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.

CHAP. XIV.

Shews our subjection to Christ by such signs as are the Genuine Effects of it.

2. WE may make a judgment a po∣steriori. By such marks and signs as are the natural ef∣fects, and proper fruits of subjection to Christ. Effects bear witness to their cau∣ses; the reflection of the Sun-beams up∣on 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. VVho 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, 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. Cru∣cifying the Flesh, and Sowing to the Spi∣rit. 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 dispo∣sition of the heart towards sin for a rule of tryal. He that bears Christs Yoke, will no longer bear sins Yoke. VVhere 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, 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 dis∣covered, 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 con∣vincing work of the spirit is over when once it hath discovered to a man his sin∣ful estate, and brought him to close with Jesus Christ, there is need of conviction in order to Sanctification, as well as in or∣der 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, 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 Con∣version 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 increa∣sed, the more of the evil of sin is disco∣vered. But notwithstanding their com∣plaints of what they see, yet still they desire to see more. Though a Believer finds delight only in the fight of his gra∣ces; 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 ne∣ver searches to know his hidden corrup∣tions. 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 Of∣fering. Lev. 5.5, 6. The Offering for sin is not enough without the confession of sin, on∣ly acknowledge thine iniquity that thou hast trans∣gressed against the Lord. Jer. 3.13. The An∣tinomians 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 Be∣liever 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, and Ezra, and Nehemiah, and Da∣niel, &c. in the Old Testament, but of Believers in the New Testament. VVe find not only young converts at this work, Mat. 3.6. Act. 19.18. but the most emi∣nent Saints, Rom. 7.14, 18, 21. it is an in∣dispensable part of true Repentance.

In some cases it is a duty to confess our sins to man, Jam. 5.16. as in case of pub∣lick 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. 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 Earth∣quakes, 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 mor∣tal wounds which none but he can cure.

It puts an edge upon prayer; he that hath no sin to acknowledge; hath but lit∣tle 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 Cove∣nant, 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 compli∣ance with any terms of deliverance. And a heart brought over to submit to Gods reme∣dies, 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 Me∣dicines.

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 pos∣sibly a Believer may, through the prevalen∣cy 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 con∣fessed, and yet perished. Judas confessed his sin, and yet lost his Soul. Therefore

It must be free and voluntary, not for∣ced and extorted.

It must be in sincerity and uprightness of heart.

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 ini∣quity 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 natu∣ral 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 pro∣digality. One that is prodigal and pro∣fuse may hate Covetousness. And yet he may not hate sin formally considered; though he hates that which materially con∣sidered 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 eve∣ry sin: he cannot say with David, 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 bo∣dy of death about him: but he hates all sin; and darling sins above all, as being the worst of sins: for these are they where∣by God hath been most dishonoured, the Mind most blinded, the Heart most be∣witched, 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 suit∣able dispositions. It is a Universal Princi∣ple, 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, He shall not go. Or as Naaman of his bowing to Rimmon, when I bow my self in the house of Rimmon, 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 embra∣ces, 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 lov∣ed 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 be∣ing 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 ne∣cessarily

hate all sin: for all sin violates his Law, is contrary to his nature, oppo∣ses his Service, and grieves his Spirit.

Secondly, as he hates it with a hatred of abomination; so he hates it with a ha∣tred of enmity: and this appears in a vi∣gorous activity against sin.

1. He prays against it. Order my steps in thy word, and let not any iniquity have domi∣nion over me. Psal. 119.133. Prayers and Tears are the Christians Weapons; not only against the malice of enemies with∣out, 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 desi∣red 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 bur∣den of sin. We groan being burdened. Hence that of the Apostle, Rom. 7.24. O wretch∣ed 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 soft∣ens 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 man∣ner. 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 sin∣ned

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 be∣cause of smart then guilt. Punishment causes sorrow, when sin doth not. Pha∣raoh 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 sensi∣ble 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 spe∣cial 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 Je∣sus 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is a mi∣litary word, and implies an opposing and fighting as against an enemy, to whom a man is resolved not to yield. And the ene∣my 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a truce∣less war with sin; 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 Spi∣rit, 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 corrupti∣on; 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 essen∣tial 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 in∣dignation 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 Or∣dinances: 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 Temp∣tation 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 over∣come 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? 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 pro∣mised Heaven and Glory to such as morti∣fie sin, and shall I live to the Flesh, and dye? Thus having these promises, he la∣bours 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 Sup∣per.

1. His Baptism, he reflects upon it as a token and seal of that Covenant, where∣in 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 height∣en 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 Or∣dinance to carry on the contest against sin, that so he may mortifie, and destroy it.

4. His hatred of sin appears in his pur∣poses and resolutions against it; The Co∣venant 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 some∣times 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 ta∣ken

up the Yoke of Christ, the resolve and bent of his Will is never to sin more. Though a Believer cannot promise abso∣lutely not to sin, yet he may fully pur∣pose not to sin; So did David, I am pur∣posed, 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 sub∣jection 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 abomi∣nation, 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 pur∣poses 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 sub∣jection 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 feed 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 plant∣ed in us; Obedience is the fruit that grows upon that Root. Holiness is our Confor∣mity 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 Commu∣nicated; 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 accord∣ing 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 re∣newed 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 obedi∣ence 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 in∣joyned 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 subjecti∣on to Christ. A hypocrite may go far in the outward part of obedience; he may have a form of Godliness: and what is that? but a resemblance of a Christian in all the outward lineaments of Godli∣ness. He may be able to do all external acts of obedience in common with Believ∣ers; But there are some things essen∣tial 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 Prin∣ciple 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 return∣ed 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 shew∣ed 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 cer∣tainly 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 obe∣dience unto righteousness?

It is not being Baptized into the name of Christ, nor taking up the outward pro∣fession 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.

Notes

• Mat. 7.20.
• 1 Cor. 13.9.
• Eph. 3.18, 19.
• 2 Sam. 24.10. Psal. 32.5. Neh. 1.6. Ezra 9.6. Dan. 9.
• Josh. 7.19.
• Psal. 38.18.
• Psalm 119.128.
• Gen. 42.38.
• 2 Kings 5.18.
• 2 Cor. 5.4.
• Jer. 15.10.
• Cant. 6.13.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 1 Joh. 3.4.
• 2 Cor. 7, 1.
• 2 Tim. 3.5.