom of God , or he shall not see the Kingdom of God , but he cannot see the Kingdom of God . The Salvation of that man that cleaves to his lusts , and refuses obedience to Jesus Christ , is morally impossible ; he must perish , and that upon a twofold necessity .

1. A natural necessity . For it is impossible that the holy God and unholy Sinners can dwell together . Did God burn up Sodom and Gomorrha ? drown the old World ? cast Adam and Eve out of Paradise ? and the Angels out of Heaven for their sins ? and will he lay thee in his bosom in thy enmity and filth ? Darkness and light may as soon incorporate , and contraries subsist together , nay God may as soon change his nature , and cease to be what he is , as save a man in his sins and disobedience . It is contrary to his Holiness ; Psal. 101.7 . if holy David would not suffer wicked persons to dwell in his house , can we think the holy God will ever suffer them to dwell in Heaven ?

2. There is a legal necessity that he that continues in his lusts and unregeneracy must perish , and that because of the Will and Law of God . As God wills the Salvation of all that will turn to God and obey him ; so he wills the damnation of all that will not , but hold fast their lusts and refuse to return . As he hath made a Law that whoever will come to Christ , and take up his Yoke , shall find rest to his Soul , and shall live for ever ; so he hath declared it as peremptorily , that he that slights Christ , and will not hearken to him and obey him , shall be utterly cut off ; he shall perish in his enmity ; it shall be worse with him than with Sodom and Gomorrha ; he shall perish under the forest of punishments , Heb. 10.29 . And therefore there is as great a necessity that such should perish , as there is that God should be true to his word ; for it is gone out of his mouth in righteousness and cannot return . If God says , 1 Cor. 6.9 . No unrighteous thing shall inherit the kingdom of God , why then the wicked must be shut out . If God says , He that believes not shall be damned , Mar. 16.16 . then damnation must be the portion of Unbelievers . If God says , Christ shall come in flaming fire taking vengeance on all that know not God , and that obey not the Gospel of Christ , 2 Thess. 1.8 . then the disobedient must be the objects of his eternal vengeance . If Christ says , He that denies me before men , I will deny him before my Father which is in heaven , Mat. 10.33 . then it is impossible that he who doth not obey his commands , should have any benefit by his Intercession . For God will never repeal any of those righteous Laws he hath made concerning good and evil , Saints and Sinners , Heaven and Hell , Salvation and Damnation . And if so , what will be the end of them that obey not the Gospel ? 1 Pet. 4.17 . What will become of those rebels that hold a counsel together against the Lord and his Christ , that they may break their bands-asunder , and cast their cords from them ? Psal. 2.2 , 3.

There is therefore the same necessity of Holiness as there is of Salvation . Many think they may be saved without it ; live as they list , and yet injoy God at last . But what says the Scripture ? Without holiness no man shall ever see the Lord , Heb. 12.14 . There is the same necessity of taking upon you the Yoke of Christ , as there is of injoying the presence of Christ . Is the eternal happiness of the Soul necessary ? then so must the bearing Christs Yoke be , for this is the means to the end ; non pervenitur ad finem nisi per media . It doth not merit Heaven , but it is the way to Heaven . It is that which qualifies for glory . Heaven is the purchase of Christs Blood , ( a purchased possession , Heb. 9.12 . Eph. 1.14 . ) but how can you hope for the benefit of his Blood , if you do not stoop to his Yoke ? He is the Author of eternal salvation to them that obey him , Heb. 5.9 . Slight Christ , and you ruine your Souls . We will not have this man to reign over us , Luk. 19.14 . And what is the fruit of it ? Christ will take you for the enemies of his Kingdom and Government , and will deal with you as such . Those mine enemies which would not that I should reign over them , bring hither , and slay them before me , v. 27.

O Sirs ! do ye know what ye do when ye despise and reject the Laws and Soveraignty of Christ ? You despise his Mercy ; ye dare his Justice ; you slight his Love ; ye trample his Blood under foot ; ye render mercy impotent ; ( He could do no mighty work , Mark 6.5 . ) you make the Lamb turn Lion ; you lay your selves under a necessity of damnation , for all wilful refusers of Christ must perish .

Thirdly , It is necessary to preserve the rectitude of Nature ; if a man would be under the government of mind and understanding , and keep reason in the Throne , and be able to subdue the inordinacy of appetite , he must come under the Yoke of Christ , nothing else can do it ; Philosophy may give rules , but it is Religion that gives power . How like a brute is man that is led by sense , and governed by appetite ; the glory of his Being is lost . A beast in the shape and figure of a reasonable Creature ; man without , but brute within . There is no middle thing ; every man is either a Saint or a Beast . If he don't conform to Christ , which is the truest improvement of mind and will , he is under the government of sense , and swayed by appetite ; and what makes a man more a beast than this ?

Fourthly , It is necessary to prove your right to , and interest in Christ . The pretence and claim to this is very common , but right and interest is very rare ; therefore it is good to put things out of doubt : Let every man prove his own work , Gal. 6.4 . Know ye not that Christ is in you , except ye be reprobates ? 2 Cor. 13.5 . How may this be known ? why the Apostle tells you , 1 Joh. 2.3 . Hereby we do know that we know him , if we keep his commandments . And v. 5. Whoso keepeth his word in him is the love of God perfected ; hereby know we that we are in him . Your obedience is the best test of your interest ; nothing proves your relation to his Person like your subjection to his Precepts . Hereby we know that we are of the truth , and shall assure our hearts before him , 1 Joh. 3.19 . Many boast great things about their interest in Christ , and have great joys and transports flowing from it ; and yet all may be but the birth of a dream , the fruit of fancy and fond opinion , and it is no other where subjection to Christ is left out . He that saith , I know him , and keeps not his commandments , is a liar , and the truth is not in him , 1 Joh. 1.4 . That is a sharp rebuke of Christ to those false Disciples , Luke 6.46 . Why call ye me Lord , Lord , and do not the things which I say ? Christ hates their pretences of relation to him , while they slight his Precepts , and disown his Government .

Fifthly , It is necessary to shew our gratitude to a Redeemer , which can no way be expressed as it ought , but by a dutiful subjection to his precepts . Let us not love in word and in tongue , says the Apostle , but in deed and in truth , 1 Joh. 3.18 . We never express our thankful sense of redeeming love to the life , till we make his Laws the rule of our life . And thus doth David , Psal. 116.8 , 9. Thou hast delivered my soul from death , mine eyes from tears , and my feet from falling . I will walk before the Lord in the land of the living . The greatest love that ever God shewed was to give Jesus Christ . And the greatest grace that ever Christ manifested was the grace of Redemption , when he gave himself for us , that he might redeem us from all iniquity , Tit. 2.14 . And the highest obedience the Creature can act , is when it springs from a grateful sense of the Fathers love in giving Christ , and of Christs grace in giving himself . When we lay the foundation of our obedience where God hath laid it , in the Blood of his Son ; when we love God from a sense of his love to us in Christ , 1 Joh. 4.19 . When mercy melts and wins us , Rom. 12.1 . When the grace of God appearing teacheth us to deny ungodliness and worldly lusts , Tit. 2.11 12. and to live soberly , righteously , and godly in the world , this is excellent .

The Apostle says , That faith worketh by love , Gal. 5.6 . And it doth so two ways ; by way of gratitude , and by way of instrumentality . It first apprehendeth love , and leaves the impression of it upon the Soul , and so begets such a love in the Soul to God as works a dutiful subjection to all his Precepts : This is the love of God , that we keep his commandments , and his commandments are not grievous , 1 Joh. 5.3 .

The end of Redemption is duty ; Christ had no design to diminish the Soveraignty of God , or lessen mans duty in any of his undertakings ; but to make us more capable of service , and to render duty more easie . There is mercy provided for our failings , but no relaxation of obedience ; the Gospel requires as perfect holiness as ever the Law did , yet we have a double relief provided ; by sincerity on our part , and mercy on God's . Though there be no indulgence by Christ : to the least sin , yet there is pardon provided for the greatest . Christ came not to be a minister of sin , to deliver us from obedience ; but he came to deliver us from the slavery of obedience ; not that we might not serve God , but that we might serve him without fear , Luk. 1.74 . that is , with peace of Conscience , and joy of heart .

And therefore great is the gratitude we owe to Christ ; and it can no way be expressed , but by a voluntary resignation to his will , and subjection to his Yoke .

Sixthly , It is necessary for the confirming our Faith in the promises of God . There is an inseparable connexion between the Precepts and Promises ; the one is as essential a part of the Covenant of Grace , as the other ; there is , you shall , as well as I will . I will be to them a God , and they shall be to me a people , Heb. 8.10 . I will put my Spirit within you , and cause you to walk in my statutes , and ye shall keep my judgments and do them , Ezek. 36.27 . There is obedience injoyned , as well as mercy promised . The Covenant is of Gods contriving , not ours ; he prescribes the conditions , and propounds the rewards , not we . Our work is intire submission and hearty consent , we are neither to alter nor debate . And in this Covenant our eternal happiness is secured by an unfeigned consent of will to take Christ ; upon the conditions God hath prescribed ; and what are they ? Christ and his Yoke ; that is , Christ to rule as well as to save , for he came not only to be a Saviour , but a Law-giver : The Lord is our Judge , the Lord is our Law-giver , the Lord is our King , he will save us , Isai. 33.22 . As Law-giver , he prescribes the rule of obedience ; as King , he rules by the Law he prescribes ; as Judge , he will try us by the Law of his Government , and save those that have sought his precepts ; Psal. 119.94 . and therefore our faith in the promise of eternal rewards must be supported by our faithfulness to the commands ; the greater our obedience , the higher is our hope of acceptance : I have fought a good fight , I have finished my course , I have kept the faith , 2 Tim. 4.7 , 8. there is his obedience ; henceforth there is laid up for me a crown of righteousness , there is his confidence .

Remisness in obedience makes a waste upon our Faith ; let duty be omitted , or lust indulged , and Faith languishes ; and needs it must , for sin in the conversation breeds doubts in the condition ; and it is as natural to do so , as it is for a wound to cause pain . Could a man obey without swerving , he might believe without doubting ; the strictest holiness is usually attended with the sweetest peace and the highest assurance : Isai. 32.17 . The work of righteousness shall be peace , and the effect of righteousness quietness and assurance for ever . And therefore when any pretend to strong hope in God , and talk of their comfort in the Promises , and great assurance ; and yet are careless and remiss in their walking with God , and slack in their obedience ; those pretences are much to be suspected , and the state of that man to be questioned . For sin doth as naturally breed fear and distrust , as obedience doth hope and peace . How can a man hope in God , when he doth not observe him ? or expect mercy , when he provokes him to wrath by neglect of duty ? Therefore Satan doth two works at once when he tempts us to the practice of sin ; he stains our Souls , and he weakens our trust . He makes us fail in duty , and doubt of mercy ▪ for sin leaves a guilt , and guilt causes fear ; and the more our fear the less our faith ; as the one strengthens , the other weakens ; they are like the two Buckets of a Well , as one goes up , the other goes down . That sin that lessens our respect to the precept , will proportionably weaken our faith in the Promise ; a man can never be much in dependance that is little in obedience : Therefore duty is necessary for the maintaining our trust in God ; the Soul never attains to true rest but by taking up Christs Yoke , Mat. 11.29 .

That is one branch of the reason why it is the concernment of every one to take up the Yoke of Christ in his youth , because it is good . It is a necessary good , I have shewed you in six particulars the necessity of it .

It is necessary by virtue of the Precept .

Necessary as a means to the great End .

Necessary to preserve the rectitude of Nature .

Necessary to adjust our interest in Christ .

Necessary to manifest our gratitude to a Redeemer .

Necessary for the stablishing our Faith in the Promises of God .

Now that which is a good of so great necessity ought to be our greatest concernment ; we should mind it more than what is not so ; there are many things that are not necessary ; it is not necessary we should be rich , or great in the world ; or that we should be gay and gawdy in our dresses ; or that we should have the cap and knee of by-standers ; or that we should wallow in pleasures and delights ; it will not be a pin to chuse e're long what part we have acted here ; when the Scepter and the Spade shall have one common grave , and Royal dust shall be blended with the beggars ashes : but it is necessary we should be born again ; it is necessary we should be acquainted with God , and make him our portion ; it is necessary we should submit to the Yoke of Christ , and owne his commands , and live to the Lord ; there is nothing necessary but this . Therefore we ought to make it our business , to come under this Yoke betimes .

Secondly , Subjection to the Yoke of Christ is a profitable good . And there is no argument of greater prevalency than that which is taken ab utili . A man will do any thing that he is convinced is for his benefit ; therefore God quickens us to a holy life by the consideration of our own benefit . 1 Tim. 6.6 . Godliness is great gain . Though God , by virtue of his Soveraignty over us , might have imposed what commands he pleased without the least injustice ; yet so gracious he is , that he hath not acted by Soveraignty , but with a respect to our advantage . Not one command of God but the interest of the Creature is greatly promoted by it . The most thrifty course a man can take in this world is to come under the Yoke of Christ betimes : Happy is the man that findeth wisdom , and the man that getteth understanding ; for the merchandise of it is better than the merchandise of silver , and the gain thereof than fine gold ; she is more precious than rubies ; and all the things thou canst desire are not to be compared to her . Length of days is in her right hand , and in her left hand riches and honour , Prov. 3.13 , 14 , 15 , 16.

Religion is looked on by many with an evil eye upon this very account , as standing in the way of their profit ; and as being an enemy to their particular advantages : What profit shall we have if we pray to the Almighty ? Job 21.15 . Most men follow Christ for the Loaves ; Joh. 6.26 . no penny no Pater noster ; no profit no prayer . Ye have said it is in vain to serve God , and what profit is it that we have kept his ordinances ? Mal. 3.14 . They look upon the service of Christ as a very poor trade , and thriftless imployment ; whereas it is a business of the greatest benefit . Nothing tends so much to our advantage as a life of godliness and obedience .

As for instance :

1. Is that profitable which sanctifieth every condition to a man ? This Religion doth . To the pure all things are pure , Tit. 1.15 . Religion sanctifies the heart and affections , and all things are sanctified to a sanctified heart .

2. Is that profitable which is beneficial to a man in all his circumstances ? So is Religion .

If a man abound with the good things of the present life , Religion is of admirable advantage to direct the uses and injoyment , to guard the heart from its snares by keeping the mind humble under it , and setting the affections above it . Phil. 4.12 . It teaches how to be full and abound , how to do good , how to make friends of Mammon . It makes outward prosperity to forward and promote our eternal interest by applying it to serve the honour of God , and others necessities as well as our own .

If a man be poor ; Religion is no less useful to befriend a man in this case , by teaching contentment with a little ; Phil. 4.11 . by working the heart to a full resignedness to the will of God ; Phil. 4.12 . by teaching how to want and suffer need ; by setting the heart upon things of a nobler nature , and more necessary concernment , upon God and heavenly things ; by fixing the Souls dependance upon those promises made to godliness which do as surely intitle a man to present sufficiencies , 1 Tim. 4.8 . as to eternal rewards . So that when the needy sinner carks and cares , murmurs and repines , robs and deceives for a supply of his wants , the good man having a sure interest in God , rests confidently upon the never failing supplies of an ingaged Providence .

3. Is that profitable which brings its own reward with it ? This Religion doth . In keeping thy commandments there is great reward , Psal. 19.11 . The Prophet seems here not to intend the future recompence of reward which the obedient shall receive at last in Heaven ; for that is a reward for keeping his commandments , ( though it is a reward not of merit but of grace ) but this is a reward in keeping his commandments . The full harvest will be hereafter , but yet the Christian hath a present reaping time ; for God meets them that rejoyce and work righteousness , that remember him in his ways , Isai. 64.5 . Our Lord Christ tells Peter ( Mark 10.30 , 31. ) That whoever hath left house , or relations , or lands for his sake and the Gospel's , shall receive an hundred fold now in this life . So that there is a reward in obedience as well as for it . As beaten Spices recompense the pains by their grateful smell , so the practice of Religion causes a sweet reflection upon the Soul , and is thereby its own recompence . Therefore David elsewhere speaks of what he had , as a reward of obedience , as well as what he hoped for . Psal. 119.56 . This I had , because I kept thy precepts . This I had , but he doth not tell you what ; but that may easily be guessed at by the dealings of God with him : He had peace of Conscience ; he had the quicknings of God ; he had increase of grace ; he had frequent communion with God ; he had joy in the Holy Ghost ; he had many great experiences , many deliverances and salvations ; and all this was the fruit of his obedience . This I had because I kept thy precepts , to be sure it was some great Boon , because he mentions it so gratefully as a reward of mercy for his close walking with God . So that the obedient Christian hath not all in hope , there is much in hand ; he possesses much , though he expects more . For godliness hath both the promise of this life , and of that which is to come . 1 Tim. 4.8 .

4. Is that profitable which fills the Soul with such joy as nothing else can ? This Religion doth . It reconciles the Soul to God , stamps it with his image , lays it in with Divine principles , whereby he is inabled to take the testimonies of God for his heritage for ever , which become the rejoycing of his heart , Psal. 119.111 . The Promises believed do not only create a joy in the Soul ; filled with peace and joy in believing , Rom. 15.13 . but the Precepts obeyed minister joy also : The statutes of the Lord are right , rejoycing the heart , Psal. 19.8 . So that the good mans joy arises from a double spring ; Faith secures his interest in the promise , and so he rejoyces in hope of the glory of God , Rom. 5.2 . Holiness subjects him to the precept , and so he rejoyces in his conformity to the will of God . I rejoyced in the way of thy testimonies more than in all riches , Psal. 119.14 . This is a joy appropriated to the Children of God ; none partake of this oyl of gladness , but they who have the oyl of grace in their vessels . Disobedient sinners are strangers to this joy , Prov. 14.10 . Theirs is a joy arising either out of perishing comforts , the joy of corn and wine and oyl , Psal. 4.7 . or which is worse , out of sinful acts and objects : Who rejoyce to do evil , Prov. 2.14 . Now this is a poor , weak , unfruitful joy ; it wets the mouth , but cannot warm the heart : In the midst of laughter the heart is sorrowful , Prov. 14.13 . It is rather revelling than rejoycing , and therefore the Wise-man calls it mad mirth : I have said of laughter it is mad , and of mirth what doth it ? Eccles. 2.2 . What satisfaction doth it afford ? what profit doth it bring with it ? Will it ease the smart of affliction ? will it remove the fears and doubts of Conscience ? will it bear us up against reproaches ? will it help us against the fear of death and judgment ? If not , then what doth it ? it emasculates the spirits , discomposes the judgment , displaces reason , feeds the senses , and starves the Soul : and the end of that mirth is heaviness , Prov. 14.13 .

So that carnal joy is but a cold armful , as one saith of a bad wife * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Apud Sophocl . in Antig. . Like Adonijah's feast ( 1 Kings 1.9 , 49. ) that began in mirth , but ended in fear ; 2 Sam. 13.26 , 82. or like Amnon's entertainment at Absolom's sheep-shearing , who met with death at the banquet . Solomon compares it to the crackling of thorns under a pot , Eccles. 7.6 . where there is much noise , but little fire ; much light , but little heat , and soon extinct . As Comets make a great blaze , but when their exhaled matter is spent , they end in a pestilent vapor . Such is the sinners joy , soon lighted and soon wasted ; when his candle is put out ( as it quickly will be ) it leaves a stink behind . Wo to you that laugh now , for ye shall mourn , Luke 6.25 . The sinner purchases his joy with guilt and shame , possesses it with an accusing vexing Conscience , and at last it is extinguished , if not in present terrors , yet to be sure in eternal torments .

But the joy of obedience and holy walking is another thing ; it is a spiritual and heavenly joy , wrought by a spiritual power , drawn out by spiritual arguments , fixed upon a spiritual object , and serves to spiritual ends and uses , to give check to worldly lusts , to extinguish sensual appetite , and abate the relish of carnal pleasures , to support under losses , wants , reproaches ; to fence against the quarrels of Conscience , to arm us against the fear of death and damnation . In all these things the joy of the Lord is the good mans strength , Nehem. 8.10 . and therefore it is called strong consolation , Heb. 6.18 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , prevailing consolation . It is prevalent against all opposition , both from corruption within , and temptation without . It gives relief against all fears , doubts , and troubles ; either it prevents them , or prevents the mischief of them , by supporting the Soul under them . This is such a good , that as no good can match it , so no evil can over-match it . A heart full of grace , and a conscience full of comfort , makes a man sit either for doing or suffering ; it makes him insuperable under durances , and unsatisfiable in duties ; for that hereby every cross becomes tolerable and light , and every command delectable and sweet .

5. Is that profitable that at once serves our temporal , our spiritual , and our eternal interest and advantage ? This Religion doth .

First , It serves our temporal interest . Seek ye first the kingdom of God and his righteousness , and all these things shall be added to you , Mat. 6.33 . In the Christians Charter the World is put in as well as Heaven , and things present , as well as things to come , 1 Cor. 3.21 , 22. It is said of Wisdom ( that is Christ ) Length of days is in her right hand , and in her left hand riches and honour , Prov. 3.16 . And what doth Christ do with these blessings in his hand , but bestow them upon those that keep his precepts with their whole heart ? And therefore the same thing is said of obedience , v. 1 , 2. Let thine heart keep my commandments , for length of days , and long life , and peace ( which comprehends all the rest ) shall they add unto thee . Pray mind , they are in the hand of Christ , ( for the Father hath put all things into his hand ) and yet they are handed-out by the Commandments . How is that ? why thus : Obedience to the commands qualifies us to receive the blessings of the Promise , and then Christ hands out to us the promised blessings . Unless these things were in the hand of Christ , obedience would never add them to us ; and unless we are found in the way of obedience , Christ will never bestow them upon us ; for we have no claim . It is Godliness that hath the promise of this life ; and so it serves our temporal interest . Though the temporal rewards of godliness must be expected with much submission ; yet , so far as they are good for us , they are as much secured to us as Heaven and Glory . He will give grace and glory , and no good thing will he withhold from them that walk uprightly , Psal. 84.11 .

Secondly , Godliness serves our spiritual interest , and that is the thing we are chiefly to mind ; the Soul is far more than the body , and therefore a spiritual good is to be preferred before a corporal . Religion serves our spiritual interest two ways .

First , It secures to us the chief good ; that good that is comprehensively all good , and without which nothing can be good , and that is God . God with all his Attributes , God with all his Treasures , God with all his Promises ; if we perform our part of the Covenant , God will not fail of his part : Ye shall keep my judgments and do them . And what then ? ye shall be my people , and I will be your God , Ezek. 36.27 , 28.

Secondly , It secures the life of the Soul . And that is more worth than all the world . This Christ intimates in that question , Mat. 16.26 . What is a man profited , if he shall gain the whole world , and lose his own soul ? Or what shall a man give in exchange for his soul ? Two things are here intimated .

1. If a man should gain the whole world with the loss of his Soul , it would be but a losing bargain .

2. When the Soul is once lost , nothing in the world can regain or redeem it . And therefore what so profitable as Religion , that secures the life of the Soul ? All the gold in the world can't secure the Soul , but grace can . Riches profit not in the day of wrath , but righteousness delivers from death , Prov. 11.4 . In the way of righteousness is life , and in the path-way thereof there is no death , Prov. 12.28 .

Thirdly , Godliness serves our eternal interest . It tends to an everlasting blessedness . And herein the greatest gain of godliness consists , in that it hath the promise of the life that is to come , 1 Tim. 4.8 . The Soul is immortal , and therefore cannot be satisfied with any perishing good ; man that lives for ever must have a happiness that will endure for ever ; and there is but one way to secure it , and that is by an obedient subjection to the Yoke of Christ . This is the appointed means to that blessed end . Being made free from sin , and become servants to God , ye have your fruit unto holiness , and the end everlasting life , Rom. 6.22 . God hath not absolutely promised Salvation and eternal life to any ; but he hath annexed it to certain dispositions and qualifications , without which we shall never share in the blessing promised : Blessed are the undefiled in the way , who walk in the Law of the Lord , Psal. 119.1 . Blessed are the pure in heart , for they shall see God , Mat. 5.8 . So that holiness and obedience is a necessary disposition for eternal blessedness . For God will render to every man according to his works : To them who by patient continuance in well doing , seek for glory , and honour , and immortality , eternal life , Rom. 2.6 , 7.

And therefore it plainly appears how profitable a life of godliness is , in that it hath so direct a tendency to our temporal , to our spiritual , and to our eternal benefit . Why then should any one refuse to take up the Yoke of Christ in his youth ?

Sixthly , Is that profitable which will abide by us for ever ? which is a durable good ? Such grace and holiness is . As of evils they are the most detrimental that are most durable , and therefore sin is the worst of all evils , because it is durable ; though the act of sin ceases , yet it binds an eternal guilt upon the Soul of the wicked , which shall never wear off . And besides , his corrupt nature and vicious disposition , his hatred and enmity to God remain in him for ever . And therefore of all evils sin is the most detrimental .

So in genere boni , that is the most beneficial good that will abide by us for ever ; and such is grace and holiness . It shall abide in the Soul for ever ; and hence it is called the true riches , Luke 16.11 . and durable riches , Prov. 8.18 . It may be thy riches lie in houses , lands , money , ships , or the like . Alas these are not durable ; yet a little while and thy title to all these things will be extinguished ; but thy grace , thy love to God , thy holiness , thy conformity to his will , thy obedience , shall never be extinguished .

From all that hath been said , the benefit of Religion plainly appears ; and that conclusion of the Apostle stands firm , 1 Tim. 4.8 . Godliness is profitable to all things . And this is a second branch of the reason why every one should take up the Yoke of Christ betimes , because it is a good so much conducing to our benefit .

As it sanctifies every condition .

As it is advantageous to a man in all his circumstances .

As it brings its own reward with it .

As it fills the Soul with such a joy as nothing else can .

As it serves our temporal , spiritual , and eternal interest .

As it abides by us for ever . Therefore it is not in vain to serve God ; it is every way for your benefit to be early Converts ; and if so , who would not be religious betimes , and take up the Yoke of Christ in his youth , seeing God is such a rewarder of them that diligently seek him ? Heb. 11.6 .

Thirdly , Subjection to the Yoke of Christ is an honourable good . The Heathens made Honour the effect of goodness , and the Egyptian Hieroglyphick painted it between humility and labour ; and the Romans so placed their Temples , that he that would go to the Temple of Honour must pass through the Temple of Virtue . Nothing is truly honour to a man but Religion and Vertue . Prov. 22.4 . By humility and the fear of the Lord ( and that takes in the whole of Religion and obedience ) are riches , and honour , and life . And therefore in Scripture good men are called Vessels of honour , 2 Tim. 2.21 . And sanctification and honour are put together , 1 Thess. 4.4 . That you should know how to possess your vessel in sanctification and honour . Nothing can be so great an honour to a man as Religion and Godliness .

1. This makes a man like God . The truest resemblance that man can carry to his Maker is in Holiness ; therefore one says Godliness is God-likeness , it is the image of God in man . Eph. 4.24 . That ye put on the new man which after God is created in righteousness and true holiness . And what greater honour than to resemble God , especially in that which is the glory of all his perfections , and that is holiness ? His holiness is his greatest honour and glory . Who is like thee , O Lord , Exod. 15.11 . among the Gods ? who is like thee ? glorious in holiness . For this reason sin is the basest and most dishonourable thing in the world ; it blots out the image of God in man . It robs him of his Holiness , and what is a man without holiness ? Take holiness from an Angel , and he becomes a Devil : and man without holiness is like him .

2. The Word every where puts such a difference and distinction between the godly and ungodly as speaks Religion to be very honourable . Good men are called the precious , The precious sons of Sion , Lam. 4.2 . Since thou wast precious in my sight thou hast been honourable , Isai. 43.4 . And evil men are called the vile . Psal. 15.4 . In whose eyes a vile person is contemned . Dan. 11.21 . In his estate shall stand up a vile person , i. e. Antiochus . And Jer. 15.19 . If thou take forth the precious from the vile . The righteous are called Wheat , and the wicked Chaff , Mat. 3.12 . Others , reprobate silver ; Jer. 6.30 . Lam. 4.2 . these , fine gold ; others , dross ; these , Jewels , Mal. 3.17 . they bryars and thorns , these a noble Vine . Nay good men are called the excellent of the earth , Psal. 16.3 . Outward ornaments , or Titles of earthly Honour , ( which set one above another in this world ) without the inward ornaments of Grace and Holiness , are but like the Trappings of a Horse , or the Chains of Gold about the necks of the Midianites Camels , Judg. 8.26 . they advance not a man one step above the beasts that perish .

3. God himself honours such ; and he is the fountain of honour : he whom God honours shall be honoured indeed . 1 Sam. 2.30 . Them that honour me will I honour , Psal. 91.14 , 15. I will set him on high , because he hath known my Name — I will be with him in trouble , I will deliver him and honour him .

4. True honour begins in Religion and ends there . When a man begins to owne and serve God , there his honour begins . And when a man casts off Religion , his honour is lost . He that despises me shall be lightly esteemed , 1 Sam. 2.30 . Hold that fast which thou hast , that no man take thy crown , Rev. 3.11 . A Crown is a token of the highest honour ; and what is the Christians Crown ? He hath two Crowns , one present , one future ; his future Crown is Glory . 1 Pet. 5.4 . His present Crown is godliness and sincerity in Religion ; if he falls from Religion , his Crown falls .

5. In that it is pretended to for by-ends , where nothing of the truth and power of it is . Having a form of godliness , but denying the power . What makes men hypocrites but because they would have the honour of Religion , though they have nothing of the truth of it . If a man would increase his trade , and draw custom , he pretends Religion . If a man would draw Disciples after him in broaching any new Opinion , he must be very strict , and seem very religious ; for this gives a reputation to a person among the vulgar , that judge by appearances , and so promotes the Doctrine . Now if Religion were not a thing of great honour and reputation , men would never pretend to it , that are enemies to the life and virtue of it .

6. It is praised by them that love it not . He that fondly hugs vice , will yet commend vertue . The Drunkard will commend sobriety , he would not have his child or servant a drunkard . The Deceiver commends Justice ; and though he practises deceit upon others , he himself would not be served so . He loves to buy by just weights and measures , though he sells by false ones . The Adulterer loves a chast wife , and the filthy Strumpet would have her husband true to her bed , though she be false to his .

7. It puts honour upon a man in death . The righteous shall be had in everlasting remembrance , Psal. 112.6 . The memory of the just is blessed , but the name of the wicked shall rot , Prov. 10.7 . No man dyes in the bed of honour but he that perseveres in the ways of God whiles he lives , Rom. 14.8 . and dyes to the Lord when he dyes .

8. Christ will put honour upon him at last . When the wicked shall be cast out with shame and everlasting contempt from the glorious presence of God with a go ye cursed , then shall the righteous be honoured with a come ye blessed of my Father , &c. And shall shine body and soul with the glory of Christ for ever .

O what an honour is it to be godly . Let no man be ashamed of Christ and his Yoke . What though Religion is scoffed at in the world , it is only by them that know nothing of it , and so are not fit to judge . The Moon is never the less bright because the dogs bark at it . It is sin that is the reproachful thing . Prov. 14.34 . Sin is a reproach to any people . It is a dishonour , Prov. 6.33 . It is a shame , Lest he walked naked , and they see his shame , Rev. 16.15 . Sin is not a thing of good report ; is it any reputation to a man to be a drunkard ? unclean ? proud ? covetous ? profane ? Oh no. Sin hath an ill name in the world , among all , even sinners themselves , unless it be among the vilest Torys and Debauchees ; and it becomes the more odious by their esteem and character . If there be any honour in sin , why do men hide it ? Why doth it seek corners and the covers of darkness ? They that are drunk are drunk in the night , 1 Thess. 5.7 . The eye of the adulterer waits for the twilight , saying , No eye shall see me , and disguises his face — The morning is to them as the shadow of death , if one know them they are in the terrors of the shadow of death . Job 24.15 , 17. And Solomon says of the young man void of understanding , that he goes to the harlots house , In the twilight , in the evening , in the black and dark night , Prov. 7.7 , 8 , 9. And why is not sin owned by its own name among its servants and abetters ? But it must be painted with vertues colours , to render it taking . This speaks it deformed and ugly in it self .

Covetousness is condemned of all , I but frugality is a lovely thing : and therefore griping , and carking , and caring , and pinching , is not covetousness , but frugality . A proud person is contemned of all . I but neatness and decency is lovely , therefore she is not proud , but only loves to be neat and gent. To be a drunkard is a beastly thing , therefore it must not be looked on as drunkenness , but good fellowship , and a free use of the creature . Sin dares not be known by irs own name , nor appear in its own complexion ; this argues it to be a base and dishonourable thing . And needs it must , for what honour can there be in sin that dishonours God ? Can that bring honour to a creature that brings the greatest dishonour to his Maker ? He that expects honour from sin may as well expect to make himself sweet by lying in a Jakes . Can that bring honour to a man that blinds his mind , besots his reason , degrades him below himself , and renders him a beast ? Eccles. 3.18 . That they might see that they themselves are beasts . Can that be honour to a man that defiles his Conscience , separates him from God , and at last damns his Soul ? Ah what a base , shameful , dishonourable thing is sin !

Now all this sets off the honour of Religion , for that is contrary to sin . Young men ! would you get a good name in the world at your first setting out ? Would you have credit and repute abroad ? Would you be honoured of men , of good men , nay of God himself ? Why the only way is to be sober , temperate to your selves , just , righteous , merciful , good among men , devout , humble , holy and obedient to God . There needs no other excellency in the world to give honour and reputation to a man , than Religion in the power and practice of it . What Diogenes said of Vertue is most true of Religion , it makes poor men wealthy , old men happy , and young men honourable .

And this is a third branch of the reason why every man should take up the Yoke of Christ in his youth , it is good , as being honourable . It shall bring thee to honour when thou dost embrace it , Prov. 4.8 .

Fourthly , Subjection to the Yoke of Christ is a pleasant good . Every man is drawn by pleasure and delight , especially young ones . And therefore as Satan makes pleasure the bait of sin , so the Holy Ghost makes it the motive to godliness . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Her ways are ways of pleasantness , Prov. 3.17 . The great objection against Religion is , the severity of its precepts , and thereby the unpleasantness of its paths ; the life of Christianity is looked on as a sour and uncomfortable life ; whereas there is nothing in it but what is pleasant and sweet , easie and light . And under these properties Christ commends it to us , Mat. 11.29 . Take my yoke upon you , I but it is a heavy Yoke , and his Commands an intolerable burden . Now Christ seems to obviate such an objection as this in the next verse , for my yoke is easie , and my burden is light , v. 30. And the Apostle tells us , His commandments are not grievous , 1 John 5.3 . Not grievous in themselves , nor grievous to them that love him ; if they are grievous to any , it is to them to whom sin was never grievous , whose hearts are so possessed by lust , that the Precept hath no place ; it is a hard heart that makes duty hard , and the love of sin that makes obedience a burden . That I may make this a forcible Argument to draw young ones to take up Christs Yoke , I shall make this out , That subjection to God is matter of pleasure . The whole of that task and duty which the Gospel requires of us is easie and delightful . This I shall endeavour to make out three ways .

1. Positively . 2. Comparatively . 3. By a Collation of Instances .

1. Positively . And there are three things to be considered , which will make out the Yoke of Christ to be truly pleasant and delightful .

First , The matter of his service . What doth the Lord require of us , but to fear the Lord , and trust in him , as David sums it up , Psal. 115.11 . In Solomons phrase it is , Fear the Lord , and depart from evil , Prov. 3.7 . Our Lord Christ sums up all in one word , Love . Matt. 22.36 , 37 , 38 , 39. Luk. 1.75 . Love to God and our Neighbour ; this is the fulfilling of the whole Law . Zachary comprises all in two heads ; Holiness and Righteousness . Micah ranks all under three heads ; To do justly , Mic. 6.8 . to love mercy , to walk humbly with God . The Apostles three Adverbs state the matter more distinctly ; living soberly , righteously and godly . Tit. 2.11 , 12. The grace of God ( viz. the Gospel ) that brings salvation hath appeared to all men , teaching us , that denying ungodliness and worldly lusts , we should live soberly , righteously , and godly in this present world . Sobriety doth right to a mans self , Righteousness doth right to his Neighbour , Godliness doth right to his Maker . So that these three make up Christs Yoke . They comprise the whole of a Christians duty , and what unpleasantness is there in any of these duties ? Consider them distinctly .

What truer pleasure than in Sobriety , which way soever it acts ?

If it acts to moderate the judgment in Opinions concerning Religion ; to keep it from being carried away with abounding and prevailing Errors ; this must needs be sweet and pleasant , if the mischievous nature and consequences of Error be but a little considered . As it defiles the Judgment ; obstructs Communion with God ; gratifies Satan ; fills with pride , self-conceit , contempt of others , strife and variance ; racks and tortures the Brain to maintain and defend it . For if one Errour be espoused many will follow ; and he that maintains one , is bound to maintain all that depend upon it .

If it acts to bound the appetite in meats and drinks ; it affords a great pleasure therein . For no man injoys the creature with that delight and sweetness as he that injoys it without excess . But who can express the mischiefs and maladies of gluttony and drunkenness , the pains and diseases they breed in the body , and the pangs and wounds they cause in the Soul ?

If it acts to moderate the affections in the seeking and injoying the things of this life ; this must needs be a great pleasure and ease ; as it frees the Soul from many anxious thoughts ; many vexing cares ; many snares and temptations ; 1 Tim. 6.9 , 10. many foolish and hurtful lusts which drown men in destruction and perdition ; and pierce them through with many sorrows . So that sobriety is a great pleasure as it is the cure of spiritual giddiness , the bar of intemperance , the bridle of appetite , the check of inordinate affections , and the fence and guard of wisdom * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . .

Next consider the duty of Righteousness , as it respects our Neighbour ; and how pleasant and delightful is the practice of it ! to be just in our dealings , faithful in our trust , merciful to the poor , true in our testimony , loving to all , always exemplifying in our practice that golden Rule of Christ , Mat. 7.12 . Doing to others as we would that they should do to us , Oh how sweet and pleasant must this be .

But is there that pleasure in Unrighteousness ? no , but the contrary . Who can reckon up the clamours it causes without and within ? Who can number the troubles of strife and variance ? How great is the pain of malice and envy ! What torments and horrours do blood and murder fill the Soul with ! Add to this , that while unrighteousness is the bane of conversation , which turns the world into a den of savage beasts , where one devours another ; righteousness is the bond of humane Society , which consults glory to God , honour to Religion , quietness to Conscience , and happiness to Mankind .

And the same may be said of Godliness ; there can be nothing so truly pleasant and sweet . Look upon the knowledge of God in Christ , and how pleasant is that ! The Scripture calls it life eternal . Joh. 17.3 . One part of the pleasure of Heaven consists in knowing God , and therefore this light must needs be sweet here . And if it be sweet to know him ; how sweet is it to be united to him ? And that whether ye consider the misery of a state of distance and enmity , Heb. 12.29 . in which God is a consuming fire , and we as briars and thorns : and this is the state of every man by nature , Eph. 2.12 . without God in the world .

Or whether you consider the objects to which all are united that are not in union to God . Their union is with their corruptions ; they are in Covenant with sin ; their Souls are glewed to their lusts ; some to pride , some to covetousness , some to uncleanness ; and how transcendently sweeter must the pleasure of union to God be than this !

Or whether ye consider the nature of this union , as it is spiritual and indissoluble . It is a spiritual union ; and therefore the pleasure of it is spiritual ; it is not to be seen , nor felt , nor tasted by common senses , and therefore the natural man is so far from receiving it , 1 Cor. 2.14 . Prov. 24.7 . 1 Cor. 1.18 . that he scoffs at , and derides it . Such wisdom is too high for a fool , and therefore it is to him foolishness ; but the more spiritual and sublime , the greater must the pleasure of it be to the Heaven-born Soul . It is an inseparable union , which can never be dissolved ; nothing can break it . Death it self , which can untye all other unions , that of friend and friend ; that of man and wife ; that of body and soul , which of all is the nearest ; yet it cannot r●●ch to dissolve this ; though the Soul and the body part , yet God and the Believer part not , neither as to body nor Soul ; for while the Soul is hereby taken up into a full communion , the body is not left alone in the grave : Rom. 8.38 , 39. Death cannot separate from the love of God in Christ . Therefore ye read of the dead in Christ , 1 Thess. 4.16 . Mark it , dead ; and yet in Christ , though Dead . This is meant of the body , for the spirit dies not . The body is in union to God when rotting in the dust : therefore it is said to sleep in Jesus . 1 Thess. 4.14 . O how sweet must union to God be upon this account , that it is indissoluble ; though it had a beginning , it shall never have an end .

Or whether ye look to the many and great blessings which flow from this union to God . Such as pardon of sin , the grace of Adoption ; the indwelling of the Spirit ; a participation of all Grace ; a title to all the Promises and blessings of the Gospel . Oh how pleasant and sweet must these things needs make out union to God to be .

And where there is this union to God , how delightful and sweet must all worship and service , and all obedience to his commands be . For by virtue of this union to God the Believer derives such power and strength from him , as makes every duty not only possible , but pleasant .

And where a man is much in obedience he is much in communion ; and much communion with God brings in much comfort ; and much comfort makes the life sweet and pleasant . Therefore no life to the life of godliness . Is there pleasure in living in Heaven ? Why a life of godliness is a conversation in Heaven , our conversation is in heaven , Phil. 3.20 . Hath God pleasure in his own life ? why godliness is the life of God . Eph. 4.18 . As Holiness is the Divine nature ; 2 Pet. 1.4 . so the acting of Holiness is the Divine life : Now as the life of God , being the highest life , must necessarily be filled up with the highest pleasures and delights ; so a Believer partaking of the life of God , which is of all the highest , must proportionably partake of the pleasures of God , which are of all the greatest . And thus you have the first consideration which makes the Yoke of Christ pleasant ; and that is , the matter of his service .

Secondly , Consider the state in which this service is commanded , and this Yoke injoyned to be put on ; and that is a state of regeneracy and renovation . Without this , obedience is not only difficult , but impossible . The proud neck of nature cannot bow to the Yoke of Christ . Luke 19.14 . Mat. 12.33 . We will not that this man rule over us . The tree must be good before the fruit can be good . Good works don't make a man good ; they prove his state to be good , but they do not make it good ; that is God's work . Hence that in Ezek 36.26 , 27. A new heart will I give you , and a new spirit will I put within you , and I will take away the stony heart out of your flesh , and I will give you an heart of flesh , and I will put my Spirit within you , and cause you to walk in my statutes , and ye shall keep my judgments and do them . So that it is first a new heart and a new spirit , and then a new life : first a good tree , and then good fruit : first spiritual habits , and then spiritual acts . In Creation every creature is fitted and furnished with such faculties and powers as are suitable to those actions which are proper to its nature . So it is in the new Creation : We are his workmanship created in Christ Jesus unto good works , Eph. 2.10 . First a new creation , and then a new conversation ; and this makes Duty a delight .

Things are easie or unpleasant according to the inclination and poise of our spirits . All pleasure and delight in doing arises from a suitableness between the heart and the work ; if there be Precepts upon us and a defect of Principles within us , much may be done , but there can be little pleasure in doing . A sick man may eat and drink as a healthful man doth , but he hath no pleasure in it ; all things are savourless and against stomach ; he hath no delight in it . But it is for other ends , that nature may be supported , and life preserved ; he can't live without taking something . But a man of a sound body and healthful temper acts not only his judgment in eating , but his pleasure and delight , his appetite is stirred up by the sweetness that he tastes in it . So it is with a regenerate man ; sweetness becomes a motive to obedience , and duty is drawn forth by delight . I delight to do thy will , O my God . And mark whence this delight springs : Thy Law is within my heart , Psal. 40.8 . The Law was not only his Command , but his nature ; God writes his Law in the Word , and so it becomes our rule ; but when he writes it in our hearts , then it becomes our nature . And this is it that makes obedience sweet and pleasant , because it is now natural . There is an inward Principle suited to the outward Precept .

Thirdly , Consider the pleasures with which this service is attended : It is not more natural for sin to bring forth sorrow and trouble , than for Religion to afford pleasure and sweetness .

It denies no lawful pleasure which others injoy .

It affords pleasures which others cannot injoy .

First , It denies no lawful pleasures which others injoy ; doth the sinner take pleasure in the creature ? So doth the good man more truly ; for Religion moderates the affections and teaches the right use of the creature , and thereby heightens the pleasure of the injoyment , it curbs and restrains our excesses ; and moderated affections make our fruition the more sweet ; because hereby sin is excluded which imbitters the injoyment . There is no pleasure which a wicked man sins in injoying , but a good man may injoy without sin ; and where there is least sin there is most sweetness .

Nay farther , Religion spiritualizeth the injoyment ; and thereby a good man hath more sweetness in the creature than any other can have ; as the Bee hath more delight in the flower than other creatures can ; because they have only the sweetness of the scent , but the Bee hath the sweetness of the honey with the scent . Natural man hath only a natural sweetness ; but the spiritual man hath a spiritual sweetness with the natural , and so injoys a higher pleasure in the creature than any natural man can .

Secondly , Religion hath its peculiar pleasures which none but good men can partake of . It gives pleasure and delight in God , when the creature affords none . The sensual man is beholden to the Fig-tree , and the Vine , and the Olive ; to the Field , the Fold , and the Stall ; if these fail , his comfort fails . But the good man hath a never-sailing Spring of delight when all these streams are cut off . Although the fig-tree shall not blossom , neither shall fruit be in the vines , the labour of the olive shall sail , and the fields shall yield no meat , the flock shall be cut off from the fold , and there shall be no herd in the stalls . Here are all his streams cut off ; now where is his never-failing Spring ? why it is in God . Yet I will rejoyce in the Lord , I will joy in the God of my salvation , Habak. 3.17 , 18.

No delight so sweet as delight in God . The dim light of Moon and Stars are a comfortable ministry in a dark night , and we are glad to walk by the light of them ; but when once the light of the Sun breaks out , who regards the Moon or Stars then ? Creature-comforts are pleasant things to a sensual Spirit that knows no better injoyment ; but when once God discovers himself to the Soul , and sheds abroad his love in the heart , Rom. 5.5 . what poor things are these then ?

The pleasure of walking with God , and the pleasure of a witnessing Conscience , ( without naming any more ) outvie all the pleasures in the World for sweetness and delight . And these are peculiar to Religion and a life of godliness ; Prov. 14.10 . no stranger intermeddles with this joy .

1. In Religion and the practice of Godliness a good man walks with God . There is a twofold walking with God , and both exceeding sweet .

In Holiness and Obedience .

In Comfort and Experience .

First , There is a walking with God in Comfort and Experience ; and this consists in sensible communion and fellowship with God . This is that our Lord Christ injoyed much of : John 16.32 . I am not alone , because the Father is with me . He had much of it in that Voice from Heaven , Mat. 3.17 . This is my beloved Son in whom I am well pleased . He had much of it in the Transfiguration , Mat. 17.2 . He was transfigured before them ; this imports a wonderful letting forth of the glory of God upon him , and so speaks an high degree of communion . Exod. 34.29 . Moses had a great measure of this transfiguring communion in the Mount when his face shone ; and Paul , when he says he cannot tell whether he was in the body or out of the body ; 2 Cor. 12.3 , 4. but speaks as though he had been really in Heaven . These are extraordinary manifestations of God which are fitted only to special seasons ; and though they are exceeding sweet , and fill the Soul with great transports of joy ; yet they are not designed for continuance , nor alotted to many .

But there is a more ordinary communion with God which every good man may lay claim to : The Apostle John speaks of it as the undoubted priviledge of every Believer , 1 Joh. 1.3 . Truly our fellowship is with the Father , and with his Son Jesus Christ . And Christ promises it to all that obey his Commands : John 14.21 . He that hath my commandments and keepeth them loveth me , and he that loveth me shall be loved of my Father , and I will love him and will manifest my self to him . And v. 23. We will come unto him and make our abode with him . These expressions import a special presence of God , and peculiar emanations of his love , filling the Soul with such a sweetness and delight as none else can experience . Hence that of Judas ( not Iscariot ) to Christ , in v. 22. Lord , how is it that thou wilt manifest thy self to us and not to the world ?

This is a comfort the world knows nothing of Indeed a Believer himself hath no security of injoying it always . As one Believer injoys it more than another ; and the same Believer injoys it more at one time than another ; so sometimes he injoys it not . God never promised to any man such a vouchsafement of his comsorting presence as should know no interruption ; for if so , then God would leave himself without a liberty to shew his dislike of sin . That promise , Heb. 13.5 . I will never leave thee nor forsake thee , secures to a Believer the duration of his union , but not of his communion ; it intitles him to the certainty of his presence , and care of his Providence ; but not to the light of his countenance . It makes over to him the constant supports of his Power and Grace , but not always the actual possession of joy and comfort .

Secondly , There is a walking with God in Holiness and Obedience : Thus it is said Enoch walked with God three hundred years , Gen. 5.22 . that is , by an holy conformity to his will * . To live to the will of God ; loving what God loves ; hating what God hates ; doing what God commands ; this is the highest kind of walking and communion with God ; for it is a communion with him in his own nature , which is holiness . Now thus every good man walks with God , and hath a daily communion with him , so far as holiness is in exercise .

How often may we hear the Children of God complaining of the want of communion with God! this arises from a mistake of the thing . They judge of fellowship by sensible fruitions ; and of communion by comfort . So much as God gives out of the comfort of his presence , and the light of his face , so much communion they partake of . And where this is not injoyed , there all communion is denied . Whereas communion with God may be maintained and yet present comfort may be left out . Though they cannot walk by the light of his countenance , yet they may walk by the light of his counsels . So did Job ( Chap. 23.8 , 9 , 10 , 11 , 12. ) Behold I go forward , but he is not there ; backward , but I cannot perceive him ; on the left hand where he doth work , but I can't behold him ; he hides himself on the right hand , that I cannot see him . But he knows the way that I take , — my foot hath held his steps , his way have I kept and not declined . Neither have I gone back from the commandment of his lips . Here you may see Job walking with God , when at the same time he cannot find him . He walketh by the light of his will revealed , when he can't walk by the light of his face discovered ; and so hath a communion with him in his counsels , though not in the light of his countenance . And this makes the Yoke of obedience pleasant , it is a walking with God ; you have hereby communion with him in his Holiness , when you want the comforts of his presence ; and this makes your way sweet , though God doth not shine upon your path . This I take to be the meaning of that of David , Psal. 112.4 . Vnto the upright there ariseth light in darkness . Holiness yields a sweetness and comfort , when it may be the light of Gods face yields none .

2. Godliness is attended with the pleasure of a witnessing Conscience . He that follows its guidance shall never want its witness . God leads man by a twofold guide ; the Word and Conscience ; the Word without , and Conscience within ; the Word is a light to us , and Conscience is a light in us ; the Word directs the Conscience , and Conscience directs the conversation . And he that follows the guidance of Conscience as it is guided by the Word , shall never want a witness to the goodness of his state and heart . He that opposes and violences Conscience , shall find it witnessing against him ; but he that is guided by it , shall have it a witness for him . As the Spirit of God is first a Counseller , and then a Comforter ; so Conscience is first a guide , and then a witness .

And what greater pleasure than the witness of a mans Conscience to the goodness of his conversation ? As a condemning Conscience is the greatest torment , as being a degree of Hell ; so a witnessing Conscience is the greatest comfort as being a first-fruits of the joy of Heaven . Our rejoycing is this , the testimony of our conscience , that in simplicity and godly sincerity , not with fleshly wisdom , but by the grace of God , we have had our conversation in the world , 2 Cor. 1.12 . A witnessing Conscience brings with it an unspeakable sweetness and comfort . As for instance .

First , What is it that satisfies a man when nothing else can ? it is the witness of his Conscience . A good man is satisfied from himself , Prov. 14.14 .

Secondly , What is it that gives confidence and boldness towards God ? it is a witnessing Conscience . 1 John 3.21 . If our hearts condemn us not , then have we confidence towards God : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , we have boldness ; so the word is rendred in Heb. 10.19 . Having , brethren , boldness to enter into the holiest by the blood of Jesus .

A good man hath a threefold boldness and confidence from a witnessing Conscience .

1. A boldness in Prayer , Let us come boldly to the throne of grace , Heb. 4.16 . There are three things which together cause this boldness .

First , The Throne God is upon , to whom we make our requests : viz. a Throne of Grace and Mercy ; Let us come boldly to the throne of grace , Heb. 4.16 .

Secondly , The advantage we have by Jesus Christ at the right hand of God ; Who ever lives to make intercession for us , Heb. 7.15 .

Thirdly , The help of the Spirit ; whereby we are inabled to call him Father ; and who makes intercession in us , Rom. 8.15 , 26.

2. Boldness and confidence in the midst of all dangers : He shall not be afraid of evil tidings , Psal. 112.7 . Though I walk through the valley of the shadow of death , yet will I fear no evil , Psal. 23.4 . The righteous is bold as a lion , Prov. 28.1 .

3. Boldness and confidence in the day of Judgment : 1 John 4.17 . That we may have boldness in the day of judgment . And how sweet must this be , to dye and go to the Bar of God , confidently assured of the goodness of our case .

Thirdly , What is that which comforts and supports a man when all else ( it may be ) witness against him ? It is a witnessing Conscience .

Sometimes men may witness against him , and falsly charge him , as in Jobs case ; yet then Conscience supports him ; in the testimony whereof he can appeal to God , as in Chap. 10.7 . Thou knowest that I am not wicked .

Sometimes God seems to witness against him , Thou writest bitter things against me , Job 10.17 . Job 13.26 . Yet then to the upright there arises light in darkness , Psal. 112.4 .

Sometimes Satan witnesseth against a man ; accuses him of hypocrisie and unsoundness of heart in the ways of God , as he did Job of serving God for by-ends , Job 1.9 , 10. yet then Conscience supports him , as it did good Hezekiah , in the testimony whereof he appeals to God , Remember , Lord , Isai. 38.3 . how I have walked before thee with an upright heart .

Fourthly , What is that which fills the Soul with peace and joy when troubles and distresses are upon us ? it is the witness of Conscience . This made Paul and Silas sing in the Stocks . This made the Martyrs triumph in the midst of the flames . As sorrowful , yet always rejoycing , 2 Cor. 6.10 . O what a sweet thing is a witnessing Conscience ! it fills a man with the richest and the most lasting peace .

1. With the richest peace ; and therefore it is called the Peace of God : Phil. 4.7 . The peace of God which passeth all understanding shall keep your hearts and minds through faith in Christ Jesus . That this is the peace of Conscience is evident , in that it is said to keep the heart and mind . And it is called the Peace of God .

First , Because of the greatness and excellency of it ; according to that Hebraism whereby things great and excellent are intitled to God . Psal. 36.6 . As the mountains of God , the Cedars of God , Psal. 80.10 . the increase of God , Col. 2.19 , &c.

Secondly , Because he gives it . When he gives peace , who can make trouble ? Job 34.29 . All the world cannot give peace to a troubled Conscience . Eccles. 10.19 . Solomon says , Money answers all things . But it can never answer the doubts and distresses of Conscience . It is God that speaks peace there , Psal. 85.8 .

Thirdly , To distinguish it from the worlds peace , which is a carnal peace , an outward peace , a false peace ; but the peace God gives is a true peace , an inward and spiritual peace , John 14.27 .

2. It fills a man with the most lasting peace : Therefore Solomon calls it a continual feast , Prov. 15.15 . Not a feast for a day , as Nabals was ; Judg. 14.12 . nor for seven days , as Samsons was ; nor for an hundred and eighty days , as that of Ahasuerus was ; Esth. 1.4 . but a continual feast , without intermission and without end . A Heathen could say , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A good man is always feasting , he hath the continual entertainment and delight of a quiet Conscīence . He may meet with many troubles and sorrows and afflictions , but his peace and joy shall out-live them all . His estate may be wasted , his name reproached , his body burned , but his peace and joy cannot be touched . It lyes out of the world's reach . It is from Heaven , and will abide in the Soul till it be consummated by the testimony of Christ in that heart-ravishing Sentence , Well done good and faithful servant , Mat. 25.21 . enter thou into the joy of thy Lord .

Thus subjection and obedience to the Yoke of Christ appears to be a pleasant good , whether ye look to the matter of his service , or to the state in which this service is commanded , or to the sweetness with which it is attended . And thus you have the truth of it made out positively .

Secondly , That the Yoke of Christ is matter of pleasure and delight , may be made out comparatively .

1. Compare it with the Yoke of the Law , either Ceremonial or Moral .

First , Compare it with the Yoke of the Ceremonial Law , and Christs Yoke is much easier than that . And this will appear ,

If you look to the observances and impositions of one and the other . How numerous and chargeable were the observances of that Law ; how many and how costly were their Sacrifices .

Some were gratulatory ; appointed to express their grateful sense of mercies received : these you read of Lev. 7.12 , &c.

Some were expiatory ; these were appointed to atone for sin , to pacifie Gods anger , to remove guilt , and divert judgment ; and how many and various were they . Some were to be of the herd , as oxen and heisers ; some of the flock , as sheep and lambs , goats and kids . Some of fowl , as turtle-doves and pigeons . Some were to be of what grew out of the earth , as corn and wine , oyl and spices . And of these , some were burnt-offerings ; some meat-offerings ; some sin-offerings ; some trespass-offerings . And some of them were to be offered but once a year ; Levit. 16. Exod. 12. Levit. 23.16 . Numb. 29.12 . Numb. 28.11 . Num. 28.9 . Num. 28.3 , 4 , 5. some at their solemn Feasts , as the Passover , Pentecost , and the Feast of Tabernacles . Some every New-moon ; some every Sabbath day ; some were to be offered every day , and that both morning and evening , as the daily Sacrifice , and some according to special occasions , which were very many ; for if any man did but touch an unclean thing , he must come and offer a Sacrifice .

From all which numerous observances that Yoke of Moses must needs be very burdensom ; if we now were for every sin to offer a Bullock or a Lamb , what a burden should we account it : if Conscience did not make sin a burden , the charge and expence would ; and so it did to the Jews , therefore it is called a Yoke , and that a heavy one , Acts 15.10 . A yoke which neither our fathers nor we were able to bear . In calling these things a yoke too heavy to be born , it shews their observance of them was more because God commanded them , than because of any intrinsecal good that was in them . They bore the Yoke till God took it off , but it was a very heavy Yoke .

But the Yoke of Christ is easie on this account ; his commands are few and facil ; not burdensom , but beneficial ; as really our priviledge as our duty . And therefore the Apostle Paul comparing the state of the Church then , with what it is under the Gospel , calls it Bondage , Gal. 4.3 . when we were children , we were in bondage under the elements of the world : By the Elements of the world the carnal Sacrifices and Ceremonies of the Law are intended , by which , as by first rudiments , God did then instruct the Church in its minority . And accordingly he calls the state of the Gospel-Church a state of freedom . Gal. 5.1 . Stand fast in the liberty wherewith Christ hath made us free , and be not intangled again with the yoke of bondage .

O how sweet and easie is the service of the Gospel ! The Covenant of Grace is made with us without those burdens and bonds which became their bondage ; what a motive should this be to a willing and chearful obedience . Christ hath therefore made us free that we should serve him freely . Our freedom from bondage by the liberty of the Gospel should strengthen our bonds to all Gospel-obedience .

Secondly , Compare the Yoke of Christ with the Yoke of the Moral Law as a Covenant of Works ; and it will appear far more easie , if you consider five things .

First , The Law requires very difficult service , but contributes no assistance ; so that a mans work is above his strength ; and where duty is great , and strength little , it becomes a burden intolerable . If a man should be set to remove a mountain , to fetch a Star from Heaven , to keep out the Tide of the Sea , how impossible would this be . So is obedience to the Law in our present state of impotency : and hence it becomes a bondage and burden . Why is the Land of Egypt called the house of bondage to Israel , but because they were required to make the same tale of brick without straw , as before they did when straw was provided for them ? So the Law requires the same obedience of fallen man in a state of weakness , as it did of innocent Adam in his full strength .

But in the Gospel-Covenant there is no duty injoyned but there is a power of performance vouchsafed : and no commandment can be grievous where the assistance is suitable to the service . That one command of believing is in it self more difficult than any precept of the Law : Eph. 2.8 . but if faith be the gift of God , then how easie is it to believe , whatever God wills is easie to be done when he himself works in us to will and to do . Phil. 2.13 . This makes the Yoke of Christ easie , that there is power conveyed with the precept : jubet & juvat . It is with us as with the man that lay at the gate of the Temple , who had been lame from the womb , Peter commands him in the name of Jesus to rise up and walk , and immediately his feet and ankle-bones received strength , Acts 3.2 , 6 , 7. There is a power conveyed by the Precept . So it is here ; and therefore we should do as the lame man did ; How is that ? the eighth verse tells you , He stood , and walked , and entred into the Temple , walking , and leaping , and praising God .

Secondly , The Law required a righteousness vested in the person . It must not be anothers doing but our own . The Law admitted of no days-man , no Mediator , no helper . Anothers doing could no way be reckoned as ours , nor anothers righteousness be any benefit to us . Every man must stand upon his own bottom .

But the Gospel-Covenant admits of a Mediator ; one to come in between God and man ; therefore he is called The Mediator of the new Testament , Heb. 9.15 . and Heb. 12.24 . Jesus the Mediator of the new Covenant . It admits of anothers righteousness instead of our own , and allows us as real benefit by it as if it had been done in our own persons . He was made sin for us who knew no sin , that we might be made the righteousness of God in him , 2 Cor. 5.21 . As by one mans disobedience many were made sinners , that is Law , so by the obedience of one shall many be made righteous , Rom. 5.19 . this is pure Gospel . And hence Jesus Christ is stiled , The Lord our righteousness , Jer. 23.6 . And hence we are said to be accepted in the Beloved , Eph. 1.6 . and to be compleat in him , Col. 2.10 . And how pleasant doth this make the Yoke of Christ to be .

Thirdly , Under the Law it was not enough that obedience was personal , unless it was also perfect and perpetual . Any one sin done at any time marr'd all ; All his righteousness shall be forgotten , Ezek. 18.24 . Cursed is every one that continueth not in all things which are written in the Law to do them , Gal. 3.10 . A man perished as really by the guilt of one sin as of ten thousand . The judgment was by one to condemnation , Rom. 5.16 . that is , by one sin , for so the next words explain it ; but the free gift is of many offences to justification . The Apostle here commends the grace of the Gospel by comparing it with the Laws rigour , The Gospel justifies from many offences , when the Law condemns for any one . He that fails in any one thing is gone for ever . Nothing is accepted but what is perfect . The best affections will not excuse failure in actions , nor desires to do , eke out the weakness of doing .

But under the Gospel , where there is a willing mind , it is accepted according to what a man hath ; where the arm is short , it is made up by uprightness of heart . Where the will is beyond the power , God accepts the will , and passes by the weakness . If a man sincerely desires and endeavours to do what he cannot do , the truth of affection is accepted for action , and God counts the desire of a man to be his kindness , Prov. 19.22 . Though that plea of the Apostle , Rom. 7.18 . To will is present with me , but how to perform that which is good I find not , finds no room under the Law , yet it is a good plea under the Gospel . O how sweet is this !

Fourthly , Under the Law there was no room for repentance . One transgression disannulled that Covenant , and no repentance , no sorrow , no tears could ever make it up again . Where personal , perfect obedience is the condition of life , there can be no room for repentance .

But this is one of the great priviledges of the Gospel-Covenant , that failures in obedience may be made up by repentance . And hence it is that we are so often called to return with a promise of healing our backslidings . Jer. 3.22 . Did God ever call Adam under the first Covenant to return when he ran away from God ? no never , but drove him out of Paradise . Gen. 3.24 . So he drove out the man , and he placed at the East of the garden Cherubims and a flaming sword , which turned every way to keep the way of the tree of life . But under the Gospel how frequently are we called to return and repent . Though the first Covenant was dissolved by one sin ; yet many sins cannot dissolve the Gospel-Covenant . For the free gift is of many offences to justification , Rom. 5 16. This makes the Yoke of Christ pleasant , that their failures and neglects may be repented of and find forgiveness . For God hath exalted Christ to be a Prince and a Saviour to give repentance and remission of sins , Acts 5.31 .

Fifthly , The cords that bound on the Yoke of the first Covenant were threats and terrours . The Law requires obedience upon pain of a Curse : Cursed be he that makes a graven image , which is an abomination to the Lord , Deut. 27.15 , Cursed be he that setteth light by father or mother , v. 16. Cursed is every one that continues not in all things written in the Law to do them , Gal. 3.10 . and this Curse is eternal death . But the cords that bind on the Yoke of Christ are not terrors , but love and mercy . I beseech you , brethren , by the mercies of God , that you present your selves a living sacrifice , holy and acceptable to God , which is your reasonable service , Rom. 12.1 . And this makes the Yoke of Christ far more sweet and pleasant than the Yoke of the Law .

2. Let 's compare the Yoke of Christ with the Yoke of Sin , and it will appear infinitely more pleasant than that can be . The pleasures of sin hold no comparison with the pleasure of Religion and godliness .

First , The pleasures of sin are sensual pleasures ; such as gratifie only the flesh , and please the brutish part ; and the more any man gives himself up to them , the more he puts off man , and sinks down into the nature of beast ; and therefore many Heathens have upon meer principles of reason abandoned sensual pleasures as inferior to them , and have judged him unworthy the name of a man that could spend one day in pursuit of them . But the pleasures of Religion are rational pleasures , they are such as are suited to the rules of right reason ; pleasures that gratifie the inward man , and feed the love and delight of an immortal Soul .

Secondly , The pleasures of sin are debasing pleasures : and this follows from the former . The more sensual any man is , the more doth he debase his nature . Luke 1● . 16 . He is , like the Prodigal , feeding upon husks with the Swine , and hence it is that the Lord , by Amos , calls those Rulers in Samaria , Kine of Bashan , Amos 4.1 . Hear this word , ye kine of Bashan , that are in the mountain of Samaria . Because they forgot the Lord , and gave themselves up to their lusts and sensual pleasures , therefore he reckons them among the beasts ; Kine of Bashan , more like beasts than men . The pleasures of sin are a very debasing thing . Hence the same word in the Hebrew which the Scripture uses for a sensual Glutton , is used for a vile person . This our son is a glutton . Deut. 21.20 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if thou take forth the precious from the vile , Jer. 15.19 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 There is the same word for both : and it intimates to us that no man is more vile than he that gives up himself to sensuality . And therefore the Apostle John writing to young men not to love the world , tells them , 1 John 2.15 , 16. That all that is in the world is but the lust of the flesh , the lust of the eye , and the pride of life * * Ambitiosus honos , & opes , & foeda voluptas , Haec tria pro trino numine mundus habet . . He calls sinful pleasures Lust , because they are food and fuel for lust : and he calls them the Lust of the flesh , to intimate to us the defiling and debasing quality of them .

But the pleasures of Religion are innobling pleasures . Take that one pleasure of communion with God for an instance , and there is nothing that doth raise and innoble the Soul like it . I will set him on high , because he hath known my name , Psal. 91.14 . As God is infinitely above all other objects , so the pleasure of communion with him must far transcend all other pleasures ; and put a dignity upon the Soul , which no other communion can ; and hence it is that the righteous is said to be more excellent than his neighbour , Prov. 12.26 . As upon other accounts , so upon this , that he hath a more excellent fellowship , and lives upon more excellent injoyments and delights . The perfection of the reasonable Creature consists in its communion with such a good as is above it self , and above all created Beings * * Quodlibet perficitur eo quod subditur suo superiori . Aquin. . And such is that communion the good man injoys .

Thirdly , The pleasures of sin are deceitful pleasures : like those beautiful Apples that when touched are said to turn to ashes . They are not that in the fruition as they are in the expectation . Hence ye read of deceitful lusts , Eph. 4.22 . and the deceitfulness of sin , Heb. 3.13 . And one of sins great deceits lies in this , it draws the Soul to a compliance upon a vain hope of injoying the pleasure it never finds . The true nature of deceit lies in presenting things to the mind otherwise than they are . Sin never presents it self in its own colours , but takes up the shape of some vertue , covetousness is a wise thrift ; excess and waste is liberality ; Superstitition is a religious devoutness , &c. And it ever flatters the expectation , and raises a false hope of delight and pleasure . And therefore the Wiseman says , The folly of fools is deceit , Prov. 14.8 . Every man proposes a happiness to himself in all that he doth , and so doth the sinner ; but seeking it in the way of his lusts he deceives himself , and so becomes a fool . Sin promises much , and the Sinner expects much ; but he never finds what he expects , because sin never performs what it promises ; and hence it is called a lying vanity , Jon. 2.8 . There is no reality in it , it is res nihili , a thing of nought . The pleasure of sin is but the pleasure of a dream .

Two things make us think sin pleasant and delightful .

1. The subtilty of Satans temptations ; one part whereof ( and not the least ) lies in tempting to sin by the bait of pleasure ; this was Satans first device for the bringing sin into the world ; how did he beguile our first Parents ? but by a fruit that was pleasant to the eye , and desirable to make one wise , Gen. 3.6 . And hence Satan takes advantage to loosen their hearts from God by insinuating secretly as if God envied the felicity of Mankind , and that it was meerly an abridgment of their happiness God aimed at in forbidding them to eat of that fruit that was so beneficial , so pleasant , so desirable . God doth know that in the day ye eat thereof your eyes shall be opened , and ye shall be as Gods knowing good and evil , v. 5. And by this bait of delight and pleasure were they caught and deceived . 1 Tim. 2.14 . Gen. 29.19 , 23. As Laban promised Jacob a fair Rachel , but laid a blear-eyed Leah in her room . So Satan promises pleasure and delight in sin , but performs in sorrow and disappointment .

2. A corrupted imagination , and a deluded fancy : and this is a fruit of the former , and Satan hath no small hand in it . For the office of the imagination being to supply the mind with variety of objects whereon to work , and to quicken , allure , and sharpen the will accordingly ; therefore Satan by corrupting this , bids fair for the corrupting the understanding and will also . He can inject strange species , and impress false images of things upon the fancy with such subtilty and ease , as shall readily gain them credit in the mind , and admittance in the will . And hence all that pleasure that the sinner hath in sin 〈◊〉 , it is the fruit of a deluded fancy and imagination ; so says the Prophet , Isai. 44.20 . He feedeth on ashes , a deceived heart hath turned him aside , that he cannot deliver his soul , nor say , Is there not a lye in my right hand ? A man may as soon stay his hunger with eating ashes , as find true pleasure in sin ; and were not his heart deceived , he would easily see and say that it is a lye that he embraces and holds so fast .

But the pleasures of godliness are true pleasures ; not windy and frothy delights , but substantial and real . Though the sinner expects more pleasure in sin than he finds ; yet the good man finds more pleasure in the ways of Christ than he did expect . As Servants that are in good places , they meet with great vails besides their wages ; so besides the recompence of godliness in the next world , it is rewarded with great pleasures and comforts in this . This I had because I kept thy precepts , Psal. 119.56 . this experience , this peace , this joy : For the kingdom of heaven is not meat and drink , but righteousness and peace and joy in the holy Ghost , Rom. 14.17 .

Fourthly , The pleasures of sin are pleasures that cause shame . And this arises from the former ; for if the pleasures of sin are deceitful , they must needs cause shame . Shame is either from the disappointment of hope , or from unbecoming and unworthy actions . Now the pleasures of sin cause shame on both these accounts .

1. As they disappoint our hope , Job speaking of the troops of Tema that came to the dried brooks expecting water , and finding none , says , They were confounded because they had hoped , they came thither and were ashamed , Job 6.20 . So the simple sinner betakes himself to his lusts , expecting pleasure , but meets with disappointment , and returns ashamed .

2. The pleasures of sin cause shame as they slow from unbecoming actions : Pudor est conscientia turpitudinis ; it is a consciousness of somewhat that is base ; a man may be ashamed either before God , or before others , or before himself . Taking pleasure in sin causes shame before all these .

First , Before God , and that both here and hereafter .

First , It causes shame here . Where there is any sense of God , and ingenuity of Spirit , consciousness of guilt puts the Soul to the blush when it would have to do with God in its approaches . O my God , I am ashamed and blush to lift up my face to thee , for our iniquities are increased , &c. Ezra 9.6 . So it is said of the Publican , that when he went into the Temple to pray , he stood afar off , and would not lift up so much as his eyes to heaven , Luke 18.13 . These are postures by which great shame and confusion of face is expressed . Or if any be hardned under sin as not to be ashamed here , yet

Secondly , He shall be ashamed before God hereafter . Many that now dare , though in their sins and lusts , make solemn approaches to God , will be ashamed and confounded to appear at the Judgment-seat of God . David says , Psal. 1.5 . The wicked shall not stand in judgment , Psal. 1.5 . Indeed there are few that shall : The great day of his wrath is come , and who shall be able to stand ? Revel. 6.17 . Sinners that now are grown impudent in sin , that have a Whores forehead , that have took their degree in the Scorners chair , Psal. 1.1 . that are past shame , shall then be ashamed and confounded for ever . And there are three things in the process of that day which shall cause it .

1. The discovery of sin which shall then be made . For all the wickedness that ever the sinner committed shall then be made known : God will bring every work into judgment , with every secret thing , whether it be good or evil , Eccles. 12.14 . There is not a closet-sin , nor the most concealed iniquity , but shall then be made publick . God will then bring to light the hidden things of darkness , and make manifest the counsels of the heart , and then shall every man ( that is , every good man ) have praise of God , 1 Cor. 4.5 . But what shall become of sinners ? sure they shall be ashamed .

2. The utter frustration of the sinners hope . So long as hope lasts shame hath no place : now many a mans hope lasts to the day of Judgment ; they maintain a confidence of the goodness of their estate , which nothing but the light of that day can confute . So did they in Mat. 7.22 . Many will say unto me in that day , Lord , Lord , have we not prophesied in thy name , and in thy name cast out devils , and in thy name done many wonderful works . So did the foolish Virgins till the door was shut , Mat. 25.10 .

3. The contempt that God shall put upon them when he shall eternally banish them his presence by the dreadful Sentence that he shall then pass against them : Depart from me ye cursed into everlasting fire prepared for the devil and his Angels , Mat. 25.41 . By the passing this Sentence they shall become the scorn and contempt of all the Saints and Angels in Heaven . Therefore it is said , They that sleep in the dust of the earth shall arise , some to everlasting life , and some to shame and everlasting contempt , Dan. 12.2 .

Secondly , Taking pleasure in sin causes shame before others . God by one means or other will bring such sinners to open shame : Jer. 13.26 . I will discover thy skirts , that thy shame may appear . And Ezek. 16.37 . I will gather all thy lovers with whom thou hast taken pleasure , and all them thou hast hated , Ezek. 23.29 . and will discover thy nakedness to them , that they may see all thy nakedness . And to have the nakedness discovered is matter of shame .

Thirdly , Taking pleasure in sin causeth shame before our selves . Conscience under guilt torments the Soul with the shame of its own folly . Hence that of the Apostle , Rom. 6.21 . What fruit had you in those things whereof ye are now ashamed . Sin inticeth us before we commit it , and afterwards fills the Soul with horrour and shame . So our first Parents , when they had sinned , they were ashamed , Gen. 3.7 .

But who was ever ashamed of the pleasures and delights he found in the ways of godliness ? A good man may be reproached and scoffed at for his strictness , by the Ishmaels of the day ; but there can be no cause of shame . For shame , as the Philosopher defines it , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . A certain grief and trouble in ingenuous minds about unbecoming actions , and such things as tend to our infamy and disgrace ; now there is nothing dishonourable in Religion ; it is only sin that can discredit and defame us ; where there is no sin there is no shame .

Fifthly , The pleasures of sin are prohibited pleasures ; they are forbidden fruit . If God hath forbid the doing of sin , then much more the taking pleasure in sin . For it is a greater evil to take pleasure in sin than it is simply to act sin ; to delight in it is worse than to do it . To do sin may be only from weakness of grace ; but to delight in sin , is from the strength of lust . As it is a greater argument of grace to delight in obedience than to obey ; for a man may be much in the performance of duties , that yet may have no delight in duty . But where there is a delight in duty and obedience , there the heart is indeed under the power of grace . I delight to do thy will , O my God , thy Law is within my heart , Psal. 40.8 . So it speaks the sinner more under the power of sin to delight in it than to do it : The more of the affection there is in sin , the more ready will the sinner be to comply with every temptation which leads to it . Amor animae pondus ; and it is the cunning of Satan to suit his baits to our corrupt appetites and vicious dispositions , he loves to take the advantage of wind and tide , and when a man that delights in sin is tempted to sin , then he goes with wind and tide . Nay in this case a sinner needs no temptation ; his own vicious disposition will supply the place of a Tempter ; for the more any sin obtains upon the affections , the more of the nature of a temptation doth it carry in it self . Every man is tempted when he is drawn away of his own lust , and inticed , Jam. 1.14 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he calls it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his proper lust , because though we have all a corrupt nature in common , yet every sinner hath a particular several inclination to this or that sin rooted in his nature more than to any other ; and this is called his own lust . And how easily doth he consent when he is inticed by his own lust ; he hath no power to resist or withstand ; for the more a man delights in sin , the more naturally his desires and vicious inclinations do run to it . And therefore God charges it as a high degree of sinning , and makes it a great aggravation of sin , to delight and take pleasure in it . They have chosen their own ways , ( that is , bad ) and their soul delights in their abominations , ( that is , worse ) Isai. 66.3 . And God aggravates the sinfulness of Antichrists followers by this , That they had pleasure in unrighteousness , 2 Thess. 2.12 . By all which the pleasures of sin appear to be forbidden pleasures , so that no man can injoy any one lust but he must resolve to controul God , to violate his Authority , and break his Command , and he that breaks this hedge , a serpent will bite him , Eccles. 10.8 .

But where are we forbid to take pleasure in Godliness ? Are spiritual delights forbidden fruit ? May not a man rejoyce in God ? O yes ! For

1. This is so far from being forbidden as a sin , that it is commanded as a duty . Delight thy self in the Lord , Psal. 37.4 . Rejoyce in the Lord always , and again I say rejoyce , Phil. 4.4 .

2. It is the true Character of a godly man : His delight is in the law of the Lord , Psal. 1.2 . I will delight my self in thy commandments which I have loved , Psal. 119.47 . I delight in the law of God after the inner man , Rom. 7.22 . This no unregenerate man can attain to : Will he delight himself in the Almighty ? says Job of the Hypocrite , Chap. 27.10 . He may do much , but this he cannot do . He may pray , and read , and hear , and make profession of God ; but he cannot delight in God .

3. This makes us sharers in the very pleasures and joys of Saints and Angels in Heaven ; for the joy and pleasure of that state is in God and Holiness .

4. This shall have a sure reward . Delight thy self in the Lord , and he shall give thee the desires of thy heart , Psal. 34.4 . Thou shalt delight thy self in the Lord — and I will feed thee with the heritage of Jacob thy father , Isai. 58.14 . Sometimes delight in God is required as a duty , but here it is promised as a reward . So that here is a double reward promised to delighting in God .

First , Such shall delight in God . They that make it their duty , it shall be their reward . As God sometimes punishes sin with sin , Hos. 8.11 . which is a great punishment ; so he rewards delight in God with delight in God , which is a great reward . They shall find such rich consolations , such abundant sweetness and matter of satisfaction in God and his ways as shall fill the Soul with delight . Thy comforts delight my soul , Psal. 94.19 . They shall be abundantly satisfied with the fatness of thy house , and thou shalt make them drink of the river of thy pleasures , Psal. 36.8 . That is one reward promised .

Secondly , I will feed thee with the heritage of Jacob thy father . That is literally the blessings of the land of Canaan , given for an inheritance to him and his seed ; but this being a Type of Heaven , therefore it is the glorious inheritance above that is chiefly intended . So that these spiritual pleasures shall have a sure reward : And hence it appears , that though the pleasures of sin are forbidden fruit , yet the pleasures of holiness are not . They are lawful pleasures .

Sixthly , The pleasures of sin are dangerous pleasures , full of danger . What Solomon says of the Harlot , Isai. 59.7 . Her house inclines to death , and her paths to the dead , Prov. 2.18 . is true of every sin ; it is a way that takes hold of hell and death : Never any went on in it but have miscarried . And what pleasure can there be in a way so full of danger ?

But in the pleasures of godliness there is no danger ; no fear of miscarrying : An high way shall be there , and it shall be called the way of holiness , the way-faring men , though fools , shall not err therein , Isai. 35.8 . Where there is life without death , there must needs be pleasure without danger ; and so it is here , In the way of righteousness is life , Prov. 12.28 . and in the path-way thereof there is no death . O what dangers do men run into for the pleasures of sin ! dangers of Soul and body , dangers of present judgment and eternal torment ; but here is pleasure without danger .

Seventhly , The pleasures of sin are disturbed pleasures ; the smarting reflections and checks of Conscience do greatly interrupt the free injoyment of sins delights . There are but few sinners but their pleasures in sin are attended with an upbraiding Conscience . The best part of a natural man is his Conscience ; when will and affections are wholly for lust , Conscience many times takes part with God ; when affections intice , conscience troubles , and gives such an amazing prospect of the dreadful consequences of sin , as doth very much abate its pleasures , and imbitter its sweetness : Nay , many have been in great troubles and horrors for sin upon this account ; the gnawings of this worm within have been such , as have utterly extinguished the pleasures of sin for the present : Conscience reflects guilt , guilt causes fear , and fear hath torment , 1 John 4.18 . And in this case the pain of sin is far more than the pleasure ; for no man can act with much pleasure against the checks of his own conscience . And therefore many have been forced to find out ways to quiet conscience , or at least to silence its clamors , that they may have a more free and undisturbed injoyment of their lusts ; and this is that which hath made so many Hypocrites both among Papists and Protestants , taking up a little outside devotion , and taling over a few prayers to God , and then thinking this a full amends to him for what is past , and so sin upon a new score . Lust can't be freely injoyed unless conscience is silent , conscience will not be silent unless God be some way owned ; and hence , though the sinner in his heart hates God , and the life of God , yet he is forced to mingle somewhat of the practice of devotion with a vicious conversation , that he may at once injoy the sweet of his lusts , and yet quiet a quarrelling conscience . Or if custom in sin and a seared conscience have worn out the sense of such checks and regrets , the case is so much the worse : where-ever sin is practised , and conscience not pained , the man is dead ; past life , and past hope . Dr. Preston relates of one in Cambridge that falling into a great sin , his conscience was troubled , but having this temptation upon him , That if he did the same sin again , his conscience would trouble him no more ; he complied with the temptation , and ran into the same sin again ; after which his conscience was silent , and from that time he went on in his lusts without trouble or controul .

But the pleasures of godliness are undisturbed pleasures : Her ways are ways of pleasantness , and all her paths are peace , Prov. 3.17 . The sinner hath pleasure but no peace , but in the ways of God the good man hath pleasure and peace . And it must needs be sweet where pleasure is attended with peace . There is a twofold peace that doth attend the life of godliness , peace supernal , and peace internal : The one is a peace between God and Conscience : The other is a peace between conscience and a mans self . And where this peace is , the pleasure of the Soul must needs be an uninterrupted pleasure . Great peace have they that love thy Law , and nothing shall offend them , Psal. 119.165 .

Eighthly , The pleasures of sin are distracting pleasures , and this arises from the contrariety of one lust to another . As all sins are contrary to grace , so some sins are repugnant and contrary one to another . Therefore you read of serving divers or differing lusts , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Tit. 3.3 . and from the repugnant commands of differing lusts the service of sin must needs fill the mind with distraction , for in gratifying one lust the sinner displeases another ; if he serves pride he displeases covetousness , &c.

But now in Religion there is nothing contrary . Virtutes sunt inter se connexae , there is a delightful harmony and correspondence among all the graces of the Spirit ; he that acts one grace doth not contradict another , because of the harmony that is between them ; and this makes the pleasure of godliness greater than the pleasure of sin can be , because it is a pleasure without distraction . Indeed the mind may be , ( and too often is ) distracted from the efficacy of indwelling lusts ; but not from any contrariety in the graces of the Spirit , for one duty forwards another , and helps another , and makes another the more easie .

Ninthly , The pleasures of sin are wasting and expensive pleasures ; they waste the strength of the sinner ; And thou mourn at the last day when thy flesh and thy body are consumed , Prov. 5.11 . They waste the estate , sin is a very chargeable thing ; it cannot be maintained without great cost : Some mens lusts cost them more in a day than their families do in a year ; many a man starves his wife and children to feed his lusts ; and many a wife robs her husband to gratifie her lusts ; and by this means many a fair Estate hath been brought to a morsel of bread .

But the pleasures of godliness are not so ; they neither waste the strength nor the estate . Not the strength , for though the youth faint and be weary , and the young men utterly fail , yet they that wait upon the Lord shall renew their strength , they shall run and not be weary , they shall walk and not faint , Isai. 40.30 , 31.

Nor the estate , for though Religion calls for open-handedness , and honouring God with our substance ; yet it calls but for a part , unless in extraordinary cases ; but lust will have all : it is like the horsleech that always crys , Prov. 30.15 . Give , give ; it is never satisfied . One lust is more chargeable to a sinner to maintain , than all the graces of the Spirit are to a Believer . Godliness never wasted any man , but one lust hath consumed many , Estate , and Body , and Soul , and all .

Tenthly , The pleasures of sin are confuted pleasures . The Word of God confutes them , it calls them folly , Prov. 15.21 . madness , Eccles. 2.2 . vexation of spirit , Eccles. 1.14 . lying vanities , Jon. 2.8 .

Good men have confuted them ; by renouncing and disclaiming them , espousing the worst of Religion rather than the best of sin : Chusing rather to suffer affliction with the people of God than to injoy the pleasures of sin for a season . Heb. 11.25 .

Wicked men have confuted them ; sometimes upon a dying bed ; sometimes under convictions . Oh how have they cryed out then against the accursed pleasures of sin ; and of the folly and madness of their hearts for delighting in such swinish lusts . Luther says , one drop of an evil conscience swalloweth up a whole Sea of worldly joy * * Vna guttula malae conscientiae totum mare mundani gaudii absorbet . . So that the pleasures of sin have had many confutations .

But whoever confuted the pleasures of godliness ? The Word of God never did ; no , that commends and ratifies them : Prov. 3.17 . Her ways are ways of pleasantness , Prov. 3.17 . Good men never did ; no , they justifie them , and that living and dying : Wisdom is justified of her children , Mat. 11.19 . The enemies of godliness never did , nor could ; they may reproach and scoff at the ways of God , but confute them they cannot .

Eleventhly , The pleasures of sin are depending upon the creature : a man must keep up a communion with carnal objects to maintain them .

But the pleasures of godliness are independent ; that is , as to the creature ; the Soul need not be beholden to any creature whatever to support and feed them ; they flow from God himself . In the pleasures of sin the creature lets out it self , but in the pleasure of holiness God lets out himself , and all the creatures in the world cannot let out so much sweetness as God , nor such kind of sweetness as God doth . The creature communicates but to sense , but God communicates to the Soul .

Twelfthly , The pleasures of sin are unsatisfying pleasures , and needs they must , because they are unsuitable and disproportioned to the Soul , which is a Spirit ; whereas the pleasures of sin are suited to sense and flesh . So that you may as soon make up a number with only cyphers , or make a meal of a shadow , as feed rational Spirits with sinful pleasures .

And this is the reason why the Soul makes such frequent diversions in its pursuit of carnal delights , and goes from one pleasure to another ; it is not because it is better , but because it is new . Affectation of variety proceeds only from sense of want , and is a confession upon tryal that there is not in such an injoyment what was expected .

But the pleasures of godliness are satisfying pleasures , Psal. 36.8 . They shall be abundantly satisfied with the fatness of thy house ; how so ? thou shalt make them drink of the river of thy pleasures : and he that drinks of this river cannot but be satisfied , and satisfied abundantly : He that drinks of the water I shall give him shall never thirst more Clitorio quicunque sitim de fonte levarit , vina fugit . , John 4.14 . The Soul takes up with these divine refreshments , and looks no farther ; it crys out with Jacob ; I have enough , Gen. 33.11 .

Thirteenthly , The pleasures of sin are short and transient . They are not only vain but vanishing . The wicked mans prosperity is compared to a candle ; now how soon is the candle of the wicked put out , Prov. 24.20 . Therefore the triumphing of the wicked is said to be short , and the joy of the hypocrite but for a moment , Job 20.5 . This was one reason why Moses ( and it was when he was grown to years of discretion too , Heb. 11.24 , 25. ) chose to suffer affliction with the people of God , rather than to injoy the pleasures of sin , because they were but for a season , but momentany . Therefore fitly compared to the crackling of thorns under a pot , Eccles. 7.6 . much noise , but little heat , and soon extinct . O what pleasure did the rich man take in his abundance ! but how long did it last ? He reckoned upon many years ; but it did not continue many hours . Thou fool , this night shall thy soul be required of thee , Luke 12.20 .

It is impossible that the pleasure of sin should last long when the life of the sinner is so short . Indeed many times the sinner out-lives all his joys and delights ; they tarry not till he dies from them , but they die from him : sometimes pining diseases , sometimes continued crosses , sometimes a worm in the conscience extinguish these joys , and they are never kindled more . But if none of these do , to be sure death doth : for when that once comes , then farewel the pleasures of sin for ever . Hell is too hot a Climate for wanton delights to live in ; sin shall be so far from affording delight there , that the remembrance of it shall greaten their torment . And therefore if the pleasures of sin do not die from us , yet we are sure to die from them ; as Pope Adrian said to his Soul when expiring : Quae nunc abibis in loca ? Nec ut soles dabis jocos . Thou art now going where there is no pleasure to be found .

But now the pleasure of godliness is durable pleasure : it is not transient and fading . It is not water from a fading brook , but from a river whose springs fail not . Therefore the Holy Ghost had no sooner said , Thou shalt make them drink of the river of thy pleasures , Psal. 36.8 . but he presently adds in the next verse , For with thee is the fountain of life . A fountain is always running , and yet is never exhausted . The river of pleasures which godliness affords , is fed from a fountain that is overflowing and ever flowing .

Fourteenthly , The pleasures of sin have a sad end . There is a sting in the tail of them ; they are like the wine Solomon speaks of , that though it looketh pleasantly in the cup , yet at the last it biteth like a serpent , and stingeth like an adder , Prov. 23.31 , 32. The stollen waters of sin ( how sweet soever they seem to be in the mouth ) will be gall and wormwood in the belly , even bitterness in the latter end . So says Zophar , Job 20. 12 , 13 , 14. Though wickedness be sweet in his mouth , though he hide it under his tongue : Though he forsake it not , but keep it still within his mouth , yet his meat in his bowels is turned , it is the gall of asps within him . O that sinners would consider the end of sin . As Abner said to Joab , Knowest thou not that it will be bitterness in the latter end ? 2 Sam. 2.26 . Sensual pleasure goes out like a candle , and leaves a stink behind it ; great damps and sore griefs in the conscience . Wo to you that laugh now , for ye shall mourn and weep , Luke 6.25 . In Isai. 5.14 . it is said , Hell hath inlarged her self , and opened her mouth without measure , and he that rejoyceth shall descend into it : That is , he that lives in the pleasures of sin , his present pleasure shall end in Hell : where there is punishment without pity , misery without mercy , sorrow without succour , mischief without measure , and torments without end . This is all you shall ever get by sin ; a little pleasure and eternal torment .

But the pleasure of godliness as it is sweet in the way , so it is sweeter in the end . Mark the perfect man , and behold the upright , for the end of that man is peace , Psal. 37.37 . Christ keeps the best wine till the last . The pleasures of godliness that good men injoy in the way , are not to be compared to the pleasures that they shall injoy in the end . When the pleasures of sin shall end in the wrath of God and eternal misery ; the pleasures of godliness shall be so far from being extinguished , that they shall be perfected * * Si quid male feceri● voluptas transit , dolor manet ; si quid benefeceris labor transit , voluptas manet . . For holiness brings us into the full fruition of God at last , In whose presence is fulness of joy , and at whose right hand there are pleasures for evermore , Psal. 16.11 . So that we may say of the pleasures of holiness and the pleasures of sin , as Solomon says of wisdom and folly , Eccles. 2.13 . Wisdom excelleth folly as far as light excelleth darkness . So do the pleasures of holiness excel the pleasures of sin .

And thus you have the pleasure of Christs Yoke made out comparatively , viz. by comparing it (1) with the Yoke of the Law , (2) with the Yoke of Sin .

(3) I shall make it out by a collation of instances . And I will instance in the most difficult duties of Religion . If the most difficult and severe duties of Religion have a real pleasantness in them , then it must needs be good to come under the Yoke of Christ ; but the most difficult duties of Religion have a real pleasantness in them . I will instance in three which I take to be the most difficult .

Repentance . Mortification of Sin . Bearing the Cross .

1. Repentance . This seems to be one of the most difficult and unpleasant duties which the Yoke of Christ lays us under . It is an afflicting the Soul , Ezra 8.21 . And what pleasure can there be in affliction ? It is a being ashamed and confounded for sin , Jer. 22.22 . And what pleasure is there in shame and confusion ? It is a renting and breaking the heart , Joel 2.13 . Psal. 51.17 . And what pleasure can a man take to have his heart rent and broken ? It is an exercising indignation and revenge upon our selves , 2 Cor. 7.11 . And what pleasure is it for a man to be angry with , and take revenge upon himself ? It seems therefore upon all these accounts to be a very difficult duty ; and yet notwithstanding it is a duty full of pleasure and sweetness . And this will be manifest ,

First , If you consider it in its spring and rise . The work of repentance , if it be right , hath for the spring of it the efficacy of the grace of the Gospel upon the Soul , melting it down at the foot of God . The sweet sense of the goodness and mercy of God in Christ thaws the heart , and causes it to melt into tears of godly sorrow for all sin done against such infinite love and tender bowels . That thou mayst remember and be confounded — because of thy shame when I am pacified towards thee for all that thou hast done , saith the Lord , Ezek. 16.63 . The reconciled face of God shining upon a sinner makes him more ashamed of sin than any argument in the world can do . And there cannot but be pleasure in the exercise of this grace when it flows from so sweet a spring .

Secondly , If you consider how great a hand it hath in removing the burden of sin . Sin is such a burden as will sink the Soul down to Hell , if it be not removed . And if any man feel it not to be a burden , it is because he is dead in sin ; but where there is any life , the burden is very great . Mine iniquities are gone over my head , as a burden they are too heavy for me , Psal. 38.4 . Now repentance helps to remove the burden of sin ; for when the Soul repents God forgives ; and so the burden is took away . The pardon of sin is that which takes away the burden of sin : this Job intimates in that his expostulation with God , Job 7.20 , 21. I am a burden to my self , why dost thou not pardon my transgression , and take away mine iniquity ? And there must needs be a sweetness in that which easeth the Soul of such a burden as sin is .

Thirdly , It is that which renders all sin remissible . Repentance and forgiveness always go together : true repentance shall ever find forgiveness ; and this makes repentance very sweet and pleasant , in that it renders all sin remissible . Where-ever the Lord gives a heart to repent , there he hath a heart to pardon . So that a Soul that doth unfeignedly repent of all sin , may be assured of the forgiveness of all sin . Some call repentance a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a bitter-sweet . It is a stormy voyage , but hath a rich return . At the entrance it is like our Saviours draught of vinegar and gall ; but the conclusion is like the end of Jonathans rod dipt in a honey-comb .

2. Another duty is Mortification of Sin ; and this seems a very difficult duty . And indeed to flesh and blood it is so . What ? to cut off the right hand , and pluck out the right eye ? This is a hard saying . But yet to a regenerate Soul it hath real pleasure and sweetness in it . And needs it must , if you consider

First , The enmity that is between the new heart and fleshly lusts . There is not a greater enmity and contrariety between any things in the world , than between these two . Light and darkness , Heaven and Hell are not more contrary . And from this contrariety of the Spirit to the flesh , there is a constant lusting against it . Gal. 5.17 . The spirit ( that is , the new nature ) lusts against the flesh . And what is this lusting ? but a desire and endeavour to subdue and destroy lust and corruption within . Enmity delights in opposition . What greater pleasure than to conquer and get the better of an enemy ? The reason why the mortification of sin is grievous , is because of the friendship that is between the heart and lust . Did we look on it as an enemy , ( as it is the greatest in the world ) the subduing of it would be a pleasure .

Secondly , If you consider the mischievous design that is carried on by sin . And what is that ? but to destroy the Soul . Nothing less can satisfie lust than the life of the Soul . What is said of the Harlot ( Prov. 6.26 . ) that she hunts for the precious life , is true of every lust ; which is therefore said to war against the soul , 1 Pet. 2.11 . against the grace of the Soul , against the comfort of the Soul , and against the life of the Soul . Therefore he that loves his Soul cannot but take pleasure in mortifying of lust , which hunts for the life of it .

Thirdly , It is pleasant as it establishes a firm peace in the Conscience . That is the truest pleasure which ministers most peace and quiet to Conscience . He that gratifies lust , offends against the quiet of Conscience ; but he that mortifies sin , consults its peace and comfort .

Fourthly , It is pleasant as a means to the end . Our eternal life depends upon the mortifying our lusts . Rom. 8.13 . If ye live after the flesh ye shall dye , but if ye through the spirit mortifie the deeds of the body ye shall live . No mortification no Salvation . If there be no cutting off right hand lusts , there can be no standing at the right hand of Christ . Now we say , Finis dat amabilitatem mediis : The goodness of the end puts a loveliness into the means . How delightful then must the mortifying of sin be , whenas the life of the Soul is secured by it ?

3. Another difficulty is bearing the Cross . Many can follow Christ till they come within sight of the Cross , but can go no farther . Like the stony ground Professor , who endures for a while , but when persecution arises because of the word , by and by he is offended , Mat. 13.21 . But where the kingdom of God is come with power into the heart , the Soul takes pleasure in the very Cross of Christ . I take pleasure in infirmities , in reproaches , in necessities , in persecutions , in distresses for Christs sake , 2 Cor. 12.10 . And it is said of the Apostles ( Acts 5.41 . ) They rejoyced that they were counted worthy to suffer shame for his name .

And thus I have made it out to you that obedience to Christ is matter of real pleasure , and that three ways , (1) positively , (2) comparatively , (3) by a collation of instances . I have instanced in the most difficult duties of Religion , and have made it out that there is a real pleasure in them ; and if in them , then in all . So that Religions worst is better than sins best ; the worst of Christs Yoke is easier than the easiest of sins bonds . As the Apostle says ( 1 Cor. 1.25 ) The foolishness of God is wiser than men , and the weakness of God is stronger than men ; so the most unpleasant of Christs ways are more sweet and delightful than the most pleasant of sins ways can be ; and therefore it is good for a man that he bear the yoke in his youth .

CHAP. VIII .

Some Objections against early Obedience answered .

NOW in the next place I shall endeavour to remove the stumbling blocks which Satan and a corrupt mind are wont to lay in the way of young ones , to hinder their complying with this duty of taking up the Yoke of Christ betimes ; by answering such objections as are usually made against it .

Object . 1. The first stumbling block I shall name , and endeavour to remove , is about the unchangeable Decrees of God . Hath not God ( say some ) immutably fixed the eternal condition of every man ? Hath he not chosen such as shall be saved , and passed by the rest ? And who can resist his Will , or alter his Counsels which have been from everlasting ? If God hath elected me to eternal life , his purposes shall stand ; they can never be disannulled . My sin can never frustrate Gods Election ; and therefore my Salvation is sure . And on the other hand , if God hath shut me out of Heaven by the fatal Decree of his Preterition , all my duties and indeavours can never reach to reverse the Decree . And therefore these arguments for taking up the Yoke of Christ betimes are of little force , and to little purpose . Now in answer to this Objection I would say these five things .

Answ. 1. We are not to look to the Decree of God for a rule of life , but to the Word of God . It is not what his secret purpose is , so much as what his revealed Will is . Secret things belong to the Lord , but revealed things to us and to our children for ever , that we may do all the words of this Law , Deut. 29.29 . The Decree can neither be a rule of life , nor a ground of hope , but the Precept and the Promise . So far as the Precept is our guide , the Promise will be our incouragement . He that sins against the Gospel , and rejects the Yoke of Christ , no Decree can save him ; and he that gives up himself to conform in heart and life to the will and word of Christ , no Decree of God shall ever hurt him .

2. Though the Decree of God be as determinate in other matters as in that of Salvation and Damnation , yet no man rests upon that . God hath fixed the period of every mans life ; His days are determined , Job 14.5 . the number of his months is with thee , thou hast appointed his bounds that he cannot pass . Now will any man neglect his meals because God hath determined his days ? Will he say , If I eat and drink I shall live never the longer ; if I never eat more I shall not dye a day the sooner ? There is no man so bereft of sense as to leave his life upon the decree of God without using means to preserve it ; for

3. The Decree is not only of the end , but also of the means . Faith and obedience are as much decreed by God as eternal life . Hence ye read of being chosen to salvation through sanctification of the Spirit , and belief of the truth , 2 Thess. 2.13 . And the Apostle to the Ephesians says , God hath chosen us in him ( viz. Christ ) before the foundation of the world , that we should be holy , Ephes. 1.4 . Holiness is as much decreed as happiness . There is no such thing in all the Scripture as Election to Salvation separate from faith and holiness . The means and the end go together : the Scripture is not made up only of promises for the incouragement of hope , but of directions for the furtherance of holiness . And therefore

4. Though the Kingdom of Heaven be prepared by the Decree , Matt. 29.34 . yet it must be sought by an early diligence in duty . Though it is Gods good pleasure to give it , Luk. 12.32 . Matt. 6.33 . yet it must be our work to seek it ; though it be designed for us , yet it must suffer violence by us , and we must take it by force , Matt. 11.12 . or we shall never injoy it , notwithstanding Gods choice and Christs purchase . The land of Canaan ( a type of Heaven ) was a land of Promise , but yet they cannot possess upon the promise , without fighting their way to the inheritance .

5. In the day of Judgment God will not proceed with men upon Election and Reprobation , but upon their obedience or disobedience to his Law . He will render to every man according to his deeds . To them who by patient continuance in well-doing , seek for glory , and honour , Rom. 2.7 , 8.9 . and immortality , eternal life . But to them that are contentious and do not obey the truth , but obey unrighteousness ; indignation and wrath . It is said , God will judge the world in righteousness , Acts 17.31 . Now righteousness in judgment is to distribute to every one according to his works . God will vindicate the justice of his proceedings in that day by making the Word the rule of his Judgment to all that are under it , John 12.48 . And every mans Conscience a witness in the case , Rom. 2.15 .

Let no man therefore deceive himself by groundless conclusions about the secret Decrees of God , and so indulge himself in a sinful neglect of duty to the eternal ruine of his Soul .

Object . 2. Another stumbling-block that lies in the way of young ones to hinder their taking up the Yoke of Christ is this , That early Religion seldom comes to any thing . They that mind Religion young , seldom hold out long . A young Saint and an old Devil * * Angelicus juvenis senibus satanizat in annis . .

Answ. The design of the Devil and wicked men in this Objection is to decry early holiness ; as if it were time enough to seek after God and grace when we are dropping into the grave . Now to such I would say three things .

Answ. 1. This Objection is founded upon a notorious falshood ; for it supposes that true grace is utterly loosable ; that a Child of God may perish for ever ; which the Scripture doth expresly confute . Where the seed of God is once sowed in the heart , it never dies ; it is never lost , nor plucked up ; it remains in him , 1 John 3.9 . Solomon says , Train up a child in the way he should go , and when he is old he will not depart from it , Prov. 22.6 . So that this Proverb of a young Saint and an old Devil is none of Solomon's .

2. It is true , that where a profession of Religion is taken up in Hypocrisie , it commonly ends in Apostasie . So that it may be said , A young Hypocrite and an old Apostate . But where do you find that any that truly feared God did ever depart from him ? Obadiah feared the Lord from his youth : 1 Kings 18.12 . 2 Kings 22.2 . and as he began with God , so he ended . Josiah was good betimes ; at eight years old ; and he held it to the last : He turned not aside to the right hand or to the left . David was a young Convert , and he died an old Saint . Psal. 71.5 . Thou art my hope , O Lord God , thou art my trust from my youth , there is his beginning . My flesh and my heart faileth , Psal. 73.26 . but God is the strength of my heart and my portion for ever , there is his ending . I might instance in Samuel , Jeremy , John , Timothy , &c. these began with God in their youth ; took up the Yoke betimes ; and so they continued all their days . He that chuses God for his chief good and highest Lord at first , finds so much happiness in him , that he will never leave him at last . Besides , the Covenant of God is sure , and one branch of it is , I will put my fear in their hearts , that they shall not depart from me , Jer. 32.40 .

3. Should not the great uncertainty of life silence this Objection ? We have no security for another day ; much less that we shall live till the keepers of the house tremble , and the grinders cease , and they that look out of the windows be darkened , &c. As Solomon elegantly describes old age , Eccles. 12.3 . Our candle may blow out as well as burn out ; One dies in full strength , being wholly at ease and quiet , his breasts are full of milk , and his bones moistned with marrow , Job 21.23 , 24. And shall we be afraid of taking up the Yoke of Christ too soon ? Or suppose you should live to old age , yet such as turn their backs upon Christ while they are young , it is rare if ever they come to take up the Yoke of Christ when they are old ; as a young Saint will never leave Christ , so an old Sinner will hardly ever embrace him .

Or if he would , it may be too late ; his season of grace may be past . It is storied of Hannibal , Plutarch . that when he could have taken Rome , he would not ; and when he would have taken it , he could not . And is it not the case of many ? When they may find Christ , they will not seek him ; and when they would seek Christ , they cannot find him : when they may have mercy , they don't prize it ; and when they would have mercy , they can't obtain it . He that in his youth reckons it too early to be converted , shall in old age find it is too late to be saved .

Object . 3. Another stumbling-block that lies in the way of young ones to hinder their taking up the Yoke of Christ , is the austerities of Religion ; it is a work too severe for green years , and better suits gray hairs . Who doth not see what a melancholy thing Religion is * * Spiritus Calvinianus , spiritus Melancholicus . ? it takes a man off from all his pleasures and delights , and dulls and besots the Spirits ; and therefore when once a man takes up this course , never let him expect to see good day more . This is another stumbling stone , which I shall endeavour to remove out of the way by these four Considerations .

Answ. 1. Consider who they are that charge Religion with these severities . Are they such as ever were under the power of it ? Have they ever lived over its precepts , and embraced its promises , and tasted its sweetnesses ? Are they such as can say they have ever made any serious tryal of godliness ? No , I know they are not ; for if they had , they would pass another judgment ; their own experiences would confute a thousand of these groundless pretences . No man ever took up Religion in earnest , and heartily submitted himself to the Yoke of Christ , but hath found it quite another thing . It is good for me to draw near to God , Psal. 73.28 .

And if this be the charge of such as never made a tryal what Religion and a holy life is , why should any man regard it ? For they speak evil of those things they know not . Jud. v. 10. Prov. 24.7 . This wisdom is too high for a fool ; and they condemn it because they do not understand it . And how unreasonable is this ? Solomon says , He that answers a matter before he hears ( i. e. understands ) it , it is folly and shame to him , Prov. 18.13 . and yet in Religion nothing more common ; who were they that in the Apostles days accounted the doctrine of a crucified Christ foolishness ? but such as understood least of it . And who are they that mock at the doctrine of imputed righteousness , of the testimony of the Spirit in Believers , and of assurance of Salvation , but the blind Papists who never felt the power and comfort of these things ? And , Tertul. Quid inquius quàm ut oderint homines quod ignorant ? Nothing more hateful than for a man to hate and condemn what he doth not understand . Therefore

2. Consider what is the judgment of good men in the case , who have inured themselves to a life of godliness ; these are the fittest persons to determine the matter , having had their senses exercised to discern between good and evil . Heb. 5.14 . In other cases you do so ; if you want advice about matters of Law , you will go to an experienced Lawyer ; or if you advise about your health , you will consult the most experienced Physician . If you would be satisfied of such or such a Country , whom would you inquire of ? such as write at random of it , but never set foot in it ? Or would you not rather take the judgment of such as have seen it , lived in it , and known the Laws and Manners of it ? these can speak by experience , and so can every sincere professor , John 3.11 . We speak that we know , and testifie that we have seen , and 1 John 1.3 . That which we have heard , which we have seen with our eyes , which we have looked upon , and our hands have handled of the word of life , declare we unto you . And what is their judgment in the case ? why they have commended the life of Godliness as the most pleasant and delightful life in the world , and the fullest of true joy and sweetness . One day in thy Courts is better than a thousand elsewhere , Psal. 84.10 . Her ways are ways of pleasantness , and all her paths are peace , Prov. 3.17 . And how is Paul ravished with the joys of a life of Godliness ; hence he speaks his abounding consolations by Christ , and crys out , 2 Cor. 1.4 . God forbid I should glory save only in the Cross of Christ , Galat. 6.14 . Gal. 6.14 . And this is not the sense of David and Solomon , and the Apostle Paul only , but of all the Saints of God that ever lived ; and they have not only said it , but have practically attested it , and that undeniably in this , that never any one of them when they once took up the Yoke of Christ , ever cast it off again , but have lived and died witnesses to this truth .

3. The sorrows and dejections that Christians are at any time filled with , are not from Godliness , but from want of more Godliness ; not from Grace , but from the imperfection of Grace ; their sins and failings are the only causes of their sorrows and troubles . Could they sin less they should have less sorrow ; and it is a most righteous thing that where sin is committed it should be bewailed . If no man can live without sin , then how can it be that a man can love God and not mourn and sorrow for sinning against him ? God will have every man living bewail and repent of sin at one time or other ; if not here , yet in hell . And then the question is , which is best ? here repentance ends in remission , but in hell it ends in desperation . Sorrow for sin now hath a blessing in it , it ends in comfort , Matt. 5.4 . Psal. 126.5.6 . But sorrow for sin hereafter greatens torment . This sorrow will have an end , but that is without end . What are those merry Greeks , that sported away their time and their Souls in this world , doing now in hell ? they are repenting without hope , and sorrowing without end ; weeping and wailing and gnashing of teeth at their own folly and madness . And which is best , ( the sinner being Judge ) to go mourning to Heaven , where all tears shall be wiped away ; or laughing to hell , where suffering and sorrowing shall be without end ?

4. Why should a life of Religion be a dull and besotting life ? what is there in it that should make it so ? Doth it prohibit us any pleasures or delights ? no , none , but what are incompetent to us as men ; and which make us rather beasts than men . And for these it gives better pleasures in their room : Peace that passes understanding , Philip. 4.7 . inward satisfaction resulting from a witnessing conscience ; Prov. 14.14 . 2 Corinth. 1.12 . comforts that flow from an upper spring , from divine love manifested , and communion with God injoyed . These are spiritual pleasures and delights , of the same nature and kind with those which in a fuller measure and greater degree of injoyment do make up the state of blessedness . And hence it is called joy unspeakable and full of glory . 1 Pet. 1.8 .

So that your joys and delights are not extinguished but raised : Religion doth not extirpate them , but transplant them out of Egypt that they may grow in Canaan . Religion spiritualizeth and sanctifieth your joys , but doth not extinguish them . So far then Religion is not chargeable with our droops and dulnesses .

Are they any of the precepts of Religion that cause this ? that cannot be ; for there is no duty God commands but what hath a certain and direct tendency to the comfort and happiness of the creature . And therefore the promises are not only said to rejoyce the heart , but the precepts too . Psal. 19.8 . The statutes of the Lord are right rejoycing the heart .

Is it any Grace of the Spirit we are called to the exercise of , that is of a dejecting tendency ? no , that cannot be neither , for Peace and Joy are the proper fruit of Grace , Rom. 15.13 . filled with peace and joy in believing . The highest exercises of Grace bring forth the sweetest Peace , and the richest Comfort , which is evident in this , that in Heaven where the Saints are in the highest exercise of Grace , there they injoy the most perfect comforts and delights . Therefore if Religion prohibits no lawful delights ; if its precepts impose no besotting services ; if it improves those graces , the perfection whereof is attended with perfect joy and delight ; then Religion is no melancholy besotting thing , there is nothing in it but what is desirable and lovely ; and therefore , whereas the Objection says , farewel all good days when once young ones come to be Religious : I say , nay , the word of God says , they must never look to see good days till then . 1 Pet. 3.10 , 11. He that will love life and see good days , Psal. 34.12 . let him refrain his tongue from evil , and his lips that they speak no guile ; let him eschew evil and do good . Let no man therefore be discouraged from taking up the Yoke of Christ upon this pretence .

Object . 4. Another prejudice that lieth in the way of young ones to hinder their taking up the Yoke of Christ betimes , is the difficulty of it . The duties Religion binds upon us are an intolerable burden ; its laws are very rigid , and its precepts uneasie ; it commands duty utterly contradictory to our affections and interests ; to deny our selves , to love our enemies , to bless them that curse us , to mortifie our members , to cut off our right hand , and pluck out our right eye , John 6.60 . &c. These are hard sayings , who can hear them ? difficult duties and who can perform them ? who can enter in at this strait gate , and walk in this narrow way without fainting ?

Now I would obviate this Objection thus .

Answ. 1. Either this is the way to Heaven and there is no other , or it is not . If it be not , then the Bible is a lye , and the whole of Religion is a grand cheat ; and God in all his precepts and promises is the greatest Impostor and Deceiver that ever the world knew . But who hath a forehead to assert this , which is the highest Blasphemy that can be imagined ?

And if this be the way to Heaven , and there is no other ; as most certain it is , Jesus Christ himself the true and faithful witness every where attests it , Matt. 7.14 . Strait is the gate and narrow the way that leads to life . And vers. 21. Not every one ( not any one ) that says to me , Lord , Lord , shall enter into the kingdom of heaven , but he that doth the will of my father which is in heaven . Matt. 5.29 , 30. If thy right eye offend thee pluck it out , if thy right hand offend thee cut it off , and cast it from thee , for it is better for thee that one of thy members should perish than that thy whole body should be cast into hell . Matt. 16.24 . Matt. 16.24.25 . If any man will come after me , let him deny himself , and take up his cross and follow me ; for whosoever will save his life shall lose it , and whosoever will lose his life for my sake shall find it . Matt. 18.3 . Verily I say unto you , except ye be converted and become as little children , ye shall not enter into the kingdom of heaven . Most evident it is by these and a hundred Scriptures more , that there is no other way to Heaven but this ; and if so , then no difficulties should deter us from it , how many and great soever they be . We should account no pains , no labour too much in so important a concern as this , Luk. 10.42 . which is the one thing needful . Nay , difficulties in the service of God should rather excite than discourage ; will ye serve God with that which cost you nothing ? consider that though the gate be strait , Matt. 7.14 . and the way narrow , yet it leads to life .

2. Hath not the service of sin its difficulties too ? yea greater than any that are imposed by the Yoke of Christ ? the commands of sin are unreasonable , brutish , full of contradiction , and therein full of difficulty , and slavery , as I have said ; and therefore the carnal sinner is in this self condemned , in that he objects the difficulties of Religion thereby to keep off the Yoke of Christ , and yet at the same time yields a willing obedience to his lusts notwithstanding all the difficulties that attend them , which are as great or greater than those of Religion can be .

Suppose that Religion doth call a man to part with all , as sometimes it doth : doth not lust do the same ? Pools Apology for Religion , p. 63. and where one man hath sacrificed his all to Religion , many have sacrificed their all to their lusts . How many have drunkenness and gluttony undone ? how many have been brought to beggery by pride and excess ? how many have been brought to a morsel of bread by the whorish woman ? Prov. 6.26 . Besides , whatever a man loses for God and Religion , God hath engaged to make it up again , Matt. 19.29 . But if a man wasts all upon the service of his lusts , who makes up that again ? there is none to make up his loss , but the wast will make guilt great , and his account grievous .

It may be you account it hard that Religion and the service of God require so much of your time ; and doth not the world and lust require as much of their followers , and that for meer dreams and shadows ? and why should it be more burdensome to live to God than to the Flesh ? or to spend time in seeking and serving God for eternal blessedness , than in seeking and serving the world for empty vanities , which either we cannot get ; or if we do , we cannot keep ?

Doth Religion at any time expose a man to sufferings , to corporal pains , and death ? So doth lust much more . O how great are the pains of Hatred ! the torments of Envy ! that one lust of Vncleanness ; what pains and miseries hath it exposed men unto , and where one dies a Martyr for Christ , thousands dye Martyrs to their lusts , having their days shortened by excess in sin , besides the endless torments that follow after . So that they who complain of the difficulties of Religion , find greater in the way of their lusts ; and therefore are self-condemned in that they serve them without complaining .

3. The difficulties of Religion do not arise from the nature of the Precept , but from the indisposition of the subject . It is the flesh that makes the commandment grievous . This indisposition of the Subject may be considered two ways .

( 1. ) As it is in its full strength and efficacy . And thus it is in all unregenerate persons , whereby every command of God is a burden . The carnal mind is enmity against God , for it is not subject to the law of God , nor indeed can be , Rom. 8.7 .

( 2. ) As being in part cured and taken away by a saving principle and habit of Grace wrought in the heart . And thus it is in all such as are converted to God ; so that the power of Sin is in part broken , and the power of Grace in part set up : and hence the believer is acted by contrary principles ; there is the new man and the old , the flesh and the spirit , the regenerate part and the unregenerate : and these are the two armies in the Shulamite which ye read of , Cant. 6.13 . That is , the flesh with its lusts , and the spirit with its Graces opposing one another in the whole of a Christians obedience . There is a will and a will not ; a delight and a regret in the same person about the same precept . So far as Grace is wrought , duty is easie ; so far as Sin remains and interposes , obedience is a burden . Were sin fully destroyed out of our natures and grace perfected , there would be no difficulty in any duty ; no burden in obedience , because there would be an universal and compleat suitableness between the heart and the work , as there is in Heaven between the will of a Saint and the will of God ; so that it is remaining lust that makes duty difficult . Labour therefore to shake off sin , and beg of God to write his Law in your hearts , and then nothing in Religion will be difficult .

Object . 5. Another stone of stumbling to hinder young Ones from taking up the Yoke of Christ , is the scoffs and scorns that attend it . The serious professors of Christianity are a sect every where spoken against , Acts 28.22 . One while they are Puritans and Precisians , another while Sectaries and Schismaticks , another while Fanaticks and Whiggs ; varying the phrase according to the mode of the times . And who can endure to be made the scoff and jeer of the age ? by reason of this many are ashamed of Christ and his Yoke . Now to remove this stumbling stone , I would have these eight things seriously considered .

Answ. 1. This is no new thing . Have there not in all ages been some tongues set on fire of Hell from Ishmaels day till now ? the Devil hath never been without his Instruments to vilify and throw dirt in the face of Religion , and of the servants of God who profess and owne it . Was not holy David the song of the Drunkard ? was not the Apostle Paul branded for an Heretick ? Acts 24.14 . a base fellow , Acts 17.18 . * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Est avis sic appellata , parva & vilis , nec esui apta , neque ad delectandum , solita in triviis cadentia semina legere , ex hoc homines nullius pretii spermologos appellare consueverunt Clar. in loc. a pestilent fellow , a mover of sedition , a sectary ; nay , a ringleader of the sectaries , Acts 24.5 . and yet one of the best men that ever lived in the World . Our Lord Christ himself , holy , harmless , undefiled , separate from sinners , Heb. 7.26 . as he was ; yet was he not free from the reproach of wicked tongues . Matt. 11.18 . What was he but an enemy to the government , a friend of publicans and sinners , a glutton , a winebibber , a blasphemer ; and what not in the censure of the Tories of that day ? And shall the Disciple be above his Master , or the Servant above his Lord ? It is enough for the Disciple that he be as his Master , and the servant as his Lord ; Matt. 10.24.25 . if they have called the Master of the house Beelzebub , how much more shall they call them of his houshold ?

And why do they deal thus by Christ , but to lessen the number of his followers ? if we let him alone , all men will believe on him , John 11.48 . It is the Devils cunning to keep Religion and its followers under censure and reproach , that young ones may be kept from inquiring into it , and may suspect rather than search ; and condemn that out of ignorance and upon vulgar clamour , which upon knowledge they could not but love and profess . The Devil doth by Religion as the Heathens of old did by its professers and followers , wrap them up in the Skins of wild Beasts , and then throw them to be torn in pieces and devoured . He burdens Religion with scandals and prejudices , and so makes many hate and decry it , who would otherwise see a Beauty in it and imbrace it . This is the present design the Devil is driving on . He hath , as one says , tryed the rage of the mighty , the knowledge of the learned , but these have not prevailed against Religion , therefore now he sets the Apes and Drollers upon it .

2. Hath not the Holy Ghost warned and instructed us in this before hand , that there should be a scoffing generation in the last days ? 2 Pet. 3.3 . There shall come in the last days scoffers : but why doth he say in the last days shall come scoffers ? Not because the foregoing days were free from this evil , for they have been in all ages ( as I said before . ) But the last days shall be more infested with them ; that is ,

First , They shall be more numerous in the last days than ever before . All ages have had them , but the last days shall abound with them . And it is so , for never was the number of scoffers at Religion so great as at this day .

Secondly , They shall be more notorious in the last days than ever before . And no doubt but this age hath out done all the former in the degrees of this sin ; that is , with greater impudence of fact , and with more circumstances of guilt . Formerly it was done covertly , but now openly ; in all companies , upon all occasions , in all places , not only in Taverns and Play-Houses , but in Presses and Pulpits .

There are three sorts of persons that are great Enemies to Religion , and the last days shall abound with them . And they are , furious persecutors , subtle deceivers , and profane scoffers .

3 Who are they that thus make a scoff and jeer of Religion and its followers ? are they men of wisdom and understanding ? men of conscience and vertue ? no such thing . But they are under one of these two Characters ; either they are persons of great ignorance , or of great bruitishness ; men of blind minds , or debauched consciences .

First , Men of blind minds , and such as are ignorant of Religion ; either of the power of its precepts , or of the sweetness of its comforts . Orat. 20. Nazianzen speaks of some ignorant persons that condemned learning , because they had not the skill to attain to it . It may be said of Religion as was said of old of art , it hath no Enemy but the ignorant . Had they known it , they would not have crucified the Lord of Glory , 1 Corinth. 2.8 . So did men but know what Religion is , they would revere it , and not scoff at it . But the God of this world hath blinded their minds , 2 Cor. 4.4 . And who values the judgment of a blind man ? why then should any one be discouraged from owning Religion by the scoffs of such as know nothing of it ? or ,

Secondly , They are sensualists ; men soaked in sensual pleasures , and swayed by brutish appetite ; swilling Sots , Debauchees , beastly Buffoons , men of profligate Lives and Consciences , 2 Pet. 3.3 . who never had the least savour of the things of Religion : and are these competent Judges of the sweetness of the heavenly life ? what do they know of the things they scoff at and reproach ? ask them what Religion is , and they are not well enough catechised to make an answer . They understand the newest fashions , the wittiest Plays , the most taking Healths , the gentilest Oaths , ( things suitable to their huffing humour ) but as for the ways of God , they are far above out of their sight , Psal. 10.5 . And therefore as brute beasts , made to be taken and destroyed , they speak evil of the things they understand not , and shall utterly perish in their own corruption , 2. Pet. 2.12 .

4. Consider why they scoff at Religion , and at them who profess and practise it ?

First , Why do they scoff at Religion ? but because it would restrain their lusts , and obstruct their sinful course which they are bent upon . And therefore they discountenance Religion that they may the better countenance their lusts . There shall come in the last days scoffers , walking after their own lusts , 2 Pet. 3.3 . mark , it is for the sake of their lusts that Religion is scorned and hated . It is from an evil life that any man reproaches Godliness ; they hate the light , and come not to it , lest their deeds should be reproved , John 3.20 .

Secondly , Why do they scoff at them that profess and own Religion ? but because they will not be Beasts , nor offer violence to their Reason , nor stifle the convictions of their own Consciences , nor resist the spirit , nor put off the Image of God , and become as Devils . They mock at them for taking God for their chief good ; for seeking his love and favour ; for minding and endeavouring to save an immortal Soul ; for labouring to avoid the wrath of God and the miseries of Hell , and to secure an everlasting happiness . For this is the great work and business of Religion ; the Object of it is God in Christ ; the Rule of it is the holy Scriptures ; the End of it is the Glory of God in our own Salvation : and the whole work and business of it is to dye to sin , to live to righteousness ; to walk after the spirit , and not to fulfill the lusts of the flesh . To deny ungodliness and worldly lusts , and to live soberly , righteously , and godly in this present world , Tit. 2.12 . This is the sure way to that blessed end ; ye have your fruit unto holiness , and the end everlasting life , Rom. 6.22 .

This is the summ of the Christian Religian ; and what is here to be ridiculed and made mockery ? they that will scoff at men for being Religious , may as well scoff at the Seaman for using a Pilot to keep the Ship from Rocks and Sands ; or at the blind man for walking with a guide , that he may not fall into the Pit ; or at the sick man for seeking a Cure when his life is in danger . They scoff at you for keeping the promise they have broken , and for endeavouring to make good the baptismal Covenant which they have violated . They have promised to renounce the world , to forsake the Devil and all his works , to abandon the lusts of the flesh , but have not done it , but are Covenant-breakers ; and because you labour to be true to your Covenant with God , therefore they mock and scoff ; so that the true reason of all is because you are not as vile as they , as false to God and to your ingagement , they think it strange that you run not with them to the same excess of riot , speaking evil of you , 1 Pet. 4.4 . and is not this most irrational and worse than brutish ? and why should you cease to act like rational creatures , because others act below the Brutes ?

5. It is not you but God whom they hate and scorn ; it is his name and honour they wound through your sides ; and therefore the Apostle calls the reproach of Christians Christs reproach , Heb. 13.13 . For whoever scoffs at any man for that of God that is in him , scoffs not at man so much as at God . Were you a swinish Drunkard , an unclean Brute , a proud Huff , an hectoring Atheist , a Dam-mee like themselves , they would hug and imbrace you : so that the hatred and enmity is evidently against the Image and Life of God in you , and therefore against God himself . If ye were of the world , the world would love his own , but because ye are not of the world , but I have chosen you out of the world , therefore the world hates you , John 15.19 . Now if the holy God ( who is able to frown the proudest sinner into Hell in a moment ) is patient and long suffering towards these , and bears all their scoffs , and hard speeches , and indignities : why should you think much to bear them ? especially when it is for his name sake . All these things will they do unto you for my name sake , John 15.21 .

6. Set the respect of God against the scorns of the World . What though the World hates , so long as God loves ? let them reproach thee , yet the holy God honours thee . If any man serve me , 1 Sam 2.30 . him will my father honour , John 12.26 . He is not ashamed to be called your God , Heb. 11.16 . and if so , why should you be ashamed to be called his People ? He accounts of you as the excellent of the Earth ; Psal. 16.3 . and therefore you should set that against the mocks and scoffs of wicked men . Aliud judicium hominis , aliud judicium Dei ; whose judgment is most to be esteemed , the righteous Gods , Rom. 2.2 . which is always according to truth ; or unrighteous mans which is blinded with prejudice and hatred of God and all his ways and People ? and therefore the Apostle Paul flights the censures of men , and values himself wholly upon the approbation of God ; With me it is a very small thing , that I should be judged of mans judgment , — but be that judgeth me is the Lord , 1 Cor. 4.3 , 4.

7. These scoffs and reproaches which you undergo upon the account of Christ and Religion here , shall add to your Crown , and greaten your Glory in the last Day . Every degree of suffering for Christ now , shall then have its reward . He that hath promised to requite your well doing to a cup of cold water , Matt. 10.42 . hath also promised to recompence your sufferings to the least scoff or jeer . Blessed are ye when men shall revile you , — rejoyce and be exceeding glad , for great is your reward in heaven . Matt. 5.11 , 12.

8. You that are ashamed to owne Jesus Christ and his ways , and to put on his Yoke , because of the scoffs and jeers of an ungodly World ; I pray think seriously on that word of Christ , Mark 8.38 . Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation , of him shall the Son be ashamed when he comes in the glory of his Father with the holy Angels .

CHAP. IX .

More Objections against early Obedience answered

Object . 6. ANother stumbling block that hinders young Ones from taking up the Yoke of Christ , is the diversity of opinions , and the many differences which are found among the professors of Religion . I would take up the Yoke of Christ if I knew which was the right way . But how shall I that am young be able to judge ? one is for this way , another is for that ; one says , lo here is Christ , another says , lo he is there ; Matt. 24.23 . and Christ says , believe them not . One pleads for this Doctrine , another for that , a third denys both . One is for this way of Worship , another for that , another is neither for this nor that , but above all . So that I see whom to avoid , but I see not whom to follow . Therefore till Professors are agreed , it is better to be of no side .

Answ. I confess it is a great advantage which Satan takes to prejudice young ones against Religion , by the differences that are among the professors of Religion . But I would have such consider five things .

1. A man may with as much reason disclaim the light of the Sun , because the Dials differ about the time of the Day , as disclaim Religion because of mens differing opinions about it . What is it in this World that men differ not about ? all men differ in their reasonings ; shall I therefore abandon my reason and become a brute ? all mens faces differ ; shall I therefore renounce humanity , because all are not of one complexion ? all mens appetites and palates differ ; shall I therefore refuse my meat till all palates relish one thing ? because men differ in their fashions ; shall I therefore cast off the use of rayment till all come to the same garb ? how foolish and absurd is this ! and is it not the same , because some men differ in some things of Religion , therefore to cast off all Religion ?

2. Is this any new thing ? hath it not been so in all ages of the Church ? if therefore Religion had been disclaimed till the minds of all men had been united in the profession of it , it had long ere this been shut out of the World . The Scripture tells you , there must be heresies , 1 Cor. 11.19 . it doth not say only , there will be heresies , importing the certainty of them ; but there must be heresies , importing the necessity of them : And we have a double reason render'd for this in the Word .

First , That they which are approved may be made manifest , 1 Cor. 11.19 . they are the touchstone of sincerity . God loves to try the sincerity of his Peoples Graces , this being the glory of every Christian , and a disposition highly pleasing to God . Were there but one opinion in matters of Faith , one way of Worship among all Christians , to owne this would be no great matter ; but to owne and cleave to the truths of God against all the errours that oppose them , to stick to the pure Worship of God against all the humane Devisings and Antichristian Impositions of men : this shews the power of faith , the zeal of love , the greatness of self-denial , and the uprightness of the heart in all . As the Stars shine brightest in the darkest night , so do the Graces of the Saints ( who are the lights of the world ) appear in their greatest lustre under the darkness of false Worship and errour . That is one reason why there must be heresies .

Secondly , Another is this , for the detecting and insnaring of false hearted hypocrites . Hereby unsound Professors are discovered ; errour and heresie have a great hand in detecting hypocrisie . This is a time of temptation in which they fall away . Matt. 13. So did they 1 John . 2.19 . They went out from us ( there 's the discovery ) but they were not of us ( there 's their hypocrisie ) for if they had been of us they would no doubt have continued with us , but they went out that they might be made manifest that they were not all of us .

And as errours and heresies serve to discover unsound professors , so also to insnare and destroy them ; for there are damning opinions as well as damning practices . When men of bad lives and worse hearts grow weary of the power of truth , God suffers corrupt Doctrines to spring up that may gratifie their lusts , and suit their vicious inclinations , and in a fond compliance herewith , truth suffers , lust thrives , and the soul perishes . This is the very reason rendered why God at the first appearing of Antichrist in the World , gave men up to his damning delusions ; Because they received not the love of the truth that they might be saved , for this cause God shall send them strong delusion , that they should believe a lye , that they all may be damned who have not believed the truth , but had pleasure in unrighteousness , 2 Thess. 2. 10 ; 11 , 12.

Thirdly , Consider from whence these differences do arise ; not from Religion it self , which is in all matters of faith and practice direct and certain ; the rule which is the word of God is the same to all , and gives perfect directions to guide us to life and blessedness . The law of the Lord is perfect converting the soul , the testimony of the Lord is sure making wise the simple , the statutes of the Lord are right rejoycing the heart , Psal. 19.7 , 8. And therefore the differences that are found among the professors of Religion , are either from the different measures of knowledge to which Christians have attained , or from their different capacities ; or else ( which is worse ) from the Pride and Lusts of some of its professors , that will dare to be wise above what is written , setting their posts by Gods posts , and teaching for Doctrine the Commandments of men : would men but allow Christ to be head of the Church , and sole Lord of Conscience , and receive the word at his mouth , and stoop to his Authority , and not set up their wills and inventions for a rule of Worship , the most of our differences would be at an end .

Fourthly , All differences in Religion are not inconsistent with Salvation ; indeed errours in the fundamental Principles of Godliness are damning ; and therefore all sincere Christians shall be kept from falling into such errour ; they have received the spirit of truth to guide them into all truth necessary to salvation ; John 16.13 . but it is possible that good men may fall into many errours ; you read of some that hold the foundation , who yet build wood , and hay , and stubble upon it ; yet these shall be saved as holding the foundation , though their works shall be burned , 1 Cor. 3.12 , 15.

There are many that were of differing opinions when here on Earth , who are all of one mind now in Heaven . Therefore he that condemns Religion because of the differences of them that fear God , shall be condemned to Hell as abiding in the estate of them that fear him not .

Fifthly , If differences in Religion be the cause why you owne not Religion ; then why do you not owne it so far as all good men are agreed in it ? though there is difference in some things , yet there are many ( and they the greatest ) things wherein they are all agreed . All are agreed that he that believes not , shall be damned ; Mark 16.16 . and why then do you not close with Jesus Christ ? all are agreed that without sincere repentance , and a sound conversion there can be no Salvation ; why then do ye not shake off your lusts , and turn from sin to God ? all are agreed of the necessity of fearing God , Eccles. 12.13 . Tit. 2.12 . Heb. 12.14 . and keeping his Commandments , of living soberly , righteously , and godly in this present world ; and that without holiness no man shall ever see the Lord ; and therefore why are not these things practised which have an universal consent ? if some lesser matters are accounted doubtful and disputable , yet these are things without all controversie . Sin must be forsaken , self must be denyed , lust must be mortified , the world must be renounced , Christ must be your King and Lord , he must have his throne in your hearts , his commands must be obeyed , or you can never be saved . This is the plain way to Heaven , and there is no other but what runs into this . And to this you have the consent of all good men that ever heard of the Gospel .

Now if differing opinions about lesser matters have kept you off from medling with them ; why should not universal consent ingage you to mind these great and necessary things , whereon your Peace , your Life , your Souls , your Eternal Salvation and Happiness do depend ? especially considering this , that if you neglect the great things of Salvation , Heb. 2.3 . you can never hope to escape , nor find shelter from the wrath of God under so vain a plea as the differences about Religion .

Obj. 7. Another thing that hinders young ones from taking up the Yoke of Christ , is the easiness of repenting and turning to God hereafter . God is full of mercy and will not refuse or reject a penitent sinner at any time , no though at the last hour ; witness the thief upon the cross ; how little time had he for repentance , and yet he obtained mercy ; and why may not I ?

Answ. This Thief may in a sense , be said to be a greater thief dead than living . The example of his repentance and conversion in a dying hour hath stole away many a purpose , many a season of grace , many a resolution , nay many a Soul , which hath taken incouragement from his late conversion to put off the great business of Salvation to the last .

Now to prevent this undoing and Soul-destroying mischief , I would say six things concerning this example .

1. This is an example without a parallel , and therefore not to be urged in this case . God did this once ( as one says ) that none might despair , and but once that none might presume . You have not such another instance in all the Scripture , which is a story of five thousand Years , and yet in all that time we have but one instance of a man that repented when he came to dye ; and will any man dare to adventure his Soul upon such an instance as that ? you read Acts 27.44 . that the Ship wherein Paul failed was ran aground , and yet not one man lost ; some by swimming , and some on boards , and some on broken pieces of the Ship , they all escaped safe to land . Now would not that man be accounted a mad man that should run his Vessel a ground upon the incouragement of this success ?

2. It is a pattern without a precept . Where is any command that incourages the dedicating our youth to sin and lust , and our old age to repentance ? is there any precept of God that indulges to a youthful remisness in the great business of Religion ? no not one , but the quite contrary . I dare not deny but God may be found in the last hour , but no man ought therefore to put off seeking him till then ; because the rule is , Remember thy Creator in the days of thy youth , before the evil days come , and the years draw nigh when thou shalt say I have no pleasure in them , Ec. 12.1 .

3. It is a precedent without a promise , shew me one promise that ever God made to accept such a repentance as this . And therefore it is a very hopeless attempt , nay a down-right presumption , to expect mercy without a promise of mercy , or in a way not promised , is presumption .

4. It was a miraculous work upon a peculiar reason ; to wit , to shew forth his Godhead , even when his humane nature was dying . There was never such a concurrence of works of wonder in any age of the world as at that time ; the Sun losing his light ; the Air darkened ; the Earth quaking ; the Rocks rent ; the Graves opened ; many Dead raised ; and among the rest this was one , a Thief , while hanging upon the Cross converted ; this was to manifest his deity under his greatest suffering , and to take away the ignominy of his cross : so that we may ( as one says ) almost as well expect a second crucifying of Christ , as a second conversion of this nature .

5. Was there not another Thief at the same time upon the Cross ? and yet he repented not , though he had much means to help him in the work ; his fellow recanting of his sin , becoming a true convert , reproving his sin , calling him to repent , owning the Lord Christ , praying for mercy ; yet notwithstanding all this he repented not , but as he lived so he dyed , in his sins and lusts . And therefore thou hast greater cause to fear being cast off with the impenitent Thief , than to be received to mercy with this signal Convert ; especially considering , that there is but this one instance in all the Bible , and for this one that was received to mercy , thousands and thousands have been cast off .

6. This Thief upon the Cross is an example pleaded but not imitated ; and so we make that a dangerous temptation , which would otherwise be an incouraging instance . You that urge this for an example , do but imitate it , and then you 'l make a right use of it . For we don't find that this Thief was ever called to believe till then ; and therefore so soon as he heard of Christ he believes in him , and ventures his Soul upon his righteousness . And God requires no more than that we would answer his call , and accept the first tenders of Grace . If God calls when it is late , he will accept late conversion , and therefore Christ takes that for an answer in Matt. 20. Matt. 20.6 . when he asks them , why stand ye here all the day idle ? and they answer , because no man hath hired us ; but as soon as he calls , they come . Do you come in and believe in Christ at the first call , as the Thief here did ? if God calls not till the eleventh hour , he that comes in at the eleventh hour comes in good time ; but he that is called at the first or third hour , may come too late if he puts it off till the eleventh : if thou darest sinfully say , it is too soon to day , it may be God may judicially say , it is too late to morrow .

And therefore this instance of the Thief on the Cross is most ignorantly and impertinently urged , which doth no way reach the case of impenitent sinners under Gospel Grace , and the daily and loud calls of God . The Thief never put off the work of repentance and conversion ( that we find ) to the last hour ; this thou dost . The Thief never purposed to repent hereafter , that he might thereby the better enjoy his lusts at present ; this thou dost . The Thief came into Christ at the first call ; but thou hast been often called and yet hast refused to come , and therefore what is this instance to thee ? it doth not at all concern thy case , it is falsly urged and vainly pleaded . And therefore instead of incouraging thy self from this single instance of the Thiefs being at last hour received to mercy , thou shouldst consider and tremble at that dreadful threatning of God against such as slight and stand out against the calls and offers of mercy , Prov. 1. from the 24. verse to the last . Because I have called and ye refused , I have stretched out my hand and no man regarded ; but ye have set at nought all my counsel , and would none of my reproof ; I also will laugh at your calamity , I will mock when your fear cometh . And vers. 28. They shall call upon me but I will not answer , they shall seek me early but they shall not find me . And vers. 32. The turning away of the simple shall slay them ; that is , their turning away from the calls of God and offers of Grace , will be their Condemnation at the last . And therefore remember this , it is seldome ( if ever ) that any adventure so near the brink of Hell , as to put off repentance and closing with Christ to the last hour , thinking to come off safe , but that they drop in at the last .

CHAP. X.

Wherein the reasons of slighting Christ are inquired into , and the evil of it aggravated .

USE of reproof to such as delay and put off the putting on Christs Yoke . O what folly is this ! and yet there is nothing more natural . Few there are that do downright refuse Christ , but many there are that put him off till hereafter ; from one time to another , from childhood to youth , from youth to manhood , from manhood to old age , from old age to the death bed , till there is no room left for this great work . They while away one season after another , till the season of Grace is past and gone .

In the managing this use I will do three things .

1. Inquire into the causes why men deal thus with Christ .

2. Charge the sinner with such aggravations of this evil as may set home the reproof .

3. Propound some Considerations for a thorough conviction .

First , Let us inquire into the causes why men deal thus with Christ ; whence is it that any do refuse his Yoke ? break his bonds and cast his cords from him .

It may be reduced to these five heads chiefly .

First , Ignorance : This is one cause of all the slights that are put upon Christ ; this our Lord Christ intimates in that passage to the Samaritan woman , John 4.10 . If thou knewest the gift of God . A Soul that hath a right knowledge of Christ , cannot but owne him and bow to him . They that know thy name will trust in thee , Psal. 9.10 . Knowledge begets love , and love begets obedience . If you did but know Christ , his undertakings for you , his relation to you , his dominion over you , you would not thus reject his Yoke and despise his Command . It is your blindness that is the reason of your disobedience . What is thy beloved more than another beloved ? Cant. 5.9 . In 1 Cor. 2.8 . the Apostle charges all their contemptuous carriage to Christ upon their ignorance ; whom none of the Princes of this world knew , for had they known it , they would not have crucifyed the Lord of glory . Did you know Christ , you would not refuse his call , nor reject his Yoke . Oh how many that are accounted men of understanding and parts , and esteemed the wits of the age , yet are grosly ignorant of the mystery of Christ and the Gospel , and so , Rom. 1.22 . professing themselves wise they become fools . The God of this world hath blinded their minds , left the light of the glorious Gospel of Christ , who is the Image of God should shine into them , 2 Cor. 4.4 .

Secondly , It is from that root of unbelief that grows in every carnal heart ; men don't believe the things of the invisible world , the Glory to be revealed or the Misery threatned , and the necessity of Faith and Holiness for the securing the one and avoiding the other , and that is the reason . The Apostle says , 2 Cor. 5.7 . we walk by faith and not by sight ; but the generality of men walk by sight not by faith , their hearts are fixed upon present things , 2 Pet. 1.9 . they cannot see afar off . Did men believe that sinful pleasures will end in eternal torments ▪ that the lusts of the flesh cannot be indulged at any easier rate than the loss of the Soul ; that there is no relief from the bondage and burden of sin but by a Saviour ; and that he is a Saviour to none whom he does not rule , Heb. 5.9 . to none but them that obey him ; you would hearken to his call , and come under his Yoke .

Psal. 17.14 . 2 Tim. 4.10 . Most men are men of this world , as David calls them , they are for a portion in this life ; Demas hath imbraced this present world ; and there is no greater token of a carnal unbelieving heart , than for a man to fix upon a present happiness , when God hath propounded an eternal felicity in another world . The good man is for the Yoke of Christ here , and a Crown hereafter ; the unbeliever is for present ease and satisfaction , and therefore takes up with the pleasures of sin that are but for a season . Heb. 11.25 .

3. It is from that general unconcernedness that is in men about the matters of the world to come . Amos. 6.3 . They put far from them the evil day ; and things at a distance don't affect us ; they are like the discharging a gun a great way off , we hear the report without concernedness , but the same set to our breasts and discharg'd , would make us tremble . A clap of thunder in a remote part of the Heavens doth not startle us so much as when it is just over our heads .

Next to the want of a sound belief , the want of a serious consideration , is the great cause why men dally with God . For as Faith makes invisible things evident , Heb. 11.1 . and future things present , so consideration makes them great , and gives them their due weight . Consideration is an intimate view of things ; it ponders matters fully , their natures , events , and tendencies . It compares one thing with another , kind with kind , cause with cause , circumstance with circumstance , issue with issue , how they begin and how they end . Sin and lust are indeliberate and sudden , they must have a present compliance ; they allow of no consideration , they consider not that they do evil , Eccles. 5.1 . He considers not that the dead are there , and that her guests are in the depths of hell , says Solomon of the simple sinner , Prov. 9.18 .

Consideration would break the force of lust , and spoil Satans design . Would men but seriously ponder what sin is , and what the Soul is ; how deceitful , how vain , how unsatisfying , how brutish the one , and how noble , how precious , how immortal the other , they would not stake and pawn them to every base lust as they do . Would they but consider of the nearness of death and eternity ; that within a few days or hours they must be in Heaven or Hell ; that there is nothing between but a little breath , which the next morsel he eats may stop ; all hangs upon a small thred of life which the next disease may fret in sunder , they could not dally with duty , and slight conversion and a life of holiness as they do .

What is the reason that men are better upon a sick bed than at another time ? that Jesus Christ is then prized , and repentance sought , and holiness desired , which in health were slighted and put off ? the reason is , the sense of their condition ; their case makes them considerate , and consideration gives death and eternity a near approach , and than they do make other kind of impressions than when we look on them at a distance . Had we but the same thoughts of these things in health as we shall have in sickness , we should labour for Grace and Holiness as much now , as we shall then wish we had . I tell you , you don't consider enough of the nearness of death and eternity ; and he that puts the evil day far off , will put the Yoke of Christ off too , and so he is undone by his own security .

4. It is from the unsuitableness that is betwixt the things of Christ and the temper of a sinner . Christs Yoke doth no way fit a carnal heart ; and where there is unsutableness there will be dislike . Matt. 16.23 . They savour not the things that be of God . A carnal heart is satisfyed with carnal contentments and delights ; a rattle will please a child , and a toy be more welcome to a fool than a Crown . Every nature delights in things sutable to it self ; and therefore it is that the carnal mind is enmity against God , Rom. 8.7 . that it neither is nor can be subject to the law of God ; for how can spiritual things be sutable and relishing to a carnal heart ? If Christ should come to the ambitious man , and say , follow me and I will give thee all the honour and grandeur of this world ; or to the voluptuous man , and say , follow me and I will give thee all the pleasures of sense and flesh ; or to the covetous man , and say , follow me and I will fill thy Bags and thy Barns ; I will bless the Ship and the Shop ; I will give thee the treasures of the Earth and the Sea ; this would do more than all the motives of the Gospel . The young man had never left Christ as he did , had he but urged such an argument as this for his heart to close with . It is the base love of this present world that makes the call of the Gospel so unsuccessful and ineffectual ; you may see it in that parable , Matt. 22.5 . They make light of the tenders of Christ , and what is the reason ? why the Farm , and the Oxen , and the Merchandise were in the case ; these must not be left for Christ where lust hath the casting voice . O how sad is this ! if Christ should offer you riches and honours , you would come , and yet for Heaven and Glory you will not .

5. It is because they are deceived and beguiled , partly by the cunning of Satan who puts a false varnish upon things .

Partly by the deceitfulness of their own hearts , which turns them aside , that they cannot see and say it is a lye which they have in their right hand . Isai. 44.20 .

Partly from the delusive appearances of things ; which , by reason of both the former , seem other than they are . Bernard distinguishes of four sorts of things .

1. Some things are good and pleasant : so is communion with God , for there is the chiefest goodness and the highest sweetness .

2. Some things are good but not pleasant , as repentance , and mortification , and self-denial .

3. Some things are neither good nor pleasant ; as utter despair in the present State ; it is a thing full of sin and sorrow .

4. Some things are pleasant but not good : and such are the delights of sin ; they are sweet but not safe , they please but they deceive . It is the sweetness of sin that gives it countenance , it would never be committed if there were no pleasure in it . And herein the deceitfulness of sin consists ; Heb. 3.13 . it allures by fair baits , and kills by a sharp hook ; it tempts by its sweets , and destroys by its snares . Sin is like poyson , very luscious but very dangerous ; the pleasant taste invites , and the sinner can't refrain , though that which is sweet in the mouth be in the belly bitter as wormwood . Many are so bewitched to their lust , that though they know it will cost them their Souls , yet they can't renounce its pleasures .

Now these five things put together , namely , Ignorance , Unbelief , Security , Unsutableness of spiritual things , and the deceitfulness of Sin , are the causes why so many slight the Yoke of Christ .

Secondly , Let me in the next place , having shewed you the causes of it , lay before you the aggravations of it , for it is a sin of a very hainous nature to put off and slight coming under Christs Yoke .

First , it is base disingenuity ; for we don't deal with God as we would have him deal with us . When we want any mercy we must be heard at first call ; but God calls for duty again and again , and we hear him not . We are impatient if God delays us , and yet we make no scruple to delay him . When we have any thing for God to do , that must be done speedily ; In the day when I call , answer me speedily , Psal. 102.2 . But when God hath any thing for us to do , there we take leisure . If we would have mercy , that must be to day ; but if God calls for duty , we put him off till the morrow . Now this is basely disingenuous , that when we can't bear Gods delays , yet we make him bear ours , although the case is not the same ; for we are bound to answer Gods precepts , but he is not bound to answer our requests ; and yet we make him tarry our sinful leisure in the business of duty , though we think much to tarry his holy leisure in the case of mercy .

Secondly , It is down-right disobedience ; he that delays a duty transgresses the precept , and slights the divine Authority . The season is as much a part of the command as the thing commanded . If God says , return ye now every one from his evil way ( Jer. 18.11 . ) the now is as much a duty as the returning . If the Father says to his Son , go work to day in my vineyard , Matt. 21.28 . it is flat disobedience to defer it till to morrow ; for the time of working is as much a duty as the work it self .

Thirdly , It is the highest ingratitude ; for Christ did not adjourn his love to us one day ; his heart was to us from everlasting ; I was set up from everlasting — rejoycing in the habitable parts of the earth , and my delights were with the sons of men , Prov. 8.23.31 . He gave himself in the Covenant of Redemption to dye for sin , and redeem sinners from the first day that sin entred . And therefore he is said to be a lamh slain from the foundadation of the world , Revel. 13.8 . Though he came not to dye actually till the fullness of time , ( Galat. 4.4 . ) yet in the decree of God the Father , and in the consent of God the Son , he was a Saviour from the beginning ; and his Blood was as efficacious to Salvation , before ever it was shed , as after ; he was a Saviour and Redeemer from the first entrance of sin ; Adam , Noah , Abraham , and all the Saints that lived before his Incarnation were saved by his Blood as well as we . His love bears date from everlasting , and it breaks forth very early in the overt acts of it to particular persons . Christ begins with sinners betimes ; who knows how soon ? puts upon many of them a federal holiness betimes ; seals them for his betimes ; puts his spirits into them betimes ; and calls them to an actual close with him betimes ; it is hard to say how soon , but it appears to be very early in that many have been converted from their very childhood , as Samuel and Timothy , and others . O the earliness of the love of Christ ! and shall we adjourn our obedience as if we were afraid of closing with him too soon ? he took up our burden betimes ; and shall we delay the taking up his Yoke for the last work of our lives ? This is great ingratitude .

Fourthly , It is manifest injustice , and a fraudulent detaining of Christs right . For whose you are , his your strength and service is ; and are ye not the Lords ? hath he not redeemed you , and that both by price at the hands of God , and by power out of the hands of Satan ? ye are the redeemed of the Lord , and therefore you are his ; your time is his ; your gifts and parts are his ; your affections are his ; your estates are his ; your strength is his ; your youth is his ; your body and soul are his ; your all is his ; and therefore not to give up your selves body and soul to him , not to love , and fear , and serve him , is a crying injustice . Nay , to delay it one day , one moment , is to deny him his right . Many boast of their honesty , they are just to all , and wrong none ; yes , you wrong your redeemer , you are unjust to Jesus Christ , and that is the highest injustice in the world . To delay any man in that which is his right , is a great sin ; the wages of the hireling must be paid at the day , and it must be done before the sun be set , Deut. 24.14 , 15. It is a maxim in the Law , minus solvit , qui minus tempore solvit ; not to pay at the time is to pay the less , because there is so much advantage for improvement lost . Is it such a sin to detain a servants right ? what is it then to detain our Lords right ? must we not withhold wages for a servants work till the sun be set ? and yet dare we withhold doing our Lords work till the sun of our lives is setting ? O what base injustice is this !

Fifthly , It is altogether unreasonable , there is no man living can give a reason to excuse him from this duty . You cannot say it is the wrong way to Heaven ; for it is the way the Lord Christ hath directed and chalked out . You cannot say it is a needless Yoke , for there is no Salvation without taking it upon you . You cannot say it is a dangerous Yoke , for it hath salvation certainly intailed upon it . You cannot say it is a fruitless Yoke , Matt. 11.28 . for it yields perfect peace and lasting joy to all that come under it . You cannot say it is an impossible Yoke , for as you have the command of Christ to undertake it , so you have the promise of Christ to help and inable you to bear it . So that you cannot give one reason why you should neglect it ; and therefore he that refuses to take it up is without excuse . Whoever remains graceless in a day of Grace , will be found speechless in the Day of Judgement . Matt. 22.12 .

Sixthly , It is downright madness ; for you refuse Heaven because you will not be holy . You will rather lose the eternal injoyment of God than be made like God . You will rather chuse to perish under the wrath of Christ , than you will consent to come under the Yoke of Christ . You will be contented to be damned , so you may go a pleasant way to Hell . And is not this madness to the height to chuse rather to perish eternally than be tied to love and serve your maker and redeemer ? O what a base and low opinion have you of God and Heaven ! how can ye degrade and dishonour him more ?

If a man should publish it as his opinion , that darkness is better than light ; that Hell is rather to be chosen than Heaven ; that he had rather be in an everlasting society with Devils and damned Spirits , than with God and Christ in the glory above ; what would you say of such a one but that he talked like a mad man ? why then reflect upon your selves a little , for , — mutato nomine do te● Fabula narratur . — you that prefer the pleasures of sin to the service of Christ ; that will renounce your part in God and Christ and eternal happiness , to satisfie a base lust ; that will stake your Souls for a few minutes of sinful delights ; can any man be guilty of greater madness ? do ye know what ye do , or what ye speak , when ye say in your hearts this lust shall reign , but Christ shall not reign ? let us break his bonds , Psal. 2.3 . and cast his cords far away from us ? this is treason against the Crown of Heaven ; your Blood , Luk. 19.27 . your Life , your Soul must go for this . Those mine enemies that would not that I should reign over them , bring them out and slay them before me . The Lord open your eyes that you may see the madness of this ; for most true is that of Solomon concerning sinners , Madness is in their heart while they live , and after that they go to the dead , Eccles. 9.3 .

Thirdly , Now having shewed you the causes why so many do neglect taking up the Yoke of Christ ; and laid before you the aggravations of the sin ; let me lay down but three considerations , if the hardness of your heart will suffer you to take them in .

First , Consider what you will answer to Christ for slighting his Yoke ; do ye believe there is such a day coming wherein the Lord Christ will sit in judgment upon every Soul , and in which every one must give an account of himself to God ; if ye do not , ye do not owne the Bible ; ye do not believe the Scriptures to be the word of God : for there is no truth more plainly attested in the Scriptures than this : See Acts 17.31 . Rom. 2.5 , 6. and chap. 14.10 , 11 , 12. 2 Corinth. 5. 10.2 Thess. 1.8 , 9 , 10. Heb. 9.27 . James 5.9 . Revel. 20. 12 , 13. and many places more . And if ye do believe a judgment to come , pray tell me what you think the business of that day will be ? will it not be to take an account how you and I have carried it to Christ ? God hath sent him into the world to dye for sinners , 2 Tim. 1.10 . to bring life and immortality to light through the Gospel , to fix the terms and conditions of life and salvation : and these terms are subjection and obedience to Jesus Christ and his commands as King and Lord ; and the business of that day will be to take an account what complyance we have made with these terms ; not whether we have professed him , and outwardly owned him ; but whether we have closed with him upon the conditions of the Gospel . Now you that have refused or neglected taking up the Yoke of Christ , how will you answer it to Christ in that dreadful Day ?

1. Will you say you were not called ? that you cannot ; for God hath called you many ways ; many of you have had calls by your Parents in a Godly education ; calls by instruction ; calls by counsel ; calls by correction ; calls by Godly examples ; many of you have been called by being placed in religious families under Godly Masters , or Godly Tutors and Governours . Mic. 6.9 . Many of you have been called by afflictions , by the voice of the rod of God ; all of you have been called by the dispensation of the Gospel ; for what is the work of Ministers but to call you to Christ to take up his Yoke ?

Will you say you were too young ? that you can't ; for others as young as you have heard his call , and obeyed , taking up his Yoke betimes . Besides , it is your duty to make it your first work , Matt. 6.33 . Seek ye first the kingdom of God and his righteousness .

Will you say you have present concernments that must first be attended to ? that you cannot ; for there is nothing in the World of so great concernment as this . Besides , God hath made a promise of all other things to Godliness for this very reason , that we might be incouraged to an early practice of it , and to leave the neglecters of it without excuse , Matt. 6.33 . 1 Tim. 4.8 . Psal. 84.11 .

Will you say , you expected a longer time in the World for this work ? but how could that be ? why should you expect what God never promised ? or why should God lengthen your days for you to spend in the service of your lusts ? you that would not repent of sin , and turn to Christ in the time that God gave you for that purpose ; neither would you have done it if the Lord had lengthened your life to the age of Methuselah . Therefore your mouth will be stopped , Matt. 22.12 . and you found speechless in that dreadful Day of account .

Secondly , Consider you that will not come under the Yoke of Christ , must come under the wrath of Christ : You shake off this , you cannot shake off that . There is a two-fold dispensation of wrath to these Sons of Belial ; one in this World , the other in the World to come .

1. That in this World lies in giving them up to their own corrupt wills , and lusts of their own hearts . And this is wrath to the uttermost , as it is call'd 1 Thes. 2.16 . There can be no greater expression of Gods wrath in this world , than to give a man up to his own lusts . And when a man sits under Gospel-seasons , and hath sin disovered , Christ tendred , faith and obedience pressed upon him , and yet will not hearken to the voice of God herein , nor leave his lusts for Christ , that man is very near to this judgment . See Psal. 81.11.12 . My people would not hearken to my voice , Israel would none of me , so I gave them up to their own hearts lusts , and they walked in their own counsels . This is a dispensation of wrath in this world .

2. There is a dispensation of wrath in the next world , and that lies in the pouring out of eternal vengeance . Now I pray consider this : you can refuse present obedience , but can ye refuse eternal vengeance ? you may say , I will not come under Christ's Yoke ; but can you say , I will not come under his wrath ? You read of some that call for the mountains to fall on them , and hide them from the wrath of the lamb , Revel. 6.16 . but all in vain . How shall we escape if we neglect so great salvation ? Heb. 2.3 . mark , if we neglect ; he doth not say , if we reject and renounce it ; if we scoff at , and deride it ; if we oppose and persecute it ; no , but if we neglect it ; the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the same as in Matt. 22.5 . They made light of it . If we make light of , let slip , shift off , take no present care of our salvation , what then ? how shall we escape ? that is , there can be no escaping the wrath of God . It is somewhat like that expression , Rom. 2.3 . Thinkest thou this , O man , that thou shalt escape the judgment of God ?

Thirdly , Consider where will you lay the blame of your destruction ? you can't lay it upon God ; for he gave Christ to redeem and save you . You can't lay it upon Christ ; for he would have gathered you , Matt. 23.37 . and you would not ; he never cast you off till you cast him off . You can't lay it upon the spirit ; for he would have convinced , and converted , and sanctifyed you , and you have resisted and quenched him . You cannot lay it upon your ministers ; for they have set before you life and death , and declared to you the danger of sin , and the necessity of holiness , but you would not believe their report . You can't lay it upon your ignorance ; for either you do know your duty , and then your disobedience is inexcusable ; or you might know it if you would , and so your ignorance is inexcusable . You can't lay it upon your want of leisure and time : for you have time to spare for your lusts , for your sports , and pastimes , and pleasures , and why not for Christ ? so that you can lay the blame no where but upon a cursed corrupt Heart , thy destruction is of thy self , Hos. 13.9 .

CHAP. XI .

Wherein the tryal of our state is pressed with seven reasons for it .

USE 2. Of examination . If it be the great concernment of every one to take up Christs Yoke betimes ; then the question is , what progress have you made in this duty ? what Yoke are you under ? that of sin , or that of Christ ? for all men , young and old , rich and poor , high and low , bond and free , are under one of these Yokes , either the Yoke of sin , or the Yoke of Christ . These are the two great Lords of the world , and have the most extensive rule and dominion ; and therefore as ye read of the rule and Government of Christ , so you read of the rule of lust , Rom. 6.17 , 18. and the dominion of sin ; and of being servants of sin , and servants of righteousness . Now whose Yoke are ye under ? Matt. 6.24 . no man can be said to be under both ; no man can serve these two masters . He that is under the Yoke of sin is free from righteousness , Rom. 6.20 . And he that is under the Yoke of Christ is free from sin , Rom. 6.14 . Can ye make it out that ye are under the Yoke of Christ ? this is a question of very great importance , and therefore every man should labour to be satisfyed about it . And that for these seven reasons .

1. Because every one of us are naturally under the Yoke and thraldom of sin ; not only ignorant of God and Christ , but enemies to God and Christ ; and not only enemies by natural depravation , but by actual opposition ; enemies by wicked works , Coloss. 1.21 . serving divers lusts and pleasures , Tit. 3.3 . Every man naturally is the servant of sin ( Rom. 6.17 . ) till he be made free by Christ , and brought under his Yoke by the power of converting Grace . Now what do ye know of this in your selves ? can ye say , being made free from sin , ye became the servants of righteousness ? Rom. 6.18 .

2. So long as a man is under the power of sin , he is in a state of wrath . The reign of sin subjects the soul to the wrath of God ; and no wonder , for it is the highest contempt and affront the creature can put upon God to give up himself to the dominion of sin ; 1 John 3.4 . Amos 2.4 . he that doth sin , transgresseth the law ; but he that subjects himself to the power of it , contemns the law , and despises the Authority of him that gave it ; and there is nothing can lay man under the wrath of God more than this .

3. Because many there are that deceive themselves about the Yoke of Christ , thinking they have put it on , when they are mistaken . Few will deny that subjection to Jesus Christ is a duty ; but the misery is , they undo themselves with a self-deluding confidence that they have taken the Yoke of Christ upon them when they have not . Many bless themselves in the goodness of their condition , and the uprightness of their hearts with Christ , when it is no such matter . Solomon says , there is a generation that are pure in their own eyes , and yet are not washed from their filthiness , Prov. 30.12 . This was the case of Laodicea ; she thought her self rich , her state good , her interest firm , her heart right , when it was quite otherwise ; wretched , and miserable , and poor , and blind , and naked , Revel. 3.17 . who better perswaded of the goodness of his case than Paul , and yet he was an utter enemy to Jesus Christ at the same time ? Rom. 7.9 .

4. To be deceived in a matter of this moment is a thing of very dangerous consequence . If you take counterfeit money for true , the loss is not great ; but if you take common Grace for saving Grace , an hypocritical obedience to Christ , for subjection to the Yoke of Christ , a deceit in this matter is as much as the soul is worth . It is an undoing mistake ; Matt. 25. v. 1. the foolish virgins that went out to meet the bridegroom , thought their hearts had been right with Christ ; that they had had oyl enough in their lamps , v. 3. and of the right kind , till the coming of Christ discovered the mistake ; v. 10. and it was such a mistake as proved their utter undoing .

5. It is a good argument of the goodness of thy condition , and of thy sincerity of heart to be willing to come to the touchstone . Some are great enemies to trying Doctrines ; they can't indure the searches of the word ; but cry out against such preachers as censorious ; these men will take Gods work out of his hand , and be judges of mens hearts and states , say they . This is a very great sign of an unsound heart ; John 3.20 . they come not to the light lest their deeds should be reproved . Tertullian says of Hereticks , they are lucifugae scripturarum , they cannot indure to be tryed by the word . So it is with an unsound professor .

6. The knowledge of this is of great use , living and dying .

First , It is very useful in life , it is that which you will be forced to have recourse to a thousand times before you dye . When temptations or desertions are upon you , the sense of the uprightness of your heart in your walking with God will be an admirable support . So it was to Job , when he was under the hidings of God , and had lost the wonted comfort of the light of his countenance , he comforts himself in his own uprightness . He knows the way that I take , — my foot hath held his steps , his way have I kept and not declined , neither have I gone back from the commandment of his lips , Job 23.11 , 12.

Secondly , It is of great use in death . For what is it that can support the soul in a dying hour , but a sense of interest in Christ evidenced by the uprightness of the heart in walking with him . This was that Hezekiah had recourse to when the sentence of death was upon him , Isai. 38.3 . Remember O Lord how I have walked before thee in truth , and with a perfect heart , and have done that which was good in thy sight . O it is a blessed thing in a dying hour to have a witnessing conscience to the sincerity of our obedience . For if our hearts condemn us not , then have we confidence towards God , 1 John 3.21 . It is of great use therefore to put this matter to the tryal . For ,

7. The day is coming when God will put it to the tryal . The fire of that day shall try every mans work of what sort it is . 1 Cor. 3.13 . It is not the livery of Christ , nor the badge of baptism , nor the name of a Christian , nor outward profession of Religion that will stead us in that Day . It is not saying Lord , Lord , Matt. 7.21 . but doing the will of God that will then stand us instead ; not a profession of Christ , but an unseigned subjection to him . Christ is said in that Day to separate the sheep from the goats , Matt. 25.32 , 33. and to set the sheep at his right hand , and the goats at his left . The one for a blessing , the other for a curse . And who are the sheep ? why he tells you John 10.27 . they that hear his voice and follow him ; and to these he gives eternal life , v. 28. And who are the goats ? but carnal sinners that will have their lusts rather than Christ ; that cast off his Yoke , Luk. 19. v. 14. v. 27. and will not have him rule over them . And what is their doom ? bring them out and slay them before me .

There will be but two sorts of men in that day ; saints and sinners ; obedient and disobedient ; subjects and rebels ; the great question then will be , whose servants you have been ? to whom have you lived ? to the world ? to lust ? or to Jesus Christ ? and according to this , so shall your sentence be ; as you have lived , so shall you be judged , see Rom. 2.6 , 7 , 8. And therefore as ever you would be able to lift up your heads in the Day of Gods tryal , it concerns you to try your selves .

CHAP. XII .

Several Rules for the knowledge of our state laid down , both negatively , and affirmatively

Quest. HOW may a man know whether he be under the Yoke of Christ or not ?

Answ. I will answer the question first Negatively .

1. Negatively . There are some of whom it may be said without the least rashness of judgment , or breach of charity , that they are far from the Yoke of Christ ; professed rebels to his Government and Authority . They carry the tokens of Death and Damnation in their foreheads : the Holy Ghost reckons them up in several places of Scripture , one is in 1 Cor. 6.9 , 10. Be not deceived , neither fornicators , nor idolaters , nor adulterers , nor effeminate , nor abusers of themselves with mankind , nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdom of God , Revel. 21.8 . The fearful and unbelieving , and the abominable , and murderers , and whoremongers , and sorcerers , and idolaters , and all lyars , shall have their part in the lake that burns with fire and brimstone , which is the second Death . These are all sons of Belial , they are not under the Yoke of Christ . I beseech you consider a little , if any of these sins be chargeable upon you , your case is desperate ; you are actually shut out from any claim in Christ . You may know , as certainly as if God had told you from Heaven , that you are in a lost undone condition ; the Holy Ghost calls all such children of disobedience , because of these things the wrath of God cometh upon the children of disobedience , Ephes. 5.6 .

2. Such as are scoffers ▪ at Godliness , and make a mock of Religion . This is one of the reigning sins of this Day , 2 Pet. 3.3 . There shall come in the last days scoffers , walking after their own lusts . Mark , while they scoff at Godliness , they live in ungodliness , walk after their own lusts ; they will not leave their lusts , and therefore scoff at Religion because that opposes their lusts . Now what says the Scripture ? Judgment is prepared for scorners , Prov. 19.29 . 2 Chron. 36.16 . These therefore do openly declare they are not under the Yoke of Christ .

3. Such as have a secret enmity against the power of Religion ; they have a form of godliness , but deny the power of it , 2 Tim. 3.5 . These can be no subjects of Christs Kingdom , for the Kingdom of God is not in word but in power .

4. Such as have their secret reserve in closing with Christ ; they will not let Benjamin go ; some sweet sin , some profitable lust they will not part with . These are not under the Yoke of Christ , for he that comes to Christ , and hates not father , and mother , and wife , and children , and brethren , and sisters , yea and his own life also , he cannot be my Disciple , Luke 14.26 .

5. Such as live in the sinful neglect of Gods worship , that slight hearing the word , restrain prayer before God ; have no regard to their Souls . Such are not under the Yoke of Christ ; for he that is of God heareth Gods word , John 8.47 . No man that slights the word and worship of God , can be under Christs Yoke ; for it is the word that fastens this Yoke .

6. Such as give up themselves to carnal pleasures and delights , that are lovers of pleasures more than lovers of God , 2 Tim. 3.4 . These were never yet under the Yoke of Christ , for they that are Christs have crucified the flesh with the affections and lusts , Gal. 5.24 .

7. He that trusts to his own righteousness , and looks to find acceptance for that , was never under the Yoke of Christ ; for this is a plain rejecting of Christ , it puts him out of office ; a man makes a Saviour of his own duties , and so as other men perish by their sins , this man perishes by his duties . None do reject Christ more than these , Rom. 10.3 . Going about to establish their own righteousness , they have not submitted to the righteousness of God .

8. Such as see no need of any strength for duty but their own , can do all without any supernatural aids and divine incomes ; such were never under the Yoke of Christ . For that will shew a man his daily need of divine power for every performance .

9. He that never felt the burden of sin , was never under the Yoke of Christ . For none else are call'd to take it up , Matt. 11.28 , 29.

10. Such as maintain an ungrounded confidence of the goodness of their condition , without any experience of a change made in them , are perswaded their state is safe , but cannot shew one good ground for it ; these are not under the Yoke of Christ .

O that you that are young would lay these things to heart , for now we are upon the search , I pray therefore look every one inward ; is it thus with you ? for let me tell you , whoever is under any one of these Characters hath never yet took up the Yoke of Christ . They shall be reckoned among the enemies of Christ that have rejected his Yoke , despised his Authority , and as such they shall perish , except by a timely conversion they be brought to close with and submit to him .

2. Affirmatively . How may a man know when he is really and indeed under the Yoke of Christ ? how may he come to a knowledge of the goodness of his state , by the truth of his Subjection to the Lord Christ .

Give me leave to answer the question ,

First , More generally .

Secondly , More particularly .

First , More generally . There are some things that will greatly contribute to this , and without which he will never attain to a well grounded satisfaction in this matter ; and therefore they are very necessary to be considered , and made use of in this inquiry .

Rule 1. One is a full and deliberate conference with your own hearts . He that makes a judgment upon slight inquiries , and sudden inconsiderate answers , is very like to be deceived ; judgment ought not to be pronounced but upon a full hearing , and a through debate ; ad pauca respicit , qui cito pronunciat , it is not judgment , but fond opinion that is passed upon a matter , without hearing all that is fit to be said about it , therefore so great a matter as this is should not be determined but upon mature deliberation . As it is said of counsel , omne consilium in festinatione captum , stultitia est ; all counsel taken in hast is folly . The same may be said of judging our selves , all hasty precipitate judgment is folly ; the way to come to a rational certainty is to make a full inquiry . Hypocrites and carnal sinners overlook what is evil , and judge by any good they find ; and weak Christians overlook what is good , and judge themselves by the evil that is discovered ; this is judgement upon hearing but of one side , and he that doth so is an unjust Judge , though he should happen to pass a just judgment * * Qui aliquid statuerit alterâ parte inauditâ , aequum licet statuerit , haud aequus est . ; there must be a searching out the case , that neither sin may be passed by on the one hand , nor grace overlooked on the other .

Rule 2. Another thing in this inquiry is the light of the spirit ; this is very necessary in such a work . Solomon says , The spirit of a man is the candle of the Lord , Prov. 20.27 . But the spirit of the Lord is the light of this candle , without which he cannot see into the inward parts of the belly : It is this that brings to light the hidden things of darkness , and makes manifest the counsels of the heart , 1 Cor. 4.5 . What is the meaning of that Prayer of David , Psal 139.23 , 24. Search me O God , and know my heart ; try me , and know my thoughts , and see if there be any wicked way in me . He doth hereby beg for such a measure of the spirits light and aid ( which searcheth all things 1 Cor. ●2 . 10 . ) as may enable him to such a search of his heart , whereby he may be fully assured of the goodness of his estate . You will never be able to come to a true knowledge of your state and heart but by the spirits light and help .

Rule 3. Another means is frequent and repeated tryals . It is not enough for a man that would be satisfied of his spiritual condition , to bring his heart to the touchstone now and then ; it must be done often , according to the variety of conditions , occasions , and temptations . In our Law , a man can be but once tryed for one fact , because his life shall not be always in hazard . But in spiritual matters the oftner we are brought to the bar , the better ; frequent tryals do not hazard our case , but tend to put it out of hazard . How should a man know much of his spiritual state that seldom converseth with his own heart ?

It was a good rule , Tecum habita . A mans business lies most within doors ; and therefore he should often descend into himself . Davids counsel is , Commune with your own heart upon your bed , Psal. 4.4 . The word in the Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 speak to your own heart ; the expression is not limited , and therefore may take in all those ways of speaking by which a man may keep up a secret , inward and profitable communion with his own soul . And this is advised to be done upon the bed ; which notes Retiredness and Frequency .

First , Retiredness . In the bed a man is retired from the distracting noises and hurries of the World * * Nox tempus accomodum est rebus considerandis , & diligentius examinandis , tum enim animus sedatior esse solet . Moller . in Loc. , and so is at leisure for the work .

Secondly , Frequency , As oft as a man lies down upon his bed , he should go down into his heart , and call himself to account every night where his heart has been , and what it hath done every day .

Rule 4. Try till the matter be fully determined , and you come to a rational and well grounded satisfaction in your selves , that so you may have an answer in readiness to put all doubts and scruples to silence .

Rule 5. Another way is by observing and fixing upon the fittest seasons . There is a time for every thing ; there is a time to try , and a time to trust without tryal ; a time to look inward , and a time when it is more proper to look upward . Every time is not a fit season for this work ; sometimes the Soul is beclouded , tempted , deserted , defiled by new sins , and these are times wherein it is set against it self ; and now all is naught , all is Hypocrisie ; praejudicium tollit judicium , it is commonly seen so . When Heman is under the hiding of God , how is judgment blinded , and all Grace is hid . If David be under a cloud , presently he is cast off . He that looks upon his face in a broken glass will appear a most deformed creature : As he that walks in a dark night , is apt to think every bush a Thief ; he fansies nothing but objects of fear and terrour ; so it is in this case . And therefore in such a condition it is better to call uppn the Soul , as David did , to trust and wait . Multiply direct acts of Faith more , and reflect less . It is an excellent piece of wisdom to take the proper season for every duty .

Rule 6. If upon good evidence thou art able to prove the sincerity of thy heart to Christ , don't question the goodness of thy state because of the Hypocrites carnal confidence . The foolish Virgins thought their Oyl as good as that of the wise , but the Oyl of the wise Virgins was of the right kind notwithstanding that . Many a corrupt Judge passes a wrong sentence , but a righteous Judge , that guides himself by evidence and Law , may do right for all that . Many a man may be rich in a Dream , but what then ? may not therefore a waking man know what his Estate is , or whether it be his or not ? The Turk is confident of his Religion ; the Jew as confident of his ; the Papist is certain of his to an infallibility ; and yet this doth not hinder but that a Protestant may certainly know that he is in the true way , and that they are wofully deceived and given up to believe lies .

Rule 7. Be sure to make use of a right rule to judge by , for Rectum est index sui & obliqui ; No man can make a true judgment but by a right rule ; if that be crooked or false , the judgment that is made by it must needs be wrong . If the touchstone be not right , you can never judge of the metal .

Before I shew you which is the true rule , let me warn you against some false rules which many try and deceive themselves by .

First , Some measure themselves by themselves ; such the Apostle speaks of 2 Corinth. 10.12 . They measure themselves by themselves , and compare themselves with themselves . But he charges this practice with folly , says he , they are not wise , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . They never come to understand their case ; alas how should they ? the obliquity of the person is hid in the crookedness of the rule . For a man to be his own rule and standard is great folly , and yet nothing more common than to judge a mans self by the presumed goodness of his own heart ; though it is the greatest cheat and impostor in the World : The Holy Ghost tells us so , the heart is deceitful above all things , Jerem. 17.9 . You read of deceitful riches , Matt. 13.22 . deceitful weights , Mic. 6.11 . deceitful witnesses , Prov. 14.25 . deceitful Prophets , Jerem. 23.26 . deceitful tongues , Psal. 52.4 . a deceitful Devil , Revel. 20.3 . but the heart is deceitful above them all ; Satan himself could never deceive a man if his own heart did not deceive him . It hath a thousand deceits : It paints sin with the colour of vertue : It hides from a man the evil that is real , and flatters him with a good that is seeming : It perswades a man he hath the good he hath not ; and if there be any good , that the good he hath is greater than it is : It presents him with common Grace for saving : It makes him take education for conversion , and moral virtues for Gospel Holiness : It is endless to trace the heart in its several deceits ; and therefore for a man to measure himself by himself , when the heart is so deceitful , must needs be a false rule of judgment .

Secondly , Some measure themselves by such as come short of their attainments ; thus did the Pharisee in Luk. 18.11 . God I thank thee that I am not as other men are , extortioners , unjust , adulterers , nor as this Publican ; and this was the false rule that deceived him . Alas , what is all this ? nature may be refined and yet be but nature ; and when all is done it giveth one man no more advantage of another than tame Beasts have of wild . A tame Beast is as much a Beast as they that are wild . We may not be so bad as the worst , and yet may be worse than we think ; and we may be better than some , and yet not be so good as we ought .

Thirdly , Some make a judgment of their condition by the judgment of others . If such as are Godly , wise , and discerning do approve and commend them , this puts all out of doubt , and makes them confident of their good condition . Nothing blinds a man more to himself than the applause of others ; for this holds him in a pleasant dream of an imaginary excellency , and puffs him up with an opinion of those virtues in himself , which he is an utter stranger to . Alas what is the judgment of others about the truth of my Godliness , that I should value and judge my self by that ? How often have good men been mistaken in their opinion and judgment of others . The Disciples judged Judas to have been as sincere , and true to Christ as themselves , and could suspect themselves as soon as him ; nay rather than him . And therefore when Christ tells them one of you shall betray me , Matt. 26.21.22 . they every one cry out , Lord , is it I ? they little thought that Iscariot had been such a Judas . How was Peter deceived in Simon Magus , and the Apostle John in the false Disciples ; and never knew what they were till their Apostasy detected their Hypocrisie , 1 John 2.19 . Men judge by what they see , and that is only what appears . Now a man may be one thing in appearance , and another thing in reality . Our Lord Christ speaks of some that are in sheeps clothing , and yet are inwardly ravening wolves . The Opticks say solae superficies videntur , we only see the surface of things ; and it is true , who can see another mans inside ? who can tell what principle I am acted by in the worship of God ? or say what my aims and ends are ? they may be right or wrong , true or false for ought any other man knows . Many shall in that Day , when God shall judge the secrets of men by Jesus Christ , be condemned for Hypocrites that have passed through this World with an applause for Eminent Saints ; for secret sins may be retained under an open profession of holiness , and men judge by the profession that is made , because they see not the secret lusts that are indulged . This is therefore a false rule to judge by .

Fourthly , Some make outward reformation the 〈◊〉 to judge of their subjection to Christ by . If they leave their open wickednesses , their scandalous practices , and live soberly in the World , this is a rule by which they judge their case good . Now this is a false rule to judge by .

For , 1. Open sins may be reformed , and yet heart lusts may be reserved , and so the Soul is in as dangerous a condition as ever . An impostume in the Bowels may as surely kill a man as the plague in the flesh . Where sin is outwardly forsaken , and yet secretly beloved , there the Disease is not cured but struck in ; and so is as mortal as before . It is not the refraining sin that weakens it , but the withdrawing the heart from it . It is a less evil to do sin and not love it , than it is to love sin and not do it ; for the doing sin may possibly be from weakness of Grace , but the love of sin is always from the strength of lust .

2. A man may , as to outward acts , let all sin go , and yet be a secret enemy to Christ ; for the Enmity ( as the Law says of treason against the King ) lies not in overt acts , but in the depravedness and corruption of the heart ; and what is it for all lusts to be restrained , unless the heart also be subdued to Christ ? A Dog tyed up from doing harm is a Dog still . There may be a cessation of arms between Enemies , and yet the quarrel may remain , though the War cease . A sinner may lay the weapon of sin out of his hand , and yet the enmity against God still remain in his heart . And therefore for a man to measure his Religion from an outward reformation only , is to judge by a false rule . Not but that an outward reformation is necessary , ( for though a man may have a bad heart under a strict life , yet to be sure he cannot have a good heart with a bad life . Matt. 23.25 . ) But this is not enough , for the outside of the cup and platter may be cleansed , and yet the inside remain unclean and filthy .

Fifthly , Some make a profession of Religion the measure of their subjection to Christ , they reckon a cleaving to his worship and ordinances , to be a taking up of his Yoke . Indeed it is required that all that believe in Christ should make a profession of him ; it is a part of the homage we owe to Christ to stick to his worship and ordinances , to hold fast the faith and not deny his name . But yet for any man to judge of the truth of his subjection to Christ , by making an outward profession of him , is a very wrong rule . For ,

1. How common is it to have the form separated from the power : This , the Apostle tells us , is one of the sins that shall abound in the last Days , and that shall make the times so perilous , having a form of godliness , but denying the power thereof , 2 Tim. 3.5 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the true form , for forma est per quod res est id quod est . The true form of Godliness consists in an inward change , by a work of Grace ; and is that which denominates a man a godly man , for forma dat esse rei . And therefore it is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies an outward shew , a formality , a vizor , or mask of Godliness ; and what is that but a profession ; so that a man may wear the vizor of a profession all his days , and yet be an Enemy to the power of Religion .

2. That profession of Religion which may consist with a state of spiritual death , can be no true measure of a mans subjection to Christ . Now a man may maintain a high profession and yet be dead in sin ; thou hast a name that thou livest and art dead , Revel. 3.1 . alive to the World by an outward shew , but dead to God for want of the substance . What a lively professor was Judas , and yet in a dead estate . There is never an ordinance of the Gospel but a man may be found in the use of it , and yet be all the while dead in sin . No outward means of Grace did ever , nor can it , by any vertue or power of its own , quicken one dead Soul . How many sinners abide all their days under the loud calls of the word preached , and yet perish in their lusts ; so that to many it is so far from working life , that it superadds a second death . To some we are a savour of death to death , 2 Cor. 2.16 . and therefore a profession of Religion is but a crooked rule to judge of your subjection to Christ by .

These are necessary cautions for carnal and ignorant persons that are apt to mis-judge their state and condition by errors on the left hand . There are other cautions that are as necessary for weak believers , who are as apt to err on the right hand , by judging their case by false rules also ; whereby instead of true peace , their souls are filled with groundless troubles . I will name but four .

First , One is degrees of Grace , Grace in improvement ; this many make a rule to judge their case by . And because Grace is weak and little , therefore they judge it is false and counterfeit , and they have no Grace . Now this is a false rule to judge by ; for it is not the quantity of Grace that proves the state , but the quality . Will any man say a peny is not silver because a crown piece is bigger ? you do not judge of it by the bigness but by the goodness . Will any man say it is not Day unless it be noon ? you don't judge of the Day by the heighth of the Sun , but by the light of it . We should try our selves as God trys us , not by the scale , for then we should be found too light , there would be a Mene Tekel upon the best of us ; but he trys us by the Touchstone ; if Grace be true Grace , if Obedience be sincere , it is owned and accepted , and shall pass the approbation of God though it be little , yea though never so little . Thus saith the Lord , as the new wine is found in the cluster , and one saith destroy it not for a blessing is in it , so will I do for my servants sake , Isai. 65.8 . He will not despise the day of small things , nor should we . Zech. 4.10 . We should eye the weakness of Grace so as to labour to improve it , but not so as to mis-judge our selves because of it . If we would press forward , Philip. 3.13 . the way is to overlook attainments and leave them behind us ; but if we would know our state , the way is not to overlook , but to set them before us . Our comfort lies in the increase of Grace , but our salvation lies in the truth of Grace ; for God hath not promised salvation to such a measure , but he hath promised it to Grace in any measure . Therefore though a man ought not to rest satisfied with his Grace if it be never so much , yet he ought not to be discouraged though it be never so little . For though little Grace possibly may not afford much comfort , yet it proves the goodness of our state , and secures our Souls .

Secondly , Another rule is , comparing themselves with Saints of the highest attainments ; and because they are not come to their pitch and stature in Grace , therefore judge they have no Grace . As Hypocrites think their condition good , by comparing themselves with such as come short of them ; so weak believers think their case bad , because they judge themselves by such as have outgone them .

This is another false measure , for as in nature , so in Grace , growth and stature is various . Some are but children , some are strong men , some are aged and full of years ; different growths , but the same life ; of various statures , but one in kind . So it is here ; some are children in Grace , some are strong men , some are fathers , 1 John 2.12 , 13. here is Grace differing in degree but of the same kind . The green fig is of the same nature with that which is ripe ; Cant. 2.13 . and the tender grape with that which is ready for the press . In Christs Orchard , ( that is his Church ) there are trees of various growths , Cant. 4.14 . Spikenard , and Saffron , Calamus and Cinamon , with all trees of Frankincense , Myrrh and Aloes . Brightman makes these to set forth the several sorts of Christians ; some are newly sprung up , these are the Spikenard and Saffron , Herbs that do appear but little above the ground . Some are of a middle stature , these are the Calamus and Cinamon . ( Trees of about two Cubits high . ) Some are tall and eminent in Grace , these are the trees of Frankincense , Myrrh and Aloes ; trees of different growth , and yet all of the Lords planting . Some are Lambs , and some are Sheep , and yet all are of the same flock of Christ . Shall any one then say , I have no Grace because I have not so much as another ? Is not thy faith true faith , because it is not so strong as Abrahams , who against hope believed in hope ? or wilt thou question the truth of thy obedience , because thou canst not offer thy Son as he did ? May not God be thy God , though thou canst not call him as David did , Psal. 43.4 . God my exceeding joy ? wilt thou deny the truth of thy dependance , because thou hast not the Apostle Pauls assurance ? mayst not thou be under the sanctifying work of the spirit as well as he , though thou hast not the witnessing work of the spirit as he had ? though the spirit is magnus in magnis , as Austin says , yet he is not parvus in minimis ; though his work be great in some of his children , yet it is not little in any ; and therefore is to be owned in all . Shall a Child deny its being because it is not a Man ? the great Oak was once a little Plant , nay a small Acorn . The blessing on man in the first Creation , was , increase and multiply : In the second it is , grow in grace ; so that it shall grow , for there is a blessing in it . And therefore for believers to compare themselves with Saints of the highest attainments , and to make those things to be a measure of the truth of Grace , which are evidences of Grace in its growth and strength , this is a false measure .

Thirdly , Another false rule of judging by , is much corruption ; because they find much filthiness in their natures , strong lusts stirring within , and too often breaking out into actual sins , therefore they conclude they have no Grace . Now this is a false rule to judge by . For ,

First , There is no believer but by this rule would condemn his own state . For where is that man that hath not much indwelling sin , which too often breaks out into actual sin ? indwelling lust may be mortified in some more than in others , and the habits of corruption more weakned , but yet there is much in the best . Look on Abraham , a great believer , the Father of the faithful , and yet how much sin did he discover , once in Egypt , Genes. 12.13 . another time in Gerar , Genes. 20.2 . Look on Moses a man of great Grace , and yet how much doth corruption break forth ; in that fourth chapter of Exodus , what unbelief doth he discover , what plea's to excuse his unwillingness to go on Gods errand . Exod. 3.11 . Exod. 4.1 . Exod. 4.10 . Exod. 4.13 . V. 14. One while , who am I that I should go to Pharaoh ? another while , they will not believe me ; then I am not eloquent ; at last , send by whom thou wilt send ; as much as to say , I will not go ; so that the anger of the Lord was kindled against Moses . The like you may see in Samson , what corruption doth he discover , insomuch that if the spirit of God had not put him into that Catalogue of believing worthies , Heb. 11.32 . you would hardly have judged him one ; and yet Samson is recorded for a true Saint , Heb. 11.39 . though he had much corruption .

Secondly , God will not reject little Grace if it be true , where there is corruption though it be much . If there be but little Gold in the Ore and much dross , yet the Refiner separates the dross and preserves the Gold . It is said of Christ , his fan is in his hand ; and what is the use of the fan , but to cast out the chaff ? the chaff is more than the wheat , but Christ will not suffer the least grain of wheat to fall to the ground . Amos 9.9 . Satan hath a sieve in his hand and he sifteth us ; Christ hath a fan in his hand , and he fanneth us ; now the use of the sieve is to let out the best and keep in the worst ; the fan casteth out the worst and keepeth in the best . Satans work is to sift us , Luk 22.31 . Satan hath desired to sift you ; that is , to countenance sin and destroy Grace . But Jesus Christ he fanneth us , that is , he purges corruption out of us , and nourishes and preserves Grace in us ; so then , though your Grace be never so little , it shall be preserv'd , and though your corruption be never so much , it shall be destroyed . And therefore ,

Thirdly , You ought to be humbled under sin , and make it matter of mourning , but not to deny your Grace though under much and great sin . There is a great deal in sin to humble us ; it divests us of our spiritual priviledges , it spoils our communion with God , that should be matter of humbling ; it dishonours honours God , and grieves the spirit , that should be matter of humbling ; it defiles the soul and wounds the conscience , that should be matter of humbling ; but though every sin ought to be bewailed , yet our state is not therefore to be condemned .

Fourthly , Another false rule of judging is by the frame of their hearts ; because upon search they find their hearts dead , carnal , listless to duty , wandring from , or distracted in duty , hence they give it against themselves , and judge their state carnal because the frame of their heart is so . And no wonder that it is so ( though it ought not to be so ) if you do but consider three things .

1. The goodness of a believers state will give him no acceptance with God in any duty , unless the frame of the heart be right in it . A carnal frame shall do more to spoil a duty , than a spiritual state can do to give it acceptance ; this is most evident by that of the Apostle , 1 Cor. 11.29 , 30. He that eateth and drinketh unworthily , eateth and drinketh judgment ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) to himself : There is a worthiness of state , and a worthiness of frame ; now every believer hath a worthiness of state , in an Evangelical sense for every ordinance , and therefore for the Lords Supper ; but yet he may be unworthy in regard of the frame of his heart ; and where it is so , an unworthy frame shall do more to bring judgment , than a worthy state can do to prevent it ; therefore it is said in the next verse , for this cause many are weak and sick among you , and many sleep .

2. God may carry it to a believer under a carnal frame of spirit in duties , as if he were no believer ; when he comes to God in a carnal frame , God may carry it to him as if he were in a carnal state , he may shut his ear and reject his services .

3. A believer may injoy as little peace when the frame of his heart is not right , as if the state of his soul were not right ; for it is common with such a one to judge of his state by the frame of his heart . If his heart be dead and carnal , he judges his state to be a dead carnal state ; but this ought not to be , for by this rule he will be forced to condemn himself a thousand and a thousand times over , even as oft as he finds his heart out of frame . And where a believer judges his state to be carnal , he can enjoy no more of the peace of his state ( though it be spiritual ) than if it were carnal . But this is a false rule to judge by , For

First , A carnal frame is one thing , and a carnal state is another ; many a man may be found under a very carnal frame , and yet his state be spiritual and good . It was the case of Christs own Disciples , therefore he tells them Matt. 18.3 . Except ye be converted and become as little children , ye shall not enter into the kingdom of Heaven . The Disciples were converted as to their state , but yet they were in a carnal frame , for they were contending among themselves about a temporal Kingdom , which they expected Christ would set up ; and who should be greatest in it ; ( so Mark explains it chap. 9.34 . ) therefore our Lord tells them , they shall not enter into the Kingdom of Heaven without a new conversion : they must be converted from their carnal frames , as well as from a carnal state ; hence you may learn , that a man may have a right to Heaven and yet be very unfit for it ; there must be a double right , jus haereditarium , and aptitudinarium , a right of inheritance , and a right of fitness ; in our first conversion we derive a right of inheritance , for then our state is changed ; but a right of fitness lies in after conversions , by which our carnal frames are subdued . We need but one conversion as to the former , but we need many as to the latter .

First , Because this ( though the former cannot ) is a conversion that may be lost ; a man may be in a quickned frame to day , and under deadness to morrow ; he may be spiritual in this duty , and yet carnal in the next .

Secondly , Because it is a conversion that admits of degrees ; a man cannot be less or more converted as to his state , but as to his frame he may ; there is no one believer more born of the spirit than another , and yet one believer may be more spiritual than another ; and he that is so , yet considered as to the measure of spiritual mindedness which is attainable , and which he is appointed and called unto , may himself be said to be carnal , and may be filled with complaints because of the shortness of his attainment . This I take to be the meaning of that complaint of the Apostle , I am carnal , Rom. 7.14 . Doth he therein condemn his state ? no , that had been sin . But he bewails the frame of his heart , that in such a spiritual condition into which by Grace he was brought , he should have in him such a carnal disposition and frame of spirit .

Secondly , A Believer is not to judge himself by what is unfixed and mutable ; for so the frame of the heart is ; what more volatile and unstable ? now caught up to Heaven , anon sunk down to the Earth : Cant. 6.12 . now like the Chariots of Aminadab , agil and swift to run the way of Gods Commandments ; anon like Pharaohs Chariots that drove heavily having their wheels took off : Exod. 14.25 . or like the wheels in Ezekiels Vision , that sometimes went , Ezech. 1.21 . and sometimes stood still : one while the acts of Faith are high , another while giving way to Unbelief . Oh how inconstant are the frames of good mens hearts ! look on David , and now his mountain stands strong ; Psal. 30.7 . and the next word is , thou didst hide thy face and I was troubled . At one time you shall find him rejoycing in God ; at another , why art thou cast down O my soul ? was it not so with Peter ? Matt. 26. V. 35. V. 72. Lord though I should dye with thee , yet will I not deny thee . And by and by , I know not the man : so that he who judges himself by the frame of his spirit , will change the opinion of his state as often as the frame of his heart changes . And therefore when you find your hearts dead and carnal , your duty is to make this matter of mourning , but you ought not to make it matter of doubting . You must pray , and strive , and use all Gods means for the removing it , but you ought not to judge your state by it , lest you deny the Grace of God in you because of it . This is another false rule of tryal . Many more I might instance in , but these may suffice to shew you how carnal and ignorant persons are apt to misjudge their state by false rules on the one hand , and how weak believers are apt to misjudge theirs by false rules on the other , and to caution you on both sides .

And now I come to shew you which is the true and right rule you are to judge your selves by , and that is , the word of God . I do not mean the moral Law , that is not a proper rule to try weak Grace and imperfect obedience by , for that condemns for the least sin ; Cursed is every one that continues not in all things written in the Law to do them , Galat. 3.10 . The Law indeed is a rule to know sin by ; I had not known sin but by the Law , Rom. 7.7 . and to know our natural and undone estate by , Rom. 7.9 . It inlightens , convinces , accuses , condemns , and kills ; but it is not a rule to judge our estate in Christ by , or the truth of our Grace by . For by the Law nothing is Grace but what is perfect , nothing goes for obedience , though our sincerity be never so great , if our failing be never so little . And therefore he that trys himself by this rule must needs condemn all the Grace of God in him as no Grace , because it is not perfect Grace ; he must be continually tormented in his own spirit about his state , because the least sin subjects him to the wrath of God . A Believer is under the Law for conduct , but not for judgment ; it is the guide of his path , but not the judge of his state . The Believer is bound to obey it , but he is not to stand and fall by it . It is a rule of life , and for the substance of it , it is moral and eternal , and can no more be abrogated than the nature of good and evil can be altered . And therefore it obliges Believers as much as others , though upon other motives , and to other ends , for they are not to expect life and favour from it , nor fear the death and rigour that comes by it ; the Law hath no power either to justifie a Believer or condemn him , and therefore can be no rule to try his state by . We should labour to live to the precepts of the Law , but try our state by the rule of the Gospel ; for that is the rule we are to stand and fall by . And it is a comfortable rule , for in the sense of it affections go for actions , and indeavours for performances ; so that if our affections be real , and our indeavours sincere , the rule adjusts our state , and gives us confidence before God .

The ready way to come to a right determination about our condition , is wisely to apply to our selves those Characters and marks which the word lays down concerning state and state ; for it describes both the natural and spiritual man , it characterizes both a state of Nature , and a state of Grace ; it shews by positive signs who are subjects to his Yoke , or Rebels to his Government . So that it is easie for a man by a right use of this rule to make a judgment what his state is . As a wicked man by applying the characters of the natural state , may certainly know that he is out of Christ , an enemy to him , and that his condition is a lost condition ; for the works of the flesh are manifest , Galat. 5.19 . So would the good man but wisely apply the marks of Grace to his own heart as he finds them laid down in the word , he might certainly know that his state is good ; for the fruits of the spirit , Gal. 5.22 . are as manifest as the works of the flesh .

As God is principium essendi , the cause of the being of Grace ; so the word of God is principium cognoscendi , the rule by which we judge of the truth of Grace ; and therefore to the law and to the testimony , Isai. 8.20 . Solomon says , The commandment is a lamp , and the law is light , Prov. 6.22 . as a lamp it is the guide of our way ; as a light it is the tryal of our state . And so the former verse clears it , when thou goest , it shall lead thee , there it is a lamp to guide us ; when thou awakest it shall talk with thee , there it is a rule to try us .

Try your state therefore by this rule , and believe nothing either for or against your selves , but according to the word of God . This is the rule God will try us by , and therefore we should try our selves by it . The judgment of God concerning us will be according to the word , John 12.48 . Rom. 2.16 . So should ours be .

But in making use of the word for a rule of tryal , it will be your wisdom to observe these three directions .

1. You must take negative and positive signs together ; Many judge themselves by negative signs only , and not by positive , but this is to deceive themselves ; for negative holiness can never commend us to God , whose commands are positive as well as negative . A man may abstain from that which is positively evil , and yet be but negatively good . So did the Pharisees , Luke 18.11 .

2. In trying your selves by the word , you are not to look so much to the habit and principle of Grace in its being , as to the properties and effects of Grace in its working ; for properties best prove principles , and effects bear witness to their causes . That which constitutes godliness is the habit and principle of Grace ; but that which evidences godliness is the properties of it . Formae nos latent . We do not know the internal forms of things , but their natures become known by their properties and effects . Our knowledge is for the most part à posteriori , from effects ; the principles of Grace in us are not evident to us , but by the motions and effects of them in our souls and lives .

3. In judging your estate by the word , you are not to look for perfect signs in your selves , I mean such as do exactly answer to the latitude of the Law ; for these are not to be found in any Believer upon earth . And if we look for such signs , we shall be so far from receiving any satisfaction concerning our state , that the more we try , the more we shall distrust ; the more we prove our subjection to Christ , the more we shall disapprove it . We are to look for true signs but not for perfect ; for such as are common to the weakest believer , not for such as are above the strongest . The least grace discovered in a believer , if sincere and true , is a sure sign of his good estate in Christ ; though it be not enough to satisfy his desire , yet it is enough to satisfy his judgment ; though it be not sufficient to fill up his measure in Christ , yet it is a sufficient sign to make out the truth of his interest in Christ . And that is the seventh general rule laid down for the carrying on the tryal of our state , that we be sure to make use of a right rule .

Rule 8. As the word of God must be your rule , so Conscience must apply it , and give testimony according to it ; for the word of it self proves nothing but as conscience applys it , and argues from it . The word doth no where say , this or that man is converted to Christ , is a child of God , and in a state of salvation ; no , but it describes that state to which salvation is promised ; and then Conscience evidences that to be our state ; and so infers a certainty of salvation from the word . The word lays down things in plain propositions , Conscience makes the assumption , and then draws the conclusion : The word says , Any man that is in Christ is a new creature ; 2 Cor. 5.17 . there is the proposition : now the good mans Conscience ( helped by the spirit as I shall shew anon ) that makes the assumption ; thus , but I am in Christ ; and then draws the conclusion , therefore I am a new creature . The word says , They that are Christs sheep hear his voice and follow him : John 10.27 . Conscience says , but I hear his voice and follow him ; and thence concludes , therefore I am one of Christs sheep . And this is that wherein the true testimony of Conscience doth consist ; in giving evidence according to the rule laid down , and by that either condemning or acquitting . Hence that of the Apostle , He that believes on the son of God hath the witness in himself , 1 John 5.10 . truly so hath the unbeliever too ; for Conscience by the light of the word witnesseth against him if he would but hear it . The word says , the unrighteous shall not inherit the kingdom of God : 1 Cor. 6.9 . but says Conscience , Thou art unrighteous ; and thence concludes , therefore thou shalt not inherit the kingdom of God . And hence the Apostle speaks of a condemning Conscience , 1 John 3.20 . If our hearts condemn us . It witnesseth in the sinner to condemnation , and in the Believer to justification .

Object . 1. But you will say , if it be thus , why doth not every Believer know his own state ? why are they so often calling the goodness of their state into question , and so full of doubts and fears about their condition ? if they have a witnessing Conscience , why is it thus ?

Answ. It is possible they may have witnessing Consciences , and yet may know little of the goodness of their state . For ,

First , They may not possibly be acquainted with their own Consciences , nor keep up a communion with their own hearts as they ought . Psal. 4.4 . It is no new thing for a good man to be a stranger to himself , who might otherwise be satisfied from himself .

Prov. 14.14 . Secondly , They may have Conscience witnessing to the goodness of their state , and yet not credit the testimony . As a bad man is deaf to the testimony of his Conscience when it witnesseth against him , from the power of self-love ; so is a good man to the testimony of his conscience when it witnesseth for him , from the power of jealousie and suspicion . He can look forward to apprehend the right object , but can't look inward to apprehend his own act . He can believe the testimony of the word , but cannot believe the testimony of his own Conscience though it speaks according to the word ; though he hath truly received Christ , yet he will not receive the testimony of Conscience witnessing to his state in Christ .

Thirdly , Many may have witnessing Consciences , and yet Conscience may not witness ; it s witnessing act may for a time be suspended ; and this is frequently so . Partly from the contraction of new guilt ; when sin is committed , Conscience is silenced ; guilt spoils the testimony . Partly from the hidings of God ; for Conscience speaks no peace to us , unless God speak peace to that . And therefore it is very possible that a good man may not always know his own state , and yet he may have the witness in himself . And would he but be careful to keep Conscience clean from guilt and defilement , and be diligent to attend to its testimony , he would quickly attain to satisfaction in his spiritual state ? for Conscience purged and sanctified is a faithful witness that will not lye , especially when joyned in its testimony to that which is the great witness of all , and that is the spirit . Rom. 8.16 . The spirit bears witness with our spirits that we are the Children of God . And that brings me to the last general rule to be observed in this tryal .

Rule 9. The way to come to a true satisfaction about your state , is , to call in the assistance of the spirit of God , beg his testimony ; for there is no witness like his . And that ,

First , Whether ye look to the clearness of it ; no testimony can be so full . It is such a testimony as removes all perplexing doubts and fears , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Chrysost. what room for questionings and hesitancies against the spirits testimony ? * * Culverwell's Whitt Stone , p. 113. Hereby we know that we dwell in him , and he in us , because he hath given us of his spirit , 1 John 4.13 . No witness so satisfying as this ; if God should send an Angel from Heaven , as he did to Daniel , Dan. 9.23 . to tell us we are greatly beloved , it would not be so full and satisfying as this .

Secondly , It is a sure testimony , and that ,

1. Whether you look to the object of his testimony , the work of God in the heart ; he never witnesses to the goodness of that state where there is not a work of Grace wrought ; and therefore to talk of comforts and ravishing joys from the spirit , without a true conversion to Christ first wrought , is a meet self delusion ; the spirit of God hath no hand in it : and so to boast of the comforts of the spirit while we walk not in the counsels of the spirit , it is a meer pretence ; there is no such thing found among Christians as this . The spirit witnesses to his own work , and therefore cannot be deceived in the object of his testimony .

2. If you look to the nature of the testimony , for it is the witness of him who is truth it self , and therefore he is called the spirit of truth , John 16.13 . the testimony that he gives to the goodness of a believers state is infallible and certain .

Thirdly , It is a prevailing testimony that bears down all the testimonies that can any way be brought against us . As the intercession of Christ in Heaven for us , prevails over all charges that are brought there against us ; sin may charge , and Satan may charge , and the Law may charge , but yet the intercession of Christ prevails against all , and silences all ; Who is he that condemns ? it is Christ that dyed , yea rather that is risen again , who is at the right hand of God , who also maketh intercession for us , Rom. 8.34 . So is the testimony of the spirit in the heart , a prevailing testimony ; the believer hath many adversaries , wicked men , whose tongues are set on fire of Hell , reproaching , traducing of them , and ready to witness falsely against them . And Satan is not wanting to bring in new charges against them ; but this blessed witness of the spirit in the heart , prevails against and carrys the Soul above all .

Fourthly , It is an abiding testimony , that lasts till testimonies shall be needed no more . There would be no need of witnesses if things were clear , and not apt to be called in question ; but so it is with the work of God in the heart , it is ever and anon called in question ; and hence arises the need of the spirits testimony . There will be no need of this way of witness in Heaven , for there is no doubts , nor fears , nor calling our state into question , but during the present state it is necessary , for new hidings , and new temptings , and new sinnings , will cause new doubtings , and questionings concerning our state ; and therefore the testimony of the spirit shall abide , and out last all our doubts and fears .

I know this testimony may be , and is sometimes suspended ; a good man may not have it at all times ; it is rare that any one hath . Sometimes ( nay too often ) he sins it away ; sometimes for wise ends God takes it away ; for it is an arbitrary priviledge , but he that hath had it once really , shall never lose it finally ; though it may be suspended , it shall never be totally lost ; for it is an abiding witness , and therefore he that hath it , is said to he sealed to the day of redemption , Ephes. 4.30 . this sealing is not to be taken for the regenerating work of the spirit , but for his witnessing work ; for it is a sealing that follows after believing ; After that ye believed ye were sealed with that holy spirit of promise , Ephes● 1.13 . and this seal shall never be broken off ; it shall abide to the Day of redemption . And therefore above all things beg the testimony of the spirit concerning your condition ; for neither the word of God , nor Conscience can evidence the goodness of our state , without the witness of the spirit ; nay , the highest measure of Grace wrought in the heart , cannot of it self be an evidence of the goodness of our state without the spirits testimony ; as Grace cannot act it self without the spirits help , so nor can it evidence it self with out the spirits light ; as the being of Grace is from the work of the spirit renewing , so the evidence of Grace is from the work of the spirit witnessing . And therefore in this work rely much upon the testimony of the spirit .

And thus I have answered the question more generally .

CHAP. XIII .

Shews the truth of our subjection to Jesus Christ by some things necessarily antecedent to it .

Secondly , I come now to a particular and distinct answer to the question , How a man may know that he is indeed under the Yoke of Christ .

There are two ways by which you may make a judgment of your selves .

A Priori . A Posteriori .

1. By such things that always precede it , and are antecedent to it , or causal of it .

2. By such things as are the natural effects and consequences of it .

First , By such things as are antecedent to it . For you must know that taking up Christs Yoke is not presently done ; it is not the next work of a carnal sinner : there are many things to be done in him and upon him before this work can be done by him . No natural man as such can bear Christs Yoke ; it is impossible , and that will appear in two things .

First , There is a deficiency of strength to it .

Secondly , There is an utter enmity against it .

1. There is a deficiency of strength and power to it . Sin hath made such a wast upon the nature of man , that it is utterly impotent to any good : and hence every duty is an intolerable burden , because there is no strength to bear it . So the natural man is dedescribed , as one without strength , Rom. 5.6 . While we were yet without strength , Christ dyed for the ungodly ; and the eighth verse explains the sense of it ; While we were yet sinners Christ dyed for us : So that to be a fallen sinner , and to be without strength are the same thing . No sinner can take up Christs Yoke , because of a deficiency of strength for it ; there can be no obeying Christ but by a strength received from Christ , Surely shall one say in the Lord I have righteousness and strength . Isai. 45.24 .

2. There is an utter enmity against it . You cannot more truly give a description of a carnal sinner by any thing , than by his enmity to God and Christ ; and therefore it is the usual phrase of Scripture to call sinners Gods enemies . Rule thou in the midst of thine enemies , Psal. 110.2 . Thine arrows are sharp in the heart of the Kings enemies , Psal. 45.5 . Those mine enemies , that would not I should reign over them , Luke 19.27 . When we were enemies we were reconciled to God , Rom. 5.10 . The Covenant and friendship that was at first between God and man being broken by sin , an enmity must needs ensue upon it . It is the business and design of sin to make and keep enmity between God and the creature , and mark how the Apostle demonstrates the truth of this enmity in natural man to God , Rom. 8.7 . The carnal mind is enmity against God , for it is not subject to the Law of God , nor indeed can be .

It is not subject , and it cannot be subject to the Law of God .

First , It is not subject to the Law of God , and this is a plain conviction that there is an enmity . That which opposes God , and the Law and rule of God in the heart , what is that but enmity ? for as friendship consists most properly in willing and nilling the same things * * Idem velle , & idem nolle , est vera amicitia . ; so enmity doth most properly consist in an opposition of will , in willing and nilling the contrary . So that for the will of man to lye contrary to the Law of God is an undeniable proof of enmity against him . Who were they that said , Let us break his bands , and cast away his cords from us ? Psal. 2.3 . He tells you verse 2. they were such as set themselves against the Lord and against his Christ . And are not they enemies ?

Secondly , As it is not subject , so the carnal mind cannot be subject to the Law of God . And why ? for five reasons .

First , Because of the blindness of the mind ; sin hath put out that light that should guide the soul , and conduct it to God . A dark mind is ever accompanied with a disobedient heart . There is none that understands , Rom. 3.11 . and what follows ? They are all gone out of the way . So Ephes. 4.18 . Having the understanding darkned , being alienated from the life of God through the ignorance that is in them . He that hath nothing of the light of God , can have nothing of the life of God ; and where there is no sharing in the life of God , there can be subjection to the Law of God .

Secondly , Because of the corruption that is in the will , which sets it against every thing of God . We will not that this man reign over us , Luke 19.14 .

Thirdly , It is from the disorderedness of the affection , they are all depraved , no love for God ; and where there is no love to God , there can be no subjection to the Law of God .

Fourthly , Because of the spirituality of the Law of God ; The Law is spiritual , says Paul , but I am carnal , Rom. 7.14 . And what he speaks of his frame , is true of the natural mans state , it is carnal ; and how can a heart that is carnal be subject to a Law that is spiritual ?

Fifthly , Because it is under the prevailing power of a contrary Law , the Law of sin and lust rules in every carnal heart ; they are under the Dominion of sin , and therefore cannot be subject to the Law of God ; these are the two Masters that our Lord Christ says no man can serve , Matt. 6.24 .

Every natural man is wholly under the power of sin , and how then can he be subject to the Law of God ? And if he cannot be subject to the Law of God , then much less can he be subject to the Yoke of Christ . If the carnal mind hath an enmity to the former , it must needs have a greater enmity to the latter ; because the Law of Christ lies more contrary to his inclinations than the Law of God doth . The Law of God was once written in the natural mans heart , the Law of Christ never was ; there are some notions of the Law of God still left in the heart , and somewhat in every man that doth less or more side with it , and lead to it . But there are no notions of Christ , nothing in man that dictates the least duty with respect to Christ and the Gospel .

So that you see plainly it is not the sinners next work to take up Christs Yoke . He must first be prepared for it , for till then he will never be brought to a free and full subjection to Jesus Christ . It is the disposition of man never to come to Christ but at second hand ; no man comes to Christ firstly and immediately , till he comes under some such preparations as carry constraint and compulsion in them . Luk. 14.23 . Compel them to come in .

Though the soul when it doth come , it comes freely ; it is a free act of the will ; there is no forcing a sinner to come to Christ against his will ; if he comes it must be freely ; yet he is always compell'd to come before he doth come : Jacobs Sons went down freely into Egypt , yet they were under a great compulsion , the Famine drove them . The Prodigal returned most freely to his Fathers house ; and yet he was under compulsion , he must have starved else , Luke 15.17 , 18. I perish with hunger , I will arise and go to my Father .

I will arise and go ; there he comes freely .

I perish with hunger ; there is the compulsion .

None ever came to Christ meerly upon the tender of Christ , but as under some compulsion ; now what is that which compells a sinner , one that hath been a blind sinner , a rebelling sinner , to come to Christ and take up his Yoke ? they are those preparatory works which are done upon the heart of a sinner by Christ and his spirit ; till which , no sinner ever doth or can submit to him , or own him .

Now I shall reduce these works , which I call preparatory for subjection to Christ , to three heads , and speak a little distinctly to each of them , that so you may know how to make use of them in the tryal of your state .

The first is , The enlightening the mind .

The second is , The convincing the Conscience .

The third is , The inclining the will .

1. There is a saving illumination of the mind . There can be no coming to Christ out of the darkness of a natural state , till the light of God break in to shew us the way . Spiritual things cannot be discerned by natural light . The natural man receives not the things of the spirit of God , 1 Cor. 2.14 . for they are foolishness to him ; neither can he know them because they are spiritually discerned . The object is supernatural , God in Christ , and the mysteries of the Kingdom ; and therefore cannot be discern'd but by a supernatural light ; Psal. 36.9 . In thy light we shall see light . By nature we know little of God , but nothing of Christ , 2 Cor. 4.6 . or the mind of Christ , till God who commanded the light to shine out of darkness shine into our hearts . The first creature that God made in the World was light , and the first work of God in the soul is light . The will of man is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a rational appetite ; it is acted by the guidance of the mind , and therefore God deals first with the mind and understanding of man . And hence it is that Christ is made a Prophet as well as a King : he doth not subdue the will meerly by an unaccountable power , but by a saving light .

And because the mind must first be inlightned in this work , therefore Christ first appears in the office of a Prophet ; not only revealing the will of God , as a rule of obedience , but inlightening the mind to see the reasonableness of complying with the rule . He doth not only bring light unto the soul by the revelation of the word , but he brings light into the soul by the communication of his spirit . We have received the spirit of God that we may know the things that are freely given to us of God . 1 Cor. 2.22 .

This I call a saving illumination ; for that light which the Lord works in such as are brought home to Christ , is of a saving nature , and hath saving effects .

First , It is in its own nature as saving as any Grace in the will or affections ; for it is a work of the same spirit , and wrought for the same end , to bow the soul to Christ . It is an essential part of that Image of God after which we are renewed , Colos. 3.10 . And have put on the new man which is renewed in knowledge , after the image of him that created him .

So that this light differs not only gradually but specifically from the highest light that is in hypocrites and formal professors . A hypocrite may have much notional knowledge , great measures of light in spiritual things , from the common work of the spirit ; but in the highest degree of it , it is not saving ; for as to saving light , so he is in darkness until now .

Secondly , It hath saving operations and effects , and that both as to believing and obeying .

First , As to believing . They shall all be taught of God , and what then ? John 6.45 . every man that hears and learns of the father , comes to me . This coming to Christ is believing ; and this believing is the fruit of Gods teaching , so that this is a saving operation .

Secondly , As to obedience . As it is said of the two blind men whom Christ cured , that as soon as they had received their sight , straight way they arose and followed him . Matt. 20.34 . David says , the sun arises and man goes out to his labour till the evening , Psal. 104.22 , 23. when the sun of righteousness arises in the heart , it is so . So that this is a saving operation .

Now let this be a rule of tryal for young ones ; have you been prepared for subjection to Christ by a saving illumination ? do you know any thing of being called out of darkness into his marvelous light ? 1 Pet 2.9 . can you say , I was blind , John 9.25 . but now I see ? the soul that is savingly inlightened , it sees that in sin it never saw before , it sees that in Christ it never saw before . That soul is far from the Yoke of Christ , that was never inlightened with the light of Christ .

2. The second thing is the convincing of the conscience . Where the soul is brought to take up the Yoke of Christ , it is the fruit of through convictions . There must be a threefold conviction wrought upon the sinner before ever he will stoop to Christ . A conviviction of sin , a conviction of righteousness , and a conviction of judgment , this is through conviction ; and all conviction short of this leaves the soul short of Christ . And therefore when ever the spirit of God comes to convince the soul to conversion , he convinces of all these , as you see John 16 8. When he is come he will convince the world of sin , and of righteousness , and of judgment .

First , He convinces of sin . This is the next end of illumination . He sets up a light to see sin , and then applys the guilt of sin to the Conscience : for though a man lies under the infinite guilt of sin , and the dreadful wrath of God for it , yet till the spirit of God do set this home upon a mans Conscience , he never sees his condition , nor considers with himself what to do . No , it is the being pricked at heart that causes this , Acts 2.37 . When they heard this they were pricked in their heart ; and what then ? then they cry out , men and brethren what shall we do ? And therefore the spirit first deals with a man about his sins ; so he did to the first sinners , he opens their eyes to see their nakedness and shame , their sin and misery , before the seed of the woman is promised . Gen. 3.10.15 . There is one instance instead of a thousand , and that is of Paul ; I call it so , because he tells you that Jesus Christ set him up for a pattern in his dealing with sinners . 1 Tim. 1.16 . And therefore look how Christ dealt with him to bring him under his Yoke , and so he deals with all .

Now the first great work upon Paul was conviction of sin . The Spirit of Christ by the word , set sin home upon his Conscience , and there the work began . This is meant by the coming of the Commandment , Rom. 7.9 When the commandment came , sin revived and I dyed . You may see it more particularly expressed in Acts 9.3 , 4 , 5 , 6. There shined round about him a light from heaven , and he fell to the earth , and heard a voice saying to him , Saul , Saul , why persecutest thou me ? and he said , who art thou Lord ? and the Lord said , I am Jesus whom thou persecutest , it is hard for thee to kick against the pricks . And he trembling and astonished said , Lord , what wilt thou have me do ? Here 's a light and a voice ; there shined a light from heaven , and he heard a voice ; this did the work . Here 's illumination and conviction . The light makes the blind eye to see , and the voice makes the deaf ear to hear . The voice comes through the light . And what says the voice ? Saul , Saul , why persecutest thou me ? I am Jesus whom thou persecutest . There are two things in this voice .

First , It singles out the person , and applies guilt in a particular manner . Saul , Saul , why dost thou persecute me ?

Secondly , It singles out a particular sin , and that is his persecuting Christ in his Saints . And upon this the conviction sticks , and fills him with terrour ; he falls a trembling and is astonished , and crys out , Lord what wilt thou have me to do ?

Now pray mind ; the manner of Christ's dealing with Paul was exemplary ; it was to be a pattern . He tells us so , 1 Tim. 1.16 . For this cause I obtained mercy , that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe . It is as if he should say , look how God dealt with me ; singled me out , stopped me in the heat of my wickedness , applyed guilt particularly to me , and so made me see my self lost : So he will deal with all such sinners as he brings home to Christ . I am set up for a pattern .

So then there are these two things in conviction as we may learn from this patern .

1. A singling out the person , charging sin particularly ; thou art the man . And indeed where conviction of sin is throughly wrought , the word is as particularly applyed to the soul as it was to Saul , when it called him by name ; and it is this that is called the coming of the commandment . It comes home , and singles out the sinner , as if it said , thou Thomas , thou John .

2. There is in conviction most commonly a setting home some particular sin upon the Conscience . For we say Generalia non pungunt ; convictions don't lye in a general charge . Indeed in the progress of the work all sin is set home : Isai. 4.4 . for the spirit is a spirit of judgment , and therefore every sin must come under the judgment of the spirit . He holds the glass of the Law before the sinners eyes till he makes him see all ; not only the sins that break out , but the lust that is within ; not only the wickedness of his life , but the plague of his heart , and the sin of his nature . But yet he first begins with some particular sin . And usually ( though the methods of the spirit are herein very various ) he begins with some chief sin .

Thus when Christ would deal effectually with the woman of Samaria , he begins with that which was her chief sin , her living in Adultery ; John 4.18 . The man thou now hast is not thy husband . Thou hast had five Husbands , and yet after all thou livest in Adultery . This word struck her to the heart , and by this she was led into a sight of all her sins ; for said she ( v. 29 ) Come see a man that told me all that ever I did . Thus he dealt with those Jews , Acts 2.23 , 37. and thus with Paul as I shewed you . And indeed there is admirable wisdom and grace in this .

That sin which is a mans chief sin he will stick fastest to , and part with all other to save the life of that ; and therefore the work of conviction is never effectual till a man be made throughly sensible of that .

Besides , that sin that a man loves most , he will act most , and that wounds Christ most . Now the spirit takes that arrow that wounds the heart of Christ most , and makes it fall upon the head of the sinner that shot it against him . Thus God happily out-shoots us in our own bow , whilst the arrows of our sins that wound Christ's heart , are taken and made the arrows of the almighty to stick in us and drink up our spirits . Job 6.4 .

This is the usual way of the Lord . Nor can it be proved out of the Scripture that any who have arrived at capable years , have ever been called home to Christ any other way than by conviction of sin first . It may be with some it hath been in a more secret and gentle way ; or it may be the remedy hath been propounded together with the discovery of the malady ; so that some have not been able to distinguish of things : yet this doth no way enervate the truth of what we affirm .

And though we read in Scripture of some that were effectually brought into Christ , whose convictions we read nothing of ; as Lydia , and Zacheus , &c. Nortons Orthod. Evangelist . p. 139. yet it doth not therefore follow that they were not convinced of sin before their receiving Christ , because their convictions are not mentioned . It must necessarily be supposed , for that no man can close with Christ without a sight of the need of him ; and no man can see the need of Christ with a sight and sense of sin . They that be whole need not a Physician but the sick . Matt. 9.12 . And Christ says , V. 13. he came not to call the righteous but sinners to repentance , that is , sensible sinners . Isai. 40.3 . This is that which prepares the way of the Lord into the soul , and makes strait in the desart a high way for our God .

Here then you have another rule to try your selves by . Have you ever been prepared for a close with Christ by a through conviction of sin ? hath the Spirit of the Lord been at work in your hearts ? have you ever felt the commandment come with power ? have you ever been made to see your selves lost ? thus it hath been less or more with all that are brought to take up . Christs Yoke ; conviction of sin must first make us weary of sins Yoke , before ever we can take up Christs Yoke .

Secondly , Nor is this enough to bring the soul to Christ ; but there must be a conviction of righteousness , as well as of sin ; or else the work would be spoiled , and to no purpose , save to bring the soul to despondency . The spirit would not only be a spirit of bondage but a spirit of despair ; and therefore he doth not only convince of sin , but also of righteousness ; both of the need the sinner hath of it , and of the fulness of it .

First , Of the sinners need of it . And indeed when a man is thus sick , it is easy to shew him the need of a Physician . Only the misery is , we are apt to use wrong remedies . When a disease is desperate we run to such Physicians as are next ; like the poor woman with her bloody issue , Mark . 5.25 . runs from one Physician to another , and what is she the near ? why the issue of her purse was dryed up , but not her issue of blood ; she spent all she had upon them , V. 26. and yet grew worse . And it will always be so in these maladies ; no created medicine shall avail in that disease , which Christ himself will have the honour of curing . And therefore purposes , resolutions , legal repentings , self righteousness , and all self devised means which the sinner is wont to run to for ease in this case , Job 6.20 . shall be in vain and to no purpose .

This is another degree of the spirits work , whereby all the proud helpers do stoop under him , as it is Job 9.13 . he makes him see himself lost , and no help at hand ; that so he may go for help where God hath laid it ; Psal. 89.19 . I have laid help upon one that is mighty . And indeed nothing so convinces the soul of the need of Christs righteousness , as the experienced insufficiency and emptiness of all other remedies . Then shall they know that I am the Lord , when is that ? when all her helpers shall be broken , Ezek. 30.8 . And for a poor thirsty soul to find all brooks dryed up and failing , oh what would he then give for one draught of this living water ?

Secondly , He convinces of the fulness of this righteousness , that there is enough in it to justify and save the vilest of sinners that lay hold of it . For it is an infinite righteousness , so that no sin can exceed it ; and it is an everlasting righteousness , so that no sin can wast it . And indeed there is nothing becomes a more sutable incouragement to a soul made empty , and naked , and stript off all , than to see a fulness of righteousness in a Redeemer . For that is the first question an undone sinner makes about Christ . What is he ? what hath he done ? what is the virtue of his blood ? is he able to save and recover such an undone wretch as I am ? justice I dread , but can't satisfy it : mercy I need , but can't merit it : I have an unsupportable burden of guilt , but can't remove it : can Christ remove this curse , and make my peace with God ? can he be a City of refuge to me from that avenger of blood that pursues me ?

Now in answer to all these solicitous inquiries of a soul distressed by sin , the spirit convinces of righteousness ; of the infinite fulness and satisfactoriness of it , by an undeniable argument , for that it hath satisfied the infinite justice of God , as appears evidently in this , that he is gone to the Father , John 16.10 . and ye see him no more .

Here then you have another rule to try by ; they that have taken up the Yoke of Christ , are such as have been made to see the need of the righteousness of Christ . That this , and none but this can stead the soul .

Now pray consider , have you that are young ever been convinced of righteousness ? may be you have been convinced of sin ; alas , what is that without this ? you have felt the wound , but have found no plaister : and however you have skinned it , it is far from healing . Have you ever been made to see the need , the fulness of Christs righteousness ? that your all as to life and hope lies there ? that this righteousness hath fulfilled the law of God for you ? that this righteousness hath satisfyed the justice of God which you could never have done ? that this righteousness hath not only redeemed you from Hell , but hath purchased for you all Grace and Glory ; Grace here and Glory in Heaven ? and that this is the righteousness you must be found in , if ever you are taken into favour with God ? this is the true notion of being convinced of righteousness . Now what do you experience of this work of the spirit ? for let me tell you , it is not enough to be convinced of sin , but it must be of righteousness also : this is as needful as that to bring you to Christ . Many are convinced of sin , and what do they under such convictions ? why they betake themselves to repentings , and hearing , and praying , and reforming , and then think the wound is healed , and their state safe . Ah poor creatures ! this ( though good in its designed and appointed use ) if this be all they have to trust to , it is as surely a way of perishing as any other . Why then do so many betake themselves to this way , and rest in it ? alas it is because they never were convinced of righteousness ; and they that were never convinced of the righteousness of Christ , never yet took up the Yoke of Christ .

Thirdly , Nor is this enough to bring the soul into subjection to Christ , to convince it of sin , and then of righteousness ; but it must be convinced of judgment too . What is that you 'l say ? not to meddle with the various senses that others give of it . By judgment here I understand the work of grace and sanctification in the Believer . And indeed I see not how any other of those senses that are commonly put upon it can so well agree with it as this : for the office of the spirit here is to carry on the work of conviction so as to put honour upon Jesus Christ in all his offices . In convincing of sin he puts honour upon him as a Prophet ; in convincing of righteousness he puts honour upon him as a Priest dying for sin ; and in convincing of judgment ▪ he puts honour upon him as a King renewing and working Grace in the heart . And the Holy Ghost uses the same word in the same sense elsewhere . As in Matt. 12.20 . A bruised reed shall he not break , and smoaking flax shall he not quench , till he send forth judgment to victory , till the work of sanctification be prevalent over all lusts and corruptions . So that by judgment the work of sanctification is intended ; and the following words clear it , John 16.11 . for then the Prince of this world is judged ▪ And indeed there is as great need of conviction of judgment as there is either of sin or righteousness : for if a man be not convinced of sin , he will never be weary of it : if he be not convinced of righteousness , he will never seek it : and if he be not convinced of holiness , he will never labour after it . When once a man is convinced of righteousness , the next work is believing in Christ : and when once he is convinced of holiness , the next work is taking up the Yoke of Christ . And therefore whereever any soul is brought to take up the Yoke of Christ , it is the fruit of the spirits work convincing of the necessity of holiness .

So then here is another rule of tryal . They that have taken up the Yoke of Christ , are such as have been made to see a necessity of holiness as well as of righteousness . That it is not enough to be pardoned , and to have their persons accepted ; but they must be changed , their natures renewed . Indeed no man will take up Christs Yoke without such a conviction as this . Convince him of righteousness , and then he will seek to be saved by Christ ; but if he be not convinced of the necessity of holiness , he will never be brought to obey Christ .

Many a man is convinced of sin , and yet not convinced of righteousness ; that man never comes to Christ . And many are convinced of sin , and of righteousness , and yet are not convinced of judgment ; these see the need of the blood of Christ to take away guilt , but they see no need of the Grace of Christ to renew their hearts ; and these will never take up the Yoke of Christ . But when the spirit of the Lord carries on the work to a through conviction , both of sin , and of righteousness , and of judgment , then it is that the soul is made willing to take up the Yoke of Christ . And this brings me to the third preparatory work , whereby a man is fitted to take up this Yoke .

3. The third thing is the inclining the will . There can be no taking up the Yoke of Christ till this be done : for wherein lies our subjection to Christ ? but in a consent of will to take him for our Lord as well as our Saviour ; and yielding a ready obedience to his laws , as well as relying on his merits . And herein the most difficult part of conversion lies , to bring the will to a free subjection to Jesus Christ . There is no part so vitiated and corrupted by the fall as the will . The blindness of the mind , the stupidness of the conscience is not so great as the obstinacy and rebellion of the will . By nature we are willingly subject to no Law but the Law of the members ; to no will but the will of the flesh . Israel would none of me , Psal. 81.11 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 had no will to me ; We will not have this man to reign over us , Luk. 19.14 . Ye will not come to me that ye might have life , John 5.40 . It is not subject to the Law of God , nor indeed can be , Rom. 8.7 . There is that enmity and opposition , that reluctancy and stoutness of spirit against Christ and his ways , such proneness to evil , and aversness to good , such strong prejudices , such deep reasonings , such solicitations of Satan , such downright rebellion , that a voluntary subjection to Christ is an impossible thing , Psal. 110.3 . till God puts forth the all conquering arm of his power , and subdues the soul to himself .

So desperately bent is the heart of every natural man against Christ , and so strongly under the impulsion of indwelling lust to vitious practices , that neither the promises of life and salvation can allure it , nor the threatenings of Hell and Damnation deter it : no fear , nor hope , no danger , nor reward can stop it till an Almighty power do it . And therefore to talk of moral suasions as sufficient to subdue and bring the will over to Christ , is an idle dream of such as either never felt the day of Christs power in their own souls , or else contradict their own experiences . There is no power can reach to pull a man out of the hands of his sin , but the power of the spirit of God . As no man can convert himself , so no means can reach to do it ; by the same reason that any one man perisheth in the enmity of his will to Christ and holiness , all men would if left to themselves ; because there is the same original enmity to the things of God in all as there is in any .

And therefore the government of Christ in the soul is not by choice and consent first had , but by power and conquest . As it was with Israel , God promiseth them the land of Canaan for a possession ; but it was not a land uninhabited , that they might go and possess at pleasure , without any more to do ; no , but the Canaanites and the sons of Anak dwelt there , and had it in possession ; and therefore if they will have it , they must fight their way into it . Thus it is here , John 17.6 . the elect are Christs by donation , given to him by the Father ; and his by right of Redemption , for he dyed for them , and bought them with a price ; 1 Cor. 6.20 . but yet Satan hath the possession , and by the power of sin and lust detaineth Christs right ; So that if Christ will be possessed of his right , it must be by conquest . And therefore his first entrance into the heart is by way of victory . Hence ye read of one sitting upon a white horse , with a Bow , and a Crown , and he went forth conquering , and to conquer . Rev. 6.2 . This is the Lord Christ . He is said to sit upon a white horse . ] a horse betokens war : a white horse , betokens victory and triumph . And he is said to have a Bow and a Crown , ] the Bow is an instrument of war ; the Crown is a token of Government . The Bow stands before the Crown , to shew us that where-ever Christ reigns in any heart , it is by conquest and victory first obtained ; The Bow makes way to the Crown .

Every Soul is first a Captive to Christ , before it is a Subject . Bringing into captivity every thought , to the obedience of Christ . 2 Cor. 10.5 . We never submit to his Scepter , till we are first overcome by his power . They shall be a willing people in the day of thy power . Psal. 110.3 . It is a mighty power that brings the sinner to a submission and resignedness of will to Christ . The Soul is first Captivated by his power , and then freely submits to his termes . This Royal Fort of the will is never yielded up , nor the everlasting doors of the heart set open for the King of glory to come in , till his power makes way for his presence : and therefore this King of glory is said to be The Lord strong and mighty , the Lord mighty in battel . Psal. 24.8 . It is his mightiness makes him appear glorious . We should never own him , nor open to him as King of glory , if we did not feel his might by way of victory . He alwayes first makes his entrance as the Lord strong and mighty , and then the everlasting doors are set open to him to come in as King of glory .

So that it is manifest that the Government of Christ in the heart is first by way of conquest . Not that this is done by any violent compulsion ( it implies a contradiction that the will can be compelled ) but by a supernatural power sweetly attemper'd , in its manner of working , to the nature and disposition of the will ; whereby the obstinacy is cured , the enmity taken away , and the will brought over to a free submission to Jesus Christ . Thus God works in us to will . Phil. 2.13 . So that it is an act of omnipotent Grace in regard of God ; and yet the will hath still the dominion of its own act . It is not forcibly compelled , but worketh by a self-motion , to that to which it is actuated by the power of Divine Grace . And when the mind is thus savingly inlightened , and the Conscience effectually convinced , and the will by the powerful quickening of God sweetly framed for a full conformity and obedience to the divine will , then is a man throughly prepared and fitted to take up the yoke of Christ .

And this is one way by which you may make a judgment in this matter . If the mind hath been savingly inlightened . If the Conscience hath been effectually convinced of sin , of righteousness , and of judgment . And if the will , by a powerful touch of God , hath been throughly subdued to the Divine Will , then are you brought under the Yoke of Christ . And this is a judgment , a priori , by such things as always precede an actual subjection to Christ , and are causal of it .

CHAP. XIV .

Shews our subjection to Christ by such signs as are the Genuine Effects of it .

2. WE may make a judgment a posteriori . By such marks and signs as are the natural effects , and proper fruits of subjection to Christ . Effects bear witness to their causes ; the reflection of the Sun-beams upon the Earth proves its shining , without looking upward . And this , to weak and less discerning Christians , may be the most proper measures to try their State by . Who desires a better proof of Life then Sense and Motion ? or better Knowledge of a Tree then by its Fruits ? if the Tree be good , Mat. 7.20 . the Fruit will be good . By their Fruits ye shall know them .

Now there are two things which are the constant effects , and natural fruits of this Yoke of Christ ; and they are , dying to sin , and living to God . Putting off the old man , and putting on the new . Crucifying the Flesh , and Sowing to the Spirit . And where ever a man is brought into subjection to Jesus Christ , these are the inseparable effects of it by which it may be known .

First then , take the temper and disposition of the heart towards sin for a rule of tryal . He that bears Christs Yoke , will no longer bear sins Yoke . Where the one is once put on , the other is dayly putting off . There is an irreconcileable odds , in every man that is under the power of grace to sin and lust , and it appeares

1. In searching out of sin , let us search and try our ways . Though a good man knows much evil by himself , yet he desires to know more . Though he sees many lusts and corruptions in his heart , yet he is sensible that there are many he sees not ; for who can understand his errours ? as we know but in part of the things of God , 1 Cor. 13.9 . so we know but in part of the things of our own hearts . First convictions discover much , but not all ; they leave much sin undiscover'd ; and of the sin that is discovered , there is much evil in it that is not . Hence that of Job , ( chap. 13.23 . ) How many are mine iniquities and sins ? make me to know my transgression and my sin .

It is a great mistake to think the convincing work of the spirit is over when once it hath discovered to a man his sinful estate , and brought him to close with Jesus Christ , there is need of conviction in order to Sanctification , as well as in order to Conversion . There are sinful frames of heart , as well as a sinful estate ; and though a Believer need the convictions of the Spirit , but once as to his sinful estate , yet he needs them always as to the carnal frames of the heart . Therefore he cryes out , that which I see not teach thou me . Job 34.32 . As there is a height and depth in the love of Christ , Eph. 3.18 , 19. which passes knowledge , so there is also in the lusts of the heart . And as it is the light of the Spirit which shews us the unsearchable riches of the former ; So he also discovers to us the unseen filthiness of the latter .

And this is a great reason why many good men complain of sin more after Conversion than they did before ; and still the more they grow into acquaintance with their own hearts , the more they complain of indwelling lusts . It is not because their lusts increase , but because their light increases . Not because they sin more , but because they see more of sin . As other Graces of the Spirit , so that of Light , is a growing thing ; and the more the light of the Spirit is increased , the more of the evil of sin is discovered . But notwithstanding their complaints of what they see , yet still they desire to see more . Though a Believer finds delight only in the fight of his graces ; yet he finds a profit in the knowledge of his sins . There are two things which testifie aloud to the goodness of our state . One is when we desire to feel more of the Grace of Christ ; the other is , when we desire to know more of the hidden lusts of our own hearts . The one makes us more humble and thankful , the other makes us more vigilant and watchful . This is one thing the hypocrite fails in ; he never searches to know his secret sins : he prides himself in his seeming graces , but he never searches to know his hidden corruptions . He may boast with the Pharisee ( Luke 18. ) of his Fasting and Praying ; but he can't truly pray with David , Search me , O God , and know my heart , try me , and see if there be any wicked way in me . Psal. 132.23 , 24.

2. This enmity in Believers against sin appears in the confession of sin , whereby the Believer accuses and charges himself before God . For this is a great blow to sin . Confession is an act of mortification . By our Law no man is bound to accuse himself , but by the Law of God he is . He shall confess that he hath sinned , and shall bring his Trespass Offering . Lev. 5.5 , 6. The Offering for sin is not enough without the confession of sin , only acknowledge thine iniquity that thou hast transgressed against the Lord . Jer. 3.13 . The Antinomians are against the Confessing of sin in the Children of God ; and we have others leaven'd with the same Spiritual Pride ; they look upon it as a servile work , below the dignity of a Christian State . But till a Believer get above the committing of sin , how can he be above the confession of sin ? it is a duty as needful as the labour of the pump is to the leaking vessel ; what the Ship leaks in , the pump must cast out . And therefore this hath been the practise of good men in all times , not only of David , 2 Sam. 24.10 . Psal. 32.5 . Neh. 1.6 . Ezra 9.6 . Dan. 9. and Ezra , and Nehemiah , and Daniel , &c. in the Old Testament , but of Believers in the New Testament . We find not only young converts at this work , Mat. 3.6 . Act. 19.18 . but the most eminent Saints , Rom. 7.14 , 18 , 21. it is an indispensable part of true Repentance .

In some cases it is a duty to confess our sins to man , Jam. 5.16 . as in case of publick scandal to the Church . Or of private injury to our Neighbour . Or in case of Spiritual Troubles ; that so we may have the advantage of good mens Prayers and Counsels . But it is in all cases necessary to confess sin to God . Josh. 7.19 . It is a great Glory done to him . It puts honour upon all his attributes . My son ( said Joshua to Achan ) give glory to the Lord , and make confession to him . It is the way to stop the progress of sin . While it is concealed it is out of the reach of those means that should give check to it .

It is the most rational way to cure Soul troubles , and settle our comfort . Sin is like an impostume while it is gathering it is painful , but when it is broke or lanced , and runs , then there is ease . Or like a wind lockt up in the Earth , which causes great Earthquakes , till it finds a vent ; and then the Earth is quiet .

It commends the vertue of Christ's Blood , when we open to him those mortal wounds which none but he can cure .

It puts an edge upon prayer ; he that hath no sin to acknowledge ; hath but little mercy to beg .

It is the next way to forgiveness . If any say I have sinned , and it profited me not , he will deliver his Soul from going into the pit . Job 33.27 , 28. In the first Covenant it was , He that commits sin shall dye . But in the second Covenant , he that confesses sin shall be forgiven . 1 Joh. 1.9 .

Confession speakes out such a sensibleness of sin , as works the Soul to a ready compliance with any terms of deliverance . And a heart brought over to submit to Gods remedies , is in a fair way to a cure . Though sin be a desperate Disease , yet it is never deadly where the Patient is ready to use Gods Medicines .

This confession leaves such a dread of sin upon the heart , that it dare not return to it as it was wont . I do not say but that possibly a Believer may , through the prevalency of lust and temptation , fall into the same sin he hath confessed to God ; yet it shall not prevail as formerly . But it is not every kind of Confession that speaks out an enmity to sin . It is possible a man may often confess sin , and yet ne-ver forsake it ; but persist in it all his days ; and perish in it at last . Saul confessed , and yet perished . Judas confessed his sin , and yet lost his Soul . Therefore

It must be free and voluntary , not forced and extorted .

It must be in sincerity and uprightness of heart .

Psal. 38.18 . It must be with brokenness of heart . I will declare mine iniquity , I will be sorry for my sin .

It must be with a hearty resolution against sin .

This is another thing the Hypocrite comes short in : he cannot thus confess sin : he flatters himself in his own eyes , till his iniquity be found to be hateful . Psal. 36.2 . He covers his Transgression as Adam , by hiding his iniquity in his bosom . Job . 31.33 .

3. This odds in Believers against sin appears in the hating of sin . There is odium abominationis , and odium inimicitiae . One is a hatred that causes aversation : the other is a hatred that causes opposition . Both ways the Believer hates sin .

( 1. ) He turns from it as being a thing offensive and loathsome to the Spiritual Appetite , and Renewed Will . No natural man can thus hate sin , because there is a sutableness between the Heart and Lust . He may possibly hate that which is sin ; but he cannot hate it as it is sin ; for then he would hate all sin . One of a tenacious gripple humour may hate pride and prodigality . One that is prodigal and profuse may hate Covetousness . And yet he may not hate sin formally considered ; though he hates that which materially considered is sin . This kind of hatred of sin is usually for the sake of some other sin : it is only a reserving the affections for some Lust that suits him better . So that it may be said of Lust in this case , as is said of the Sea ; what ground it loses in one place , it gains in another . Whilst he hates one sin , he loves another ; whilst he turns from one , he cleaves to another . He cannot hate sin as sin ; this is peculiar to Believers . There is no Hypocrite in the World that can unfeignedly hate every sin : he cannot say with David , Psalm 119.128 . I hate every false way , but the Believer can , and doth : I don't say that he ceaseth from all acts of sin ; that is impossible , so long as Grace is imperfect , and he carries a body of death about him : but he hates all sin ; and darling sins above all , as being the worst of sins : for these are they whereby God hath been most dishonoured , the Mind most blinded , the Heart most bewitched , Satan most gratified , and the Soul most wounded .

To dislike some sins and not others is not hatred . If the heart be right with God , the same reasons that induce us to hate one sin , will induce us to hate all . God hates all ; and wherever the Divine Nature is wrought , it shews it self in suitable dispositions . It is a Universal Principle , which as it inclines the heart to all good , so it sets it against all sin . And it must needs be so , or else how can a man be said to be in subjection to Jesus Christ : for one sin keeps possession for Satan as well as a thousand .

And this discovers many that would prove their subjection to Christ by their hating sin , when as they do not hate all sin . There is ever some lust in reserve , of which they say as Jacob of his beloved Benjamin , Gen. 42.38 . He shall not go . Or as Naaman of his bowing to Rimmon , when I bow my self in the house of Rimmon , 2 Kings 5.18 . the Lord pardon thy servant in this thing . Now suppose a Woman should love her Husband better than a thousand , and a thousand men ; yet if there be any one that she loves and embraces , and desires more than him , would ye not say she was a harlot ? yes , as really as she that prostitutes her self to all that pass by . He that indulges to any one sin was never yet truly under the Yoke of Christ . Though a Believer may possibly fall into many sins , yet there is no Believer but hates every sin .

And let me tell you , I know not a surer sign of a mans being under the power of Grace than this . For what else is it that can make a man loath that sin that he loved as himself ? Many a man may be angry with sin , but that is consistent with love . Many a man may forbear sin , for fear of shame or punishment . But this is not to hate sin as sin . When sin is loathed as being a violation of Gods Law : a contempt of his Authority : contrary to his Nature ; an Enemy to his Service and Honour : a grief to the Spirit : this is to hate sin as sin : and he that thus hates sin , must necessarily hate all sin : for all sin violates his Law , is contrary to his nature , opposes his Service , and grieves his Spirit .

Secondly , as he hates it with a hatred of abomination ; so he hates it with a hatred of enmity : and this appears in a vigorous activity against sin .

1. He prays against it . Order my steps in thy word , and let not any iniquity have dominion over me . Psal. 119.133 . Prayers and Tears are the Christians Weapons ; not only against the malice of enemies without , but also against the mischief of sin within . He don't pray against his sin , as it is said Austin did in his Natural State , who was afraid that God should grant his request . He prayed one thing , and desired another . But he prays as David did , wash me throughly from mine iniquity , and cleanse me from my sin . Psal. 51.2 . Oh the sighs and groans that a gracious heart sends up to God , under the load and burden of sin . We groan being burdened . 2 Cor. 5.4 . Hence that of the Apostle , Rom. 7.24 . O wretched man that I am , who shall deliver me from this body of death ! never did poor Prisoner more long and wish to be freed from his chains , then the Believer doth to be rid of his sins . None can know what the wrestlings of a gracious heart are with God against Corruption , but they that have been wearied with the burden of it .

2. He mourns and sorrows under it as the daily burden of his Soul . Grace softens the heart , and then sin makes it mourn . They shall be on the mountains like Doves of the valleys , all of them mourning , every one for his iniquity , Ezek. 7.16 . And this is sorrow of the right kind There is a great deal of sorrow caused by sin that is not right ; therefore the Apostle speaks of being made sorry after a Godly manner . I rejoyced not that ye were made sorry , but that ye sorrowed to Repentance , for ye were made sorry after a Godly manner . 2. Cor. 7.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ye sorrowed according to God . And it is known from all other sorrow .

By its object , and that is sin . Sin more than any thing : and special sin more than any sin .

1. Sin more than any thing ; more than suffering , more than affliction , more than Hell . Nothing in the world causes that sorrow in a gracious heart as sin doth . Father , I have sinned against Heaven , and in thy sight , sayes the poor prodigal , Luk. 15.21 . he doth not say , I am full of wants , ready to famish for bread , but here is his wound , father I have sinned . So as it was with David . 2 Sam. 24.10 . I have sinned greatly in that I have done , and now I beseech thee take away the iniquity of thy servant ; He doth not say take away this judgment , this pestilence : nay , he is willing to bear it , ver. 17. Lo , I have sinned and done wickedly , but those Sheep what have they done ? Let thine hand be against me . He is willing to indure the smart , so as God would remove the guilt . He would quietly bear his hand in chastisement for sin , so that his heart were but towards him in the pardon of sin . It is not smart but guilt that is the chief cause of sorrow in a gracious heart .

Now the hypocrite cryes out more because of smart then guilt . Punishment causes sorrow , when sin doth not . Pharaoh is under a plague of Frogs ; and he presently calls for Moses and Aaron : and what must they do ? Intreat the Lord that he may take away the frogs from me . Exod. 8.8 . he doth not say , that he may take away my sin from me : he was very sensible of the plague of frogs , but had no sense of the plague of his heart . So that here you see the difference between David and Pharaoh : David is for the taking away of sin rather then of judgment : Pharaoh is for the taking away of judgment , but not a word of the taking away of sin .

2. True sorrow for sin is more for special sins then for any other sin . Though all sin is matter of sorrow , yet special sins above all : And it must needs be so , for by these God hath been most dishonoured . By these he hath so often broke with Jesus Christ . By these he hath given the deepest wounds to his own Conscience . By these Satan hath so long maintained his power and rule in the Soul . And so easily insnared and overcome him .

The hypocrite never sorrows for his special sins . His sorrow as it is feigned , so it is either for some petty sins , or such as are common to him with others . But he feels no remorse for his bosom lusts : nor comes near to that which is the chief cause of controversie between God and his Soul . His beloved lust lies secure in his heart , without the least disturbance or notice taken of it .

3. He maintains a constant conflict against sin . And this is a natural effect of hatred ; for hatred stirreth up strife , Prov. 10.12 . hence ye read of striving against sin . Heb. 12.4 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it is a military word , and implies an opposing and fighting as against an enemy , to whom a man is resolved not to yield . And the enemy is here said to be sin ; which is the greatest enemy in the world ; and makes the fiercest war : for it wars against the Soul . 1 Pet. 2.11 . against the grace of the Soul : against the peace and comfort of the soul : against the life and salvation of the Soul . Hence it is that the life of a Christian is a continual warfare . The Age that men observe in Civil Wars is from sixteen years old to sixty : but this war commences from the first moment of taking up the Yoke of Christ , to the last moment that a man lives in the world . Every man that is born again , is born a man of strife ( as Jeremy speaks in another sense ) he keeps up 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jer. 15.10 . a truceless war with sin ; Cant. 6.13 . what is the company of two armies in the Shulamite , but the lusts of the Flesh , and the Graces of the Spirit , in continual conflict , and opposition of each other ? So the Apostle explains it . Gal. 5.17 . The Flesh lusteth against the Spirit , and the Spirit against the Flesh . And mark the Tense ; it is not said it did lust ; viz. at the first working of grace ; or it will lust ; viz. when grace is come to more strength and maturity ; but it lusteth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the present Tense , and so it notes two things .

( 1. ) That so soon as ever Grace is wrought in the heart , it shews it self in strifes and contests with lust and corruption ; it lusteth against the Flesh , or else it is not Grace .

2. That this contest once begun will never end , so long as any one lust remains in the heart . Nor can it , for this hatred of sin wrought by grace in the heart is so radicated in the new nature , and so essential to it , that as grace is increased , so this hatred is heightened ; and needs it must , for all hatred springs from love ; amor odii causa , it is love to God and Christ which works to hatred of sin ; and therefore as love grows stronger , so our hatred of sin still grows greater ; so that this contest can never end , but in the death and destruction of every lust .

Other enemies a Christian can love , and pity , and forgive and pray for ; but he hath no pity for sin . It is a hatred wrought by the Spirit of God , which is full of indignation and revenge . What indignation it wrought in you , yea what revenge . 2 Cor. 7.11 . Hence it is that he is so conversant and constant in the use of Ordinances : his great end is to subdue and weaken lust under all .

First , He uses the word to this end , for this is the sword of the Spirit , Eph. 6.17 . and in conflicts either with corruption within , or with Temptation without , there is none to that . No man was ever overcome either by Corruption or Temptation so long as he kept close to the word . I write to you young men , because ye are strong , and have overcome the wicked one . 1 Epist. John 2.13 . Here is an evidence of their strength , their overcoming the wicked one . But where lies their strength ? that is intimated , ver. 14. I write to you young men , because ye are strong , and the word of God abides in you , and ye have overcome the wicked one . The abiding of the word in the heart implies the power and virtue of the word taking hold of the heart ; and there it is mighty through God to the pulling down of strong holds . 2 Cor. 10.4 . The abiding of the word in the heart includes every part of the word , precepts , promises and threatenings ; and the Believer makes use of all to subdue lust .

1. The Precepts of the word , where all sin is forbidden . Hath God forbid sin , and shall I indulge to it ? ought not his word to be my rule ? can I be true to God , and transgress his Precepts ? what is sin but a transgression of the law ? 1 Joh. 3.4 . and shall I dare to invade the rights of God , and deny his Sovereignty ? Thus his heart stands in awe of the word . Psal. 119.161 .

2. The promises of the word , he makes use of them to incourage hope ; and hope purifies the heart . 1 Epist. John 3.3 . Hath God made such promises , so many , so great , of this life , of that to come , and all to incourage the Soul to dye to sin , and shall I live in it , and so frustrate my hope in the promise ? Hath God so often promised Heaven and Glory to such as mortifie sin , and shall I live to the Flesh , and dye ? Thus having these promises , 2 Cor. 7 , 1. he labours to be cleansed from all filthiness , both of Flesh and Spirit .

3. He makes use of the threatenings of the word as an incentive to fear , for by the fear of the Lord men depart from evil . Prov. 16.6 . Thus the law of his God is in his heart , so that none of his steps shall slide , Psal. 37.31 .

Secondly , He uses the Sacraments for this end , both Baptism and the Lords Supper .

1. His Baptism , he reflects upon it as a token and seal of that Covenant , wherein God hath made himself over to him to be his God : and in which God requires a forsaking of all sin ; and by his owning this Covenant he hath taken God for his God , and devoted himself to live to his will ; and therefore looks upon himself as strictly ingaged against every lust ; and for this cause labours daily to put off the body of the sins of the Flesh . Col. 2.11 .

2. The Lords Supper , here by Faith he sees Christ Crucified for sin ; and how can this but make him hate sin , and heighten his rage and indignation against it ; shall Christ dye for my sins , and shall I suffer any lust to live , that had a hand in his death ? Besides this Supper is a solemn renewing of Covenant with God ; and no man can renew Covenant with God , but he must solemnly ingage to hate and renounce all the lusts of the Flesh . Thus the Christian uses and improves every Ordinance to carry on the contest against sin , that so he may mortifie , and destroy it .

4. His hatred of sin appears in his purposes and resolutions against it ; The Covenant with Hell and Death is now broken , and he resolves never to say a confederacy to the lusts of the flesh any more . When he is at any time surprized by sin , as sometimes he is , he hates it the more ; and it causes him to issue out a practical decree for God , like that of David , I said I will take heed to my ways that I sin not . Psal. 39.1 . When once a man hath truly taken up the Yoke of Christ , the resolve and bent of his Will is never to sin more . Though a Believer cannot promise absolutely not to sin , yet he may fully purpose not to sin ; So did David , I am purposed , my mouth shall not transgress . Psal. 17.3 . No man can be said to hate sin that doth not purpose against it ; and he that doth not hate sin , his heart is not right with God .

And this is one of those fruits of subjection to the Yoke of Christ , whereby judgment may be made a posteriori . Now I would to God that young ones would try themselves by this Character . What is the disposition of your heart towards sin ? do ye make it your work to search out sin ? do ye labour to know more of your secret lusts , and carnal frames , and deceitful hearts ? this every one that is under Christs Yoke doth ?

Do ye accuse and charge your selves home before God for sin ? and is it done freely , and in sincerity , and brokenness of heart ? this every one that is under Christs Yoke doth .

Do ye hate sin with a hatred of abomination , I so as to loath and turn from sin ? and is it from all sin ? and do ye hate it with a hatred of enmity ? do ye pray against it ? do ye mourn under it ? do ye keep up the spiritual conflict , striving against sin ? and using means of Grace , and Ordinances to keep down sin ? this every one that is under Christs Yoke doth ▪

Is the bent and resolution of your soul against sin ? have you taken up fixed purposes never to live to the lusts of the flesh more ? thus every one that is under the Yoke of Christ doth . By this then every one may make a judgment whether ever he hath taken up the Yoke of Christ , or not .

2. It may be known by living to God in a course of Holy Obedience . Whoever hath truly put on the Yoke of Christ makes it his work and business to live to Christ ; there is such a Principle of grace infused , that obedience becomes natural . And this obedience is an infallible sign of your subjection to Jesus Christ , and therefore a fit medium to try your State by . For

1. What better Testimony can there be of our subjection to Christ than that which evidences the work of holiness in the heart ? Now obedience in the life is a sure evidence of the work of holiness within . It is the natural fruit of the seed of God sowed in the good ground of an honest heart . Holiness is an inward frame , obedience is an overt act proceeding from it . Holiness is the Divine Nature planted in us ; Obedience is the fruit that grows upon that Root . Holiness is our Conformity to the nature of God ; Obedience is our Conformity to the will of God . And nothing can prove our participation of the divine nature , like our subjection to the Divine Will. Holiness is the being of the Spiritual Life in us ; Obedience is the operation of that Life according to the degrees of it in the Soul . For there is a great difference in the degrees of Spiritual Life in Believers ; it is variously Communicated ; to one more , to another less . All Believers have it , but some have it more abundantly , Joh. 10.10 . and according to the measure of the life of holiness in us , such is our strength to obey : and according to the strength of our obedience , such will the evidence of our subjection to Christ , and his Yoke be .

2. What greater evidence can there be of our subjection to Christ , then that which is the proper and essential act of the new creature ? and that obedience is . It is not more essential to the eye to see , nor to the ear to hear , then it is for a renewed heart to obey God . A Believer doth but act his nature in obeying : and that appears from that pleasure and delight which ( so far as renewed ) he takes in it . Acts of nature are acts of delight ; hence that of the Apostle Rom. 7.22 . I delight in the law of God after the inner man . And that of David , I delight to do thy will O my God . And whence this delight arises the next words tell you . Thy Law is within my heart . Psal. 40.8 . The principle of grace within makes obedience to the law of God a delight , and delight in obedience to the law of God proves the truth of that Principle within . All delight in doing arises from a suitableness between the Principle and the Precept ; the heart and the work . If there are precepts injoyned us , and a defect of Principles in us , much may be done , but there can be no delight in doing : the commands will be grievous .

But it is not every kind of Obedience that can prove the truth of our subjection to Christ . A hypocrite may go far in the outward part of obedience ; he may have a form of Godliness : 2 Tim. 3.5 . and what is that ? but a resemblance of a Christian in all the outward lineaments of Godliness . He may be able to do all external acts of obedience in common with Believers ; But there are some things essential to Believers as such , the goodness whereof doth adhere intrinsecally to this work done : as to love God , to fear God , to trust in God , to delight in God . These mingled with our outward duties make them to be obedience of the right kind ; and these no hypocrite can attain to , and therefore cannot perform any one act of true obedience . For obedience consists in a full conformity to the will of God as revealed in his word from a Principle of holiness within .

Many profess subjection to Christ in word , but deny it in works ; calling him Lord , Lord , but not doing the things which he sayes , Luk. 6.46 . And many have flexible knees , but stiff necks : bowing the former to the name Jesus , but will not bow the latter to the Yoke of Jesus ; being abominable , disobedient , and to every good work reprobate . Tit. 1.16 . There is no such Testimony of your being under the Yoke of Christ , as conformity to the will of Christ .

By this then you may make a judgment in this matter . When the spies returned from searching the Land of Canaan , they brought with them a cluster of Grapes , and Pomegranates , and Figs ; Numbers 13.23 . and when they came to give an account of their search , they shewed them the fruit of the Land ; and said , surely it flowes with milk and hony , and this is the fruit of it . ver. 27. q. d. the Land that yields such good fruit must needs be a good Land . The fruit of being under Christs yoke , is dying to sin , and living to God in a Holy Obedience . And by these two Characters your State may certainly be known . The heart that yields such fruit is surely a good heart . Pray observe that of the Apostle , Rom. 6.16 . Know ye not that to whom ye yield your selves servants to obey , his servants ye are whom ye obey ; whether of sin unto death , or of obedience unto righteousness ?

It is not being Baptized into the name of Christ , nor taking up the outward profession of Christ and Religion , that can distinguish between the servants of Christ and Satan . Here is a surer rule ; He that obeys sin is the servant of sin ; and he that obeys Christ is the servant of Christ .

CHAP. XV.

Exhorts to thankfulness to God who inclined the heart to this Yoke . The wisdom of taking up this Yoke manifested .

THE last use shall be of Exhortation : and I shall direct it to two sorts of persons .

1. To them that have taken up the yoke of Christ in their youth .

2. To such as have never yet taken up the yoke of Christ to this day .

Exhortat . 1. To them that have taken up the yoke of Christ in their youth ; that have made it their work to mind Religion betimes ; to remember their Creator in the dayes of their youth . There are three duties I would commend to such , by way of direction .

Duty 1. The first is thankfulness . Though this contributes nothing to God , yet it is that which he is delighted with . It shews the honesty and integrity of the heart in ascribing effects to their proper causes . Thankfulness diminishes the creature to himself , and magnifies God . It shews a man looks upon himself as nothing , and God as all . Therefore bless God and be thankful for this great mercy . Is there not a cause ? For

1. How came you to take up Christs yoke ? Rom. 6.17 . Isa. 26.13 . Time was when ye were the servants of sin , other Lords had dominion over you . Time was when you were slaves to lust ; How came you to take up the yoke of Christ ? It was not natural ; for by nature we are enemies to grace and holiness . It was the fruit of the wisdom of God impressed upon the Soul ; it was he that gave thee counsel to make this choice ; and therefore bless him . So David sayes in the like case , I will bless the Lord who hath given me counsel . Psa. 16.7 . Counsel for what ? to take the Lord for his Lord ; and that implies taking up his yoke . O my soul thou hast said to the Lord , thou art my Lord , ver. ● . thou art my Lord ; that implies subjection ; Thou hast said thou art my Lord , that implyes a Covenant resignation . So that here he chooses God for his portion and chief good , and for his highest Lord ; and how he came to make this choice he tells you , ver. 7. It was the Lord that counselled him to this ; and therefore he resolves the praise and glory shall be to him ; I will bless the Lord who hath given me counsel . Go you and do likewise : bless the Lord who hath perswaded and over power'd your hearts to close with Christ . For no man comes to Christ except the Father draw him . Joh. 6.44 .

2. It is the wisest choice that ever you made to choose Christ for your Lord , and to put your selves under his yoke . It may be you think you chose wisely in other matters . In your yoke fellow , in your calling , in your dwelling , &c. but you never shewed such wisdom as in this . When Job asks , ( Chap. 28.12 . ) where shall wisdom be found , and where is the place of understanding ? Job 28.14.15.21 . and having told you where it is not , not in Silver and Gold ; not in Voyages to Sea ; Not to be purchased with all Riches ; nor found in the land of the living ; He tells you none know what , nor where true wisdom is , but God , ver. 23. God understands the way thereof , and he knowes the place thereof : and it is he that directs us to it . ver. 28. Vnto man he said , behold the fear of the Lord that is wisdom , and to depart from evil is understanding . There is no man truly wise but he that fears God and keeps his Commandments . Eccles. 12.13 . See wherein the wisdom of this taking up Christs yoke is manifest in six particulars .

1. It is manifest in this , that the best and wisest of men in all Ages have done it : they have rather chosen Obedience to Christ in the meanest services , then to be found in complyance with lust . What did David mean when he said , I had rather be a door keeper in the house of my God , then to dwell in the Tents of wickedness ? Psal. 84.10 . It was a wise preferring the meanest service of Christ , before the greatest pleasures that wicked men enjoy . And what meant Moses to refuse to be called the son of Pharaohs Daughter , and to choose rather to suffer affliction with the people of God , then to enjoy the pleasures of sin for a season , esteeming the reproaches of Christ greater riches than the treasures of Egypt ? Heb. 11.24 , 25 , 26.

What was the meaning of this , but only to shew that he preferred the worst of Christs Yoke before the best of sin ? And what made the Apostles forsake all and follow Christ , Mat. 11.19 . but to shew that wisdom is justified of her children ; and that they were ready to sacrifice all for the service of such a Master ? And what made those primitive Martyrs ( Heb. 11. ) suffer such mockings , scourgings , bonds , imprisonments , tortures , &c. but their faithfulness to Christ and his ways ? And if the best in all Ages have taken up Christs yoke , then this makes the wisdom of this practise manifest : Great reason therefore you should bless God for , and give him the glory of your professed subjection to Christ .

2. The wisdom of taking up this yoke of Christ is evident in that it is such a yoke , all the duties whereof commend themselves to every mans choice . It was not so in the Precepts of the Old Covenant ; a great part of those Laws had little in them to commend them to a mans choice , ( so long as their symbolical nature was not understood ) save what the authority of God in commanding their observation gave to them . Circumcision , legal washings , sacrifices , &c. were but beggarly Elements when the command of God for their observation was taken off ; Gal. 4.9 . therefore the Apostle calls them a yoke of bondage , Gal. 5.1 . Which shews that their observation of them was more because God commanded them , than out of any intrinsecal goodness which was in them . They obeyed them , not out of love of the thing commanded , but out of love to that God who commanded them . But now the precepts of the Gospel , and the things commanded there are desireable for themselves . If they had not been injoyned , to love God , to fear him , to worship him in Spirit , to be righteous , godly , sober , chast , temperate ; to be meek , patient , and contented , &c. these are amabilia pro se , lovely in themselves , and tend to the peace and satisfaction of the mind ; besides their relation to a future happiness . And there is no man that acts up to the dictates of a considering mind but would choose these things , though you should suppose him under no express command thereunto .

3. The wisdom of taking up Christs yoke appears in this , that whatever your work is , your help is greater than your work , and your succour greater than your service . That which makes any duty difficult and burdensome is , when it masters our abilities for performance . Now this can't be said of any work Christ calls us to ; For as thy work is so shall thy strength be . If God calls out one St. to greater services than another , he will furnish him with more strength and help than another . I laboured more abundantly then they all , yet not I , but the grace of God which was with me . 1 Cor. 15.10 . His work was great , and his help was great . He abounded in labour , and God abounded in grace . He did more than all , and he recieved more than all . And if you would know what helps Christians have in the way of obedience ; They are these ,

1. They have the help of the Ordinances of Christ ; and it is a great power and strength that is derived from them to the soul that sits daily under them . Pro. 10.29 The way of the Lord is strength to the upright . The Ordinances of Christ are not empty things : though they have no fulness of their own , yet they give out much from the Fountain ; They go from strength to strength , How so ? Every one of them in Sion appears before God . Psal. 84.7 .

2. They have the help of the prayers of all the Saints . For as the prayers of every Believer are directed to the good of all the Church of Christ ; So the prayers of the whole are designed for the good of every member . There is a mutual traffick in Heaven by the prayers of Saints one for another ; if one Believer be in temptations , in darkness , in sufferings and troubles , All the Saints of God are wrestling for his relief . So the Church did for Peter when in prison , and their prayers did more to release him , then all jaylers and fetters could do to detain him . Mark that of the Apostle 2 Cor. 1.10 , 11. Who delivered us from so great a death ; and doth deliver , in whom we trust he will yet deliver us ; you also helping together by prayer for us , that for the gift bestowed upon us by the means of many persons , thanks may be given by many on our behalf . The prayers of the Saints are greatly available one for another . We have many a mercy that we never prayed particularly for , but possibly it hath been the fruit of others prayers ; and therefore the Apostle calls it a gift bestowed upon us by the means of many persons . Others sow the seed , and we enter into their harvest , and reap their labours . And this is one great part of that Communion of Saints which in our Creed we say that we believe .

3. They have a help greater than all this , and that is the help of Jesus Christ : and he is the mighty helper . That is an excellent Scripture , could we believe it , and live upon it , Zech. 10.12 . I will strengthen them in the Lord , and they shall walk up and down in his name . What , or who can be too hard for such as walk in the ways and worship of Christ with the strength of Christ ? Now the Lord Christ helps two ways .

( 1. ) By his powerful intercession ▪ he is ever praying and pleading for you , Heb. 7.25 .

( 2. ) By his Almighty Spirit ▪ for how are your sins mortified but by the Spirit ? Rom. 8.13 . And how are your hearts quickened in duty , but by the Spirit ? Joh. 6.63 . And how are you guided in the ways of God , but by the Spirit . Joh. 16.13 . And how are you taught ? but by the Spirit . 1 Joh. 2.27 . And who upholds you in your course ? but the Spirit . Psal. 51.12 . Besides the grace the Spirit works in you at first , you have spiritual incomes and supplies of the Spirit daily . Phil. 1.19 .

And is not the Believers help then greater than his work ? now it was not so under the Law ; there was great service but little assistance : but now the Christians help is greater then his work , Phil. 2.13 . for it is God that works in you to will and to do . The works of Gospel Obedience are more sublime , more spiritual , and therefore more difficult than any of the works of the Law ; but so far as we have Communion with the power and strength of the Spirit to actuate and inable us , they are all easy and pleasant . Gospel duties may be difficult in respect of divine imposition , but they are easy in regard of divine cooperation . The Father sets the Child a Copy , and bids it write , the Child knows not how , but yet takes the Pen , and then the Father guides the hand , and the Child writes after the Copy . Lord , sayes Austin , give what thou commandest , and then command what thou wilt .

4. The wisdom of taking up Christs yoke appears in this , that under this yoke , though the weakness of your obedience is great , yet the truth of your obedience is accepted . God looks at truth in the inward parts , Psal. 51.6 . O the many weaknesses that God passes by in his people , where he finds the heart and affection true to him ; though there be much commanded , yet the least you do is accepted . Were it not for this there could be no serving him . If thou Lord shouldst mark iniquities who could stand ? But there is forgiveness with thee that thou mayest be feared . Psal. 130.3 , 4. God will not take advantage of your fallings and infirmities . I will spare them as a man spares his son that serves him . Mal. 3.17 . O what a sweetness must this put into service ! how easie must it needs make the yoke of Christ , when the least we do is accepted ; as a handful of goats hair was for the Temple when it came from a willing heart . What reason therefore have we to bless the Lord that ever inclined our hearts to stoop to the yoke of Christ .

The wisdom of taking up Christs yoke is evident in this , that herein true liberty consists . This may seem a Paradox ; for sinners do therefore indulge themselves in their lusts because there is liberty : and they therefore refuse Christs yoke because it abridges their liberty ; they cannot live as they list . Now you must know there is a twofold liberty .

1. A carnal liberty ; wherein a corrupt base heart takes a latitude to it self , to live and act according to its own vitious inclinations , without any restraint or controul . Indeed the yoke of Christ is an enemy to this liberty ; and it were not worth the taking up if it should not , for this liberty is only the licentiousness of lust , and no man such a slave as he that is thus at liberty . He is a servant to corruption , 2 Pet. 2.19 . Under the devils rule , led captive by him at his will , 1 Tim. 2.26 . He is held in the chains of Hell , and will you call this liberty ? are not the Saints at liberty in Heaven ? and yet there is none of this liberty there ? will ye call this liberty , to be loaded with the guilt of sin ? to be bound over to damnation ? to be vexed daily with an accusing Conscience ? to have all the threats of the word lye against thee ? to have wrath hanging over thy head every moment ? and God ready to throw thee into Hell ? is this liberty when thou art in such a dreadful case , that thou darest not think of dying for fear of hell and damnation ? better be the veryest gally slave in the world then thus at liberty . But then

2. There is a Spiritual liberty , which is wrought out for us by Christ ; the purchase of his blood : John 8.36 . If the son make you free then are ye free indeed . And he that partakes of this liberty may well be said to be free indeed , for he is freed from the curse of the Law . Gal. 3.10 . He is freed from the condemning power of sin . Rom. 8.1 . He is freed from the Spirit of Bondage . Rom. 8.15 . And he is freed from the dominion of sin . Rom. 6.14 . And a man never enjoyes this liberty till he comes under the yoke of Christ ; and is there not reason to bless God for drawing the heart to Christ ?

6. The wisdom of taking up Christs yoke appears in this , that the longer you are under it , the easier you will find it . I will make it out in three things .

1. The longer you wear it , the lighter it will be : it is not so in other matters . A little burden in tract of time is heavy , and the longer it lyes the heavyer it is , because of a wast of strength by long bearing : but Christs burden the longer it is born the lighter it is , because though the burden is not diminished , yet your strength is increased . Psal. 84.7 . Job 17.9 . They go from strength to strength . He that hath clean hands shall grow stronger and stronger . And as spiritual strength increases , so spiritual difficulties must needs abate .

2. The more progress you make in obedience , the greater testimony you shall have from conscience of the uprightness of your hearts with God ▪ and you can't imagine ( unless you ever felt it ) what peace this brings in , 2 Cor. 1.12 . Nothing gives conscience that advantage to witness aloud to our case , as godly sincerity in our obedience to Christ .

3. Much obedience brings in much comfort . The more seed the more sheaves ; that Christian is likest to injoy most comfort , that walks most close with God in the way of obedience . He hath comfort in the most difficult duties , even in his sufferings for Christ ; and they are the most pinching part of his Yoke . And yet as the sufferings of Christ abound in us , so our consolation also aboundeth by Christ , 2 Cor. 1.5 . And therefore Christ bids us rejoyce even in persecution , Matth. 5.11 , 12.

He hath comfort in the worst of times , To the upright there ariseth light in darkness , Psal. 112.4 . When the figtree doth not blossom , Hab. 3.18 . yet then he can joy in the God of his salvation .

CHAP. XVI .

Directs our obedience as to principles , matter , manner , and end .

Duty 2. 2 YOU that are under the yoke of Christ , see that you bear this yoke aright . Many put it on that do not bear it becomingly . As it is one thing to make a covenant with God , and another thing to keep it ; So it is one thing to take up the yoke of Christ , and another thing to walk aright under it . To him that orders his conversation aright will I shew the salvation of God , Psal. 50.23 . Then a man orders his conversation aright when he makes conscience of those duties which this yoke lays him under : And therefore , let this be your great work and business . I will express my meaning in four things .

1. See that the principles of your obedience be right . 2. See that your obedience be in right exercises . 3. See that all be done in a right manner . 4. That it be done to a right end .

1. Look to the Principles of your obedience . No man can do the duties injoyn'd by Christ without a principle of life from Christ . Without me ye can do nothing , Joh. 15.5 . All performances which flow not from spiritual principles wrought by Christ in the heart , stand for nothing in the account of God . Though much may be done , yet it is no obedience . Therefore when the Lord designs himself honour from the service and obedience of any , he first makes them vessels to honour meet for the masters use , 2 Tim. 2.21 . and prepared to every good work ; and how ? but by infusing spiritual principles into the soul where there were none before . As the Prophet , when he would heal the waters , 2 King 2.21 , 22. threw salt into the spring . Regeneration doth not lie in a change of actions , but in a change of principles . This is that writing the Law in the heart , which God in the New Covenant promiseth , Heb. 8.10 . The writing the law with ink makes it a rule of obedience ; but when it is written in the heart , it then becomes a principle of obedience . Christ calls it a making the tree good ; first make the tree good , and the fruit will be good , Matth. 12.33 . And it is elsewhere called a new heart and a new spirit , Ezek. 36.26 . We must not by this understand any substantial newness . A sinner in conversion is the same person that he was before , tho he is a new creature ▪ the soul under a work of grace is the same in substance as before , and the faculties are the same . The change is not of the faculties , but of the qualities . As when a garment is cut into a new fashion , the cloth is still the same . Naaman was the same man when he was a Leper , as when he was cured .

The work of grace begins where sin began ; the depravation of our nature was first in the mind and heart , Ephes. 4.18 . in a corruption of principles . And accordingly the work of renovation lies in furnishing the soul with contrary principles : and therefore God sayes , I will put my law in their mind , and write it in their heart . That which is intended by it is , a planting in the soul those principles of obedience whereby it is inabled to conform to the whole will of God . And this is the great thing that we should look to in the whole course of our obedience , what the principles are by which we are acted in duty ; it being a matter of great concernment , for

1. Such as our principles are such will our actions be . If our principles are carnal , our performances will be carnal ; unsound principles will produce unsound obedience . Actions can rise no higher then the principles from whence they flow ; the fruit can be no better than the tree that bears it . Our best actions come under the denomination of evil , if the principle they proceed from be not good ; and so that which we account to be duty , God may reckon to be sin . An action , in it self indifferent , yet becomes holy , if the principle from whence it flows be holy . Quod forma est in physicis idem est principium in moralibus . Therefore it concerns us to look to our principles .

2. The truth of any mans grace cannot be judged of by what he doth , but by the principles from which he doth what he doth . Gifts may for a time act as strongly , & carry a man out as zealously as grace : There was no discrimination in appearance between the corn of the stony ground and that which grew on the good ground , no difference in the likeness , as grew the one so grew the other ; the same blade , and the same greenness ; the difference lay in that which could not be seen , and that was in the root . The one had root the other had not .

3. We can never come to a knowledge of the soundness or unsoundness , the sincerity or hypocrisie of our own hearts but by our principles . Hypocrisie may make as great a change of external actions as grace , but it can never make a change of principles ; Mat. 2.27 . it may clean the outside of the cup and platter , but not the inside . It may garnish a sepulchre of rotten bones , but cannot make the dead live within .

4. Such as a mans principles are such will the arguments that move him to duty be . You may know much both of the truth and growth of grace by the arguments that move you to duty . Two may perform the same act of obedience , but the argument that draws them may be very different . One may be moved by the goodness of God , Hos. 3.5 . They shall fear the Lord and his goodness ; another by his justice and severity . One may obey him as an indulgent father ; another as a righteous judge . Fears of wrath and terrours of conscience may compel one , while another is under the constraints of love , 2 Cor. 5.14 . The love of Christ constrains us . One may obey out of respect to the command , another out of respect to himself . An instance of this you have in Abraham and Shechem . Abraham is circumcised in obedience to the command , Gen. 17.23 , 24. but Shechem submits to it for carnal advantage : The young man deferred not to do the thing because he had delight in Jacobs daughter , Gen. 34.19 .

Our principles are then carnal , when the arguments of our obedience are so ; The Devil himself , as bad as he is , yet he will sometimes press a man to duty : he loves to sail with the wind ; he knows he hath the sinner thereby in a snare , and God abhors him so much the more . He that doth a good work upon a bad argument provokes God , because he doth that for the sake of a lust , that he would not do at the command of Christ . There is no such friend to hold a man up in right evangelical obedience as right principles .

5. This is the great thing God looks at in all our obedience : not only what our works are , but what our principles are . And in the day of judgement God will not call us to account only for the actions we do , but for the principles we do them by ; and we shall stand or fall according as they are sound or corrupt . The Apostle hints this to us , Rom. 2.16 . in telling us that at the day of judgment , God will judge the secrets of men by Jesus Christ . Now principles are the great secrets of men , hid from all but God and a mans own heart . Nothing is more latent ; they are as the spring to a Clock : you see the hand move , but that which causes the motion is not seen . Actions are manifest and may be seen by all , but principles are secret and discerned by none ; but God takes strict notice of them and will judge us according to them . Nothing therefore concerns a man more than to see that the principles of his obedience be right .

Now the great principles that a man is acted by , and that carry him on in gospel obedience are these three , Faith . Love . Self denial .

1. Faith . This is the great principle of all acceptable obedience ; without which no obedience can please God : the Apostle is peremptory in it , Heb. 11.6 . Without faith it is impossible to please God . And therefore all gospel obedience is called the obedience of faith , Rom. 16.26 . There is a twofold obedience to the gospel .

1. Obedience to the call of the gospel , whereby fallen sinners are invited , and by various methods of grace perswaded to return to God and live . Now there can be no obeying the gospel in this sense without faith . For how can a man turn from his sins , and take Christ upon the terms of the gospel , resigning himself to the guidance of his word and spirit , without faith ?

2. There is obedience to the rule of the gospel ; which directs and guides us how to live and walk so as to approve our wayes to God . For the gospel is not only the power of God to salvation , Rom. 1 16. but it is the will of God also for our guidance and direction ; and all obedience to it , as such , is the fruit of faith : Therefore we are said to live by faith , Gal. 2.20 . and to walk by faith , 2 Cor. 5.7 . And living and walking take in the whole course of a Christians obedience in the language and sense of the Scripture .

As the gospel hath not only its credenda but its agenda , not only truths to be imbraced , but duties to be practised ; so faith hath both a receptive , and a dispensing property : it receives the truths of the gospel , and imbraces them ; 1 Thes. 2.13 . Ye received the word , not as the word of men , but ( as it is in truth ) the word of God . And it hath a dispensing property too , whereby it payes homage to Christ in all capacities ; it doth not only receive the Law at his mouth as a Prophet , and rest upon his merits as a Priest , but subjects to his yoke as a King ; Faith is an active principle , it doth as freely submit to the government of Christ , as it readily accepts of pardon and salvation by him . By faith Abraham obeyed , Heb 11.8 . This is one principle of obedience .

2. Another principle is love . And this is of as great importance as the other ; nay faith it self is deficient without this , for faith works by love , Gal. 5.6 . This love as it is the Christians badge and character , ( Let them that love thy name be joyful in thee , Psal. 5.11 . ) So it is the great principle of obedience : The Law being a ministration of death ; 2 Cor. 3.7 . Eccles. 12.13 . the great principle of obedience there was fear . Fear God and keep his commandments : but the gospel is a ministration of life and glory , and the great principle there is Love ; if a man love me he will keep my words , Joh. 14.23 . Love is vertually all obedience , and therefore our Lord Christ reduces all the precepts to this , Thou shalt love the Lord thy God , Matt. 22.37 , 39. and thy neighbour as thy self . So that the substance of Religion is contained in this : It is not Circumcision , as the Jew would , nor uncircumcision , as the converted Gentile would , but faith that works by love , Gal. 5.6 .

There is no such principle of obedience as Love . This will be evident if you consider but eight properties of it .

1. It is an appretiative principle , that prefers and values Jesus Christ above all . It sees such a beauty and excellency in him that it counts all loss and dung in comparison of him . Phil. 3.8 . And he that thus loves Christ can't but obey him .

2. Love is an opening principle . Open to me my sister , Cant. 5.2 . and ver. 6. I opened to my beloved . Christ can have no entrance into the heart if love do not let him in This is the opening grace .

It is so in God the Father . What makes him open his eternal counsels and purposes of grace and mercy to poor creatures , but love ?

It is so in God the Son . What made him open heaven and come into the world ? open the virgins womb and be born ? open his side and let out his blood , and so open a new and living way for us to the Father ? Heb. 10.20 . What makes him open his arms to receive returning sinners , and open the gates of glory for them ? but love .

It is so in God the Holy Ghost . What makes him open blind eyes , and deaf ears , and hard hearts ? but love .

And look how love works in God to us , so it works in us to God ; it opens the ear to hearken to him ; it opens the mouth to speak for him ; it opens the hand to work for him ; it opens the heart to entertain and imbrace him .

3. Love is a liberal principle , it is all for giving : it is the most bountiful affection . Love is all for laying out upon its object . It is so with God . Divine love expresses it self in acts of bounty ; Joh. 3.16 . Luk. 11.13 . Psal. 84.11 . Heb. 8.10 . Ephes. 2.5 . God so loved the world that he gave his son : He gives Christ , He gives his Spirit , He gives grace and glory , He gives himself . I will be their God . So it is said of Christ , He loved us and gave himself for us . And look how love acts in God and Christ , so it acts in all that are born of God ; he that loves God gives all to God ; he gives not only his time and strength and talents , but he gives himself . I am my beloveds . Cant. 6.3 .

4. Love is a laborious principle : It is alwayes doing ; Amor nescit ferias ; it hath no days of leisure ; it sets all the wheels of the soul in motion . And therefore the holy Ghost joyns love and labour together . God is not unrighteous to forget your work , and labour of love , Heb. 6.10 . Your work of faith and labour of love , 1 Thes. 1.3 . As the word of God is objectum practicum , a thing not only to be known , but obeyed ; so love is principium operativum , not a meer notion swimming in the brain , but a devout affection quickning the heart to obedience . I have lifted up my hands to thy commandments which I have loved , Psal. 119.48 .

If any thing keep a man close to God in duty it is love ; 2 Cor. 12.10 . for this will spend and be spent ; as it is right in regard of its object , so it is laborious in its motion ; and doth so inlarge the dispositions and resolutions of the heart for God , that as it knows it cannot do enough , so it is apt to overlook all it doth as nothing . And this is many times the reason of those complaints that are found among Christians ; that it is not with them as in time past ; they cannot pray , nor act , nor walk , nor work for God as once they could and did : the complaint arises meerly out of an improv'd affection ; not because duty is lessened , but because love is increased . He that loves but little , will think he doth enough when he doth least ; but as love is increased , so duty will be diminished in our esteem , though it be inlarged in our endeavour .

5. Love is a regulated principle , it acts by rule , and direction . The motions of love are voluntary and free ; but its offices and acts are bounded by the commandment . As the Promise is the rule of faith , so is the Precept the rule of love . Love to God is not a love of equals but of inferiours , and therefore comes under a law ; it is our duty to act it , but it is Gods prerogative to govern and guide it . The expressions of our love are to be wholly regulated by what God requires and commands of us ; what ever is done otherwise though in the service of God , yet it hath not love for its principle .

Many supererogate in the service of God , and think this love to God , as the Papists ; and among our selves how zealous are many for ceremonies and superstitious observances , and think this is their love to God ; whereas it is in the language of God himself , a hating of him : as you see in the second commandment , Visiting the iniquity of the fathers upon the children to the third and fourth generation of them that hate me . Exod. 20.5 , 6. Who they are that hate him , the former part of the command tells you ; they are such as corrupt the worship of God by any manner of will worship , or humane institutions . Though every sin hath a degree of hatred of God in it , yet false worship is in a peculiar manner said to be a hating of him , because it is a down right invading the rights of his Soveraignty , to whom alone it belongs to prescribe how he will be worshipped ; and hence one says , it is a less sin in the worship of God , not to do what God commands , than to practise what he hath not commanded ; because in the former we shew our weakness to do the will of God ; but in the latter we shew our impudence , in making our selves wiser than God . 1 Joh. 5 3. Herein is love that we keep his commandments .

6. Love is a commanding principle , it swayes the heart . Every man is acted by the power of love . That which gives sin its dominion in the soul is the love of it : So much as a man loves sin , so much power it hath over the heart ; and so much as we love Christ , so much he rules in us ; for Christ and lust rule by love . As love to sin abates , the power of sin decays ; and as love to Christ increases , so his interest and government advances in the soul . Therefore it is that God bespeaks us to give him our hearts , Prov. 23.26 . My son give me thy heart , and to love him with all our hearts , Matt. 22.37 . Because he knows that if he hath our hearts he hath all .

7. Love is an induring principle . It beareth all things , — indureth all things , 1 Cor. 13.7 . Jacob served twice seven years for Rachel , and indured hard things , and yet the time was short , Gen. 29.20 . and his burden light , all was nothing because of the love he had to her . Nescit amor molimina , love knows no difficulties , how can it when it makes hard things easie .

Is it not a hard thing to keep the respects of the soul fixed upon God when he hides from it , or frowns upon it ? Amare Deum cum se praebet inimicum . This Luther counted a very hard work ; but love makes it easie .

Is it not a hard thing to indure reproaches and persecutions for Christ ? yet love makes it easie . I take pleasure in reproaches and persecutions and distresses for Christs sake , 2 Cor. 12.10 . There is no man can take pleasure in these things for themselves ; no , but for Christs sake . It is love to Christ that sweetens all .

Is it not a hard thing to lay down our lives for Christ ? and yet love makes it easie . I count not my life dear , sayes Paul , so that I may finish my course with joy , Acts 20.24 . They loved not their lives to the death , Rev. 12.11 . there is no part of Christs Yoke grievous to love ; no duty burthensom . Great peace have they that love thy law , and nothing shall offend them , Psal. 119.165 .

8. Love is a lasting principle . The holy Ghost sayes it never faileth , 1 Cor. 13.8 . it is sure to hold out and persevere to the last . Nay it shall not only be a principle of obedience in Saints while they are in this world , but in heaven for ever . A believer is acted by some principles in the present state , that shall cease in heaven ; but love shall never cease ; it shall be a principle of obedience in heaven to Eternity .

O what an excellent principle of obedience is love ! and therefore see that your love to Christ be sincere ; and that all your services to Christ flow from this principle ; for without it all ye do is nothing ; If I give my body to be burned , and have not love , it profits me nothing , 1 Cor. 13.3 .

3. The third principle of obedience to Christ is self denial . There is a self denial before closing with Christ , which is necessary in order to the taking up his Yoke . As Christ finds every sinner in himself , so he first calls him out of himself to close with him . If any man will come after me let him deny himself , and take up his Cross and follow me , Matt. 16.24 . A man must come out of himself to Christ .

And there is a self denyal which is the effect of closing with Christ ; that follows upon our believing , and is an essential part of sanctification ; None of us liveth to himself , and no man dyeth to himself , Rom. 14.7 . Self-opinion , self-will , self-love , self-confidence , all must be denyed ; every imagination , and every high thing must be brought into captivity to the obedience of Christ , 2 Cor. 10.4 , 5. Nay righteous self too is as much to be denyed in point of dependance , as carnal self , is in point of indulgence ; for trusting to self-righteousness hath undone many . Not only our unrighteousness will undo us if we abide init , but our very righteousness will undo us also if we trust to it ; and why ? because hereby we thrust Christ out of office , Rom. 10.3 . and make void his righteousness . Let your box of oyntment be never so precious , Eccles. 10.1 . yet this dead fly will spoil it all . If once judgment be sent forth to victory over every thing of self , then art thou prepared for a full subjection to the Yoke of Christ . Nothing a man doth can be called gospel obedience , unless it be done from a principle of self-denial : for till then all his duties are but a sacrificing to his own net , Hab. 1.16 . or as the Prophet Hosea calls it , a bringing forth fruit to himself , Hos. 10.1 . Our Lord Christ himself acted from this principle , for as he did not his own will , so he sought not his own glory . Joh. 8.50 . I seek not mine own glory , but the glory of him that sent me . A man can never carry it becomingly under the Yoke of Christ , nor keep his commandments unless he be acted by a principle of self-denial . That is the first thing therefore that you are to look to , that the principles of your obedience be right .

2. If you would order your conversation aright under this Yoke of Christ , see that your obedience be in proper acts and exercises . All that is done in Religion is not obedience ; all that is done with reference to God , is not obedience to God . There is a building wood , and hay , 1 Cor. 3.12 . and stubble upon the foundation , this work must be all burnt . It is the vanity of Popery , and the wickedness of its teachers , to prefer the precepts of men before the commands of Jesus Christ , Matt. 15. ● . and so to take up the Yoke of Antichrist instead of the Yoke of Christ . This obedience , tho done in the name of Christ , yet is down right rebellion against Christ .

Nothing can be obedience to Christ but what is done with respect to the authority of the commands of Christ . Not this or that single command , but all . Many obey Christ in one command , and neglect another ; zealous in some things , but must he dispensed with in others . The Yoke of Christ doth not consist of any one single observance , but is made up of many duties ; it is as extensive as the preceptive part of the gospel , which comprehends in it whatever is in any sense the matter of our duty . The whole government of heart and life , with respect to God , to our selves , to others , is fully taught by the precepts delivered in the gospel . And therefore obedience lies not in some particular observances as to this or that command , but it is an intire and full resignation of our selves to the laws of Christ , as they are a rule of guidance and government to the whole man . We must have respect to all . That obedience that is not universal is not real . Quod propter Deum fit aequaliter fit . I esteem all thy precepts concerning all things to be right , Psal. 119.128 . Whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report ; if there be any virtue , and if there be any praise , think on these things , Phil. 4.8 .

But yet , there is a preference in the commands of Christ ; some are greater then others ; there are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the weightier matters of the law ; Matt. 23.23 . Some commands are more essential to piety , others are more circumstantial . Some wherein the glory of God , and the salvation of the soul are more immediately concerned ; in others more remotely . Some precepts there are wherein the vitals and main parts of religion are contained , there are others that are but as fences about these . And therefore though every command is to be obeyed , yet some are to be preferred . Though it is a duty to respect all , yet not with the same degree of respect Though the commands are all equal in regard of the authority of the law-giver ; yet in respect of the things commanded , there is a difference and disproportion . To love God is a greater duty than to love my neighbour . To obey is better then sacrifice , and to hearken then the fat of rams , 1 Sam. 15 22. I will have mercy and not sacrifice , Matt. 9.13 .

Now then if you would have your obedience manifested in proper acts and exercises , then observe these six rules .

1. Neglect no duty in its season ; several seasons have their several duties annexed to them by God , which makes them more a duty then any other duty . That which is the duty in season is greater than any other duty .

2. Where God layes most weight there we are to express most care . As for instance .

I. Where any commandment is called great , there God layes great weight ; Thou shalt love the Lord thy God with all thy heart , and with all thy soul , and with all thy mind , this is the first and great commandment , Matt. 22.37 , 38. Therefore this ought to have our first and greatest observance .

II. Where God gives forth commands with the greatest sanctions , and severest penalties , there he layes great weight ; and there we should express great care . So in the second commandment ; there you have a sanction consisting of a sore threat , and a sweet promise : Visiting the iniquity of the fathers upon the children to the third and fourth generation of them that hate me , and shewing mercy to thousands of them that love me and keep my commandments . Therefore of all sins we should take heed of false worship , and idolatry , for this God abhors : and keep close to divine institution in all religious performances .

III. Where two duties come together , there the greater is to take place of the less . Agendum est id quod est major obligatio . In this case that which is the lesser duty ceases for that time to be a duty ; and the greater duty becomes the only duty .

Thus positive precepts are to give place to moral precepts . Though I am commanded to keep the Sabbath and do no work ; yet for preserving my neighbours life , or house when on fire , I may as lawfully work on that day as any other .

And in moral precepts ; the less is to give place to the greater . Thus when the first and the fifth command meet ; ( obey God , and obey your rulers . ) the first is to take place . The power of a delegate is not to be own'd in competition with the authority of God . In praesentia majoris cessat potestas minoris . In this case superiours are not to be obeyed . For no command of superiours can bind against the command of God , who is higher then the highest .

Again ; when my own temporal good , and the spiritual good of another meet in competition , I am to prefer his spiritual good before my own temporal good . Therefore Paul would rather never eat meat , then offend his Brothers conscience . This is the meaning of that in 1 Joh. 3.16 . We ought to lay down our lives for the brethren . That is , our corporal lives for their spiritual . As in time of persecution , when the death of the strong may confirm the saith of the weak , and so be a service to the salvation of others ; then we ought not to count our lives dear .

IV. When external duties are commanded , internal obedience is therein required and chiefly intended . For every precept is given to the whole man ; and therefore binds the inward man as well as the outward , or else we are obliged to be hypocrites , and seem what we are not . When we are commanded to repent ; to hear , to pray , to do good works , they are not the outward acts only that Christ calls for ; but the inward graces and affections . And therefore you never obey the precept , whatever duties you perform , unless they be done in spirit and truth .

V. Observe the station and condition God hath set thee in , and the circumstances thou art under , and attend to the duties thereof . For that which is the duty of one may not be the duty of another : and that which is a great duty at one time , may be no duty at another . One man may be a Magistrate , another a Minister , and so may be obliged to those duties which are no duties to another .

VI. Lastly , whatever duties conduce most to Gods glory ; whatever have the greatest tendency to our own salvation , and the salvation of others ; whatever may put the greatest honour upon religion , and render it lovely among men , and put to silence the ignorance of the foolish : 1 Pet. 2.15 . in these things lye the proper acts and exercises of obedience . And therefore these are the works chiefly to be attended to by all that are under the Yoke of Christ : but we must not so be concerned in the greatest , as to neglect the least . Qui minima spernit paulatim decidit . Spiritual decays begin in the neglect of lesser duties . Remember that of Christ to the hypocritical Pharisees : These ye ought to have done , and not to leave the other undone , Matt. 23.23 . And that in Matt. 5.19 . Whosoever shall break one of these least commandments , shall be called the least in the kingdom of heaven .

3. If you would carry it becomingly under the Yoke of Christ , as you must look that the principles of your obedience be right ; and that the matter of your obedience be in right exercises : so you must see to the manner of your obedience . It is not the bare doing what God commands that is obedience , unless it be done in a right manner . Most men miscarry herein ; taking up in a bare performance of duty , and resting in opere operato , in the work done , Like the blind Papists , that bead out their devotions , and serve God by tale . How few watch over their hearts in duty , or look to the frame of their spirits in obedience : whereas this is the great thing God looks at . And therefore the precept doth not only direct in the matter to be done , but also in the manner of doing : not only what , but how . Take heed how ye hear , Luke 8.18 . Take heed ye do not your alms before men , Matt. 6.1 .

Now what doth our Lord Christ mean by these take heeds ? but to shew us how possible it is for a man to miscarry in the very doing of duty , if he do not make as much conscience , and shew as much care in the manner of doing , as in the matter to be done . Malum ex quolibet defectu . Tho all requisites must concur to make an action morally good , yet any defect makes a good thing evil . And therefore in all instances of obedience the manner is carefully to be attended to . For

1. This is the great distinguishing character between a true believer and an hypocrite . It is not in the matter done , but in the manner of doing . both may be ingaged in one and the same duty : and yet it may be an act of grace in one , and an act of sin in the other . The good man prays ; so doth the hypocrite ; but the one prayes with faith and fervency ; the other draws nigh to God with his lips , when the heart is far from him . Matt. 15.8 . The good man serves God ; so doth the hypocrite : but the one brings the male of the flock ; Mal. 1.13 . the other brings the torn , and the lame , and the sick . The one serves him deceitfully ; the other acceptably . Heb. 12.28 .

2. A duty that is materially good , may be formally evil by failing in a right maner . Good becomes evil , and duty is turned into sin by an undue manner of performance . It is iniquity even the solemn meeeting , Isa. 1.13 .

3. It makes God disown his own appointments , and reject the very performances which the precept makes a duty . When ye come to appear before me , who hath required this at your hand to tread my courts ? Isa. 1.12 . It was Gods requirement , as you may see , Deut. 12.5 . To the place which the Lord your God shall choose to put his name there , to his habitation shall ye seek , and thither ye shall come . So that they had the command of God for treading his Courts ; and yet here God rejects his own appointments . Who hath required this at your hand ? Though God required it , yet not of such as they were ; nor in such a manner as they appeared . So in v. 13. Bring no more vain oblations , incense is an abomination to me . But were not these oblations and incense of Gods own institution ? Yes , but because they were feignedly performed , therefore they were not accepted ; and so became vain and abominable . But there is a farther hint in the words ; for oblations were from the people ; incense was from the priests : so that when he saies , their oblations are vain , and incense an abomination , he doth therein reject the specious worship and services both of priests and people . He that offereth an oblation is as if he offered swines blood , Lev. 11.7 . and he that burneth incense as if he blessed an Idol , Isai. 66.3 . And if God rejects that worship which he himself appointed , and so was right for the matter ; because not done in a right manner ; what shall become of that worship which is neither right for matter nor manner ? where the commandments of God are made of none effect by the traditions of men ? this , Matt. 15.6 . wherever it is , renders the worship of God vain ; for so the Lord Christ himself hath determined the case , Matth. 15.9 . In vain do they worship me teaching for Doctrines the commandments of men . O that our superstitious will-worshippers would consider this , who have ( to use the Phrophets phrase , ) the broth of abominable things in their vessels , Isa. 65.4 . and as ever they would avoid the devils meat , let them shun feeding upon his broth . For little innovations in the worship of God open a door for the gradual entrance of the most abominable idolatries . And so the house of prayer becomes by degrees a den of thieves , Matt. 21.13 .

4 A man may lay himself under great vengeance and judgement from God in the doing the very thing which God commands , for want of a right manner . Cursed be the deceiver that hath a male in his flock , and voweth and sacrificeth to the Lord a corrupt thing , Mal. 1.14 . Sacrificing was a duty commanded by God , but he that corrupted his sacrifices came under a curse ; as they did that offered the blind and the lame , and the sick , to God , ver. 8. When men have not a rule from the word of God for a warrant of their worship , that is a blind sacrifice . When there is action without affection ; the lips without the heart ; that is a lame sacrifice . When dutyes are done coldly , without life and vigour ; that is a sick sacrifice , and such a sacrificer is a deceiver , because he doth not observe the right manner , and cursed be the deceiver . So Jeremy 48.10 . Cursed be he that doth the work of the Lord deceitfully , 1 Corinth. 11.29 . He that eateth and drinketh unworthily eateth and drinketh judgment to himself . And what the judgment is , he tells you in the next verse . For this cause many are sick and weak among you , and many sleep . Many were under soar diseases , and many swept away by death , for coming to the Lords table in an unworthy manner .

It is of great concernment therefore to see that your obedience be right for the manner . Otherwise we may think we serve God when our very service becomes sin . It is excellent counsel of the Apostle , Heb. 12.28 . Let us have grace whereby we may serve God acceptably . That which gives the acceptance is the manner of obedience . Now there must be four things to make obedience right for the manner .

I. It must be a willing obedience ; duties are to flow from the heart freely , like the drops that come from the hony comb without pressing : it is a character peculiar to the subjects of Jesus Christ , they are a willing people . And herein the efficacy of grace is seen , in taking away natural reluctancy and opposition ; and bringing the will into subjection to Christ . And therefore it is said to be an effect of the day of his power in the soul . Psal. 101.3 . Thy people shall be willing in the day of thy power . God is more honoured by the obedience of the will , than by all the service of the outward man . Humane force may compell this ; but nothing but grace can rule the other . Many obey ; but it is by constraint , not by choice . The influence of by ends or forreign motives , or the compulsion of a natural conscience , or fears of hell , and wrath , may compell them to do many things , as Herod did ; but they are burthensome and grievous . Ever as the will is such is the service : and therefore God who in some cases accepts the will for the deed , never accepts the deed in any case without the will . 2 Cor. 8.12 . In the duties of Gods service , the will is all in all . Thou Solomon my son , know thou the God of thy father , and serve him with a perfect heart , and with a willing mind , 1 Chron. 28.9 .

II. It must be an universal obedience . And that both in respect to the subject , and to the object .

1. With respect to the subject , it must be the obedience of the whole man . Jesus Christ hath redeemed both body and soul ; and regeneration is a work upon the whole man ; All things are become new , 2 Cor. 15.17 . and therefore the service of the whole man is required . 1 Cor. 6.20 . Glorifie God in your body and in your spirit , which are Gods . Many give God an outward obedience , but their hearts are set upon their lusts , and many pretend their hearts are good , and right with God , but their lives are vitious , and among the unclean : but where the Yoke of Christ is truly taken up , the whole man is the Lords .

2 With respect to the object . The whole will of God as revealed in his word . Walk in all the wayes that I have commanded you , that it may be well with you , Jer. 7.23 . There are affirmative precepts and negative : commands for suffering as well as doing ; positive commands and relative : greater commands and less . None may be neglected . It is said of David , he fulfilled all Gnds wills , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Acts 13.22 . i. e. his will in all his commands . He had respect to all his commands , Psal. 119.6 . Zachary and Elizabeth walked in all the commandments and ordinances of the Lord blameless , Luke 1.6 . and it will be so wherever the heart is right with God . For in regeneration the whole law of God is impressed upon the heart ; so that the soul is equally inclined to all the commands as to one ; and makes conscience of one as well as another .

I know , in a legal sence , no believer on earth can obey universally , and fully : for in many things we offend all . But Evangelically , and in the sense of the new covenant , every believer keeps all the commands of God , that is

1. In love and esteem : I esteem all thy precepts concerning all things to be right , Psal. 119.128 . Now love is the fulfilling of the law , Rom. 13.10 .

2. In unfeigned desire . That which his soul longs after is , Col. 4.12 . to stand perfect and compleat in all the will of God . O that my wayes were directed to keep thy Statutes , Psal. 119.5 .

3. In purpose and resolution . I will keep thy statutes , Psal. 119.8 . All people will walk every one in the name of his God , and we will walk , in the name of the Lord our God for ever and ever , Micah 4.5 . Thus they cleave to the Lord with purpose of heart . Acts 11.23 .

4. In sincerity of indeavour and undertaking . He sets no bounds to his obedience , that is hypocrisie , but forgetting the things that are behind , and reaching forth to those things which are before . He presses toward the mark , Phil. 3.13 , 14. and this according to the tenour of the new covenant , is full and perfect obedience .

III. It must be an upright and sincere obedience . Walk before me and be thou perfect , Gen. 17.1 . in the margent it is , be thou sincere , or upright . So that sincerity and uprightness is new covenant perfection . The perfection of grace in heaven is glory ; but the perfection of grace on earth is sincerity . One dram of this in the heart is worth a world . It is that which God delights in ; Thou triest the heart , and hast pleasure in uprightness , 1 Chron. 29.17 . Nay he doth not only delight in uprightness ; but in the persons and performances of the upright . The upright in their way are his delight , Prov. 11.20 . there you see his respect to their persons ; and from the person , this delight of God passeth to their performances . The prayer of the upright is his delight , Prov. 15.8 . God can take no pleasure in any duty without sincerity ; because all duties that are not done in sincerity are a lye . It is said of those Israelites in Psal 78.34 , 36 , 37. When they sought God , and returned , and inquired early after him , that they did but lye to him with their tongues , and why ? Because their hearts were not right with him .

It is sincerity that commends every duty to God . It supplies all other defects : denominates a man a Saint under all his failings : it is the only soyl wherein grace takes root , and grows prosperously : It is that one thing wherein only the true Chrian can outstrip the hypocrite ; it is that which crowns all grace with perseverance . No wonder therefore that the Apostle is so earnest with God for this grace in behalf of that Church , Phil. 1.9 , 10. Now this I pray — that ye may be sincere . And that David applies himself so earnestly to God upon this account , as he doth , Psal. 119.80 . Make my heart sound in thy statutes , that I be not ashamed . Hypocrisie ends in shame ; it is the glory of a Christians obedience when it is done in sincerity .

IV. It must be a constant obedience . Tho there may ( through the strength of remaining lusts , & the imperfections of grace ) possibly be many particular unevennesses , and sinful deviations in the course of the saints obedience , as it was in Noah , Lot , David , Peter , &c. yet in the main , Job 17.9 . he holds on his way . I have inclined my heart to perform thy statutes alwayes to the end , Psal. 119.112 . Not by pangs and fits , but alwayes ; not for a time , and then draw back , but to the end . Judas was a disciple , and put on Christs Yoke for a while : but Satan enters , and the Yoke is cast off . Simon Magus takes up Christs Yoke for a fit ; but , Acts 8.21 . his heart not being right with God , he soon casts it off again .

There is a great deal of this volatile devotion in the world . Many take up Christs Yoke early , and cast it off again as suddainly : their goodness is ( as was said of Ephraims ) Hos. 6.4 . as a morning cloud , and as the early dew that goes away . Or like the new moon , that shines a while in the first part of the night ; but is down , and disappears before half the night be gone . But blessed are they that keep judgment , and he that doth righteousness at all times , Psal. 106.3 . Now when obedience is thus circumstanced ; when it is done willingly , fully , sincerely , and constantly ; then it is done in a right manner .

4. See that your obedience to Christ hath right ends , it is a known maxim , non actibus sed finibus pensantur officia . Duties are not weighed and esteemed so much by acts as by ends . Though a good end cannot justifie a bad action , yet the best action is corrupted by a bad end . Jehu is imployed in a good work ; a work well pleasing to God ; a work to which he was called of God ; 2 King , 9.6 , 7. viz. the destroying the house of idolatrous Ahab . And yet when he had done it , God threatens to avenge the blood of Jezreel upon the house of Jehu , Hos. 1.4 . God first anoints Jehu for that work , to shed the blood of the house of Ahab , and then bid him go and do it : and then declareth his acceptance of it when done : ( 2 King . 10.30 . Thou hast done well in executiting that which is right in mine eyes ) yea promiseth to reward him for doing it ; 2 King , 10.30 . Because thou hast done to the house of Ahab all that was in mine heart , thy children of the fourth generation shall sit on the throne of Israel , and yet after all this threatens to avenge this blood upon Jehu's house . What should be the reason of this ? Because though the work was good , yet Jehu's end was bad . It was not done in zeal for the Lord as he pretended , 2 King . 10.16 . but his end was to get the Kingdom . I observe hence two things .

1. A man may possibly do that very thing which is commanded by God , and yet not do the will of God . He may serve his own lusts in doing what God requires .

2. God may reward a work in this world , and yet punish it in the next . A work may be materially good , and so may have a reward here ; and yet our end in it may be carnal and corrupt ; and for that God may punish it hereafter . It is a very mischievous thing for a man to subject a good work to bad ends ; Our Saviour speaks of some that pray to be seen of men , Matt. 6.5 . and that devour widows houses , and for a pretence make long prayers , ( Matt. 23.14 . ) a bad end to a good action . And what follows , therefore ye shall receive the greater damnation . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

It is a base contempt that is put upon God when his worship is made a pretence to vile ends . Some preach Christ out of envy , Phil. 1.15 . What work more spiritual ? what end more carnal ? this is prostituting Religion to serve our lusts ; and so make Gods stream to turn the devils mill . Or as if we did set up another God besides him , as every carnal man doth : for he that hath no higher end in all his actions than himself , is a God to himself . Hence it is that corrupt and false Teachers are said to make their belly their God , Phil. 3 19. because their highest end in all they do in the matters of Religion is to feed their belly , and to gratifie their carnal appetite in worldly pleasures and preferment , a Scripture never more verified then in this day . It is of great concernment therefore that in all we do , our intentions and ends be right , for

1. Our ultimate end doth greatly influence all our actions , they are greatly guided and governed by that . If a mans end be carnal and selfish , it will influence every duty , every act of Religion . He brings forth fruit to himself in all . Hos. 10.1 . If a mans end be the eternal injoyment of God as his chief good and utmost felicity ; why then all his duties and performances are directed to his Glory ; that whatever he doth may please God . He lives to the Lord , and dies to the Lord . Rom. 14.8 . 2 Cor. 5.9 . He labours that whether present or absent he may be accepted of him .

2. A mans state in grace is discovered by nothing more then by fixing a right end . Grace is not discovered by what a man doth , but by the end he doth it to . One sayes three things must concurr to denominate a man truly godly .

That he be sure to make God his portion . That he be nothing in point of self-righteousness . That he have a change of his utmost end .

A man cannot call his most spiritual action , an action of grace , unless he doth it to a holy end .

True wisdom lies in three things .

1. In propounding and fixing a right end .

2. In the chosing proper and suitable means .

3. In a diligent use of these means to the attaining to this end : and you have all these pointed at in that of the Apostle , Phil. 1.11 . Being filled with the fruits of righteousness , which are by Jesus Christ to the praise and glory of God . Fruits of righteousness must be our work : as the means which must be done by Jesus Christ , by whom we have strength for performance . And they must be done to the praise and glory of God as our end .

3. There is nothing in our best duties and performances that can any way stead us to communion with God , unless our end be good . One end in all duties is to obtain communion with God . There is Commerce and Communion : Commerce is when one man Trades with another for private advantage ; and so a man will maintain commerce with a stranger , or an enemy . But communion supposes love and delight in the object . A carnal man may have commerce with God in duties for selfish ends ; as they that followed Christ for the loaves : Joh. 6.26 . but a man can have no communion with God in duty unless his ends be right . He puts himself seven times farther from God by an unholy end , than by a holy action he seemed to draw nigh to him .

Our ends therefore are to be narrowly looked unto . The best action is corrupted by a bad end : and our civil and natural actions have a holiness upon them , and are tinctured with religion , when they are done to a right end . Therefore the Apostle counselling servants in their duty to man , bids them make the glory of Christ their end , Ephes. 6.5 . Servants be obedient to your masters — in singleness of heart as unto Christ . And ver. 6. Not with eye-service as men pleasers , but as the servants of Christ . And again , ver. 7. With good will doing service as to the Lord , and not to men . The great design of the Apostle's counsel is to sublimate and enoble their ends : that the meanest act of their servile state may reach to Christ . Be obedient as unto Christ . And as the servants of Christ ; and as to the Lord . What ever a man doth , whether in civil or spiritual performances , if his ends be not right , his heart cannot be right .

There is a twofold end in obedience , which commends it to God : the one is subordinate to the other as the ultimate . The subordinate end is the honour and credit of the gospel , the good of our neighbour , the edification of the Church ; and our own salvation : That when we have done all , we be not cast awayes , 1 Cor. 9.27 . 2 Ep. Joh. 8. losing all that we have wrought : but that we receive a full reward . Then there is the ultimate end of our obedience : and that is the honour and glory of God , which is the chief end of all . Whether ye eat or drink , or whatever ye do , do all to the glory of God , 1 Cor. 10.31 . If the stream of every action empty not it self into the sea of Gods glory , it runs wast . This is the mark of a hypocrite , self love is his highest principle , and self-seeking is his utmost end . But the Christians true character is in this ; Love to God is the great principle he acts by ; and the glory of God is the great end he aims at .

I might here answer a case of conscience , Case of Conscience . whether a man ought alwayes actually to intend his ultimate end ? that is , whether he ought to have his eye continually upon the glorifying of God in every particular duty which he performs ?

Answ. 1 , A. 1. Affirmative precepts though they alwayes bind , yet they bind not to all times . now this being a duty by virtue of an affirmative precept , it is alwayes a duty , yet not absolutely necessary in every particular act . Indeed as the affirmative doth include a negative , so it binds ad semper , to all times ; so that we must at no time do any thing against Gods glory , that may reflect any dishonour upon him .

2. There is need of a distinction for the fuller resolution of this case . Aims and intentions with respect to their end are either habitual , or actual , or virtual .

1. Habitual . The work of grace in the heart is to change and sublimate our end ; so that wherever grace is , there is an habitual scope and aim at Gods glory as the end of all obedience . But this is not sufficient .

2. There is an actual aim at the glory of God in each particular performance . Now this cannot be the duty of a believer in his present imperfect state , for three reasons .

1. Because it would leave no place for other duties .

2. It is not absolutely necessary in every particular act : though it ought to be frequently done , yet it is not so necessary in every duty as that it ceases to be an act of obedience if it be not actually done . If a man make a voyage to the Indies , his aim and design is to be there in such a time , and accordingly he sets sail in pursuance of his end . Yet his end is not in his eye , in every action he doth in steering and guiding the vessel . So it is in this case : The design of a Christian is the glory of God in all his actions , though he may not actually aim at it in every particular performance .

3. It is impossible to perform it where there is a constant lusting of the flesh against the spirit , as is in every believer ; Gal. 5.17 . and therefore a further work of grace must pass upon the regenerate soul then can be attained in this state , to enable it hereto ; and that is in glorification , whereby grace is compleated and freed from all mixtures of flesh , and interruption in its acts by temptation . Saints in heaven do actually intend the glory of God in every thing they do ; and no wonder , for they see face to face . They are held close to God by an immediate and uninterrupted vision . Therefore the holy Ghost puts these two , sight and service together , Revel. 22.3 , 4. His servants shall serve him , and they shall see his face . They shall serve him , so they do here ; I but there they shall serve him perfectly , with purity of intention , and compleatness of performance ; and how so ? they shall see him immediately and injoy him fully . God is never perfectly served till he is fully injoyed .

3. There is a virtual aim and intention , which is more then habitual . And though it is not actual , yet the action hath thereby such a tendency as naturally referrs to the glory of God . He that in alms-giving actually intends the good and comfort of his poor neighbour , doth therein virtually aim at the glory of God . When a man by his repentance , and mourning for sin , actually aims at the obtaining of pardon and forgiveness , the tendency of his action is to an end subordinate to the glory of God . For it is the glory of God to forgive sin . So then I would resolve the case thus .

To intend the glory of God habitually , is not enough for a believer to do . To intend it in every particular duty actually , is more then a believer can do . But to intend it in each duty virtually , and as oft as we can actually , this is a believers present duty : and obedience thus performed shall certainly find acceptation with God . And so much for the second direction , to such as are under Christs Yoke ; that they would labour to bear it becomingly : which is done when obedience is from right principles ; and consists in proper performances ; and all is done in a due manner ; to a right end .

CHAP. XVII .

Exhorts to perseverance under the yoke of Christ , with arguments to press it , and directions to guide in it .

HAving put on the Yoke of Christ , Duty third . never cast it off again . Having begun in the spirit do not end in the flesh , He that puts his hand to the plough and looks back , is not fit for the Kingdom of God , Luk. 9.62 . Art thou bound ( as the Apostle saies in another case ) seek not to be loosed . The Yoke of Christ is to be put on betimes , but never to be put off again . The gospel , that puts this yoke upon us , is the everlasting gospel ; not temporary , or cessant , Rev. 14.6 . but a fixed rule for the whole life ; and therefore we are to serve God in righteousness and holiness all our dayes . Luk , 1.74 , 75. Let me propound some arguments to press this duty ; and then some directions to help in it , and I shall dismiss this branch of the use .

1. Consider the great advantage of a persevering obedience ; whether you look at the honour that attends it , or the peace that comes by it , or the safety that is in it , or the reward that is intailed upon it , the advantage is great on all these accounts .

1. It is your honour to persevere in your obedience to Christ to the end . This is clearly intimated in that counsel of Christ to the Church of Philadelphia , Revel. 2.11 . Hold that fast which thou hast that no man take thy crown . The Crown here some take for the crown of glory in heaven . Others take it for that honour God had put upon her ver. 9. I will make them of the Synagogue of Satan , who say they are Jews and are not — to come and worship before thy feet , and to know that I have loved thee . But I take her crown here , to be her perseverance in faith and obedience to Christ ; for perseverance is a Christians crown ; it crowns all grace ; therefore saith our Lord Christ , hold fast that which thou hast . That profession thou hast made , that grace thou hast received , that obedience which thou hast wrought , For I know thy works , thou hast a little strength , and hast kept my word , and hast not denyed my name . Hold fast that which thou hast ; there is the counsel of Christ : and the argument he urgeth it upon is , least she should lose her Crown . Perseverance in the wayes of Christ is the crown and honour of a Christian .

2. If you respect the peace and comfort of your state , nothing secures and promotes it more then your constancy in obedience As there is a peace which flows from justification , Rom. 5.1 . so there is a peace resulting from persevering obedience . Great peace have they that love thy Law , Psal. 119.165 . He don't say only , that do it , but that love it ; for he that loves it will do it , and never depart from it , Gal. 6.16 . As many as walk according to this rule , peace shall be upon them and mercy . Constant obedience brings in constant peace and comfort .

3. It is of great advantage in point of safety . Righteousness keepeth him that is upright in the way , but wickedness overthroweth the sinner , Prov. 13.6 . Ah what fools are sinners , who run into sin to avoid suffering ; it is as if a man should venture his head to save his hat : or sink the Ship to avoid the storm . It is He that keepeth the commandment that keepeth his own soul , Prov. 19.16 . There is no safty but in the way of duty . We are sure of Gods protection so long as we make conscience of Gods precepts . So sayes the Prophet , Isa 33.15 , 16. He that walketh uprightly — he shall dwell on high , his place of defence shall be the munitions of Rocks . And Prov. 1.33 . Whoso hearkneth to me shall dwell safely , and shall be quiet from fear of evil .

4. It is your advantage in point of reward . The promises are made to perseverance . To them who by patient continuance in well doing seek for glory , and honour and immortality , eternal life , Rom 2.7 . The date of your service is short , but eternity is the date of your recompence . So that great is the advantage of your keeping close to Christ in the way of obedience , and therefore he that is righteous , let him be righteous still , and he that is holy , let him be holy still , Rev. 22.11 .

2. Consider on the other hand the danger and mischief of Apostacy from Christ . As perseverance in his service is attended with great advantages ; so casting off his yoke hath in it very mischievous effects ; and that both with respect to Jesus Christ and to our selves .

1. With respect to Christ . It is the greatest reproach that can be laid upon Christ for any one that hath taken up his yoke to cast it off again . For it is a leaving and rejecting him after choice , profession , and experience .

1. Subjection to Christs yoke is an act of choice ; for Christ forceth none into his service . Now choice is of the best things . Of evils a man chooseth the least , but of good things a man chooseth that which is best . So that he that chooseth the service of Christ doth therein acknowledge the goodness and beauty of his ways . And therefore for a man to cast off his yoke is to repent of his choice . And this is a great reproach to Jesus Christ for a man to choose his precepts , and afterwards to reject them .

2. Casting off the yoke is a forsaking Christ after an open Profession , for there can be no Apostacy , but by such as have first owned Christ , and made a profession of him ; the drunkard , the unclean wretch &c. that hath been vile all his days , living in a course of sin from his youth up , he can't be said properly to be an Apostate ; if he lives and dyes in his sins and lusts , he may be said to live and dye a Reprobate , but no Apostate . But he is an Apostate that hath known and owned the wayes of Christ , and afterward turned the back upon them ; that hath given his neck to the Yoke of Christ , and then cast it off again ; that hath vomited up his filthiness , and then turned to his own vomit again , 2 Pet. 2.22 . Such an Apostate was Judas , Demas , &c. Now for a man to take up a professed subjection to Christ , and then forsake him must needs be a great reproach , for he seems to say that he is not a good Master , it is no profit to serve him .

3. It is a leaving Christ after experience ; for there is no man that hath taken up Christs Yoke , but hath seen an equity and goodness in his Precepts ; he hath found some peace of Conscience in so doing ; he hath tasted somewhat of the Heavenly gift , and been made partaker of some operations of the Spirit , and tasted the good word of God , and the powers of the World to come . Heb. 6.4 , 5. Now for a man to have experience of Christ , and then cast him off , is the greatest reproach that can be cast upon him . The Apostle calls it a Crucifying the Son of God afresh , and putting him to open shame . Heb. 6.6 . It is a less evil to refuse the first tenders of grace , then to reject Christ after he hath been professed and own'd ; the former may be from ignorance and prejudice , but to cast him off upon tryal , argues his yoke to be uneasy , and his Commandments grievous , he sayes in the language of his action , there is not that good to be found in God as he expected , nor that comfort in his ways as was promised . And what greater contempt can be put upon Christ then this ?

2. It hath mischievous effects with respect to our selves .

( 1. ) It proves the unsoundness and hypocrisie of our hearts ; and shews they were never right with God . They went out from us , but they were not of us , for if they had been of us , they would no doubt have continued with us , but they went out that they might be made manifest that they were not all of us . 1 Joh. 2.19 . He that at any time shall cast off the yoke of Christ , shews that his heart was never right in taking of it up . In a Marriage relation love increases and firms the bond , but adulterous love is only hot while new .

( 2. ) Another mischievous effect is in those unspeakable losses we sustain by casting off Christs yoke .

1. A loss of all we have done or suffered for Christ , when the righteous turneth away from his righteousness , and committeth iniquity , — all his Righteousness that he hath done shall not be mentioned . Ezekiel 18.24 . thy Faith , thy Prayers , thy Alms-deeds , thy Fastings , thy striving against sin , thy zeal and fervour for Christ , will all come to nothing ; it shall never be mentioned , all thy labour , and obedience , and duties are lost , though they have been never so many and great . When a Nazarite under the Law had separated himself to the Lord , if any defilement came upon him , all was lost , and counted for nothing . Numb. 6.12 . He shall consecrate to the Lord the days of his separation , ( that is , he shall begin all again ) but the days that were before shall be lost , because his separation was defiled . So it is with professors of Religion , if they draw back all is lost ; In Christianis non initia quaeruntur , sed finis . It is not only how we begin , but how we finish . And therefore it is excellent counsel the Apostle gives , 2 Epist. Joh. ver. 8. 2 Epist. Joh. Look to your selves that ye lose not those things which yee have wrought .

2. A loss of that honour and reputation which doth ever attend sincerity and perseverance : as an Apostate loses the profit and comfort of all his duties , so he loses the honour of his profession . Ye did run well , who hindered you ? Gal. 5.7 . Demas hath forsaken us , 2 Tim. 4.10 . and imbraced this present world : it is recorded as an act of perpetual infamy and dishonour . So Christ saith of him that begins to build , and is not able to finish , that all that behold it shall mock at him , saying , This man began to build and was not able to finish . Luk. 14.29 , 30. The Crown of profession is only secured by perseverance , Hold fast that which thou hast that no man take thy Crown . Ne honorem perseverantiae amittas . Gro. Revel. 3.11 .

3. A loss of gifts and parts , and of that expediteness for service which we once had . When men withdraw from , and forsake Christ , he causes his Spirit in his wonted operations and influences to withdraw from , and forsake them ; So that they are not the men they once were . How hath the experience of the present Age verified this . Do we not see many that once had great gifts of the Spirit for praying , teaching , and edifying of others , who by turning their backs upon Christ to a dead way of formal Worship , have sinned away the gifts of the Spirit , and are now become utterly dead and lifeless ? and thus is that of our Lord made good , Mark 4.25 . He that hath not , ( not improved ) from him shall be taken away that which he hath . Thus Christ took away the Talent from the unprofitable servant . Mat. 25.28 .

4. A loss of that tenderness of Conscience which is necessary to a true repentance ; for when a man doth reject , and cast off Christs yoke , usually Conscience is laid wast , it is sinned out of office , and so lets a man sin on without check or controul . And how shall that man repent who hath sinned away all tenderness of Conscience ? therefore the Apostle sayes , It is impossible if such fall away , to renew them again to Repentance . Heb. 6.4 , 6.

5. A loss of Heaven and the salvation of their souls . There are two sorts of persons that are for ever shut out of Heaven . Such as never believed , and such as make Shipwrack of Faith . Such as never would take up the yoke of Christ , and such as having taken it up , do finally cast it off again . If you forsake God , he will forsake you ; 2 Chron. 15.2 . This is willful sinning , and how dreadfully hath God expressed himself against this . Heb. 10.26 . If we sin willfully after that we have received the knowledge of the Truth , there remaineth no more Sacrifice for sins , but a certain fearful looking for of judgment , and fiery indignation , which shall devour the adversaries : you therefore that have taken up the yoke of Christ , let that severe threatening of Christ fasten it for ever upon you . Mark 8.38 . Whosoever shall be ashamed of me , and of my words in this adulterous and sinful generation , of him shall the son of man be ashamed when he cometh in the glory of the Father , with his Holy Angels .

These are the Arguments , the Directions follow .

Direct . 1. Would you not cast off Christs Yoke ? Then do not be weary of his service . Do not count it burdensome . No man loves to bear what is burdensome ; it makes him weary ; and wearyness causeth fainting . Hence that of the Apostle , Heb. 12.3 . Consider him that indured such contradiction of sinners against himself , lest ye be weary and faint in your minds . There is a weariness from contrariety of Spirit to the work . Mal. 1.13 . Ye have said , what a weariness is it ? And there is a weariness from despondency of Spirit under discouragements in the ways of God , by reason of contradictions and sufferings : but nothing should make us weary of Christs work . Gal. 6.9 . Be not weary of well-doing . 2 Thes. 3.13 . Christ speaks it to the commendation of that Church of Ephesus , Rev. 2 : 3. For my name sake thou hast laboured , and hast not fainted . Scaliger sayes , lassitudo est deficientia virtutis moventis ; Weariness is from a failure in the moving Principle , and that is the love of God in the heart : So that weariness in the work of God shews that the heart is not right with God .

Direct . 2. Look to your first undertaking in giving your selves up to Christ , that it be in sincerity and uprightness of heart . How can that man hold out in the service of Christ to the end that was not right in the beginning ? Job sayes of the Hypocrite , will he always call upon God ? Job 27.10 . No , he will not where the heart is not made right with God by renewing grace , it can never hold out long in the ways of Obedience : Sappy Timber in the building will quickly fail . Counterfeit Grace cannot last . There is something in the beginning of the way , and something in the end , that distinguishes every true Believer from a Hypocrite . He begins in sincerity , and that never any hypocrite did : He perseveres to the end , and that never any Hypocrite could .

Direct . 3. Practise daily the duty of Mortification of sin , not this , or that , or another sin ; but every sin , for if there be any one Lust indulged in the heart , that one Lust will at one time or other make the yoke of Christ an offence to you . Therefore they that are Christs have Crucified the Flesh with the affections and lusts . Gal. 5.24 .

Direct . 4. Labour for weanedness of heart to all carnal and worldly interests , that you may be able to say with David , Psal. 131.2 . My Soul is even as a weaned child . While our respects to worldly advantages are kept up in their strength , we are sure to miscarry when a temptation comes . This was Balaams bane , he loved the wages of unrighteousness . 2 Pet. 2.15 . And this caused Demas his downfall ; Demas hath forsaken me , having loved this present world . 2 Tim. 4.10 . This Scripture hath occasioned a great question , and that is , whether Demas was a good man or an Hypocrite ? whether his Apostacy was final , or whether he did repent of his fall ?

Some are of opinion that he was a good man ; and that though the love of the world prevailed upon him , to leave the Apostle Paul in his troubles , and to mind his present advantages , yet he afterward repented of his sin , and returned to the Apostle again . And the ground of this opinion is from two Scriptures . One is , Col. 4.14 . Luke the beloved Physitian , and Demas greet you , the other is Philemon 24. There salute thee Epaphras my Fellow-Prisoner in Christ Jesus , Marcus , Aristarcus , Demas . Therefore say they , Demas his fall was but partial ; and though he fell , yet he arose again .

But how weakly this opinion is founded appears in this ; that both those Epistles to the Colossians and Philemon were written before this second Epistle to Timothy ; which was written when Paul was in Bonds at Rome the second time , as the conclusion of the Epistle ( which was but a few Months before his death ) doth make manifest . And he tells you ( ver. 6. ) The time of my departure is at hand . And if so , then those salutations of Demas to the Colossians , and to Philemon , were written while Demas was a Professor , and before his fall ; and therefore can be no proof of his rising again by Repentance . In all probability therefore Demas was but an Hypocrite , who made a profession for carnal ends ; and such a one can never persevere in the ways of Christ . He may follow him so long as Christs way and his lye together ; but where the way parts there the Soul departs from Christ . From that time many of the Disciples went back , and walked no more with him . Joh. 6.66 .

Direct . 5. Preserve tenderness of Conscience . This is an excellent remedy against back-sliding . It binds wherever God binds ; and gives every Precept its full force upon the Soul . It consults neither safety nor danger ; but Gods honour , and its own peace . Nothing stands in competition in such a heart with the authority of God , and the securing his favour . Keep Conscience tender , and that will keep thy path pure , no man makes shipwrack of Faith , but he first violenceth Conscience . So sayes the Apostle , Holding Faith , and a good Conscience , which some having put away , concerning Faith have made shipwrack . 1 Tim. 1.29 .

Direct . 6. Live much in the lively exercise of Faith . The Apostle saith in one place , we walk by Faith , 2 Cor. 5.7 . that speaks its influence into our Obedience . And he sayes in another place , we stand by faith . 2 Cor. 1.24 . which imports its influence into our perseverance . In nature standing is before walking ; but in grace walking is before standing . Obedience must be before perseverance , but both obedience and perseverance are by Faith . We walk by faith , and we stand by faith . All Apostacy from Christ is the fruit of unbelief ? Heb. 3.12 . Take heed Brethren , lest there be in any of you an evil heart of unbelief , in departing from the living God . Nothing can keep the heart close to duty in all conditions , but Faith firmly fixed upon the Authority of the Precepts , and the good of the promises . By faith Abraham when he was called to go out — obeyed , and he went out , not knowing whither he went . Heb. 11.8 . Faith is an excellent Grace , not only for the undertaking of duty , but also for persevering in it ; There are but 2 things that make perseverance in the service of Christ difficult .

Some good which we can't not part with .

Some evil which we know not how to undergo .

Now there is no good but Faith can part with at Gods command . By faith Abraham when he was tryed , offered up Isaac ; and he that had received the promises , offered up his only begotten Son . Heb. 11.17 . And there is no evil but Faith will undergo at Gods call ; Through faith they were stoned , they were sawn asunder , were tempted , were slain with the Sword , &c. Hebrews 11.37 . Faith fetches constant supplies from Christ as head of the body ; and he is not only a head of guidance for the way we are to walk in ; but a head of influence for strength to walk in it ; Therefore it is said , Isa. 40.31 . They that wait upon the Lord shall renew their strength , they shall mount up with wings as Eagles , they shall run and not be weary , and they shall walk and not faint .

Direct . 7. Take heed of first declensions , and watch daily against them . Apostacy begins in little decays at first : nemo repente fit turpissimus . A breach of waters which is but little at first , may end in a great deluge . Many a fair house goes to utter ruine , which timely repairs might have prevented at a small charge . A little breach made in the Conscience grows wider and wider . It is easier to crush the egg , then to kill the serpent . And therefore it concerns us to watch against first declinings . Is your Spiritual fervour abated ? doth love decay ? is duty omitted ? doth Conscience grow less tender ? This , if let alone , and not timely remedyed , will end in a casting off the Yoke of Christ . Hence that counsel of Christ to the Church of Sardis , Rev. 3.2 . Be watchful , and strengthen the things which remain , that are ready to dye .

Direct . 8. Remember the terms of the Covenant you are in with God , and renew them often by a fixed and setled resolution . There is no man takes up Christs Yoke but he doth therein enter into a Covenant with God : and this Covenant stands in mutual agreements and promises . God promises that he will be our God ; and we promise to be his people . He Covenants to teach , and guide , and rule us by his Laws ; and we Covenant to take him for our Lord ; to hearken to him , and obey his voice in all he commands us . He ingageth that he will never turn away from us to do us good . Jer. 32.40 . And we ingage that we will never depart from him ; but will walk in the name of the Lord our God for ever and ever . Mic. 4.5 .

So that there is an Everlasting obligation lyes upon you to duty and obedience . You have sworn and cannot go back . As David sayes , I have sworn , and I will perform it , that I will keep thy righteous judgments . Psal. 119.106 . Now one part of the Covenant is to answer another ; you look that God should always bless you , and provide for your good : and God looks that you should always serve him , and promote his Glory . You expect that God should perform all his promises of Mercy and Blessings ; and God expects you should be true to all your promises of Obedience and subjection . For he said surely they are my people , children that will not lye , so he was their Saviour . Isa. 63.8 . Now therefore renew your resolutions of service and subjection . Cleave to the Lord with full purpose of heart . Act. 11.23 . Resolve ( in the strength of Christ ) never to cast off his Yoke , nor count his Commandments grievous . You cannot rationally expect the Blessings of the Covenant , unless you perform the conditions of the Covenant . The stipulation on our part must answer that of Gods . And therefore as ever you would have God to be your God and Guide unto death , Ps. 48.14 . Rom. 14.18 . resolve living and dying to be the Lords .

Direct . 9. Maintain a holy filial fear , of God in the world , this is an excellent preservative against Apostacy , By the fear of the Lord men depart from evil , Solomon sayes , Prov. 16.6 . and he tells you Chap. 14.27 . The fear of the Lord is the fountain of life , whereby men depart from the snares of death . And backsliding from Christ is one of the great snares of death .

Direct . 10. Think much of the day of recompences , and of the glorious reward of perseverance in that day . Be thou faithful to the death , and I will give thee a Crown of life . Rev. 2.10 . non incipientibus sed perseverantibus corona tribuitur . It is not mercenary service to quicken our selves to obedience by the hope of a recompence . Omnis amor mercedis non est mercenarius . It is said of Moses , he had respect to the recompence of reward . Heb. 11.26 . And David sayes , I have hoped for thy salvation , and done thy Commandments . Psal. 119.166 . He incouraged himself to duty by the hope of Glory . And it is said of Christ himself , that for the joy that was set before him he indured the Cross . Heb. 12.2 . Hope of that glorious recompence is of great force to quicken us to perseverance . And to the same end doth the Apostle urge it , 1 Cor. 15.58 . Wherefore my beloved Brethren , be ye stedfast , unmoveable , always abounding in the work of the Lord , forasmuch as you know that your labour is not in vain in the Lord .

CHAP. XVIII .

Contains matter of Counsel to Christless sinners , with motives and directions to further it .

2 Exhortat . TO such as have never yet taken up Christs yoke ; and I am afraid I now speak to many . Though many are called to Christ , yet few close with Christ , and submit to him . There are threescore Queens , fourscore Concubines , — Virgins without number . Cant. 6.8 . How many are sons of Belial without yoke ; They are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , under no law but that of the Flesh , and under no yoke but that of lust .

I am now to deal with you : whether you will hear me or no I know not ; you have hitherto turned a deaf ear to all the calls of God and Christ . I am now from the authority of this Text to give you one call more ; and I do , in the name of the great God , call and invite every sinner of you this day to come to Christ , and take up his Yoke . And this is no other then the very call that Christ makes in the Gospel . Mat. 11.28 , 29 , 30. Come to me all ye that labour , and are heavy laden , and I will give you rest . Take my yoke upon you , and learn of me , for I am meek , and lowly in heart : and ye shall find rest to your souls , for my yoke is easy , and my burden is light . Come to me ] that implies believing .

Take my yoke upon you . ] that implyes obeying . Faith and Obedience can't be separated , every one that believes in Christ must obey the commands of Christ ; If you come to him , you must take up his yoke . Pray consider , it is the counsel of the Lord Christ , who knows what is for our good . He knows there is no life , no salvation , no happiness , no Heaven without it : this is implyed in that rest he promises ; they shall find rest in so doing , which supposes that without taking up his yoke , this rest can never be had .

Again , it is his counsel , who can , and will , reward all that practise it ; and therefore makes this promise , ye shall find rest to your Souls . Mat. 11.29 . And pray mind , here is a twofold rest promised , one in ver. 28. Come to me , and I will give you rest : that is a rest by believing , another is ver. 29. Take my yoke upon you , and I will give you rest ; that is a rest in obeying . So that the former is a peace which flows from justification , and pardon of sin , and therefore promised to the weary and heavy laden . And this is the fruit of Faith in Christ ; and therefore promised to all upon coming to him . The latter is a peace which flows from Sanctification ; and this is a fruit of Obedience to Christ ; and therefore promised to them that take up his yoke . And mark what kind of rest it is that Christ promises , ye shall find rest to your souls . ] So that it is not an outward rest , but an inward spiritual rest , the outward man may have less rest and peace under Christs yoke then ever ; your obedience to Christ may make the world hate you , reproach you , persecute you : therefore Christ sayes , In the world ye shall have trouble , Joh. 16.33 . but in me ye shall have peace .

This finding rest to your souls under the yoke of Christ implyes 4 things ; which greatly commend Christs service .

1. Liberty . It holds but Christs yoke to be a yoke of Spiritual Liberty . His service is perfect freedom , and therefore the Gospel by which this yoke is put upon us , is called a law of liberty , Jam. 1.25 . There is nothing more consistent then obedience to Christ , and freedom of Spirit : Deo servire summa libertas , Pray which are most free , the good Angels in Heaven , or the evil Angels in Prison and chains of darkness ? are not the good Angels ? and yet they are in a state of service and subjection ; therefore call'd Ministring Spirits , Heb. 1.14 . and said to do his Commandments ; Psal 103.20 . The Angel sayes to John , Rev. 22.9 . I am thy fellow-servant , and of them which keep the sayings of this book . So that the highest liberty is consistent with the service of God , therefore David puts them together ; I will walk at liberty , Ps. 119.45 . for I seek thy Precepts . Many decline the ways of God , and cleave fast to their Lusts for the sake of liberty . Whereas it is the greatest slavery in the world to serve sin : the little finger of lust is heavyer then the whole loyns of Christ . Nothing makes a man such a slave as sin . He that lives in the love , and service , and injoyment of God hath the truest freedom . But every sinner is a vassal to lust : at the command of every unclean motion . Is not he a slave that is at the will and command of Satan ? That is moved and acted by Satan in his whole course ? You pity men made slaves by the Turks ; laid in chains ; condemned to the Gallyes ; grinding in Mills , broken with burdens ; drub'd and beat after all . I tell you it is an eligible condition to this . Nay sin doth not only make a man a slave but a bruit , for it bereaves him of all reason and judgment , their is no judgment in their goings . Isa. 59.8 .

2. This finding rest under the yoke of Christ , implyes an easiness in his service . And so it follows , Matt. 11.29 , 30. Ye shall find rest , for my yoke is easy , and my burden is light . A Believer in the ways of obedience hath those aids of God , those divine quickenings , those daily supplyes of the Spirit , that Communion with God in all , that no duty is difficult or burdensome .

3. This finding rest to your souls , implyes an after good by your present obedience : There remains a rest for the people of God . Heb. 4.9 . The service of sin is best at first , and worst at last . Sin in the temptation is taking ; but sin in the conclusion is vexing . It is sweet in the mouth , but bitter in the belly . Satan shews the pleasure and profit of sin to insnare you , and then comes the guilt of sin to torment you . But now the service of Christ is worst at first , and best at last . All the difficulty is in the beginning , but the end is peace . Psal. 37.37 .

4. This finding rest implyes an end of your service and duty , as it is labour . So sayes the Holy Ghost , Blessed are the dead that dye in the Lord , Rev. 14.13 . for they rest from their labour , your yoke shall be put off then . But when shall the vassalage of sin end ? This is such a yoke as shall never be put off ; an everlasting servitude . The sinner goes from a present slavery to a worse . His present condition is servile , but hereafter it will be dreadful . First chains of Lust , then chains of death ; and at last chains of darkness , Jude 6. The sinner lyes in yokes and chains for ever ; for what is guilt of Conscience ? This is a chain that binds wrath upon the soul for ever , He shall be holden with the cords of his own sins . Prov. 5.22 . What is utter despair ? This is another Chain the sinner is held in . What is Gods power ? that is another chain . And what is the everlasting sentence , Mat. 25.41 . go ye cursed into everlasting fire ? He is an Eternal Prisoner there , God shuts him up , and there can be no opening . Job 12.14 . He hath the Keys of Hell and Death , Rev. 1.18 . and who can get them out of his hand ? O what an everlasting slavery doth sin bring upon the soul ! Will you therefore hearken to the counsel of Christ , and take his Yoke upon you .

1. Consider , How reasonable a thing this is . For

1. God commands nothing that is unsuitable to our reason .

Look upon this Yoke in such duties as refer more immediately to God . Either in External Worship , or Internal .

1. In External Worship .

As Prayer , how reasonable is it that an indigent creature should go to God for what he wants ; seeing he can't support himself let him go to him that can .

Hearing how reasonable it is that if God be to be obeyed , and this obedience is not to be by the creatures arbitrement , but by Gods precept ; that then I should labour to know what Revelation he hath made of this .

2. Look on Internal Worship .

Faith . How reasonable is it that he who is the Eternal Truth should have credence in all the discoveries of his will : and that I should trust him upon the credit of his promise .

Love . It is the most reasonable thing in the world I should love God ; because he is the chief good ; and because he is always doing me good . Gods love to us comes under no reason but what is in himself , but our love to God is founded in the greatest reason : 1 Joh. 4.19 . we love him because he first loved us .

The fear of God , how rational a duty is it ; he being the highest Lord , and his supremacy absolute . He is great , and therefore greatly to be feared .

Look upon the most difficult dutyes ; Repentance , Self-denyal , Mortification of lusts , &c. These may be troublesome to the flesh , but not unreasonable . What more equal than that I should do whatever God would have me do , how contrary soever to flesh and blood , and the dictates of a carnal mind ?

2. He commands nothing that is prejudicial to our interest . The end of every Precept is our felicity : both our spiritual and eternal good are promoted by it . And is there any thing more reasonable then that a man should persue his own good ?

3. He commands nothing but what answers the end of our being . The end though last in execution is first in intention . Now what is the great end of your being ? young ones ? what do you do in the world ? let me say , as God said to Elijah , what make you here ? What do you think God gave you being for ? was it to please the flesh ? to suck the sweet of the creatures ? to pass away your years in mirth and jollity ? to live to your selves ? Hath an immortal soul no other end of being but this ? Surely yes , as God is the Fountain of being , so his glory should be the end of being . You are come into this world to make provision for another ; to avoid the snares of death , and lay hold on Eternal Life . To walk so before God here , as that you may secure his favour for ever . This is the great end of being ; and how reasonable is it that every man should attend to that which he was born for . and came into the world for . Or else the being of man is in vain , as David expostulates the case , Psal. 89.47 . Wherefore hast thou made all men in vain

2. Consider the great advantage that comes by this , and that whatever your condition be .

Suppose your extract be mean ; that you are a branch of a poor Family . What an advantage will your subjection to Christ be in this case . For nothing can innoble and inrich you like this ; Have you no friends ? this makes God your friend . Are you of a low extract : this shews you to be born of God . Is your education mean ? why hereby you are taught of God . Have you none to leave you an inheritance ? why God is your inheritance . Though you have neither house nor harbour , yet this secures you , an house not made with hands , Eternal in the Heavens . 2 Cor. 5.1 . O what a comfortable thing it is to see the see of the poor to fear the Lord ; it makes them rich in their poverty . I know thy poverty , but thou art rich , Rev. 2.9 . It gives you a preference in the esteem of God to the greatest sinners on earth . The Righteous is more excellent then his Neighbour . Prov. 12.26 .

Suppose you come out of the loyns of a rich Parentage . What an advantage may this be , for you have nothing to mind but your soul , and your Salvation : others are forced to spend much of their youth in learning a calling whereby to get bread ; but your Parents have laid up a plentiful estate for you , so that your work should be to mind God . You have that time and leisure that others have not , it may be said of you as God said to Israel , I have given you a land for which ye did not labour , houses that ye builded not , and Vineyards that ye planted not . And what follows ? Now therefore fear the Lord , and serve him in sincerity and truth . Josh. 24.13 , 14. This sanctifies all your enjoyments , and makes them Blessings indeed , without this they are but fewel to your lusts , and so become a curse and a snare . This then is one great advantage of Christs yoke .

2. It is your subjection that proves your relation to Christ . Mal. 1.6 . If I be a master where is my fear ? The question implyes that whatever men pretend , the authority of God is no farther own'd then as his will is obeyed . Why call ye me Lord , Lord , and do not the things I say ? Luk. 6.46 . and Matt. 12.50 . He that doth the will of my father the same is my Brother , and Sister , and Mother . Relations are not empty Titles , though they are minimae entitatis , yet they are maximae efficaciae . They have a mutual 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and affection to each other . Obedience is the filling up of your relation to Christ . Now whom do ye obey ? who hath your subjection ? whose will do ye do ? If ye call God father , and live in sin , ye blaspheme his holy name : you lay the devils brats at his door . If you say our Father , you must say , Thy will be done , and labour to do it .

3. Your subjection to Christ is your proper qualification for glory . Heb. 5.9 . Submit to him here , and reign with him for ever . And your obedience to Christ dont give you a right to blessedness , that comes in by faith ; but it disposes and qualifies for blessedness , a great advantage therefore .

3. Consider the disadvantage of not taking up Christs yoke .

( 1. ) This spoils all your duties . If the heart be not subjected to Christ , no duty can please God . No obedience , no audience . If we will not hear God , he will not hear us , Quantum a praeceptis , tantum ab auribus dei longe samus . He that turns away his ear from hearing the law , his Prayer shall be abomination . prov. 28.9 . If his arguments can't prevail with us , nor shall ours with him . What is the great argument you are wont to use in pleading with God ? it is the blood of Jesus , Heb. 10.19 . We have boldness by the blood of Jesus . and Ephes. 3.12 . We have boldness and access with confidence by the faith of him . Now this is the argument God uses with you . Phil. 2.1 . If there be therefore any Consolation in Christ , — if any bowels and mercies . If Gods beseeching you by the bowels and blood of Christ can't prevail with you to duty ; why should your pleading then with God prevail with him for mercy ? for his blood was shed to redeem us to obedience , as well as to be the price of mercies .

( 2. ) It renders all your hopes vain . The hope of a goodman shall never be frustrate , it shall be finished , but never be disappointed . His hope ends in the fruition of the good hoped for . It is a living hope . But the hope of the sinner is a dying , soul-undoing hope , that will certainly fail at last , and needs it must ; For ,

1. It is a hope that hath no foundation .

( 1. ) None in the soul , what is the foundation of hope there ? I will give you it in two Scriptures . One is , 1 Pet. 1.3 . Begotten us again to a lively hope . Their regeneration is made the ground of hope . The other is , Col. 1.27 . Christ in you the hope of glory , There Union to Christ is made the ground of hope : So that where-ever there is a union to Christ by faith , and a change of state by Regenerating grace , that man hath a foundation of hope in himself . No other man hath or can have .

2. His hope hath no foundation in the word , for that gives no countenance nor incouragement to hope in a state of disobedience ; that tells you that the unrighteous shall not inherit the Kingdom of God . 1 Cor. 6.9 . it tells you that without holiness no man shall ever see the Lord . Heb. 12.14 . and therefore for a man to hope for Heaven in a state of sin , is to hope that the word of God is not true , or that God will not do as he saith ; and how vain is that hope .

2. It is a hope that sets Gods attributes at variance . It sets mercy against justice ; his goodness against his truth and righteousness . God is as righteous as good ; as just as he is merciful : and for an unsanctified man to hope in the mercy of God , is to set his attributes at variance ; for if he shew mercy to such as live and dye in their opposition to Christ , he can't be a just and righteous God .

3. It is a hope that gives the lye to Christ . For he hath with the most solemn asseveration averred that no man shall , or can see the Kingdom of God unless he be regenerate . Joh. 3.3 . he hath said the gate is strait , Mat. 7.14 . and the way narrow that leads to life , and but few find it . Now for a man to hope for Heaven without being born again , to hope to be saved in the broad way , is to hope that Christ will prove a false Prophet .

4. It is a hope that layes no stress upon any lust , to subdue and weaken it . That hope that is right and genuine , purifies the heart . 1 Joh. 3.3 . But cursed is that hope that cherishes men in their Lusts ; and cursed be those lusts that frustrate a mans hope .

3. It renders all that Christ hath done about the purchasing Salvation , as to you , vain and to no purpose . What a blessed work hath Christ undertaken ! what great things hath he done ! what great things hath he suffered ! but if a man be not changed and made holy , it is all in vain as to him ; because Christ dyed for sinners , this many look upon as a good ground for hope : but the question if put home , must be this ; did Christ ever dye to save impenitent and unregenerate sinners ? did he dye to save such as flight him ; refuse his yoke , and live and dye enemies to him ? if he did , then hope on ; but if not , then there is no hope . Nay let me tell you it is out of the reach of Christs power to save any one of you in your lusts . Mat. 1.21 . He can save you from your sins , but he cannot save you in your sins . For ,

1. He can't falsify his trust . God the father hath put the great work of Salvation and damnation into Christs hands . And how is salvation carryed on , but in pursuance of the election of God ? look how God chooses to Salvation , and so Christ carries it on . Now we are chosen that we should be holy . Eph. 1.4 . He hath chosen us through sanctification of the Spirit unto obedience . 1 Pet. 1.2 . And therefore Christ will save none that are not sanctified , for he came to do the will of God , and he will not betray his trust .

2. He cannot alter the standing law of Heaven ; and what is that ? it is the standing law of Heaven , which the righteous God hath fixed more firm than the Sun in the Firmament , and will never vary from it , that a man must repent , Luk. 13.2 . and turn to Christ , or perish . He must be converted , or he shall in no wise enter into the Kingdom of Heaven . Matt. 18.3 . He must take the yoke of Christ upon him , Heb. 3.18 . or he shall never find rest to his Soul . Mat. 5.8 . None but the pure in heart shall see God . This is the standing law of Heaven ; and how then can the unbelieving and disobedient be saved ? either the law of Heaven must be reversed , or sinners are eternally undone , and will Christ , who revealed this law to the world , reverse it again to gratifie thy lusts ?

3. He can't make void his own offices . Why hath God made him a King ? but to subdue sinners to himself , to conquer the nolency of the will , to set up his government , and rule in the heart ; and to subdue and destroy the rebels ; He reigns that he may put all his enemies under his feet . 1 Cor. 15.25 . And if so , what shall become of disobedient sinners ? can you think that this Melchizedek , this King of Righteousness will ever countenance the impenitent and unbelieving ? will he take those to reign with him in his Kingdom of glory , that would not that he should rule over them in the Kingdom of grace ? This were to violate the rights of his Crown , which you cannot think he will do , if you do but consider two Scriptures , one is , Luk. 19.27 . Those mine enemies that would not that I should reign over them , bring hither , and slay them before me . The other is in 2 Thes. 1.7 , 8 , 9. The Lord Jesus shall be revealed from Heaven with his mighty Angels , in flaming fire , taking vengeance on them that know not God , and that obey not the Gospel of our Lord Jesus Christ ; who shall be punished with everlasting destruction from the presence of the Lord , and from the glory of his power . And how do you that slight Christ think to escape this sentence ? will not the judgment of the great day of the Lord be very terrible to all that live and dye in their lusts ? can you bear it ? Can thy heart indure , or thy hand be made strong in the day that I shall deal with thee ? Ezek. 22.14 . If not , then be wise , and flee from wrath to come ; and there is but one way , and that is by closing with Jesus Christ , and giving your selves up to an intire subjection to his yoke . There is no way to escape wrath , and secure eternal life but this . You read of a strait gate , Mat. 7.14 . and a narrow way that leads to life . The yoke of the spirit in conviction to conversion , that is the strait gate ; and the yoke of Christ in holiness and obedience , that is the narrow way , and there is no other : and as our Lord Christ sayes , few there be that find it . Is there any sinner here now that stands convinced of the necessity of undertaking this duty , that you must take up Christs yoke , or you must perish in your sins ? I hope you are , and therefore I shall lay you down some directions to help and guide you in this work .

Take heed of mistaking the yoke of Christ . Direct . 1 Some will tell you it lies in this way of worship , some in that , as Christ sayes , many will say , lo here is Christ , Mat. 24.23 . and lo their is Christ , believe them not .

Some will perswade you it lyes in ceremonious services , and humane traditions , but this is the yoke of men , and not the yoke of Christ , and therefore take heed of it . If you would know which is the yoke of Christ , you must be guided by the word of Christ , for nothing is duty but what the word commands .

Some will tell you it lyes in Popery , but this is the yoke of Antichrist ; And therefore you that are young ones take heed of this yoke ; for it is none of Christs . It is a grievous yoke .

It binds you from the use of the Scriptures , which are able to make you wise to Salvation . It ties you up to worship God in an unknown tongue , in a language you don't understand . It ties you to make use of many Mediators , whereas there is but one Mediator between God and man , 1 Tim. 2.5 . the man Christ Jesus . It ties you to believe against your senses . To believe that a blind sottish Priest can with a few words convert a wafer into the very body and blood of Christ ; and then you must believe it to be the very substance of Christ ; against Scripture , against Reason , and against Sense . For though the Scripture calls it still bread , and though you break bread , and see bread , and tast and eat bread , yet you must believe it not to be bread . It ties you to believe many abominable errors and false Doctrines , as that of merit by works , though Christ sayes , when we have done all , we must say we are unprofitable servants . Luk. 17.10 . And that of the infallibility of the Pope , and his Supremacy over all Churches and Princes ; and that if he doth but excommunicate any Prince , and pronounce him a Heretick , it is lawful to murder him . It is full of such abominable Doctrines . Oh therefore never come under this yoke ; it is an idolatrous yoke , a cruel bloody yoke , a heavy intolerable yoke ; a yoke which neither we nor our fore-fathers were able to bear , therefore they wisely cast it off : and let us rather choose to dye then put it on again , for it is none of the Yoke of Christ .

If you would resolve to take up Christs Direct . 2 yoke , then you must remove all hinderances to this duty , whatever may be a stumbling block , or obstruct you in your attempt . I have named many in the former part of this discourse , let me name 6 more now .

1. One is , a thinking this yoke of Christ too strict and burdensome ; this hinders many . But never any that took it up found it so : and they that never tryed can't judge of it . This is a meer subtilty of Satan to mis-represent the ways of Christ , that we may perish in our prejudices . He deters young ones with this conceit , that Christ is a hard Master , farewel all pleasure and comfort if once you take up this yoke , whereas the design of Christ is the pleasure and comfort of the soul . His ways are ways of Pleasantness , and all his paths peace . Prov. 3.17 . Are not the fruits of the Spirit more sweet and comfortable then the works of the Flesh ? It is Satan that is the hard Master , that commands such unreasonable things : and then after all instead of a reward of your service , deprives you of your peace , your comfort , your innocence , the favour of God , the benefit of Christs blood , and the hope of Heaven . O did we but seriously believe a life to come , a glory to be revealed , we would think nothing much that might render us capable of that blessedness . What will not men do and suffer for a Crown , though but fading and transitory ? It is storyed of Alexander , that he provided a Crown , and promised it to him that should at such a Feast drink most ; and four ( the Story sayes ) drunk themselves dead to get the Crown . Shall men hazard Soul and Body for a poor fading Crown , and shall we think any thing hard for a Crown that fades not ? 1 Cor. 9.25 . They for a corruptible crown , we for an incorruptible . Don't think this yoke of Christ too strict therefore .

.2 Another hinderance is a worldly Spirit . I tell you , of all persons the covetous are hardly perswaded to come to Christ . Many such do love to take up a Profession to cover and colour their sin , but not to take up Christs yoke , for then they must lay aside their sin . And if you look into Scripture you shall find that this one sin kept more from Christ then any other . What made the Gadarens weary of Christ among them , but the worldly interest ? Mat. 8.34 . What made the Pharisees deride him and his Doctrine , Luk. 16.14 . but their covetousness ? And what made those guests that were bidden to the wedding feast , to make light of it , Luk. 14.17 , 18 , 19 , 20. but the farm , and the Merchandise , and the new marryed wife ? And what made that hopeful young man to forsake Christ , and part , after such fair hopes given ? it was this one thing . One thing thou lackest , Mark 10.21.22 . sell that thou hast and give to the poor , and come and follow me . O you that are young ; I pray think of this young man , and don 't do as he did .

3. The scandalous miscarriages of professors , and their unsuitable walking ; this hinders many , and hardens them against the ways of Christ . But this is unreasonable to judge of the Laws of Christ by the lives of men . To condemn the rule because some swerve from it ; The question is , doth the law of Christ countenance this ? doth it give the least indulgence to any one sin ? no , it is holy , just and good . Rom. 7.12 . The way of Christ is holy , though all that profess it are not so . Gold is excellent , though all is not Gold that glisters . You will not refuse to take Gold because it is sometimes counterfeited . Because some Professors are proud and vain , others covetous and base , &c. therefore you will never go for Professors . Because you observe one Church-Member drunk , another deceitful in his dealing , &c. therefore you will never joyn to the Church . O take heed of this , for you are to look to the rule , and to walk by that , Gal. 6.16 .

4. Another hinderance is a presumption of finding mercy at any time . Indeed this hath undone many . And therefore let me tell you , mercy is in bringing you under Christs yoke ; it is not to keep you from taking it up . If hope of mercy hereafter make you neglect the taking up Christs yoke for the present , you are undone by the hope of mercy .

5. Another hinderance is wicked companions . Oh how many have been undone by bad company ! many that have in youth had great convictions , made fair and hopeful beginnings , used to pray in secret , and read the Scriptures , and make conscience of the Lords day , by falling into wicked company have lost all . Their convictions are stifled , duties laid aside , God forgotten , his day profaned , and so their hopeful beginning like to come to a sad end . Whoever got good by bad company ? Oh remember Peter , he would venture into the high Priests Hall , and company with them , and what came of it ? it ended in a denyal of Christ . Evil communication corrupts good manners . 1 Cor. 15.33 . And yet many young ones dare frolick it in all companies , drink , dance , revel , run to play houses , and worse houses too , and yet dread no danger .

O young ones ! of all things take heed of bad company . Never such a generation of young sinners as in this day ; that dare not only be drunk , and unclean , and swear ; but dare scoff at Religion , make a mock at Godliness , laugh at Heaven and Hell , and in contempt of God dare him to damn them at every word . And dare you be found a companion to such as these ? O let me say to you as Moses did concerning Corah , and his wicked company , depart I pray you from the Tents of these wicked men , and touch nothing of theirs , lest ye be consumed in their sins . Numb. 16.26 . For Solomon sayes , the companion of fools shall be destroyed . Prov. 13.20 . Let me tell you , I never look to see you own Christ , nor the ways of Christ , till you resolvedly shake off your wicked companions , and say as David did , Psal. 119.115 . Depart from me ye evil doers , for I will keep the Commandments of my God . What sayes Solomon to his son , Prov. 1.10 . My son , if sinners intice thee , consent thou not . One will entice thee from a Sermon , to go to an Alehouse ; another to a Brothel house ; &c. consent not , touch no unclean thing , 2 Cor. 6.17 . a man that had a running issue under the Law was unclean , and he that touched him was unclean . Lev. 15.7 . Can a man touch pitch and not be defiled ? wicked men are as infectious as the plague ; and therefore shun them as you would do one that hath a running soar. Resolve to forsake all that have forsaken God . Prov. 9.6 . Forsake the foolish , and live .

6. Another hinderance , and the greatst of all , is the yoke of sin and lust . While your neck is under this yoke , you can never put on Christs ; Christ and Lust are two such Masters that no man can ever serve both . If any one sin be indulged and spared , you can never be true to Christ . You must be divorced from all sin , or you cannot be Marryed to Christ , therefore remove all hinderances to the duty .

Direct . 3 Labour to be convinced of the absolute necessity of conversion . A true sight of the dreadful condition you are in by nature will discover this . And what is that ? you are by nature children of wrath , under the curse from the very womb ; the guilt of all the sins that ever you committed lies upon you : you are the devils bondslaves ; dead in sin , Eph. 2.1 . Eph. 4.18 . under the power of lust , alienated from the life of God . Hasting to destruction , there is but one step between you and Hell ; you stand upon the brink of the bottomless pit : for whoever dies in an unconverted state shall assuredly perish : the holy God hath said it , and will make it good . And is this a state to be rested in ? where is the sinner that dares dye , and appear before the Righteous God in this condition ? therefore let this shew you the necessity of conversion .

Direct . 4 Heartily accept of Jesus Christ as the Gospel tenders him . Here is the turning point of thy Salvation . Christ in bowels of pity to thy undone case tenders himself , to thee as a universal remedy , to pardon , to purge , to renew , to sanctifie , to save Young ones ! have any of you a heart thus to accept of Christ ? if so , you are happy for ever ; and all your sins and lusts , nay all the devils in hell can't hinder it .

Let an intire resignation follow this acceptation . Direct . 5 Having thus received Christ , give thy self wholly up to Christ , resolving that Body , Soul and Spirit shall be the Lords , so it is said of them , 2 Cor. 8.5 . They gave themselves up to the Lord .

A hearty subjection must follow this resignation . Direct . 6 No man can be fully resigned that is not intirely subject . Be sure therefore let Christ bear rule ; let the government be upon his shoulders ; let him give law to thy heart and life ; thy affections and actions : do not part with some sins , and retain others ; this is to hold fast deceit , Jer. 8.5 . and to refuse to return . Do not obey Christ in this or that command , but in all ; you must take all or none . An imperfect obedience may be right and sincere , but a partial obedience cannot . I pray remember this , the yoke of Christ is made up of every Commandment ; not this or that , but every Commandment goes to the making up his yoke ; and when you become willingly subject to all the commands of Christ , then have you taken up the yoke of Christ .

Lastly , this must be done without delay . Direct . 7 The Text prompts to this . It is good for a man to bear the yoke in his youth . What sayes David ? I made hast , and delay'd not to keep thy Commandments . Psal. 119.60 . As Christ said to Judas in another case . What thou doest do quickly .

Consider

1. It is a business of life and death ; and what a foolish thing it is for a man to deliberate whether he shall be saved or damned , go to Heaven or Hell .

2. By continuance in the ways of disobedience the heart is made more obstinate , as a path becomes the harder by frequent treading . Sin is of a hardening nature , Heb. 3.13 . So that if conversion to Christ be hard to day , it will be harder to morrow , and so every day adds to its difficulty , because the heart grows harder and harder .

3. You suffer great loss by delays . What grace might you have gotten e're this had you begun betimes ! what victories over sin , what experiences , what communion with God , what evidences for heaven .

4. There are special seasons of grace which are but for a limited time , and in complying with , or slighting these , the happiness or misery of man is fixed . Because to every purpose there is time and judgment , therefore the misery of man is great upon him . Eccles. 8.6 . If your seasons of grace are lost , they are never to be redeem'd . Now I pray consider , in what part of life is it most probable that ( in the wisdom of God ) these are placed ? in youth , or in old age ? Can you think that God would chose the infirmities and dotages of life for his service , rather then the strength and vigour of your days and affections .

5. The slighting of your special seasons is the way to lose them . Luk. 19.42 . Gen. 6.3 . These three years I come looking for fruit and find none . And what follows ? cut it down , why cumbers it the ground . Luk. 13.7 . Three years they had injoy'd Christs ministry , and yet brought forth no fruit , and therefore Christ casts them off . O sirs ! how many years hath Christ been calling of you , and waiting for fruit , why stand ye all the day idle ? Remember the foolish Virgins , and tremble , and get Oyl while the Market is open .

6. Thou dost not know how near thy day of account may be . It is many times nearest , when we think it is farthest off . We are many times most secure , when we are least safe . 1 Thes. 3.5 . When they shall say peace and safety , then sudden destruction , &c. My Lord delays his coming , said the wicked servant , Mat. 24.48 . And what follows ? The Lord of that servant shall come in a day that he looks not for him , and in an hour that he is not aware of . Little did the old world think of a flood so nigh when they gave themselves to sensuality . Or Sodom of fire from Heaven when they burn'd in their lusts . So shall it be when the son of man comes . Luk. 17.30 .

Lastly , Consider this ; If any of you that have heard these Sermons of taking up Christs yoke betimes , shall dare yet to live in the neglect of this duty ; This word that I have spoken to you in the name of the Lord , and this call that God hath made to you by me , will be a dreadful witness against such refusers in the last day , and that which I have intended for your conversion will turn to your destruction and damnation .

But God forbid : what shall I run in vain , and labour in vain ? nay shall the Lord Christ call in vain , and his Blessed Spirit strive with you in vain . Therefore I beseech you lay things to heart , and let me know what you intend ; Will you at last be prevail'd with to submit to Christ , and take up his yoke forthwith , without any more delay ? if not , let me tell you God will look upon you from this day as wilful refusers of his grace and love ; and it shall be more tolerable for Sodom and Gomorrah , then for you . But if you have a heart now to accept of Christ , to be resigned to him , and to take up his yoke without any more delay , you have done your work , you have saved your souls . Now God is yours , Christ is yours , Peace , Life , Salvation , all the good of the Covenant , all the glory of Heaven is yours , and therefore you are blessed and happy for ever . For as your present choice is , such shall your Eternal Condition be . The Lord perswade sinners to know the things of their peace , before they are hid from their eyes .

FINIS .