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. XVI.

Directs our obedience as to principles, matter, manner, and end.

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 con∣science 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 exer∣cises.
• 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 obe∣dience. 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 spi∣ritual 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, 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, threw salt into the spring. Regeneration doth not lie in a change of actions, but in a change of principles. This is that writ∣ing 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 else∣where called a new heart and a new spi∣rit, Ezek. 36.26. We must not by this un∣derstand 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 sub∣stance 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 be∣gan; the depravation of our nature was first in the mind and heart, Ephes. 4.18. in a corruption of principles. And accord∣ingly the work of renovation lies in fur∣nishing 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 princi∣ples 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 car∣nal, our performances will be carnal; un∣sound principles will produce unsound obe∣dience. 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 prin∣ciple from whence it flows be holy. Quod forma est in physicis idem est principium in mo∣ralibus. 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 prin∣ciples 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 diffe∣rence 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 sin∣cerity 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; 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 argu∣ments 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, They shall fear the Lord and his goodness; another by his justice and seve∣rity.

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, but Shechem submits to it for carnal advantage: The young man deferred not to do the thing because he had delight in Ja∣cobs 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 ab∣hors 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 com∣mand of Christ. There is no such friend to hold a man up in right evangelical obe∣dience 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 princi∣ples are the great secrets of men, hid from all but God and a mans own heart. No∣thing 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 dis∣cerned by none; but God takes strict no∣tice 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 with∣out 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, but it is the will of God also for our guidance and di∣rection; 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 walk∣ing 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 im∣braced, but duties to be practised; so faith hath both a receptive, and a dispensing pro∣perty: it receives the truths of the gospel, and imbraces them; 1 Thes. 2.13. Ye re∣ceived 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 obe∣dience.

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 princi∣ple of obedience: The Law being a mini∣stration of death; 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, and thy neighbour as thy self. So that the sub∣stance 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 consi∣der 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. 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 ope∣ned to my beloved. Christ can have no en∣trance 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 Fa∣ther? 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 gi∣ving: 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; 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.

4. Love is a laborious principle: It is al∣wayes 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 affe∣ction 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; for this will spend and be spent; as it is right in regard of its ob∣ject, 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 com∣plaints 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 im∣prov'd affection; not because duty is les∣sened, 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 endea∣vour.

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 du∣ty 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. 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 insti∣tutions. 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 pra∣ctise what he hath not commanded; be∣cause 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. 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. There∣fore 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 bear∣eth 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, 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 re∣spects 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 reproa∣ches 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 be∣liever is acted by some principles in the present state, that shall cease in heaven; but love shall never cease; it shall be a prin∣ciple of obedience in heaven to Eternity.

O what an excellent principle of obedi∣ence 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 neces∣sary 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 ef∣fect 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 capti∣vity to the obedience of Christ, 2 Cor. 10.4, 5. Nay righteous self too is as much to be de∣nyed 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 of∣fice, and make void his righteousness. Let your box of oyntment be never so preci∣ous, 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. No∣thing a man doth can be called gospel obe∣dience, unless it be done from a principle of self-denial: for till then all his duties are but a sacrificing to his own net, 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. I seek not mine own glory, but

the glory of him that sent me. A man can ne∣ver 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 conversati∣on aright under this Yoke of Christ, see that your obedience be in proper acts and ex∣ercises. 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, and stubble upon the foundation, this work must be all burnt. It is the vanity of Po∣pery, and the wickedness of its teachers, to prefer the precepts of men before the commands of Jesus Christ, 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 ano∣ther; 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 du∣ties; 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 parti∣cular observances as to this or that com∣mand, 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, what∣soever 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the weightier matters of the law; Some com∣mands 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 com∣mands are all equal in regard of the autho∣rity of the law-giver; yet in respect of the things commanded, there is a difference and disproportion. To love God is a great∣er 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 mer∣cy and not sacrifice, Matt. 9.13.

Now then if you would have your obe∣dience manifested in proper acts and exer∣cises, then observe these six rules.

1. Neglect no duty in its season; seve∣ral seasons have their several duties annex∣ed 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 in∣stance.

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 reli∣gious 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. There∣fore 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 there∣fore binds the inward man as well as the outward, or else we are obliged to be hy∣pocrites, 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 circumstan∣ces thou art under, and attend to the du∣ties 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 du∣ties 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 si∣lence the ignorance of the foolish: 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 paula∣tim 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 com∣mandments, shall be called the least in the king∣dom 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 obe∣dience 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 obe∣dience: 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 be∣fore 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 acti∣on morally good, yet any defect makes a good thing evil. And therefore in all in∣stances of obedience the manner is careful∣ly to be attended to. For

1. This is the great distinguishing cha∣racter between a true believer and an hy∣pocrite. It is not in the matter done, but in the manner of doing. both may be in∣gaged 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. The good man serves God; so doth the hypocrite: but the one brings the male of the flock; the other brings the torn, and the lame, and the sick. The one serves him deceitfully; the other ac∣ceptably.

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 ap∣pointments, and reject the very perform∣ances 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 thi∣ther ye shall come. So that they had the command of God for treading his Courts; and yet here God rejects his own appoint∣ments. 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 ser∣vices both of priests and people. He that offereth an oblation is as if he offered swines blood, and he that burneth incense as if he blessed an Idol, Isai. 66.3. And if God re∣jects that worship which he himself ap∣pointed, and so was right for the matter; because not done in a right manner; what shall become of that worship which is nei∣ther right for matter nor manner? where the commandments of God are made of none effect by the traditions of men? this, wherever it is, renders the worship of God vain; for so the Lord Christ himself hath deter∣mined the case, Matth. 15.9. In vain do they worship me teaching for Doctrines the com∣mandments of men. O that our superstiti∣ous 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 gra∣dual entrance of the most abominable ido∣latries. 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 com∣mands, 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 cor∣rupted 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 de∣ceitfully, 1 Corinth. 11.29. He that eat∣eth and drinketh unworthily eateth and drink∣eth judgment to himself. And what the judg∣ment 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 unwor∣thy 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 ac∣ceptance is the manner of obedience. Now there must be four things to make obedi∣ence 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 with∣out pressing: it is a character peculiar to the subjects of Jesus Christ, they are a wil∣ling 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. 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 ser∣vice: and therefore God who in some cases accepts the will for the deed, never accepts the deed in any case without the will. 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. 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 neglect∣ed. 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 com∣mands,

Psal. 119.6. Zachary and Eliza∣beth walked in all the commandments and ordi∣nances 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 consci∣ence 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 Evangeli∣cally, 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, to stand perfect and com∣pleat 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.

4. In sincerity of indeavour and under∣taking. He sets no bounds to his obedi∣ence, that is hypocrisie, but forgetting the

things that are behind, and reaching forth to those things which are before. He presses to∣ward the mark, Phil. 3.13, 14. and this ac∣cording to the tenour of the new cove∣nant, is full and perfect obedience.

III. It must be an upright and sincere obe∣dience. Walk before me and be thou perfect, Gen. 17.1. in the margent it is, be thou sin∣cere, or upright. So that sincerity and upright∣ness is new covenant perfection. The per∣fection 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 re∣spect to their persons; and from the per∣son, 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; be∣cause all duties that are not done in since∣rity 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 du∣ty to God. It supplies all other defects: denominates a man a Saint under all his fail∣ings: it is the only soyl wherein grace takes root, and grows prosperously: It is that one thing wherein only the true Chri∣an 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 be∣half 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 obe∣dience when it is done in sincerity.

IV. It must be a constant obedience. Tho there may (through the strength of remain∣ing lusts, & the imperfections of grace) pos∣sibly be many particular unevennesses, and sinful deviations in the course of the saints obedience, as it was in Noah, Lot, Da∣vid, Peter, &c. yet in the main, he holds on his way. I have inclined my heart to per∣form 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 en∣ters, and the Yoke is cast off. Simon Magus takes up Christs Yoke for a fit; but, 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 circum∣stanced; 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; 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; 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, but his end was to get the King∣dom. 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, there∣fore 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 cor∣rupt and false Teachers are said to make their belly their God, because their highest end in all they do in the matters of Religi∣on 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 influ∣ence 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. 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 di∣rected to his Glory; that whatever he doth may please God. He lives to the Lord, and dies to the Lord. He labours that whe∣ther 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 denomi∣nate a man truly godly.

That he be sure to make God his portion. That he be nothing in point of self-righteous∣ness. That he have a change of his utmost end.

A man cannot call his most spiritual acti∣on, 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 righteous∣ness 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 advant∣age; and so a man will maintain commerce with a stranger, or an enemy. But com∣munion supposes love and delight in the ob∣ject. A carnal man may have commerce with God in duties for selfish ends; as they that followed Christ for the loaves: but a man can have no communion with God in duty unless his ends be right. He puts him∣self 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 corrupt∣ed 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 Apo∣stle 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 un∣to 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 ser∣vice 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, losing all that we have wrought: but that we receive a full re∣ward. Then there is the ultimate end of our obedience: and that is the honour and glo∣ry 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, 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 af∣firmative 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 ei∣ther 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 ha∣bitual scope and aim at Gods glory as the end of all obedience. But this is not suffi∣cient.

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 rea∣sons.

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 fre∣quently 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 guid∣ing 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 actu∣ally aim at it in every particular perform∣ance.

3. It is impossible to perform it where there is a constant lusting of the flesh against the spirit, as is in every believer; 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 interrupti∣on 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 uninter∣rupted 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 perform∣ance; and how so? they shall see him im∣mediately and injoy him fully. God is ne∣ver perfectly served till he is fully in∣joyed.

3. There is a virtual aim and intention, which is more then habitual. And though

it is not actual, yet the action hath there∣by 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 acti∣on 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 in∣tend it in every particular duty actually, is more then a believer can do. But to in∣tend 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 princi∣ples; and consists in proper performances; and all is done in a due manner; to a right end.

Notes

• Duty 2.
• 2 Tim. 2.21.
• 2 King 2.21, 22.
• Mat. 2.27.
• Hos. 3.5.
• Gen. 17.23, 24.
• Rom. 1 16.
• 2 Cor. 3.7. Eccles. 12.13.
• Matt. 22.37, 39.
• Phil. 3.8.
• Heb. 10.20.
• Joh. 3.16. Luk. 11.13. Psal. 84.11. Heb. 8.10. Ephes. 2.5.
• Cant. 6.3.
• 2 Cor. 12.10.
• Exod. 20.5, 6.
• 1 Joh. 5 3.
• Gen. 29.20.
• Rom. 10.3.
• Eccles. 10.1.
• Hab. 1.16.
• Joh. 8.50.
• 1 Cor. 3.12.
• Matt. 15.••.
• Matt. 23.23.
• 1 Pet. 2.15.
• Matt. 15.8.
• Mal. 1.13.
• Heb. 12.28.
• Lev. 11.7.
• Matt. 15.6.
• Psal. 101.3.
• 2 Cor. 8.12.
• 1 Cor. 6.20.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Col. 4.12.
• Acts 11.23.
• Job 17.9.
• Acts 8.21.
• 2 King, 9.6, 7.
• 2 King, 10.30.
• 2 King. 10.16.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Phil. 3 19.
• Hos. 10.1.
• Rom. 14.8. 2 Cor. 5.9.
• Joh. 6.26.
• 1 Cor. 9.27. 2 Ep. Joh. 8.
• Case of Con∣science.
• Gal. 5.17.