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. 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 dis∣course 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 applica∣tion.

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, so he sits and rules upon his Throne. And there∣fore 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 gar∣ments 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 submit∣ting to his Authority. The benefit of his Death and Blood is limited to the acknow∣ledgment of his Scepter. Where Christ can∣not 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 in∣cur 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, espe∣cially 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 Salva∣tion 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 Condi∣tions of Life and Salvation; and these Condi∣tions 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, 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 Glo∣ry, but yet it is a state of subjection and obe∣dience; 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 An∣gels that excel in strength, that do his command∣ments, hearkening to the voice of his word. Their state of Happiness doth not exempt them from obedience, therefore they owne themselves our fellow-servants, Revel. 19.10. I am thy fellow-servant: And that petition in the Lords Prayer, Thy will be done in earth as it is in hea∣ven, shews that they are under a Law of obe∣dience, 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 de∣cree 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? or give a Law to an un∣ruly 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 Ele∣ment, the Sea; no Potentate on Earth can bridle one wave. Xerxes presumed he could tame the Hellespont, but it knew not his pow∣er, nor felt his wrath; neither could his three hundred stripes allay the fury of its waves, nor his fetters, thrown in, bind it from ra∣ging.

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 Prin∣ces.

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 wa∣ters may not pass over, that they turn not again to cover the earth, Psal. 104.9.

So that all Creatures are under a Law ac∣cording to which all their motions are guided and governed. Now these Laws differ accord∣ing to the differing nature of the Creatures that are under them, all are not capable of Moral government, but Man is, being a crea∣ture fitted with intellective and elective pow∣ers; Therefore the Law by which he is go∣verned is the Moral Law, with the superad∣dition

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 obe∣dience respects his Precepts, passive respects his Providences; and obedience is as truly manife∣sted 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 belong∣ing 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, but secure to us an undefiled inheritance; not a Turkish Paradise full of swi∣nish 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 Sacri∣fices, wherein it chiefly consisted, could not make the comers thereto perfect; and therefore it is done away.

Compare it with the Religion of the Hea∣thens: And how corrupt hath that been in all ages and in all parts? What a numberless number of Gods have been found among thema? Some worshipping dead men for Godsb. Some worshipping dumb Creaturesc. Some worshipping Sun, Moon, and Starsd. Some worshipping Herbs and Plants. And

some worshipping Devils, it is a filthy Reli∣gion making Gods of them who made them∣selves Devilse.

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 Christa. A Religion devised by Mahometb that Impostor, and made up for the most part of foolish Pre∣cepts, and as ridiculous rewardsc, 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 Pray∣ers 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 appoint∣ments 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 ne∣ver 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 inter∣nal 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, 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 in∣ward, in mind and heart.

Thirdly, It is a strict and absolute Yoke, it lays the soul under an absolute subjection, al∣lows

of nothing to be done but what is ac∣cording to the will of God; what God doth either command or warrant; nor doth it a∣bate ought of what God would have perfor∣med. Though the Grace of the Gospel passes by many sins, the free gift is of many offences to justification, yet the Precepts of the Gospel al∣low of no sin: Though the young Man kept many commands, yet because he failed in one thing (one thing thou lackest) all was nothing.

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, 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 con∣tent 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 Righteous∣ness: And therefore he that wilfully slights

any one command of Christ, breaks the yoke; he violates totam legem, though not totum le∣gis, the whole Law, though not every com∣mand. 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 com∣prehends the whole of mans obedience. It prescribes every duty; we have no need to run to humane inventions to direct our obe∣dience; 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 consci∣ence void of offence towards both. The grace of God that brings salvation— teaches us to live righteously, and godly in this present world. Ho∣liness to God is not enough without Righteous∣ness to man, nor righteousness to man without holiness to God; that obedience doth not an∣swer the end of the command that is not ex∣tended 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 Ordi∣nance, nor swear an Oath, but yet will lie and deceive, be uncharitable and cruel, forget∣ting that command of God to deal justly and love mercy. As if that Law of loving thy neigh∣bour 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; they will not wrong their neighbour of a farthing, and yet stick not to rob God of all that trust, love, 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 con∣science 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 to∣wards God and man.

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 du∣ty upon young shoulders, Remember thy Crea∣tor in the days of thy youth, but upon old ones too, They shall bring forth fruit in old age.

To every Sex; male and female, young men and maidens, as David says Psal. 148.12. and therefore the fourth Commandment is, 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 un∣der the Yoke; to the unmarried and to them who are married. As the unmarried are to care for the things of the Lord, so are the mar∣ried 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, re∣fused 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, 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 pri∣viledge 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 immu∣nity

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 com∣munication proceed out of your mouth, Ephes. 4.29. Let your speech be alway with grace, sea∣soned 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 Ʋnderstanding. 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, 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 Com∣mand.

First, To relative Precepts as well as abso∣lute. 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 Hus∣band how to love, and the Wife how to be sub∣ject. It teaches Ministers how to guide and watch, and their People how to obey and sub∣mit. 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 Infe∣riors, 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 suffi∣cient, though few go farther; like the Pha∣risee, 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, (as many now a-days do) but the slothful servant hath the same doom that hid his talent in a napkin.

Our obedience should carry a correspon∣dency with Gods mercies, which are not on∣ly privative but positive. He hath not only delivered us from Hell, but called us to his King∣dom and Glory. And Christ is not come only to save us from death, 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. Therefore every com∣mand 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 com∣mand 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 suffer∣ing 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, and a con∣formity to his death, as well as to the likeness of his resurrection. As there are some Com∣mands to direct our obedience, so there are other Commands to try the truth of our obe∣dience. 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 mat∣ter. 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 com∣manded, and yet it may be so far from obe∣dience, that he may sin in the performance.

The matter may be good, and yet the circum∣stance 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 do∣ing, 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 practi∣sed 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. If this be a right rule, a Popish Idolater, a Mahemu∣tan, a Heathen hath as good a rule of Wor∣ship 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 per∣secution and opposition that can be made a∣gainst Jesus Christ and his Disciples and Fol∣lowers, 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 Per∣s••cutor thought the blood of Christians to be the most pleasing Sacrifice to his Gods. O sancta simplicitas! said John Huss, when, be∣ing to be burned, he saw a plain Country-fellow, busier than the rest in fetching Fag∣gots.

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 Wor∣ship. 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 Wor∣ship makes a mad world where-ever it is set up.

Lust (take it as an act, for so I now con∣sider 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, 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. 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 stir∣red up by wordly objects. And there are also spiritual lusts which are conversant about spiritual things. Hence false Worship is cal∣led Whoring, Hos. 9.1. Thou hast gone a who∣ring from thy God. Jer. 3.2. Thou hast pol∣luted the land with thy whoredoms. 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, be∣cause the Author is fallible. Humane Laws may serve the ends of Civil Society, and con∣verse with man; but are not suited to esta∣blish a Communion with God. He will not be beholden to mans wisdom to direct his Worship† he counts it a vain service when

mens posts are set by his posts, and their Laws mingled with his Precepts. In vain do they worship me teaching for doctrines the command∣ments 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.

These therefore are all false rules, and however men may please themselves in squa∣ring 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 e∣nough 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 here∣in, 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. The heart must be watched in every duty, for it is the frame of the Spirit that makes up obe∣dience. 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 diligentlya, 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 matterb. 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 prayerc. Giving is not Cha∣rity unless there be a drawing out the soul to the hungry, Isai. 58.10. Eating and drinking at the Lords Table is not eating the Lords Sup∣per, 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, 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; 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 de∣sire to be in Covenant with Jacobs daughter; 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, 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 King∣dom. 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 la∣bours, Revel. 14.13. Here we labour to enter into rest, Heb. 4.11. The very notion of ta∣king 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 great∣er. 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 se∣vere 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 Mo∣ral 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, con∣tending

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 peo∣ple shall never want the guidance and dire∣ction 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 obe∣dience. Upon those words of Solomon, Ec∣cles. 3.1. There is a time for every thing, a time to be born, and a time to die; a time to weep, and a time to laugh, &c. One hath this observation, That there are two things Solo∣mon allots no time for, viz. for sin, and for serving God. He allots no time for sin, be∣cause

that ought never to be committed, he al∣lots 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. 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 command∣ment 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. 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 him∣self, 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 be∣tween good and evil, Heb. 5.14. He hath had such tastes of God in the course of his obedi∣ence, as he was a stranger to at the first en∣trance. His experiences are now greater. Christ upon tryal is sweeter, and the recom∣pence 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. He that hath once put his hand to the plow, 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, 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 Sal∣vation. And this Yoke is pure, spiritual, ab∣solute, 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 na∣ture of man.

2. With respect to the nature of the Com∣mands 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 un∣suitableness 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 Com∣mand is for self-denial, Lust is for self-plea∣sure; Christ is for obedience and holiness, and therefore Lust says, This man shall not rule. Because the Law opposes lust, therefore lust opposes the Law, it crys out, The burden of the Lord, it complains of hard sayings, and grievous commands.

Secondly, Man is to be considered as in a regenerate state, which yet is but the imper∣fection of Grace; for though the new crea∣ture hath a perfection of parts, yet it hath not a perfection of degrees, there are remains of

corruption in every part; though lust be de∣throned, 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, 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; 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 sa∣tisfie his hunger? No more is it to the renew∣ed 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 un∣mortified in a child of God, so far the com∣mands 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 subje∣ction 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 com∣pleat 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 com∣mands 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 reli∣gando, it is the tye of God upon the Soul; till a man comes under the power of the Pre∣cept, he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we are not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not without Law but under the Law to Christ, 1 Cor. 9.21.

Notes

• Zech. 6.13.
• 2 Cor. 12.2.
• Rev. 22.9.
• Mat. 6.10.
• Joh. 3.8.
• 1 Pet. 1.4.
• Heb. 10.1.
• a

  Varro rec∣kons up more than 30000.
• 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.
• c

  As the Egyptians, &c.
• d

  As the Arabians, &c.
• e

  As the A∣mericans, and the old Romans and Grecians under the name of Pluto, Proser∣pina, Cerberus, &c.
• a

  Mahomet was born under Mau∣ritius the Emperor, An. Christi 591.
• b

  With the assistance of Sergius, a Nestorian Monk, and some other Jews and Hereticks.
• c

  To the observers of his Laws he pro∣mises a Paradise furnished with pleasant rivers, fruitful trees, silken carpets, beautiful women, choice musick, good chear, rich wines, &c.
• Heb. 4.12.
• Rom. 5.16.
• ••••••k 10.21.
• Exod. 20.3.
• Jam. 2.1.
• Tit. 2.11, 12.
• Mic. 6.8.
• Rev. 17.2.
• Isai. 30.10.
• Acts 24.16.
• Eccles. 12.1.
• Psal. 92.14.
• Exod. 20.10.
• 1 Cor. 7.32, 34.
• Psal. 148.11.
• Col. 3.2.
• Mat. 24.49.
• Mat. 25.30.
• 1 Thess. 2.12.
• Joh. 3.16. Joh. 10.10.
• 1 Tim. 4.7. Amos 5.15. Rom. 12.9.
• Phil. 3.10.
• Gen. 22.1, 2.
• Mat. 7.13.
• Christia∣norum san∣gineum Diis gratis∣simam esse victimam. Tertul.
• Gal. 5.17.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tit. 3.3.
• Hos. 2.2.
• †

  Deus non ex nostro ar∣bitratu vult à nobis coli, sed ex suo praescripto▪
• Ezek. 43.8.
• Deus non superstitione coli vult, sed pietate. Cicero.
• Prov. 4.23.
• a

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, valde, ve∣hementer. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they should be kept exceed∣ingly. Sept.
• b

  Some preach Christ out of envy, Phil. 1.15.
• c

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jam. 5.16. If prayer be not right, it is Thuribulum sine prunis, a Censer without fire.
• 1 Cor. 11.20.
• v. 27.
• Heb. 11.28.
• Josh. 24.19.
• Gen. 34.17, 18, 19.
• 2 Kings 9.6, 7.
• Eccles. 3.1.
• v. 2.
• v. 4.
• Psal. 119.20.
• Gal. 6.9.
• Job 17.9.
• Luk. 9.62.
• Rev. 2.10.
• Luke 19.14.
• Jer. 23.34.
• Joh. 6.60.
• Rom. 7.23.
• Rom. 7.22.