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

THE GOOD OF Early Obedience.

LAMENT. iii. 27.

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

CHAP. I.

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

THE Apostle tells us that great is the Mystery of Godliness; and it is so, not only in credendis, the things which are to be believed, but in agendis, the matters that relate to pra∣ctice. There are Mysteries in the Precept as well as in the Promise. If a man be com∣manded to cast his burthen upon the Lord, then he himself hath none to bear; and yet

the Lord Christ lays a burthen upon every Believer; where he is a Redeemer, he sets the soul free from every Yoke it is under, and if the Son make a man free, he is then free in∣deed. And yet none are more under the Yoke than the Lords Freemen being not without Law, but under the Law to Christ. When he takes off one, he puts on another, Take my Yoke upon you, Matth. 11.29.

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

Redemption and service are, in the de∣sign of the Gospel, linked together, That we being delivered out of the hands of our ene∣mies might serve him without fear, in holiness and righteousness before him all the days of our life. The freedom purchased by Christ makes service necessary; for he quits us of our burden, but not of our obedience; he doth not set us free from service, but changes our work and our Master, As ye have yielded your members servants to uncleanness, and to iniquity unto iniquity; even so now yield your

members servants to righteousness, unto holiness: So that ye are Servants still. It was the inte∣rest of the Flesh and fleshly lusts that was served before, but now it is the interest of God and holiness; the freedom then is from the Government of the God of this World, who rules in the Children of disobedience, unto a voluntary submission and resignedness to the Divine conduct; from the brutish drud∣gery of sin, to the excellency of such an Em∣pire, whose Precepts carry their own reward with them, besides the Glory that ensues. So then the Yoke that hath a curse in it, that Christ hath took off, but the Yoke of obedi∣ence that he hath call'd us to put on; and herein he hath excellently accommodated things to the great advantage of man. For as it is his misery and burthen to be under the former Yoke, (which, what it is, I shall shew anon) so it is as much his interest and happiness to be under the latter; and there∣fore the earlier he takes it up, the sooner he begins to be happy. It is good for a man that he bear the Yoke in his Youth.

I shall not speak any thing of this Book in general, only a little about the manner of penning it, which is somewhat unusual; each Chapter (the last only excepted) be∣ing penned according to the Order in which the Letters stand in the Hebrew Alphabet, as some of the Psalms of David are. For what reason the Spirit of God should direct the Pen-man of it this way, it doth not appear. Hierom labours to find out great mysteries in

it, but doth but beat the Air. This way of writing seems to be very useful for the help of the memory, and may seem to hint as if God would have such Scriptures peculiarly remarked and remembred, and that is the best reason I can give.

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

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

So in the 25th Verse, Tobh Jeho∣vah Lekovau, Good is the Lord to them that wait for him.

So the 26th Verse, Tobh vejah∣hil vedumam. It is good a man should both hope and quietly wait.

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

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

The Yoke is sometimes taken Literally, and sometimes Metaphorically.

A Literal Yoke is an Instrument of Wood

or Iron fitted to the Necks of Creatures, either to tame them, or work them, or pu∣nish them. These are the three chief uses of the Yoke:

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

Secondly, It is an Instrument of labour, by which Beasts do draw burthens, Deut. 21.3. Take an Heifer that hath not drawn in the Yoke. And hence ye read in Scripture of a Yoke of Oxen, 1 Sam. 11.7. Luke 14.19.

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

These are the uses of the Literal Yoke.

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

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

First, For a Condition of Marriage: Wedlock is called a Yoke, (and it is so too truly to many, that know no more how to bear it, than how to break it.) In this sense

many take that of the Apostle in 2 Cor. 6.14. Be ye not unequally yoked together with Ʋnbelie∣vers. And hence a Husband or a Wife is called a Yoke-fellow. But this is not the Yoke in the Text, for it is not good for a man to bear this Yoke too soon, as many do that make more haste than good speed, coveting the condition before they understand the duties of the relation, and so marry in haste and then repent at leisure.

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

God made not the World to be a Nurse∣sery of idleness; Creatures void of life are serviceable in their places. The Sun is cal∣led Shemesh, from a Chaldee Root, which signifies to minister; because the Sun is, in

ministring light, a Servant to the whole World. The Angels are always working, and so is Jesus Christ, and so is God himself. Christ says, The Father worketh hitherto, and I work, John 5.17. Nay the Devils are never idle; so that an idle person cannot find a pattern either in Heaven or Hell. God who hath appointed a time for every thing under the Sun, never did allow any time for sin and sloth. Though he says, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Be careful for nothing; yet he hath no where said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Do no∣thing. There is a threefold care mentioned in Scripture, the care of the head, which is providence; the care of the hand, which is diligence; and the care of the heart, which is diffidence. Now though the care of the heart be forbidden, yet the care of the head and the hand is commanded. To be diffident then, and distrustful, that is a sin; but to be provident and diligent, that is a Duty.

The Lacedemonians made idleness actiona∣ble in their Courts, and by Solon's Law such were to suffer death. And our Law supposes all to be of some Calling, not only Men but Women, and the young Ladies too; and therefore it calls them, during their Virgin estate, Spinsters. But alas! the viciousness and degeneracy of this Age hath forfeited the Title, many can card, but few can spin; and therefore you may write them, Carders,

Dancers, Painters, Ranters, Spenders, rather than Spinsters. Industry is worn out by pride and delicacy, the Comb and the Looking-Glass possess the place and the hours of the Spindle and the Distaff; and their great busi∣ness is to curl the Locks, instead of twist∣ing Wool and Flax: So that both Males and Females are prepared for all ill impressions, by the mischief of an idle education.

Indeed meaner persons are forced to put their Children to Trades for an after subsi∣stence, but the Nobility and Gentry of the Nation are in this thing the shame of it; it is reckoned below a Person of Quality to be a Mechanick; and therefore how many, that might otherwise have been useful in their Generation, are bred up in idleness, and so fit only to be reckoned among the Vermine of the Earth! whilst they live only to eat what others earn, and instead of proving the Pillars, they prove the Caterpillars of the Nation: and it is seldom but that idleness and wickedness go together. Thou wicked and slothful Servant, said our Lord Christ, Matth. 25.26. And I pray who are the most vici∣ous and debauched part of the Nation, but young Gallants, who have no Callings to yoke them? Who haunt the Drinking-houses, the Play-houses, the Brothel-houses, so much as they? Who are the Corrupters of others, the Scoffers, the Duellers, so much as they? So greatly doth an idle life expose to the Devils malice, and dispose to the De∣vils service. It is good therefore that every

one should bear this Yoke in their youth, that young ones of all sorts should be trained up in some honest Calling. For

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

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

2. It prevents many temptations. Idle∣ness is the Back-door for all temptations to come in at. It tempts the Devil to tempt

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

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

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

The Yoke of Mosaical Ceremonies,

The Yoke of Antichristian Impositions,

The Yoke of sin and lust.

First, The Yoke of Mosaical Ceremonies. This in its day was a strict Yoke, a heavy Yoke, a Yoke (as the Apostle Peter says) which nei∣ther we nor our Fathers were able to bear, Acts 15.10.

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

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

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

And therefore to be imposed upon by Ce∣remonies of mens devising, when we are a∣ctually freed by Christ from the Ceremonies that were once of Gods appointing, is a very heavy Yoke, a Yoke which one says is in

the Imposer, tyranny; and in the Persons im∣posed upon, burden and bondage. And therefore a Yoke which without sin (in trans∣gressing the Precept of our Lord Christ, and his Apostle) we may not submit to.

Because hereby we owne a power in the Imposers over conscience, which God never gave to any; and so abet them in their sin∣ful usurpations upon the Prerogative of the Lord Jesus Christ, who alone is King and Head of the Church, and hath the Govern∣ment upon his shoulders.

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

This then is another Yoke, which we ought not to bear,

When once humane inventions become Impositions, and lay a ne∣cessity upon that which God hath left free, then may we lawfully reject them as Plants of mans setting, and not of Gods own∣ing, and which he will therefore in his time assuredly root up, Matth. 15.13.

Thirdly, There is the Yoke of sin and lust. For though Sinners are said to be Children of Belial, that is, without Yoke; yet none under

such a Yoke as they, for as the service of Christ is perfect freedom, so to be free from righteousness is the basest thraldom. If sin breaks one Yoke off, it ever puts another on, They have broken the Yoke, and burst the Bonds, Jer. 5.5. there is one Yoke cast off, and then it follows in the next Verse, Their transgres∣sions are many, their backslidings are encreased, there is another Yoke put on. As in con∣version Christ breaks off the Yoke of sin and Satan, and puts his own upon a man; so the Sinner breaks off the Yoke of God, and subjects himself to Satans Yoke: and therefore some say, wicked men are called Children of Belial, making Belial the name of the Devil. And hence Sinners are said to be taken captive by him at his will, 2 Tim. 2.26. And he is said to work (that is, with power and suc∣cess) in the children of disobedience, Ephes. 2.2. And this is the Reign of Satan in the soul of a Sinner; for as the Lord Christ reigns in the hearts of his people by the power of Grace and righteousness, so Satan reigns in the hearts of wicked men by the power of sin and lust.

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

1. As it breaks off the Yoke of God, which is everyway suited to the good and advantage of man. For the commandment is holy, just and good, Rom. 7.12. [holy] as it is the ex∣pression

of the will of the holy God; [iust] in that it commands nothing but what is e∣qual and fit to be obeyed; [good] as it pro∣motes the advantage and happiness of the soul that obeys it.

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

And can it be good to bear this Yoke? What! to oppose God? to be a Slave to sin? to reject the Reign of Christ? to resist the Spirit? to slight the Grace of the Gos∣pel? to gratifie the Devil? and to undo thy own soul? O think of that word, He that sins against me, wrongs his own soul, Prov. 8.36. And where lies the wrong? He re∣fuses the Yoke of Christ, and so lays him∣self under the wrath of Christ, and ye perish from the way, if his wrath be kindled but a lit∣tle, Psal. 2.12. And what greater wrong can any one offer to his own soul, than to lay it under a necessity of damnation by a willing subjection to the Yoke of sin, rather than that of Christ? Therefore it is so far from being good, that it is the greatest evil

to bear this Yoke, Be not ye the Servants of sin.

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

The Yoke of affliction;

The Yoke of the Spirit in conviction of sin;

The Yoke of subjection and obedience to Jesus Christ.

CHAP. II.

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

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

And this seems to be the Yoke intended

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

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

In what sense afflictions are good, and

For whom they are good.

Quest. 1. In what sence are afflictions good?

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

In their own nature they are evil, and so called in Scripture, Amos 3.6. Is there any evil in the City, and the Lord hath not done it?

Isai. 45.7. I make peace, and create evil, I the Lord do all these things. Mic. 1.12. The inhabitant of Maroth waited carefully for good, but evil came down from the Lord unto the Gate of Jerusalem.

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

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

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

good which would be our bane, and deprecate that as evil which would be a real benefit.

Doubtless, Joseph could not but regret at, and (being a good Youth) pray against his Brethrens unnatural cruelty, as having no∣thing in it in appearance but evil and vassa∣lage. What? for a young Stripling to be fold for a Slave? to be barter'd away out of his Father's bosome into a strange Country, never like to be heard of more? then cast in∣to Prison, and exposed to all severities? Can there be any good in this? Sense and opinion say no: But pray consider, How had he been raised to such a price, if he had not been first made so cheap? how had he been made a Prince by Strangers, if he had not been made a Slave by his Brethren? nay, how many had perished for bread, had not he been sent for merchandise into Egypt? So Joseph afterwards acknowledges, Gen. 45.5. Ye sold me hither, but God sent me before you to preserve life. And Gen. 50.20. As for you, ye thought evil a∣gainst me, but God meant it unto good, to bring to pass as it is this day, to save much people a∣live.

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

[Concl. 2] Good is to be estimated, not by its suitable∣ness to sense, but by its reference to the soul. That is the truest good which promotes the in∣terest

of the better part; no mans condition can be made good by any outward circumstan∣ces, while the case of his soul is desperate; for that is the better part of us: and there∣fore good men have always valued themselves more upon their inward indowments, than a∣ny outward acquisitions; and have set more store by a Dram of Grace, than by all out∣ward comforts.

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

That may be good in its use which is not [Concl. 4] good in its nature. Afflictions may be regret∣ful to the flesh, because of present smart; but they may be very conducing to the soul, because of after benefit. No affliction at the present seems to be joyous, but grievous; never∣theless afterward it yields the peaceable fruits of righteousness to them which are exercised thereby, Heb. 12.11.

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

end; Physick must have time to work.

Quest. 2. For whom are afflictions good?

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

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

There is more or less of all sin, where yet the work of conversion is really wrought. There is much lust to be mortified, pride to

be subdued, the World to be crucified, the will to be made more docile and resigned, the affections to be weaned, many remains of sin to be purged out; and this God doth by affli∣ctions. By this shall the iniquity of Jacob be pur∣ged, and this is all the fruit to take away his sin, Isai. 27.9. He brings them into deep waters, not to drown them, but to cleanse them. Gold is not cast into the fire to be consumed, but to be refined; so that the fire takes no∣thing from it but the dross. Nor doth afflicti∣on take any thing from a good man but his sin.

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

The Promoter of humility, 2 Cor. 12.17.

The incentive to godly fear, Psal. 55.19.

The Worker of patience, Rom. 5.8.

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

A Goad to repentance, Jer. 31.18.

A School of obedience, Heb. 5.8.

An improvement of all holiness, Heb. 12.10.

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

they are the most growing Christians that are most in the salt Waters of affliction.

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

First, They many times obviate those e∣vils which, through the corruption of our natures, are occasioned by worldly prosperi∣ty. Good men are many times made worse by outward successes, and therefore no won∣der if evil men are so much more. Let favour be shewed to the wicked, yet will he not learn righ∣teousness, Isai. 26.10.

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

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

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

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

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

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

Secondly, Affliction is inlightening. It is good for discovery. There are many ex∣cellent Lessons learned in the School of affli∣ction.

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

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

3. God by affliction discovers himself to the soul. In the Word we hear of God, but in affliction we see him, I have heard of thee (says Job) by the hearing of the ear, but now

mine eye sees thee, Job 42.5. It is said of Manasseh, 2 Chron. 33.13. Then Manas∣seh knew that the Lord he was God. Then! When was that? When he was caught a∣mong the Thorns, and bound with Fetters, and carried to Babylon, till then he knew not the Lord.

Thirdly, Affliction is good as it is prepara∣tory to Grace and Conversion. What excel∣lent Vessels have been formed by the hand of the Former of all things in the Furnace of af∣flictions! It is preparatory to conversion se∣veral ways.

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

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

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

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

The Hedge of protection is to keep his peo∣ple

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

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

4. It makes way for convictions to stick and abide upon the heart. These are very of∣ten stifled in prosperity. The noise of the Timbrel and the Harp drown the voice of conscience. Man is naturally like the wild

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

5. It stirs up the heart to pray, and seek after God. They that never pray, will pray in affliction. The Heathen Mariners call every man upon his God when they are in a Storm, Jon. 1.5. Sea-men for the most part are none of the devoutest sort, not gi∣ven much to praying, they will swear twice where they pray once, yea ten oaths to one prayer; and yet Storms and Tempests make them run to God, They that go down to the Sea in Ships, they cry to the Lord in their trou∣ble, Psal. 107.23, 28. And hence comes

that Proverb, He that can't pray, let him go to Sea. When the Storm brings them to their wits end, (ver. 27.) then they'll cry to God; when they can no longer help themselves, then they come to God for help.

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

6. It teaches them to see the emptiness of the Creature, and what a vain thing the World is. In our ease and prosperity we are apt to surfeit by excess in sensual fruitions. The lust of the flesh, the lust of the eye, and the pride of life, are the young mans Trinity. Hence that of the Apostle, 1 John 2.14, 15, 16. I write to you young men, (though the expression there hath a spiritual sense) and what doth he write un∣to them? Love not the world, nor the things that are in the world; for all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father. This is a rare Lesson for young men, but

how seldome do any learn it till they come in∣to the School of affliction! How have I known many young ones wholly given to pride and pleasure, but when God hath brought them under the Rod, fetter'd them with afflictions, made their Bed upon the Brink of the Grave; O how have they then cryed out of their follies, their mispending precious time, their neglecting God and their souls, their regarding lying vanities, and so forsaking their own mercies; and what strong resolutions have they then made, never to return to these follies again! And these things are great Pre∣paratories to conversion.

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

CHAP. III.

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

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

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

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

Thirdly, The Yoke of the Spirit is but for a

time, and then to be taken off, and never put on again; but the Yoke of Christ is always to be kept on, never to be put off; the soul is under a perpetual obligation to Duty and obe∣dience to Christ Jesus.

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

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

First, That the Spirit hath his Yoke.

Secondly, Why the convictions of the Spi∣rit upon the soul of a Sinner are compared to a Yoke.

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

Fourthly, Therefore it is good to come un∣der it betimes, and why?

First, That the Spirit hath his Yoke. There is such a thing upon the consciences of Sinners at one time or other as the Yoke of the Spirit. As the Spirit hath his joys and comforts, so he hath his Yokes and Bonds; as he hath a liberty which he brings some into, so he hath a thral∣dom which he brings some under. And it is first bondage, and then liberty. He is a Spirit

of liberty to none, but to whom he is first a Spirit of bondage.

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

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

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

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

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

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

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

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

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

Reas. 3. God will not frustrate and mak•• void the use of the Law. There would be 〈◊〉〈◊〉 conviction of sin, no sight of the misery of natural state, but for the Law; therefore say

S^t Paul, I had not known sin but by the Law. How could he? what should discover it to him? Sin had not been sin but for the Law, and therefore nothing can discover it but the Law, which is Index sui & obliqui, for sin is a transgression of the Law.

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

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

Reas. 5. Without this he can never set a true estimate upon the blood and Grace of Jesus Christ. The Pearl of Pardoning Grace shall never be cast before Swine that wallow in their sins. Though Christ be free of his bloud, yet we shall see the want of it before we have it, that we may know the worth of it when we enjoy it. He discovers himself in

such a way as the Sinner may prize him most; and when is that, but when sin lyes with the greatest load upon conscience? When the Yoke of the Spirit is heaviest, then redempti∣on by Christ is sweetest. When he sees his Case at worst, then he prizes Christ most. When he is made to know how wretched his state is, then he considers how precious the bloud of Christ is.

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

but not to purge and cleanse them. There is such a close League between the natural man and his lust, that till conscience be convinced, and sin imbittered, the soul will not be divor∣ced; and so long Christ can't be received: therefore there is a necessity that every Sinner that would be saved, should come under the Spirits Yoke.

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

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

Secondly, It may respect the earliness of being. And that seems rather to be the sense of the place. Vatablus renders it, from his

Youth, taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 early impressions upon the conscience by the convictions of the Spirit are a great good to the soul. It is good to bear this Yoke betimes, for three reasons.

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

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

under this Yoke, the less while it is like to lye.

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

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

He loses much sweet communion with God;

He loses many rich experiences;

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

He loses many opportunities of service;

Nay, he loses much in the degrees of Glo∣ry. Hadst thou had more time to sow, thy Har∣vest would have been ••••••ater; for as a man sows, so shall he reap 〈◊〉〈◊〉 ••••••refore he that spends the best of his time in the service of the flesh

(if he should be converted at last, which yet few are) he is like to prove but a feeble Chri∣stian.

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

CHAP. IV.

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

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

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

First, Study thankfulness, and give the Glo∣ry of this work to the Spirit of God. We are very apt to ascribe too much to means, to this or that Minister, alas! they are but poor In∣struments, Who is Paul, and who is Apollo, but Ministers by whom ye believed, even as the Lord

gave to every man? They have but the place of Instruments, God is the great Agent; and therefore all supernatural effects are to be ascribed to him alone, Neither is he that planteth any thing, neither he that watereth, but God that giveth the encrease. And there∣fore the Apostle Paul having called the Church of Corinth his Epistle, in 2 Cor. 3.2. he doth in v. 3. call them the Epistle of Christ ministred by us, written not with Pen and Ink, but with the Spirit of the living God. Ministers are but as Pens, it is the Spirit of the living God that writes his Law in the heart by them, and thus they become the Epistle of Christ: and there∣fore let him that glorieth glory in the Lord. Is there not a cause? Especially if it he consi∣dered,

1. What a heart thine was when the Spirit of the Lord first took it in hand; how hard! how stubborn! how dead! how obstinate! how long was the light opposed that shined in dark∣ness, and the attempts of the Spirit frustra∣ted! how great were the resistances made by it against Grace! and how many the strong holds of Satan which were pulled down to bring about the Conquest! Think how often the Spirits motions were slighted, his coun∣sels set at nought, his strivings resisted. Think how often he knocked, how loud he called, before he could be heard; think how much unbelief, how many confederacies with cor∣ruption, what strong lusts, what enmity to God and holiness, lay in the way to obstruct the Spirits design. O what a mighty power

did he put forth to make sin a burthen, and to fasten his Fetters upon the soul, without which thy resistances had never been conquer∣ed, nor thy thoughts brought into captivity to the obedience of Christ. And hast thou not cause to be thankful?

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

3. This Yoke of the Spirit being once ta∣ken off, shall never be put on again; thou shalt never come under it more: Doth not the Scripture say as much, Rom. 8.15. Ye have not received the spirit of bondage again to fear. In whomsoever the spirit of bondage once be∣comes

a spirit of adoption he is never a spirit of bondage more in that soul. If after he hath once sealed our adoption to us, he should again impress fears of eternal wrath upon us, he would herein be contrary to himself.

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

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

4. How great the advantage is that comes by complying with, and yielding to the spirit in convincing work. For where he is com∣plyed with in the beginning, he carries it on to perfection. If he convinces of sin and the soul fall under it by humiliation and repen∣tance, he will convince of righteousness too, and so raise it up again by faith and depen∣dance. Nay, by an early compliance with the strivings of the spirit when he first comes to discover to thee thy lost estate, thou hast secured his presence for ever, and he shall carry on this work of conviction so long as there is any one lust remaining. A Believer

hath need of the convictions of the spirit so long as he lives. It is a mistake to think the convincing work of the Spirit is over when it hath discovered to a man his lost estate, and so brought him to a close with Christ; there is a great deal of convincing work yet to be done; as there is a sinful estate, so there is a sinful frame of heart. Now though the Be∣liever can no more need the convictions of the Spirit as to the former (for his estate is chan∣ged) yet he always needs them as to the lat∣ter. Though he was convinced of the filthy nature and damning consequences of sin to prepare him for Christ and conversion, yet there are convictions of necessary use to the carrying on and compleating the work of san∣ctification.

There is a great deceitfulness in sin, more than the Believer ever yet saw; and therefore he wants conviction of that. There is a great power in remaining lusts to draw the heart from Christ, he wants further conviction of that. There is a gradual, secret hardening of heart which in-dwelling sin works to even in the re∣generate, he wants further conviction of that. Nay, how many secret, spiritual lusts, hidden and close corruptions are there in the heart, which at first entrance into a state of Grace the Believer never saw, they lye in the heart undiscerned till the Spirit comes in with fur∣ther light. So that a Believer always needs the convincing work of the Spirit, it is essentially necessary to the perfecting of Grace and holi∣ness. Now he that yields to the convictions

of the Spirit at first, doth thereby secure them to the last. He shall never cease enlighten∣ing, striving, counselling, so long as there is any one lust remaining. His influences shall abide till he hath got the mastery of every sin, and judgment be sent forth to victory over every corruption. He dwelleth with you, and shall be in you, John 14.17. O what cause of thank∣fulness have such as have born the Spirits Yoke with success!

Secondly, Your Duty is to be humble. Re∣member your Bonds; so doth the Church, Lam. 3.19, 20. Remembring mine affliction and my misery, the Wormwood and the Gall, my soul hath them still in remembrance, and is humbled in me. One excellent means to cure spiritual pride is to look often back to the days of your soul distresses: therefore God when his peo∣ple were settled in the promised Land, often remembers them of their wilderness state, that they might not pride themselves in their pre∣sent possessions, Deut. 8.2. Thou shalt remember all the way which the Lord thy God led thee in the Wilderness to humble thee. And ver. 3. He humbled thee, and suffered thee to hunger. And ver. 14, 15. Beware lest thine heart be lifted up, and thou forget the Lord thy God, who led thee through that great and terrible wilderness, wherein were fiery Serpents, and Scorpions, and drought, where there was no water—that he might humble thee. No man will be lifted up under his present mercies, that doth but seri∣ously and frequently reflect upon his lost estate and the means and manner of his deliverance.

O think often of the sighs and sorrows, the tears and terrours, the griefs and groans of thy sinking Spirit in the Day when the Arrows of God stuck there: How long thou hast for∣merly lain at God's foot, begging for one Drop of the bloud of Christ to pardon sin, one Dram of Grace to secure thy Estate, one glympse of comfort to refresh thy wearied and heavy laden spirit; and then be proud if thou canst.

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

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

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

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

Or if the Sinner do at any time bethink himself of his soul and salvation, then he la∣bours to perswade him there is no danger, he is secure as to that by what Christ hath done and suffered for him; if he doth sin, so do the best that live; and if he begs forgiveness, God is full of mercy. Thus he keeps men from repentance and salvation, by perswading them they are safe already; and if he can but hide their danger from them, (which he indu∣striously endeavours to do) he knows he hath them fast enough: For who will mind the Physician, that knows of no disease he hath? who will think of turning back that concludes he is in the right way? who will stoop to the

convictions of the Spirit that is perswaded his sins are pardoned, and his condition safe? Thus as Nebuchadnezzar put out Zedechiah's eyes, and carried him captive to Babylon, so doth Satan blind Sinners to their eternal de∣struction.

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

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

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

Answ. There is somewhat in the order of means that men may do towards the obtain∣ing of the Spirit of God. For though every

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

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

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

Secondly, There is a diligent intention of

mind to be exercised in attending on the Or∣dinances of God, that we may understand and apply the things revealed as the counsel of God concerning us. And this every man that hath the use of reason is able to do. In other matters we can weigh things, and consider them according to their weight and impor∣tance, and why not in things that concern our souls, and our everlasting happiness? Cannot a natural man reason thus? Either these truths of the Word of God signifie something or no∣thing; if nothing, why hath the wise God ordained them to be thus earnestly pressed? If they do signifie any thing, why should they be thus sinfully sleighted?

Thirdly, It is a Duty to pray over what we hear, and to beg success upon the Word for the ends whereto God sends it. And is not this in the power of every natural man? There is no man of reason but hath praying abilities, many indeed have their excuses, they cannot pray; but this is but to shift off Duty, and to excuse one sin by another. You never saw a hungry Beggar but could pray; nor a Child of five years old, but when the Rod is at his Back can pray; and cannot the Sinner cry to God? When you go to hear, can you not pray that God would open your eyes to see the wonders of his Law? Cannot you beg of God that the Word may take hold of your heart, and pull down all the strong Holds there? Can you not plead with him that he would send his Spi∣rit to accompany the Word to your heart, that sin may be discovered, and your hard

heart broken, and that you may be made to see the need of Christ, and so brought to be∣lieve in him for pardon and salvation? These are no other than what every natural man hath power to perform, by the same assistance with which he lives and moves; and who knows what God may do in a way of Grace and mercy when the Sinner is found thus do∣ing?

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

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

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

Secondly, You can never see the need you have of Jesus Christ till you are brought under the Yoke of the Spirit; and till you do see your need of him, you will never hunger nor thirst after him: and so you will be excluded from

all benefit by his righteousness, and then you must perish. For the Scripture discovers no way of escaping wrath to come, but by being convinced by the Holy Ghost first of sin, and then of righteousness.

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

1. In regard of the indisposition it works unto. The longer sin hath possession, the more it will strengthen it self, and harden the heart against conviction; and the harder the heart the greater the danger; for grow∣ing

hardness improves it self into a judgment. Hardness persisted in provokes to hardening.

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

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

First, Take heed of discouragement. To mourn under this condition, that is a duty; but to be discouraged and despond, that is a sin: For it obstructs the soul in that which is its duty, it benumns and weakens the work∣king hand. The Spirit of the Lord hath no hand in this, he sets sin home upon the heart to humble us and break us and lay us low; but not to bring us to discouragement and de∣spair, unless it be in our selves: and therefore that is the print of the Devils foot. It is one of his subtilties to rivet his temptations into our convictions. When the Spirit of the Lord

discovers sin in its guilt and filth, to out us of our selves, and shew us our need of mercy, then he labours to sink us down under the de∣spair of mercy: therefore let not thy sense of sin cause thee to draw false Conclusions, which in this Case is too common. For though thy Case be dark, it is not desperate; though it is uncomfortable, it is not incura∣ble; though it is sad, yet it is not singular. For,

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

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

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

Secondly, Do not be unsensible of the mer∣cy of being under the bondage of the Spirit.

though it is not a Case that hath comfort in it, yet it is a Case that hath mercy in it. And no present misery of any condition should make us to overlook the mercy of that condition.

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

Your conscience is full of trouble, and you are weary, and cry out under the burthen of your soul-troubles; and is not this a mercy? How shall the burthen of sin be removed, if conscience be not troubled under it? The more the Sinners conscience is at peace, the more sin is in power, The strong man armed keeps that house, Luke 11.12. Besides, it is the design of God that sin shall be the trouble of e∣very Sinners conscience sooner or later, here or in Hell. Hell is full of troubled consciences, there is not one soul there but lyes under ter∣rour of conscience for sin; for that is the worm that never dies, Mark 9.44. And is it not a mercy to be troubled for sin here rather than in Hell? Here the trouble is but for a season, there it will be for ever. Here the end of your trouble for sin is peace and comfort. Weeping may endure for a night, but joy comes in the morning, Psal. 30.5. But in Hell your trouble will end in desperation and everlast∣ing horrour. Whatever therefore your

troubles are, yet reckon it for a mercy that God hath brought you to a real sense of your sin and misery, for that this is the only way to drive you out of your selves to Christ. You had been undone but for this undoing.

Thirdly, Do not be weary of the Spirits o∣peration in his carrying on the work of con∣viction; lest by growing weary of his work, you make him weary of working. There are two things Sinners express a great weariness under, viz. the Word, and the Rod. To sit long under the Word, or to lye long under the Rod, O what a weariness is it! Now to be weary of these is to be weary of the Spirits work; for by these he calls and knocks and strives to make his voice to be heard: and therefore they often go together, and hence you read of chastising and teaching, Psal. 94.12. The Rod prepares us for hearkening to the Word, and the Word teaches us to un∣derstand the Rod; and therefore the Spirit sometimes uses them together. He binds them in Fetters, and holds them in Cords of affliction, and then shews their work and their transgressions, that they have exceeded, and so opens their ear to discipline, and commands that they return from in∣iquity. Why then should any be weary of the Spirits work? And yet that it is so, is most e∣vident. For why do Sinners so many ways stifle the motions of the Spirit in the soul? some∣times looking on spiritual troubles as mere melancholy sancies, and as such shake them off? Sometimes they are stifled by shame, lest others should think them mad and distracted.

Sometimes they are stifled by declining that Ministry that deals most with the conscience, and will not let them alone in sin. Sometimes by running into idle debauched company, that scoff away the troubles of a convinced consci∣ence. Sometimes by over business in worldly matters, The cares of this World choke the Seed, and it becomes unfruitful, Matth. 13.22.

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

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

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

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

It provokes him to take away the Gospel.

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

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

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

Answ. First, When he cannot endure an awakening, convincing Ministry, nor search∣ing truths; but declines those Doctrines that interrupt him in the way of his lusts, and di∣sturb the quiet of his conscience; as Felix did Paul's Sermon of righteousness and judgment to

come, because it made him tremble; the Do∣ctrine came too close to his conscience, and therefore he dismisses the Preacher to a fitter season, Acts 24.25.

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

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

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

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

Secondly, When weariness of the burthen

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

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

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

Fifthly, When a man makes conscience of Duties, and uses all means for the obtaining comfort, as if it were to be obtained by doing,

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

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

Thirdly, Then a man is weary of the Spi∣rits Yoke, when he uses improper remedies, skins over the wounds the Spirit makes in the soul with wrong Plaisters; turning from a loose conversation to a profession of Religion, and so by an empty form of godliness bringing in a delusive peace, to the undoing of his soul. Know this, That nothing can administer true quiet to a wounded conscience, but the bloud of Jesus, Rom. 5.1. It is the cunning of Sa∣tan to hurry a troubled Sinner to an empty profession of Religion, that so he may take upshort of Christ and conversion. He is for any work, but a saving work. Take heed therefore of using improper remedies for the cure of soul-wounds; and (which is a neces∣sary

caution in this place) take heed of im∣prudent Guides, and unskilful Conductors of thy soul in this Case. There needs one of a thousand to be an Interpreter in this matter. All that take upon them to be Preachers, are not fit for this work; they do not skill how to deal with a wounded conscience; some make the wound too wide, some bind it up too soon, some use improper remedies for healing.

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

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

Convictions are like travailing pangs, which are a mercy, as being greatly helpful to the forwarding the birth; but if they conti∣nue ever long, they spend natural strength, and destroy the Mother and the Infant too. Hence that of God to Ephraim, Hos. 13.13. The sorrows of a travailing woman shall come up∣on him, he is an unwise Son, for he should not stay long in the place of breaking forth of Chil∣dren. To stay long in the birth destroys both the birth and the Bearer too. The captive ex∣ile hasteneth that he may be loosed, and that he should not dye in the pit, Isai. 51.14. But yet take heed of making more haste than good speed. Though it is a Duty to labour to get from under the state of bondage, yet it is a sin to break the Yoke of the Spirit of bondage; therefore take heed of this. The present Du∣ty is to wait the Spirits season, To every thing there is a season; there is a time to kill, and a time to heal; a time to break down, and a time to build up: this is the Spirits season. And then it follows, There is a time to weep, and a time to laugh; a time to mourn, and a time to dance: that is your season. His killing and breaking time, is your weeping and mourning time; but when his healing time comes, then is your time to laugh and dance. Be willing therefore to be slain by the coming of the Commandment, and to lye dead under the Spirits wounds, till the healing and reviving time comes. Is there not a promise that the Sun of righteousness shall arise with healing in his wings? and that he that goeth forth and weepeth, bearing precious seed,

shall doubtless come again with rejoycing, bring∣ing his sheavs with him? And therefore do not dare to use any indirect means in hopes of relief; he that would see a good issue of this work must stay the time; It is good that a man should both hope and quietly wait for the salvation of the Lord.

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

First, What a price to get wisdom this work of the Spirit puts into our hands: and shall it be a price in the hand of fools, that have no heart to it? no desire to obtain it? The strivings of the Spirit time your seasons of grace: For though every day is a time to repent and be∣lieve in; yet a man hath not his special sea∣sons and opportunities for this every day. Opportunity is more than time, it is the nick

and season of time, it is time fitted for acti∣on, a conjunction of time and means toge∣ther to bring a thing about. When God shews a man his undone condition by reason of sin, and makes a tender of Christ to him, and the Spirit strives with him to bring him to accept the tender, then is his season. As the Lord said to David, 2 Sam. 5.24. When thou hearest the sound of a going in the tops of the mulberry-trees, then thou shalt bestir thy self, for then shall the Lord go out before thee.

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

How hard a work is it to repent and turn

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

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

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

Thirdly, Consider this is the highest and last of means for conversion. (1) It is the highest, it is that which puts efficacy into all other means, which without it can operate nothing. It is that which can make the weak∣est means as successful against the proudest lusts, as the Rams horns were against Jericho, though her walls reached to Heaven. (2) It is the last means that God ever uses to convert sinners, he hath appointed no other means to succeed this; and therefore if you sin against your convictions you quench the Spirit, and

he may be so quenched as never to be kindled again, and then your conversion becomes a thing impossible. And therefore

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

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

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

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

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

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

O therefore be diligent to improve your convictions while you are under them. And

if you ask me how they must be improved? I shall give only this one answer: and that is

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

You that are young, and have had early stri∣vings of the Spirit, early convictions of sin, see that ye improve them by an early seeking after Jesus Christ, otherwise the Spirit may cease striving, and depart and never return again; thy convictions may die and never revive again; thy day of Grace may be sinned away, and then it can never be recalled again.

Other things a man may lose, and recover them again. He may lose his health, and re∣cover it again; he may lose his estate, and recover it again; but if thy day of Grace be once lost, thou canst never recover that again, no, not for any price, thou canst not pray it back again, nor weep it back again. Esau's tears come too late, Heb. 12.17. no sorrow, no repentance will recover it; and therefore blessed are they that have improved the Yoke of the Spirit into a saving union with Jesus Christ, that by being made to feel the burden of sin, and the weight of Gods wrath, and so seeing their lost and undone state as in them∣selves, have been outed of themselves, and made willing to accept of Christ upon Gods conditions, and in Gods season, and so have believed in him to the saving of their Souls.

CHAP. V.

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

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

The Yoke of Affliction.

The Yoke of Conviction by the Spirit.

The Yoke of Subjection to Jesus Christ.

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

CHAP. VI.

Holds forth the Reasons of the Doctrine.

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

Reas. 1. Because of the Call of God. He doth not call us to bow to his Yoke, to submit to his Authority, to obey his Commands on∣ly, but to do it betimes; as he states our du∣ty, what we shall do, so he times it, when it must be done. And therefore it is as much a sin to let slip the time, as to neglect the thing. Not to do what God commands is a sin, and not to do it when God commands it,

is another sin. If God says, To day, go work to day in my vineyard (Mat. 21.28.) To day if you will hear his voice harden not your hearts (Heb. 3.15.) Why then to put it off till the morrow, is a sin, and so the adding of one days neglect to another, is the adding of sin to sin: For it is a repeated slight to the Call of God. Now to shew you the force of this reason, do but consider who it is that calls, and what the Call is.

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

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

which God designed him, viz. Duty and Service.

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

2. It is God the Son, the Lord thy Re∣deemer.

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

Secondly, It is he that with the Father hath stablished this as the great Condition of Sal∣vation, bearing the Yoke: so that it is the standing Law of Heaven, Whoever will be saved must take up Christs Yoke. This is the way to blessedness, and there is no other;

bear the Yoke of Christ and be blessed; cast that off and Christ will cast you off, submit and be saved, reject it and Christ will reject you. This is the unalterable condition of Salvation, and there is no other. Things are so setled in the eternal Compact between Father and Son about the case of man, that the Blood of Christ it self cannot stead us, nor the mercy of God (infinite as it is) benefit us, without this condition be performed by us. And therefore it is that Christ is so im∣portunate in this Duty, that he calls and knocks, so many ways, by the Law, by the Cross, by Gospel-light, by the operation of the Spirit.

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

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

Fourthly, It is he that hath purchased unto himself a fulness of Grace to be given forth for the inablement of thee for the susception of this Yoke, and the performing all the Duties

belonging thereto; so that there shall be no∣thing wanting, if there be but a willing mind. The Lord Christ knows thy case, and the im∣potency contracted by sin; that thou canst not bear his Yoke without his strength, and influ∣ences of his Grace; and therefore he calls thee to partake of his fulness, that thou mayst be strong in the Lord and in the power of his might.

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

who injoyns no obedience but what he gives strength and power to perform.

Fifthly, It is he into whose hand the Judg∣ment of the World is committed, he is or∣dained of God, to be the Judge of quick and dead, Acts 10.42. And this is what you all profess to believe, you say in your Creed, that he is ascended into heaven, and from thence he shall come to judge the quick and the dead; and it is so, for the Father hath commit∣ted all judgment to the Son, John 5.22. He it is who disposes of all persons to their eter∣nal condition, the power of life and death, salvation and damnation is in his hand. He is the Husbandman who appoints the reapers to gather the tares and bind them in bundles to burn them, but to gather the wheat into his barn, Mat. 13.30. He is the Bridegroom who takes the wise Virgins in with him to the mar∣riage, but excludes the foolish. He is the man who travelling into a far Country, delivered his goods to his servants, to one five talents, to another two, to another one, and after a long time comes againe and reckons with them, bles∣sing and rewarding the diligence of the faith∣ful, and dooming the unprofitable servant into utter darkness.

And is there not great reason then why every one should take up his Yoke; especially considering that it is made up of those Laws that are the rules both of his Government and of his Judgment; as he rules by them, so he will pass Sentence by them, the same Laws that are now given by Christ for a rule of life,

shall then be the rule of Judgment. Our Lord Christ tells you so, John 12.48. He that rejecteth me and receiveth not my words, hath one that judgeth him, the words that I have spo∣ken, the same shall judge him in the last day. If you will not submit to his word to guide you, you must submit to it to try you; you may decline his Precepts, but you cannot decline his Sentence. You will not obey him when he says, Follow me, but you cannot resist him, when he says, Depart from me. It is most rational therefore you should submit to his Precepts, or ye can't escape his wrath, Psal. 2.12.

3. God the Holy Spirit, he calls for thy obedience and for an early submission to the Yoke of Christ; and therefore it is that he begins his work in the Soul betimes. I know not, nor is it for me to say, how early, but certainly it is very early. There are none of you of any competent age but the Spirit of the Lord hath been dealing with you to bring you under the Yoke of Christ. The Gospel is the ministration of the Spirit, 2 Cor. 3.8. and the Call of the Gospel is accompanied with a work of the Spirit; where the Gospel calls outwardly, the Spirit calls inwardly, and this is the highest way of Gods calling. There is no work of God beyond the striving of the Spirit in the heart: and doubtless the Spirit strives less or more with all under the word. He cannot be said to strive with all in the

same manner, nor in all with equal power and efficacy; for then all would as well be brought under Christs Yoke as those that are. But that he strives with all in one degree or other is evident. For whence is it that many are under such frequent and strong convicti∣ons? and that they are made to see sin, and feel the burden of it? convinced of their un∣done condition under it? convinced of the necessity and equity of obedience and a holy life? it is from the striving of the Spirit. And whence is it that many are brought to take up the Yoke of Christ formally and feign∣edly, that have no work of sound conversion wrought in their hearts? So did the stony ground hearer, he hears the word, and receives it, and what is the receiving it, but conform∣ing to it? So did Simon Magus, he believed and was baptized, and so came under the Yoke of Christ. And whence is this but from the power of the Spirit put forth to convince of sin, and of the equity of the ways of Christ? This doth it— Through the greatness of thy power shall thine enemies submit themselves to thee, Psal. 66.3. The word which we ren∣der submit, signifies in the Hebrew to lye. Your Margent reads it feigned obedience, and to feign obedience when the heart is not right with God, is a lye.

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

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

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

Secondly, Let it be considered how uncer∣tain his striving is, you don't know how long or how little while it will last. He begins be∣times, but you know not how soon he may have done. If you refuse his calls, and re∣pulse

him when he knocks, you have no pro∣mise he will knock again. To be sure, the more you resist him, the sooner you quench him, and where he is once utterly quenched, there he never strives again. Where it is quenched but partially and gradually, it is a very hard thing to kindle it again, as you may see Cant. 5.6. but where it is totally quenched it can be kindled no more. Alas who should kindle it?

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

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

Can the Ordinances kindle it again? no

neither. Alas how should they, when they have no life in themselves, but what the Spirit puts into them? Pray mind, if you at any time quench the Spirit in your selves, you do thereby quench it in all the Ordinances; and then though the Word be otherwise the word of life, yet it is but a dead letter when the Spi∣rit is quenched. None can kindle it again but God, and he will not. Where the sinner doth once totally extinguish it, God will ne∣ver light it again.

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

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

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

The Covenant you are entred into; are not you entred into a Covenant with God the Father, Son and Holy Ghost? What is your Baptism but a token and pledge of it? Here∣by God hath owned you for his; and hereby you are ingaged to be the Lord's. And shall God take me into Covenant, and shall I re∣fuse to take up Christs Yoke? This is that will destroy your Covenant-interest. God ex∣pects that so soon as you come to years of understanding, to know your interest and duty, you should renew the Covenant of God upon your own Souls, and take hold of it for your selves (as your Parents did for you be∣fore.) Now wherein doth your personal en∣tring into Covenant with God chiefly con∣sist, but in your taking up the Yoke of Christ?

Sure therefore this should be done betimes; if you refuse this, ye renounce your Cove∣nant with God, you cast your selves out by your unbelief, and then God will cast you out: Rom. 11.20. Because of unbelief they were broken off.

Secondly, Consider what this Call is. When you are called to take up the Yoke of Christ, you are called from a state of sin and misery to a state of true blessedness; from the vilest slavery and drudgery in the world, to a work of the highest pleasure and delight. No great∣er pleasure than in duty and obedience where the heart is right with God. You are called to holiness, 1 Thess. 4.7. God hath not called us to uncleanness, but unto holiness. And a life of holiness is the most desirable life in the world, it is the life of God; it is that life in which only a man can have communion with God; for a man must partake of the nature and life of God that would have fellowship with God; contrary natures can have no communion, He will not take the wicked by the hand. Without holiness no man shall see the Lord, Heb. 12.14. It is not meant only of seeing God in Heaven, but in this world also, for there is a seeing of God fiducially as well as beatifically, and the one is as necessary to the present state, as the other is to a state of Glory. And he that doth not see God in this world, shall never see him in the next. Now that which fits for present Vision and

Communion is holiness. And your holiness lies in taking up the Yoke of Christ, and con∣forming to the Law and Will of Christ. This is that which you are called to: Nay when you are called to take up Christ's Yoke, you are therein called to partake of the glory and blessedness of Christ in Heaven. For though this Call of God begins in Grace, yet it ends in Glory.

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

eternal dignifying the soul with the glory of God is the ultimate end of the call of God.

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

Reas. 2. Because of the nature of sin, which gets great advantage by its continuance and uncontrouled possession. It insinuates it self into the affections by its inticing pleasures and deceiving delights; and when the affe∣ctions are ingaged, it is hard to disintangle them. What shall reduce that Soul from compliance with sin, which is linked to it by love and delight? The power and strength which sin hath in us is by its interest in the affections; hereby it steals into the Throne insensibly, and so gives Law to the whole man. And how shall a man stoop to the Yoke of Christ who is under the power and domi∣nion of lust? No man can serve these two ma∣sters. Therefore it is good to shake off the Yoke of sin betimes, because of its incroach∣ing nature; it goes on by little and little and by repeated and multiplied acts, it becomes a habit in the Soul; and it is a very difficult thing to remove a habit: as it is with a dis∣ease, which taken at first may be easily cured; but when by a long tract of time it hath cor∣rupted the blood, and setled it self in the bo∣dy, it is then turned to an ill habit, and then the remedies, which might have done at first, come too late. Bernard tells us of se∣veral steps and gradations by which a man

comes to the highest degree of sin; first sin is heavy, then less heavy, then light, then sweet, at length natural and unavoidable; so that what at first was difficult to be done, is at last impossible to be left undone. The carnal heart is the seat of lust, lust works to sinful acts, sinful acts re∣peated make a custom, and out of custom not resisted, issues necessity. Hence that of the Apostle, 2 Pet. 2.14. Having eyes full of adul∣tery, and that cannot cease from sin.

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

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

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

And such as have long accustomed them∣selves to sin. And therefore how blind were the Heathens in their reasonings, who advi∣sed that young ones might have their fill of pleasure, as the best way to wean them from it. Alas they knew nothing of the corrupti∣on of nature, and of indwelling sin, of which this is a bait rather than a cure. Sensual things are so suited to brutish appetite, that you may as well go about to drown a fish by throwing it into the Sea, as to extinguish carnal desires by sensual delights; they may

be cloyed, but never satisfied; they may be wearied in injoying, but never weaned from lusting. Besides, these things interposing be∣tween God and the Soul, do render it so sot∣tish and sensual, that it is wholly listless to any good: and how can it then take up the Yoke of Christ? Can the Ethiopian change his skin, or the Leopard his spots? then may you that are accustomed to do evil, learn to do well, Jer. 13.23.

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

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

Reas. 4. Early obedience finds the kindest acceptance with God. I remember the kind∣ness of thy youth, Jer. 2.2. God takes no∣tice of the earliness of the work, as well as of the work it self; and hath a peculiar kind∣ness

for the kindness of our youth. It is true that a hearty resignation to God, and a se∣rious imbracing Religion by an unfeigned sub∣jection to Christ, always finds acceptance with the Lord; Him that comes to me I will in no wise cast out. There is a double Negative in the Greek which serves to make the pro∣mise strong, and to incourage faith against all doubts and fears. I will not, not cast him out. The promise doth not only import the safety of the estate of such as are in Christ, but the welcome reception of all that come to Christ. As he will not cast them out that are once united to him, so, nor will he keep them out who desire truly to close with him whenever it be, sooner or later; when ever the heart is willing God is ready. A sincere obedience shall find acceptance at any time; but the earlier we come, the kinder shall be our reception, and the greater our welcome; and it must needs be so,

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

Secondly, We save God the labour (to speak after the manner of men) of using other means in which he less delights; there are methods which God doth not love to be found in the use of, which yet he is constrained to

use for our benefit; he hath his thorn hedges to stop our course, reduce our wandrings, and bring us to himself: hence we read of his strange works and his strange acts, Isa. 28.21. Things which God delights not in, but is forced to by the stubbornness of the Crea∣ture, that he that will not hear the word and who hath ordained it, may be made to hear the rod and who hath appointed it, Mic. 6.9. Now by early imbracing the ways of Christ, we happily prevent God in that work which is so contrary to his disposition, as being more inclined to mercy than wrath.

Thirdly, We gratifie him in the thing he loves; and that is, an early obedience. Un∣der the Law all Sacrifices were required to be young. Deut. 15.19. All the firstling males that come of thy herd and of thy flock, thou shalt sanctifie unto the Lord thy God. And Exod. 22.29. Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors. Mark, It must be the firstling of the herd, and the firstling of the flock, and the first ripe fruits, and the first liquors. And why? but to teach us, by these Types, how pleasing to God a timely conversion is; and that if we would present our selves an acceptable Sacrifice to him, it must be by an early subjection to the Yoke of Christ. He loves a young Abijah, a young Josiah, a young Timothy, a young Saint for a Sacrifice. John is called the Disciple whom Je∣sus loved, Joh. 13.23. And why? did Jesus love none other of the Disciples but him? Yes, he loved them all, and that both living

and dying; Joh. 13.1. Having loved his own which were in the world, he loved them to the end. But yet he loved John above all the rest; and the reason that is given of it by some is, because John was brought to Christ betimes; of all the Disciples he was youngest when he took up the Yoke of Christ; he lo∣ved Christ first, and therefore Christ loved him best; and as he had the highest affection for him, so he made the greatest revelations to him. All which shews the gracious acce∣ptance of his early obedience.

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

Many do by their lusts, as Pharaoh did by the Israelites, he refuses to let them go. Though God commands him, till Judgment terrifies him into some kind of compliance: and then he will let them go, but not far away, that he may fetch them back again; and when another Plague comes, then he will let some go but not all; some must stay behind to be Hostages for the rest. He never consents they shall all go, till he is forced to it; so that it was not thank-worthy when he did consent: Many love their lusts more than Christ; and will not part with them, though at the Call

of God, till by judgment upon judgment he makes them weary of their communion, and plagues them out of them; the smart of Gods rod, the coming of the evil day, the wastes of nature, the decay of strength, the growth of diseases, the prospect of another world, the sense of a polluted nature, a corrupt heart, and a mispent life, the fore-tastes of the wrath of God; these, set home by the Spirit, may create such terrors in the consci∣ence, as may weary a sinner out of his lusts, and bring him to Christ at last; but he shall not have that welcome as the early Convert hath. He shall be received and entertained, but not made so much of as if he had come sooner. He shall not have those comforts that an earlier Convert feels, who took up the Yoke of Christ betimes, and so hath walked in the fear of the Lord all his days. His own conscience shall upbraid him, and fill him with shame for the sollies of a mispent life; if his bones are full of the sins of his youth, though they are pardoned in Heaven, yet he may carry the pain of them to the grave with him, and then he must needs lye down in sorrow.

Or if he meets with comfort in this life, it may be long first, and cost him many prayers and many tears, much wooing and much waiting. Though Christ, when he stands at the door and knocks, promises, that if any man opens, he shall sup with him, Revel. 3.20. Yet if Christ wait long for entrance, the Soul may be made to wait long for its entertain∣ment. If his own Spouse deny him entrance,

he'l deny her his presence; if she suffers him to knock and call without admittance, he will suffer her to seek and sue for a time, without success, Cant. 5.2, 3, 6. Delay God and God will delay you; the longer you make him wait in the tenders of his Grace, the longer he will make you wait in the ex∣pectation of peace and comfort.

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

thus brutish and besotted are the most of men, serious in trifles, but trifling in serious mat∣ters; busie like Domitian, in catching flies, but little concerned about Soul-concern∣ments.

Reas. 6. This is the fittest and most proper season of Religion; there is no time like youth. The life of man consists of three parts, Infancy, Youth, and Old age, and of all, this is the most proper; and therefore the duty here is not commended to the first part of life, for Infancy is too soon to know God, when we cannot know our selves; nor is it com∣mended to the third, for Old age is too late to serve God when we cannot serve our selves; but it is commended to the time of Youth, that being the most proper season for service and obedience. In infancy we are too young to obey, being but in our imperfect beginnings; in age we are too old to obey, being in our droops and declinings: youth therefore is the fittest time; Hence that of Solomon, Remem∣ber thy Creator, (that is, love, and serve him, for words of knowledge imply affection and practice) in the days of thy youth; in the He∣brew it is, in the days of thy choice. Youth is called the day of a mans choice, either be∣cause it is the choicest time of a mans life for any imployment and service: or because it is that time which every one would chuse to live in; infancy is a burden, and old age is a

greater; we long to grow up that we may injoy our selves, but we fear to grow old lest we should be deprived of our selves. Desire is the fruit of love, and yet there is one thing which all desire but none love, and that is old age; all desire to live to it, and yet no man takes pleasure in it. Or because it is a time wherein a man makes his choice; every one then chuses his condition of life for the future. Infancy is too early to make a choice, for want of judgment to distinguish. Old age is too late to make a choice, for want of time and strength to pursue: no time therefore to chuse either for this world or the next, either for our outward estate, or for our spiritual advantage and comfort, like our youth.

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

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

Secondly, Whether ye look to the uncer∣tain duration of life; it is not only short at best, but uncertain; no man knows either how, or where, or when he shall dye. I am old (saith Isaac) and know not the day of my death, Gen. 27.2. He hath no security of living another day; the body is subject to

above three hundred diseases, and to as many thousand casualties. One hour may dispatch thee into another world as well as a year; a tile from the house may be as mortal as a disease; a flye, a hair, or a raisin-stone may end thy days as certainly as a Plague or Fea∣ver. One dyes eating, another drinking, another laughing, another weeping, another walking, another praying, another cursing and swearing; one dyes at an Ordinance of God, another at a Play-house, one of the Devils great Ordinances. One dyes at Sea, another at shore. One asking a Sea-man where his father dyed, saith he, at Sea; and where dyed your Grandfather? says he, at Sea; I wonder then, said he, why you will venture to go to Sea. The Sea-man asked him, Where dyed your father? He answer∣ed, In his bed; and where dyed your Grand∣father? He answered, In his bed too; why then, said the Sea-man, I wonder you will venture to go to bed. There is death in the bed as well as on board. Death will find a man where-ever he is; and how can a man that seriously considers the uncertainty of life, delay closing with the Call of God one mo∣ment, lest death surprize him in an uncon∣verted condition? Would any of you be wil∣ling to go out of the world in a state of enmi∣ty to God, and to launch into Eternity in an unpardoned state? Hath God ever told you you shall live to old age, that you dare defer your conversion till then? Hath God said you shall not dye next sickness, or the next voy∣age

you take, or the next time you go out of doors? Do not you see twenty dye young to one that lives to old age? And why may not you? If God had told you that so many years you shall continue in the world, this might be a temptation to you to entertain your lusts a little longer, and put off the thoughts of turning to God till hereafter; but God hath in his Wisdom hid from us our last day, that we might thereby be stirred up to watch eve∣ry day, and do the great work out of hand for which we came into the world.

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

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

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

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

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

The particular and special day of Grace is, when the Gospel is not only preached, and Salvation tendred, but when the Spirit of the Lord doth accompany it, and carry it home to the hearts of sinners, sometimes inlight∣ning their minds, sometimes convincing their consciences, sometimes working inward fears and terrors from a sense of their undone con∣dition, sometimes stirring up good affections and desires, sometimes working them to strong purposes and resolutions to repent, and turn and obey. Now where the Spirit doth thus inwardly strive with any sinner, that is his particular day of grace, his special season of finding and obtaining mercy. Seek the Lord while he may be found, Isai. 55.6. Now is the accepted time, now is the day of salvation, 2 Cor. 6.2. If ever a sinner be converted and brought into obedience to Jesus Christ, this is the time. And it is very dangerous to ne∣glect or defer our closing with Christ, for it is very uncertain how long or how little while the opportunity may be afforded. Who knows when his day of grace begins, or when it will end? As no man knows the number of his months; so, much less doth he know the length of his day of grace. It is not for you (as Christ says in another case) to know the times and the seasons which the Father hath kept in his own power. And the reason why God hides it from us may be, because he would have us lose no opportunity of saving our Souls, but imbrace the first tenders of mercy, lest God should take our refusal, and never

tender it more. If you repulse the Spirit of God when he knocks, you have no promise that ever he will knock again; and if he leaves off, you are undone for ever. The har∣vest is past, the summer is ended, and we are not saved, Jer. 8.20. God will not wait long upon a lingring sinner; he takes delays for denials, and so departs, and the day of grace ends. Most certain it is that the day of grace may be sinned away, and that whether you consider it in the general, or particular no∣tion of it.

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

It is a dreadful judgment when for slighting and rebelling against the Statutes and Judg∣ments

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

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

Sometimes he gives them up to a profane

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

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

(that vast Continent (thrice as big as Eu∣rope) are sad instances of this. It is plain then that the day of grace in regard of the injoyment of the Ordinances, may be sinned away. But

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

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

make out the truth of this five ways.

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

Now how old are you? How long have you been sealed with the Covenant-seal? How long have you been under the means, and have had the Spirit striving with you? Surely much longer than ever Ishmael had; and therefore how dangerous is thy case, if

thou art not yet come under the Yoke of Christ!

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

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

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

3. He that neglects to secure to himself spiritual blessings when they may be had, his judgment shall be, to seek and mourn after them, when it will be too late to find them. Esau first sells the blessing profanely, which God had bestowed; and afterward seeks it with tears and is rejected. And when was this that Esau thus profanely parts with his birth-right? It was very early, in the days of his youth. This is easily gathered from the story

of his hunting, which ye have in Gen. 25.27. and so to the end of the Chapter, where it it said, that the boys grew, and Esau was a cun∣ning hunter (v. 27.) and coming faint out of the field (v. 29.) he desires his brother Jacob to feed him (v. 30.) Jacob offers him bread for his birth-right (v. 31.) Esau being very faint, (at the point to die, the Text says (v. 32.) sells him his birth-right for bread and pot∣tage. Thus Esau despised his birth-right, v. 33. And this was very early, as soon as the boys were grown up. So that Esau survived his day of grace many years. The Spirit of the Lord left striving with him betimes. And was it not the sin of the poor Jews? Did not they out-live their day of grace? Oh that thou hadst known in this thy day the things which be∣long to thy peace, but now they are hid from thine eyes.

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

(the next verse tells you) is seared with a hot iron.

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

Fourthly, It appears in that judicial hard∣ness of heart, blindness, and impenitency that he gives some up to, which renders all the Ordinances utterly ineffectual; like rain falling upon a rock, that runs off without fruit. Nay in this case the Ordinances do not only not soften, but they harden; for where God hardens, every thing hardens; every word, every rod, every Ordinance, every Providence; every thing hath a com∣mission so to do. Make the heart of this people fat, make their ears heavy, shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and convert and be healed, Isai. 6.10. Ye read in Rom. 1. of a threefold giving up: v. 24. God gave

them up to uncleanness: v. 26. God gave them up to vile affections: v. 28. God gave them up to a reprobate mind. There is a gradation in this judicial process of God. Here is the practice of sin, and a giving up to that; then a love and delight in sin, and a giving up to that; and at last a sensless stupidity in sin, and then a giving up to that. And these are the three saddest judgments on this side Hell. God brought ten sad Plagues upon Pharaoh, but there was one greater than all, and that was a hardned heart. I have hardned his heart, saith the Lord, Exod. 7.13. And how is this done? How can God be said to harden a sinners heart? not by infusing any evil qua∣lities that were not there before, but by withdrawing the striving of his Spirit, and leaving a man to be acted by his own lusts, which do quickly work to hardening the heart; and therefore that which is called a hardening the heart there, is by the Apostle here ex∣plained by giving up to uncleanness, to vile affe∣ctions, to a reprobate mind. Which imports no more but a dereliction of the Spirit, a ceasing to strive any longer.

Fifthly, If a man may possibly commit the unpardonable sin, the sin against the Holy Ghost, then he may out-live the strivings of the Spirit, and sin away his day of grace. But this is possible for a man to do; so did those Pharisees and Scribes, Mark 3. They com∣mit this sin, v. 22. And the Lord Christ charges them with it, and tells them they shall never be pardoned nor saved by reason

of it, v. 29, 30. So that they out-lived their day of grace. Therefore the thing is most evident, that a man may so long go on in sin, and so, far resist the Spirit, in his strivings with the Soul, as that his day of grace may be past and gone. It may be sinned away.

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

1. Because things that are purely arbitra∣ry come under no rule.

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

3. It is most certain that the day of grace hath differing periods. It is not of the same length to all, one sinner hath the glass of his opportunity sooner run out than another. To some God calls, and sets open the door of grace for them, and if they will enter, well and good; if not, he shuts the door upon them and never opens it more. To others he shews much long suffering, he calls aloud, and strives much, and knocks often at the sinners door before he will take a denial. To

some God lays the ax to the root of the tree, and says either bear or burn, either for fruit or fire. To others God comes looking for fruit one year after another before he gives the word for the cutting them down.

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

First, The greater the means of grace is, the shorter the day of grace is, the old world had not so great means, but then they had a longer day: My Spirit shall not always strive with man—yet his days shall be an hundred and twenty years, Gen. 6.3. It is not meant

of the days of his life, that he should live so long; but it is meant of the day of grace; so many years God would give them to re∣pent in; so many years his Spirit should strive with them before judgment was exe∣cuted.

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

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

The more lively and awakening the Mi∣nistry you at any time sit under is, the shorter your day of grace is; for it either converts or hardens; it either betters your estate, or makes it worse. If it be not a savour of life to life, it will be a savour of death unto death, 2 Cor. 2.16. It never leaves sinners as it

finds them. If your spiritual estate be not bettered by it, the Spirit of the Lord will not strive long, and then your conversion is im∣possible. There are three sad evils which the Gospel brings upon impenitent sinners.

Their Judge will be severer.

Their Hell will be hotter.

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

Secondly, The more profligate and despe∣rate in sinning men grow under the Gospel, the sooner will the Spirit cease striving. For a man may (and many a man doth) by his own sin shorten his day of grace, and provoke God to strive by his Spirit no more; Eliphaz, speaking of the sinners of the old World, says They were cut down out of time, and their foundation overflowed with a flood, Job 22.16. And therefore what shall we think of Eng∣land's Priviledges? Will they last long? I am afraid they will not, considering the de∣sperate wickedness of the Nation that reigns in all sorts, this may justly cause God to cut them down out of time, and cause a flood of judgments to overflow their foundations. The abominable pride, gluttony, drunkenness, un∣cleanness, swearing, lying, Covenant break∣ing, oppression, injustice, perjuries, together with the Errours, Heresies, Schisms, Blasphe∣mies, Idolatries, and Atheism of the day; and I will add, the unrighteous persecution

of the Ministers and Members of Christ for nothing but their adhering to the word and Kingly Office of Christ: these things, I fear, have brought the Nations day and mercies to a near period. And though I speak it with trembling, yet I must say it, That without a speedy repentance the Lord will shortly do one of these two things, either he will re∣move this generation from the Gospel, or else he will remove the Gospel from this ge∣neration.

Thus you see where the force of this reason lies, delay of so great a Duty is greatly dan∣gerous, whether you look to the indisposition it works, or to the uncertainty of life, or to the uncertain duration of the day of grace, which may be sinned away; and then if you would come to Christ, you cannot: Then shall they call upon me, but I will not answer, they shall seek me early, but they shall not find me; for that they hated knowledge, and did not chuse the fear of the Lord: They would none of my counsel, they despised all my reproof. Salvation is not a thing to be had at your time, but at Gods time; and Gods time is now in your youth. Most agree that it is a reasonable thing that sin should be forsaken, that the Yoke of Christ should be taken up; but not so soon, it is too early; and this is it upon which most men perish; they slight Gods time: When I would have healed Israel, then the iniquity of Ephraim was discovered, Hos. 7.1. A man never discovers more iniquity, and more love to sin, than in setting light by Gods time

of healing. The foolish Virgins would fain have entred in with the Bridegroom, but when they should have entred, their oyl was to get; and when they would have entred, the door was shut, Mat. 25.10. Ye read in Revel. 10.1, 2, 6. of an Angel that hath in his hand a little book open, and he swears by him that lives for ever and ever that time should be no longer. This Angel is interpreted of Christ, and the little book in his hand is the Gospel, and it is said to be open, because he makes known the whole counsel of God for our Salvation; it is Christ that gives out the Gospel and means of grace; and it is he that limits the time of mans injoying it, beyond which he cannot injoy it, for he sweareth that time shall be no longer.

CHAP. VII.

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

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

Thy word is very pure, therefore thy servant loves it, Psal. 119.140.

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

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

And the great motive upon which good men labour to confirm themselves in heart and life to the precepts of God, is the good∣ness of them. The commandment is holy, just and good, Rom. 7.12. The mandatory part

of the word hath an inviting loveliness. As the promises of pardon and eternal life suit with the hunger and thirst of the Soul and the natural desires of happiness; so the holi∣ness and righteousness of the precept suit with the notions of good and evil that are in mans heart, and this draws forth compliance and consent. I consent to the Law that it is good, Rom. 7.16. It is good for me to draw near to God, Psal. 73.28. There is no like∣lier means to prevail upon considering minds to come under the Yoke of Christ betimes, than to let them see how much duty is their real interest, and that obedience is not bur∣den so much as blessedness, for that there is an universal good in Religion.

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

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

First, It it necessary by a necessity of Pre∣cept; that which is first pressed should be most

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

Secondly, It is necessary by a necessity of means. He that would arrive at a designed end, must pursue it by due and proper means. Eternal life and salvation is the end which the great God propounds to all, he would have all men to be saved, 1 Tim. 2.4. But how? by an absolute Decree? No, though many argue thus blindly: If God hath de∣creed me to Salvation I shall be saved, let me live how I list. God never made any such Decree: he hath as much decreed the

means as the end; conversion and subjection to Christ are as much decreed as Salvation and eternal life. So that no man can be saved in an unregenerate state; what can be more positive and plain than that of our Lord Christ: Joh. 3.3. Verily, verily I say unto thee, Except a man be born again, he cannot see the kingdom of God. He doth not say, he is not like to see the Kingdom of God, or he shall not see the Kingdom of God, but he cannot see the King∣dom of God. The Salvation of that man that cleaves to his lusts, and refuses obedi∣ence to Jesus Christ, is morally impossible; he must perish, and that upon a twofold ne∣cessity.

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

2. There is a legal necessity that he that continues in his lusts and unregeneracy must perish, and that because of the Will and Law

of God. As God wills the Salvation of all that will turn to God and obey him; so he wills the damnation of all that will not, but hold fast their lusts and refuse to return. As he hath made a Law that whoever will come to Christ, and take up his Yoke, shall find rest to his Soul, and shall live for ever; so he hath declared it as peremptorily, that he that slights Christ, and will not hearken to him and obey him, shall be utterly cut off; he shall perish in his enmity; it shall be worse with him than with Sodom and Gomorrha; he shall perish under the forest of punishments, Heb. 10.29. And therefore there is as great a necessity that such should perish, as there is that God should be true to his word; for it is gone out of his mouth in righteousness and cannot return. If God says, No unrigh∣teous thing shall inherit the kingdom of God, why then the wicked must be shut out. If God says, He that believes not shall be damned, Mar. 16.16. then damnation must be the portion of Unbelievers. If God says, Christ shall come in flaming fire taking vengeance on all that know not God, and that obey not the Gospel of Christ, 2 Thess. 1.8. then the disobedient must be the objects of his eternal vengeance. If Christ says, He that denies me before men, I will deny him before my Father which is in hea∣ven, Mat. 10.33. then it is impossible that he who doth not obey his commands, should have any benefit by his Intercession. For God will never repeal any of those righteous Laws he hath made concerning good and evil,

Saints and Sinners, Heaven and Hell, Sal∣vation and Damnation. And if so, what will be the end of them that obey not the Gospel? 1 Pet. 4.17. What will become of those rebels that hold a counsel together against the Lord and his Christ, that they may break their bands-asunder, and cast their cords from them? Psal. 2.2, 3.

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

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

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

Fourthly, It is necessary to prove your right to, and interest in Christ. The pretence and claim to this is very common, but right and interest is very rare; therefore it is good to put things out of doubt: Let every man prove

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

Fifthly, It is necessary to shew our grati∣tude to a Redeemer, which can no way be expressed as it ought, but by a dutiful subje∣ction to his precepts. Let us not love in word and in tongue, says the Apostle, but in deed and in truth, 1 Joh. 3.18. We never express our thankful sense of redeeming love to the life, till we make his Laws the rule of our

life. And thus doth David, Psal. 116.8, 9. Thou hast delivered my soul from death, mine eyes from tears, and my feet from falling. I will walk before the Lord in the land of the li∣ving. The greatest love that ever God shew∣ed was to give Jesus Christ. And the great∣est grace that ever Christ manifested was the grace of Redemption, when he gave himself for us, that he might redeem us from all iniquity, Tit. 2.14. And the highest obedience the Creature can act, is when it springs from a grateful sense of the Fathers love in giving Christ, and of Christs grace in giving him∣self. When we lay the foundation of our obedience where God hath laid it, in the Blood of his Son; when we love God from a sense of his love to us in Christ, 1 Joh. 4.19. When mercy melts and wins us, Rom. 12.1. When the grace of God appearing teacheth us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in the world, this is excellent.

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

The end of Redemption is duty; Christ had no design to diminish the Soveraignty of

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

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

Sixthly, It is necessary for the confirming our Faith in the promises of God. There is an inseparable connexion between the Pre∣cepts and Promises; the one is as essential a part of the Covenant of Grace, as the other; there is, you shall, as well as I will. I will be to them a God, and they shall be to me a people, Heb. 8.10. I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them, Ezek. 36.27. There is obedience injoyned, as well as mer∣cy promised. The Covenant is of Gods con∣triving, not ours; he prescribes the condi∣tions,

and propounds the rewards, not we. Our work is intire submission and hearty con∣sent, we are neither to alter nor debate. And in this Covenant our eternal happiness is se∣cured by an unfeigned consent of will to take Christ; upon the conditions God hath pre∣scribed; and what are they? Christ and his Yoke; that is, Christ to rule as well as to save, for he came not only to be a Saviour, but a Law-giver: The Lord is our Judge, the Lord is our Law-giver, the Lord is our King, he will save us, Isai. 33.22. As Law-giver, he prescribes the rule of obedience; as King, he rules by the Law he prescribes; as Judge, he will try us by the Law of his Government, and save those that have sought his precepts; and therefore our faith in the promise of eternal rewards must be supported by our faithfulness to the commands; the greater our obedience, the higher is our hope of ac∣ceptance: I have fought a good fight, I have finished my course, I have kept the faith, there is his obedience; henceforth there is laid up for me a crown of righteousness, there is his confidence.

Remisness in obedience makes a waste up∣on our Faith; let duty be omitted, or lust indulged, and Faith languishes; and needs it must, for sin in the conversation breeds doubts in the condition; and it is as natural to do so, as it is for a wound to cause pain. Could a man obey without swerving, he might believe without doubting; the strict∣est holiness is usually attended with the

sweetest peace and the highest assurance: Isai. 32.17. The work of righteousness shall be peace, and the effect of righteousness quietness and assu∣rance for ever. And therefore when any pre∣tend to strong hope in God, and talk of their comfort in the Promises, and great assurance; and yet are careless and remiss in their walk∣ing with God, and slack in their obedience; those pretences are much to be suspected, and the state of that man to be questioned. For sin doth as naturally breed fear and distrust, as obedience doth hope and peace. How can a man hope in God, when he doth not ob∣serve him? or expect mercy, when he pro∣vokes him to wrath by neglect of duty? Therefore Satan doth two works at once when he tempts us to the practice of sin; he stains our Souls, and he weakens our trust. He makes us fail in duty, and doubt of mer∣cy▪ for sin leaves a guilt, and guilt causes fear; and the more our fear the less our faith; as the one strengthens, the other weakens; they are like the two Buckets of a Well, as one goes up, the other goes down. That sin that lessens our respect to the pre∣cept, will proportionably weaken our faith in the Promise; a man can never be much in dependance that is little in obedience: Therefore duty is necessary for the maintain∣ing our trust in God; the Soul never attains to true rest but by taking up Christs Yoke, Mat. 11.29.

That is one branch of the reason why it is the concernment of every one to take up the

Yoke of Christ in his youth, because it is good. It is a necessary good, I have shewed you in six particulars the necessity of it.

It is necessary by virtue of the Precept.

Necessary as a means to the great End.

Necessary to preserve the rectitude of Na∣ture.

Necessary to adjust our interest in Christ.

Necessary to manifest our gratitude to a Redeemer.

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

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

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

Religion is looked on by many with an evil eye upon this very account, as standing in the way of their profit; and as being an enemy to their particular advantages: What profit shall we have if we pray to the Almighty? Job 21.15. Most men follow Christ for the Loaves; no penny no Pater noster; no profit no prayer. Ye have said it is in vain to serve God, and what profit is it that we have kept his

ordinances? Mal. 3.14. They look upon the service of Christ as a very poor trade, and thriftless imployment; whereas it is a busi∣ness of the greatest benefit. Nothing tends so much to our advantage as a life of godli∣ness and obedience.

As for instance:

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

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

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

If a man be poor; Religion is no less use∣ful to befriend a man in this case, by teaching contentment with a little; by working the heart to a full resignedness to the will of God; by teaching how to want and suffer need; by setting the heart upon things of a nobler nature, and more necessary concern∣ment,

upon God and heavenly things; by fixing the Souls dependance upon those pro∣mises made to godliness which do as surely intitle a man to present sufficiencies, as to eternal rewards. So that when the needy sinner carks and cares, murmurs and repines, robs and deceives for a supply of his wants, the good man having a sure interest in God, rests confidently upon the never failing sup∣plies of an ingaged Providence.

3. Is that profitable which brings its own reward with it? This Religion doth. In keeping thy commandments there is great reward, Psal. 19.11. The Prophet seems here not to intend the future recompence of reward which the obedient shall receive at last in Heaven; for that is a reward for keeping his commandments, (though it is a reward not of merit but of grace) but this is a reward in keeping his commandments. The full har∣vest will be hereafter, but yet the Christian hath a present reaping time; for God meets them that rejoyce and work righteousness, that remember him in his ways, Isai. 64.5. Our Lord Christ tells Peter (Mark 10.30, 31.) That whoever hath left house, or relations, or lands for his sake and the Gospel's, shall receive an hundred fold now in this life. So that there is a reward in obedience as well as for it. As beaten Spices recompense the pains by their grateful smell, so the practice of Religion causes a sweet reflection upon the Soul, and is thereby its own recompence. Therefore David elsewhere speaks of what he had, as a

reward of obedience, as well as what he ho∣ped for. Psal. 119.56. This I had, because I kept thy precepts. This I had, but he doth not tell you what; but that may easily be guessed at by the dealings of God with him: He had peace of Conscience; he had the quicknings of God; he had increase of grace; he had frequent communion with God; he had joy in the Holy Ghost; he had many great expe∣riences, many deliverances and salvations; and all this was the fruit of his obedience. This I had because I kept thy precepts, to be sure it was some great Boon, because he mentions it so gratefully as a reward of mercy for his close walking with God. So that the obe∣dient Christian hath not all in hope, there is much in hand; he possesses much, though he expects more. For godliness hath both the promise of this life, and of that which is to come.

4. Is that profitable which fills the Soul with such joy as nothing else can? This Re∣ligion doth. It reconciles the Soul to God, stamps it with his image, lays it in with Di∣vine principles, whereby he is inabled to take the testimonies of God for his heritage for ever, which become the rejoycing of his heart, Psal. 119.111. The Promises believed do not only create a joy in the Soul; filled with peace and joy in believing, Rom. 15.13. but the Precepts obeyed minister joy also: The statutes of the Lord are right, rejoycing the heart, Psal. 19.8. So that the good mans joy arises from a double spring; Faith secures his in∣terest in the promise, and so he rejoyces in

hope of the glory of God, Rom. 5.2. Holiness subjects him to the precept, and so he re∣joyces in his conformity to the will of God. I rejoyced in the way of thy testimonies more than in all riches, Psal. 119.14. This is a joy ap∣propriated to the Children of God; none partake of this oyl of gladness, but they who have the oyl of grace in their vessels. Diso∣bedient sinners are strangers to this joy, Prov. 14.10. Theirs is a joy arising either out of perishing comforts, the joy of corn and wine and oyl, Psal. 4.7. or which is worse, out of sinful acts and objects: Who rejoyce to do evil, Prov. 2.14. Now this is a poor, weak, un∣fruitful joy; it wets the mouth, but cannot warm the heart: In the midst of laughter the heart is sorrowful, Prov. 14.13. It is rather revelling than rejoycing, and therefore the Wise-man calls it mad mirth: I have said of laughter it is mad, and of mirth what doth it? Eccles. 2.2. What satisfaction doth it af∣ford? what profit doth it bring with it? Will it ease the smart of affliction? will it remove the fears and doubts of Conscience? will it bear us up against reproaches? will it help us against the fear of death and judg∣ment? If not, then what doth it? it emascu∣lates the spirits, discomposes the judgment, displaces reason, feeds the senses, and starves the Soul: and the end of that mirth is heaviness, Prov. 14.13.

So that carnal joy is but a cold armful, as one saith of a bad wife. Like Adonijah's feast (1 Kings 1.9, 49.) that began in mirth,

but ended in fear; or like Amnon's entertain∣ment at Absolom's sheep-shearing, who met with death at the banquet. Solomon compares it to the crackling of thorns under a pot, Eccles. 7.6. where there is much noise, but little fire; much light, but little heat, and soon extinct. As Comets make a great blaze, but when their exhaled matter is spent, they end in a pestilent vapor. Such is the sinners joy, soon lighted and soon wasted; when his can∣dle is put out (as it quickly will be) it leaves a stink behind. Wo to you that laugh now, for ye shall mourn, Luke 6.25. The sinner purchases his joy with guilt and shame, pos∣sesses it with an accusing vexing Conscience, and at last it is extinguished, if not in pre∣sent terrors, yet to be sure in eternal tor∣ments.

But the joy of obedience and holy walking is another thing; it is a spiritual and heaven∣ly joy, wrought by a spiritual power, drawn out by spiritual arguments, fixed upon a spi∣ritual object, and serves to spiritual ends and uses, to give check to worldly lusts, to ex∣tinguish sensual appetite, and abate the relish of carnal pleasures, to support under losses, wants, reproaches; to fence against the quar∣rels of Conscience, to arm us against the fear of death and damnation. In all these things the joy of the Lord is the good mans strength, Nehem. 8.10. and therefore it is called strong consolation, Heb. 6.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pre∣vailing consolation. It is prevalent against all opposition, both from corruption within,

and temptation without. It gives relief a∣gainst all fears, doubts, and troubles; either it prevents them, or prevents the mischief of them, by supporting the Soul under them. This is such a good, that as no good can match it, so no evil can over-match it. A heart full of grace, and a conscience full of comfort, makes a man sit either for doing or suffering; it makes him insuperable under durances, and unsatisfiable in duties; for that hereby every cross becomes tolerable and light, and every command delectable and sweet.

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

First, It serves our temporal interest. Seek ye first the kingdom of God and his righteousness, and all these things shall be added to you, Mat. 6.33. In the Christians Charter the World is put in as well as Heaven, and things present, as well as things to come, 1 Cor. 3.21, 22. It is said of Wisdom (that is Christ) Length of days is in her right hand, and in her left hand riches and honour, Prov. 3.16. And what doth Christ do with these blessings in his hand, but bestow them upon those that keep his precepts with their whole heart? And therefore the same thing is said of obedience, v. 1, 2. Let thine heart keep my commandments, for length of days, and long life, and peace (which comprehends all the rest) shall they add unto thee. Pray mind, they are in the hand of Christ, (for the Father hath put all things into his hand) and yet they are handed-out

by the Commandments. How is that? why thus: Obedience to the commands qua∣lifies us to receive the blessings of the Pro∣mise, and then Christ hands out to us the pro∣mised blessings. Unless these things were in the hand of Christ, obedience would never add them to us; and unless we are found in the way of obedience, Christ will never be∣stow them upon us; for we have no claim. It is Godliness that hath the promise of this life; and so it serves our temporal interest. Though the temporal rewards of godliness must be expected with much submission; yet, so far as they are good for us, they are as much se∣cured to us as Heaven and Glory. He will give grace and glory, and no good thing will he withhold from them that walk uprightly, Psal. 84.11.

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

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

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

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

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

Thirdly, Godliness serves our eternal in∣terest. It tends to an everlasting blessedness. And herein the greatest gain of godliness con∣sists, in that it hath the promise of the life that is to come, 1 Tim. 4.8. The Soul is immor∣tal, and therefore cannot be satisfied with any perishing good; man that lives for ever must have a happiness that will endure for ever; and there is but one way to secure it, and that is by an obedient subjection to the Yoke of Christ. This is the appointed means to that blessed end. Being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life, Rom. 6.22. God hath not absolutely promised

Salvation and eternal life to any; but he hath annexed it to certain dispositions and qualifications, without which we shall never share in the blessing promised: Blessed are the undefiled in the way, who walk in the Law of the Lord, Psal. 119.1. Blessed are the pure in heart, for they shall see God, Mat. 5.8. So that holi∣ness and obedience is a necessary disposition for eternal blessedness. For God will render to every man according to his works: To them who by patient continuance in well doing, seek for glory, and honour, and immortality, eternal life, Rom. 2.6, 7.

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

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

So in genere boni, that is the most beneficial good that will abide by us for ever; and such is grace and holiness. It shall abide in the

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

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

As it sanctifies every condition.

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

As it brings its own reward with it.

As it fills the Soul with such a joy as no∣thing else can.

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

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

Thirdly, Subjection to the Yoke of Christ is an honourable good. The Heathens made Ho∣nour

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

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

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

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

4. True honour begins in Religion and ends there. When a man begins to owne

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

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

6. It is praised by them that love it not. He that fondly hugs vice, will yet commend vertue. The Drunkard will commend sobrie∣ty, he would not have his child or servant a drunkard. The Deceiver commends Justice; and though he practises deceit upon others,

he himself would not be served so. He loves to buy by just weights and measures, though he sells by false ones. The Adulterer loves a chast wife, and the filthy Strumpet would have her husband true to her bed, though she be false to his.

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

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

O what an honour is it to be godly. Let no man be ashamed of Christ and his Yoke. What though Religion is scoffed at in the world, it is only by them that know nothing of it, and so are not fit to judge. The Moon is never the less bright because the dogs bark at it. It is sin that is the reproachful thing. Prov. 14.34. Sin is a reproach to any people. It is a dishonour, Prov. 6.33. It is a shame, Lest he walked naked, and they see his shame, Rev. 16.15. Sin is not a thing of good re∣port; is it any reputation to a man to be a drunkard? unclean? proud? covetous? pro∣fane?

Oh no. Sin hath an ill name in the world, among all, even sinners themselves, unless it be among the vilest Torys and De∣bauchees; and it becomes the more odious by their esteem and character. If there be any honour in sin, why do men hide it? Why doth it seek corners and the covers of dark∣ness? They that are drunk are drunk in the night, 1 Thess. 5.7. The eye of the adulterer waits for the twilight, saying, No eye shall see me, and disguises his face— The morning is to them as the shadow of death, if one know them they are in the terrors of the shadow of death. Job 24.15, 17. And Solomon says of the young man void of understanding, that he goes to the harlots house, In the twilight, in the eve∣ning, in the black and dark night, Prov. 7.7, 8, 9. And why is not sin owned by its own name among its servants and abetters? But it must be painted with vertues colours, to render it taking. This speaks it deformed and ugly in it self.

Covetousness is condemned of all, I but frugality is a lovely thing: and therefore gri∣ping, and carking, and caring, and pinching, is not covetousness, but frugality. A proud per∣son is contemned of all. I but neatness and decency is lovely, therefore she is not proud, but only loves to be neat and gent. To be a drunkard is a beastly thing, therefore it must not be looked on as drunkenness, but good fellowship, and a free use of the creature. Sin dares not be known by irs own name, nor appear in its own complexion; this argues

it to be a base and dishonourable thing. And needs it must, for what honour can there be in sin that dishonours God? Can that bring honour to a creature that brings the greatest dishonour to his Maker? He that expects ho∣nour from sin may as well expect to make himself sweet by lying in a Jakes. Can that bring honour to a man that blinds his mind, besots his reason, degrades him below himself, and renders him a beast? Eccles. 3.18. That they might see that they themselves are beasts. Can that be honour to a man that defiles his Con∣science, separates him from God, and at last damns his Soul? Ah what a base, shameful, dishonourable thing is sin!

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

And this is a third branch of the reason why every man should take up the Yoke of Christ in his youth, it is good, as being ho∣nourable.

It shall bring thee to honour when thou dost embrace it, Prov. 4.8.

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

Gospel requires of us is easie and delightful. This I shall endeavour to make out three ways.

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

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

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

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

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

If it acts to bound the appetite in meats and drinks; it affords a great pleasure therein. For no man injoys the creature with that de∣light and sweetness as he that injoys it with∣out excess. But who can express the mis∣chiefs and maladies of gluttony and drun∣kenness, the pains and diseases they breed in the body, and the pangs and wounds they cause in the Soul?

If it acts to moderate the affections in the seeking and injoying the things of this life; this must needs be a great pleasure and ease; as it frees the Soul from many anxious thoughts; many vexing cares; many snares and tem∣ptations; many foolish and hurtful lusts which drown men in destruction and perdition; and pierce them through with many sorrows. So that sobriety is a great pleasure as it is the cure

of spiritual giddiness, the bar of intempe∣rance, the bridle of appetite, the check of inordinate affections, and the fence and guard of wisdom.

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

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

And the same may be said of Godliness; there can be nothing so truly pleasant and sweet. Look upon the knowledge of God in Christ, and how pleasant is that! The Scripture calls it life eternal. One part of the pleasure of Heaven consists in knowing God, and therefore this light must needs be sweet

here. And if it be sweet to know him; how sweet is it to be united to him? And that whether ye consider the misery of a state of distance and enmity, in which God is a consu¦ming fire, and we as briars and thorns: and this is the state of every man by nature, with∣out God in the world.

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

Or whether ye consider the nature of this union, as it is spiritual and indissoluble. It is a spiritual union; and therefore the pleasure of it is spiritual; it is not to be seen, nor felt, nor tasted by common senses, and therefore the natural man is so far from receiving it, that he scoffs at, and derides it. Such wis∣dom is too high for a fool, and therefore it is to him foolishness; but the more spiritual and sublime, the greater must the pleasure of it be to the Heaven-born Soul. It is an insepa∣rable union, which can never be dissolved; nothing can break it. Death it self, which can untye all other unions, that of friend and friend; that of man and wife; that of body and soul, which of all is the nearest; yet it can∣not r••••ch to dissolve this; though the Soul and the body part, yet God and the Believer

part not, neither as to body nor Soul; for while the Soul is hereby taken up into a full communion, the body is not left alone in the grave: Death cannot separate from the love of God in Christ. Therefore ye read of the dead in Christ, 1 Thess. 4.16. Mark it, dead; and yet in Christ, though Dead. This is meant of the body, for the spirit dies not. The body is in union to God when rotting in the dust: therefore it is said to sleep in Jesus. O how sweet must union to God be upon this ac∣count, that it is indissoluble; though it had a beginning, it shall never have an end.

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

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

And where a man is much in obedience he is much in communion; and much commu∣nion with God brings in much comfort; and much comfort makes the life sweet and plea∣sant. Therefore no life to the life of godli∣ness. Is there pleasure in living in Heaven?

Why a life of godliness is a conversation in Heaven, our conversation is in heaven, Phil. 3.20. Hath God pleasure in his own life? why godliness is the life of God. As Holiness is the Divine nature; so the acting of Holiness is the Divine life: Now as the life of God, being the highest life, must necessarily be filled up with the highest pleasures and de∣lights; so a Believer partaking of the life of God, which is of all the highest, must pro∣portionably partake of the pleasures of God, which are of all the greatest. And thus you have the first consideration which makes the Yoke of Christ pleasant; and that is, the matter of his service.

Secondly, Consider the state in which this service is commanded, and this Yoke injoyned to be put on; and that is a state of regenera∣cy and renovation. Without this, obedi∣ence is not only difficult, but impossible. The proud neck of nature cannot bow to the Yoke of Christ. We will not that this man rule over us. The tree must be good before the fruit can be good. Good works don't make a man good; they prove his state to be good, but they do not make it good; that is God's work. Hence that in Ezek 36.26, 27. A new heart will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh, and I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them. So that it is first a new heart and a new spirit, and then

a new life: first a good tree, and then good fruit: first spiritual habits, and then spiritual acts. In Creation every creature is fitted and furnished with such faculties and powers as are suitable to those actions which are pro∣per to its nature. So it is in the new Crea∣tion: We are his workmanship created in Christ Jesus unto good works, Eph. 2.10. First a new creation, and then a new conversation; and this makes Duty a delight.

Things are easie or unpleasant according to the inclination and poise of our spirits. All pleasure and delight in doing arises from a suitableness between the heart and the work; if there be Precepts upon us and a de∣fect of Principles within us, much may be done, but there can be little pleasure in do∣ing. A sick man may eat and drink as a healthful man doth, but he hath no pleasure in it; all things are savourless and against stomach; he hath no delight in it. But it is for other ends, that nature may be support∣ed, and life preserved; he can't live without taking something. But a man of a sound body and healthful temper acts not only his judgment in eating, but his pleasure and de∣light, his appetite is stirred up by the sweet∣ness that he tastes in it. So it is with a re∣generate man; sweetness becomes a motive to obedience, and duty is drawn forth by de∣light. I delight to do thy will, O my God. And mark whence this delight springs: Thy Law is within my heart, Psal. 40.8. The Law was not only his Command, but his nature; God

writes his Law in the Word, and so it becomes our rule; but when he writes it in our hearts, then it becomes our nature. And this is it that makes obedience sweet and pleasant, be∣cause it is now natural. There is an inward Principle suited to the outward Precept.

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

It denies no lawful pleasure which others injoy.

It affords pleasures which others cannot in∣joy.

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

Nay farther, Religion spiritualizeth the in∣joyment; and thereby a good man hath more sweetness in the creature than any other can have; as the Bee hath more delight in the flower than other creatures can; because

they have only the sweetness of the scent, but the Bee hath the sweetness of the honey with the scent. Natural man hath only a natural sweetness; but the spiritual man hath a spi∣ritual sweetness with the natural, and so in∣joys a higher pleasure in the creature than any natural man can.

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

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

abroad his love in the heart, what poor things are these then?

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

1. In Religion and the practice of Godli∣ness a good man walks with God. There is a twofold walking with God, and both ex∣ceeding sweet.

In Holiness and Obedience.

In Comfort and Experience.

First, There is a walking with God in Comfort and Experience; and this consists in sensible communion and fellowship with God. This is that our Lord Christ injoyed much of: John 16.32. I am not alone, because the Father is with me. He had much of it in that Voice from Heaven, Mat. 3.17. This is my beloved Son in whom I am well pleased. He had much of it in the Transfiguration, Mat. 17.2. He was transfigured before them; this imports a wonderful letting forth of the glory of God upon him, and so speaks an high degree of communion. Moses had a great measure of this transfiguring communion in the Mount when his face shone; and Paul, when he says he cannot tell whether he was in the body or out of the body; but speaks as though he had been really in Heaven. These are extraordinary manifestations of God which are fitted only

to special seasons; and though they are ex∣ceeding sweet, and fill the Soul with great transports of joy; yet they are not designed for continuance, nor alotted to many.

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

This is a comfort the world knows nothing of Indeed a Believer himself hath no security of injoying it always. As one Believer injoys it more than another; and the same Believer injoys it more at one time than another; so sometimes he injoys it not. God never pro∣mised to any man such a vouchsafement of his comsorting presence as should know no interruption; for if so, then God would leave himself without a liberty to shew his dislike of sin. That promise, Heb. 13.5. I

will never leave thee nor forsake thee, secures to a Believer the duration of his union, but not of his communion; it intitles him to the certainty of his presence, and care of his Pro∣vidence; but not to the light of his counte∣nance. It makes over to him the constant supports of his Power and Grace, but not always the actual possession of joy and com∣fort.

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

How often may we hear the Children of God complaining of the want of communion with God! this arises from a mistake of the thing. They judge of fellowship by sensible fruitions; and of communion by comfort. So much as God gives out of the comfort of his presence, and the light of his face, so much communion they partake of. And where this is not injoyed, there all communion is denied. Whereas communion with God may be maintained and yet present comfort may be left out. Though they cannot walk

by the light of his countenance, yet they may walk by the light of his counsels. So did Job (Chap. 23.8, 9, 10, 11, 12.) Behold I go for∣ward, but he is not there; backward, but I can∣not perceive him; on the left hand where he doth work, but I can't behold him; he hides himself on the right hand, that I cannot see him. But he knows the way that I take,—my foot hath held his steps, his way have I kept and not de∣clined. Neither have I gone back from the com∣mandment of his lips. Here you may see Job walking with God, when at the same time he cannot find him. He walketh by the light of his will revealed, when he can't walk by the light of his face discovered; and so hath a communion with him in his counsels, though not in the light of his countenance. And this makes the Yoke of obedience pleasant, it is a walking with God; you have hereby communion with him in his Holiness, when you want the comforts of his presence; and this makes your way sweet, though God doth not shine upon your path. This I take to be the meaning of that of David, Psal. 112.4. Ʋnto the upright there ariseth light in darkness. Holiness yields a sweetness and comfort, when it may be the light of Gods face yields none.

2. Godliness is attended with the pleasure of a witnessing Conscience. He that follows its guidance shall never want its witness. God leads man by a twofold guide; the Word and Conscience; the Word without, and Con∣science within; the Word is a light to us, and

Conscience is a light in us; the Word directs the Conscience, and Conscience directs the con∣versation. And he that follows the guidance of Conscience as it is guided by the Word, shall never want a witness to the goodness of his state and heart. He that opposes and vio∣lences Conscience, shall find it witnessing against him; but he that is guided by it, shall have it a witness for him. As the Spirit of God is first a Counseller, and then a Comforter; so Conscience is first a guide, and then a wit∣ness.

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

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

Secondly, What is it that gives confidence and boldness towards God? it is a witnessing Conscience. 1 John 3.21. If our hearts con∣demn us not, then have we confidence towards God: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we have boldness; so

the word is rendred in Heb. 10.19. Having, brethren, boldness to enter into the holiest by the blood of Jesus.

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

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

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

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

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

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

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

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

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

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

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

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

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

and mind. And it is called the Peace of God.

First, Because of the greatness and excel∣lency of it; according to that Hebraism whereby things great and excellent are inti∣tled to God. As the mountains of God, the Cedars of God, the increase of God, Col. 2.19, &c.

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

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

2. It fills a man with the most lasting peace: Therefore Solomon calls it a continual feast, Prov. 15.15. Not a feast for a day, as Nabals was; nor for seven days, as Sam∣sons was; nor for an hundred and eighty days, as that of Ahasuerus was; but a continual feast, without intermission and without end. A Heathen could say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A good man is always feasting, he hath the continual entertainment and delight of a quiet Conscīence. He may meet with many troubles and sorrows and afflictions, but his peace and joy shall out-live them all. His estate may be wasted, his name reproached, his body burned, but his peace and joy can∣not

be touched. It lyes out of the world's reach. It is from Heaven, and will abide in the Soul till it be consummated by the testi∣mony of Christ in that heart-ravishing Sen∣tence, Well done good and faithful servant, enter thou into the joy of thy Lord.

Thus subjection and obedience to the Yoke of Christ appears to be a pleasant good, whe∣ther ye look to the matter of his service, or to the state in which this service is command∣ed, or to the sweetness with which it is at∣tended. And thus you have the truth of it made out positively.

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

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

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

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

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

Some were expiatory; these were appoint∣ed to atone for sin, to pacifie Gods anger, to remove guilt, and divert judgment; and how many and various were they. Some were to be of the herd, as oxen and heisers; some

of the flock, as sheep and lambs, goats and kids. Some of fowl, as turtle-doves and pigeons. Some were to be of what grew out of the earth, as corn and wine, oyl and spices. And of these, some were burnt-offerings; some meat-offerings; some sin-offerings; some tres∣pass-offerings. And some of them were to be offered but once a year; some at their solemn Feasts, as the Passover, Pentecost, and the Feast of Tabernacles. Some every New-moon; some every Sabbath day; some were to be of∣fered every day, and that both morning and evening, as the daily Sacrifice, and some ac∣cording to special occasions, which were ve∣ry many; for if any man did but touch an unclean thing, he must come and offer a Sa∣crifice.

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

But the Yoke of Christ is easie on this ac∣count; his commands are few and facil; not burden∣som,

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

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

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

First, The Law requires very difficult ser∣vice, but contributes no assistance; so that a mans work is above his strength; and where duty is great, and strength little, it becomes a burden intolerable. If a man should be set to remove a mountain, to fetch a Star from

Heaven, to keep out the Tide of the Sea, how impossible would this be. So is obedi∣ence to the Law in our present state of impo∣tency: and hence it becomes a bondage and burden. Why is the Land of Egypt called the house of bondage to Israel, but because they were required to make the same tale of brick without straw, as before they did when straw was provided for them? So the Law requires the same obedience of fallen man in a state of weakness, as it did of innocent Adam in his full strength.

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

Secondly, The Law required a righteous∣ness vested in the person. It must not be anothers doing but our own. The Law ad∣mitted of no days-man, no Mediator, no help∣er. Anothers doing could no way be recko∣ned as ours, nor anothers righteousness be any benefit to us. Every man must stand up∣on his own bottom.

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

Thirdly, Under the Law it was not enough that obedience was personal, unless it was also perfect and perpetual. Any one sin done at any time marr'd all; All his righteousness shall be forgotten, Ezek. 18.24. Cursed is eve∣ry one that continueth not in all things which are

written in the Law to do them, Gal. 3.10. A man perished as really by the guilt of one sin as of ten thousand. The judgment was by one to condemnation, Rom. 5.16. that is, by one sin, for so the next words explain it; but the free gift is of many offences to justification. The Apostle here commends the grace of the Go∣spel by comparing it with the Laws rigour, The Gospel justifies from many offences, when the Law condemns for any one. He that fails in any one thing is gone for ever. Nothing is accepted but what is perfect. The best affections will not excuse failure in actions, nor desires to do, eke out the weakness of doing.

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

Fourthly, Under the Law there was no room for repentance. One transgression dis∣annulled that Covenant, and no repentance, no sorrow, no tears could ever make it up

again. Where personal, perfect obedience is the condition of life, there can be no room for repentance.

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

Fifthly, The cords that bound on the Yoke of the first Covenant were threats and ter∣rours. The Law requires obedience upon pain of a Curse: Cursed be he that makes a gra∣ven image, which is an abomination to the Lord, Deut. 27.15, Cursed be he that setteth light by father or mother, v. 16. Cursed is every one that continues not in all things written in the Law

to do them, Gal. 3.10. and this Curse is eter∣nal death. But the cords that bind on the Yoke of Christ are not terrors, but love and mercy. I beseech you, brethren, by the mercies of God, that you present your selves a living sa∣crifice, holy and acceptable to God, which is your reasonable service, Rom. 12.1. And this makes the Yoke of Christ far more sweet and pleasant than the Yoke of the Law.

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

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

Secondly, The pleasures of sin are debasing pleasures: and this follows from the former. The more sensual any man is, the more doth he debase his nature. He is, like the Prodi∣gal, feeding upon husks with the Swine, and

hence it is that the Lord, by Amos, calls those Rulers in Samaria, Kine of Bashan, Amos 4.1. Hear this word, ye kine of Bashan, that are in the mountain of Samaria. Because they forgot the Lord, and gave themselves up to their lusts and sensual pleasures, therefore he rec∣kons them among the beasts; Kine of Bashan, more like beasts than men. The pleasures of sin are a very debasing thing. Hence the same word in the Hebrew which the Scripture uses for a sensual Glutton, is used for a vile person. This our son is a glutton. Deut. 21.20 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if thou take forth the precious from the vile, Jer. 15.19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There is the same word for both: and it intimates to us that no man is more vile than he that gives up himself to sensuality. And therefore the Apostle John writing to young men not to love the world, tells them, That all that is in the world is but the lust of the flesh, the lust of the eye, and the pride of life. He calls sinful pleasures Lust, because they are food and fuel for lust: and he calls them the Lust of the flesh, to intimate to us the defiling and debasing quality of them.

But the pleasures of Religion are inno∣bling pleasures. Take that one pleasure of communion with God for an instance, and there is nothing that doth raise and innoble the Soul like it. I will set him on high, because he hath known my name, Psal. 91.14. As God is infinitely above all other objects, so the pleasure of communion with him must far transcend all other pleasures; and put a dig∣nity

upon the Soul, which no other commu∣nion can; and hence it is that the righteous is said to be more excellent than his neighbour, Prov. 12.26. As upon other accounts, so upon this, that he hath a more excellent fel∣lowship, and lives upon more excellent in∣joyments and delights. The perfection of the reasonable Creature consists in its com∣munion with such a good as is above it self, and above all created Beings. And such is that communion the good man injoys.

Thirdly, The pleasures of sin are deceitful pleasures: like those beautiful Apples that when touched are said to turn to ashes. They are not that in the fruition as they are in the expectation. Hence ye read of deceitful lusts, Eph. 4.22. and the deceitfulness of sin, Heb. 3.13. And one of sins great deceits lies in this, it draws the Soul to a compliance upon a vain hope of injoying the pleasure it never finds. The true nature of deceit lies in pre∣senting things to the mind otherwise than they are. Sin never presents it self in its own colours, but takes up the shape of some ver∣tue, covetousness is a wise thrift; excess and waste is liberality; Superstitition is a religi∣ous devoutness, &c. And it ever flatters the expectation, and raises a false hope of de∣light and pleasure. And therefore the Wise∣man says, The folly of fools is deceit, Prov. 14.8. Every man proposes a happiness to himself in all that he doth, and so doth the sinner; but seeking it in the way of his lusts he deceives himself, and so becomes a fool.

Sin promises much, and the Sinner expects much; but he never finds what he expects, because sin never performs what it promises; and hence it is called a lying vanity, Jon. 2.8. There is no reality in it, it is res nihili, a thing of nought. The pleasure of sin is but the pleasure of a dream.

Two things make us think sin pleasant and delightful.

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

2. A corrupted imagination, and a delu∣ded fancy: and this is a fruit of the former, and Satan hath no small hand in it. For the

office of the imagination being to supply the mind with variety of objects whereon to work, and to quicken, allure, and sharpen the will accordingly; therefore Satan by cor∣rupting this, bids fair for the corrupting the understanding and will also. He can inject strange species, and impress false images of things upon the fancy with such subtilty and ease, as shall readily gain them credit in the mind, and admittance in the will. And hence all that pleasure that the sinner hath in sin 〈◊〉〈◊〉, it is the fruit of a deluded fancy and imagination; so says the Prophet, Isai. 44.20. He feedeth on ashes, a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lye in my right hand? A man may as soon stay his hunger with eating ashes, as find true pleasure in sin; and were not his heart deceived, he would easily see and say that it is a lye that he embraces and holds so fast.

But the pleasures of godliness are true plea∣sures; not windy and frothy delights, but substantial and real. Though the sinner ex∣pects more pleasure in sin than he finds; yet the good man finds more pleasure in the ways of Christ than he did expect. As Servants that are in good places, they meet with great vails besides their wages; so besides the re∣compence of godliness in the next world, it is rewarded with great pleasures and com∣forts in this. This I had because I kept thy pre∣cepts, Psal. 119.56. this experience, this peace, this joy: For the kingdom of heaven is

not meat and drink, but righteousness and peace and joy in the holy Ghost, Rom. 14.17.

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

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

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

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

First, It causes shame here. Where there is any sense of God, and ingenuity of Spirit, consciousness of guilt puts the Soul to the blush when it would have to do with God in its approaches. O my God, I am ashamed and blush to lift up my face to thee, for our iniquities are increased, &c. Ezra 9.6. So it is said of

the Publican, that when he went into the Temple to pray, he stood afar off, and would not lift up so much as his eyes to heaven, Luke 18.13. These are postures by which great shame and confusion of face is expressed. Or if any be hardned under sin as not to be asha∣med here, yet

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

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

become of sinners? sure they shall be asha∣med.

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

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

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

all thy nakedness. And to have the nakedness discovered is matter of shame.

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

But who was ever ashamed of the plea∣sures and delights he found in the ways of godliness? A good man may be reproached and scoffed at for his strictness, by the Ish∣maels of the day; but there can be no cause of shame. For shame, as the Philosopher de∣fines it, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A certain grief and trouble in ingenu∣ous minds about unbecoming actions, and such things as tend to our infamy and dis∣grace; now there is nothing dishonourable in Religion; it is only sin that can discredit and defame us; where there is no sin there is no shame.

Fifthly, The pleasures of sin are prohibited pleasures; they are forbidden fruit. If God hath forbid the doing of sin, then much more the taking pleasure in sin. For it is a greater evil to take pleasure in sin than it is simply to act sin; to delight in it is worse than to do it. To do sin may be only from weakness of grace; but to delight in sin, is from the

strength of lust. As it is a greater argument of grace to delight in obedience than to o∣bey; for a man may be much in the perfor∣mance of duties, that yet may have no de∣light in duty. But where there is a delight in duty and obedience, there the heart is in∣deed under the power of grace. I delight to do thy will, O my God, thy Law is within my heart, Psal. 40.8. So it speaks the sinner more under the power of sin to delight in it than to do it: The more of the affection there is in sin, the more ready will the sinner be to comply with every temptation which leads to it. Amor animae pondus; and it is the cun∣ning of Satan to suit his baits to our corrupt appetites and vicious dispositions, he loves to take the advantage of wind and tide, and when a man that delights in sin is tempted to sin, then he goes with wind and tide. Nay in this case a sinner needs no temptation; his own vicious disposition will supply the place of a Tempter; for the more any sin obtains upon the affections, the more of the nature of a temptation doth it carry in it self. Every man is tempted when he is drawn away of his own lust, and inticed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his proper lust, because though we have all a corrupt nature in com∣mon, yet every sinner hath a particular se∣veral inclination to this or that sin rooted in his nature more than to any other; and this is called his own lust. And how easily doth he consent when he is inticed by his own lust; he hath no power to resist or withstand; for the

more a man delights in sin, the more natu∣rally his desires and vicious inclinations do run to it. And therefore God charges it as a high degree of sinning, and makes it a great aggravation of sin, to delight and take pleasure in it. They have chosen their own ways, (that is, bad) and their soul delights in their abominations, (that is, worse) Isai. 66.3. And God aggravates the sinfulness of Antichrists followers by this, That they had pleasure in un∣righteousness, 2 Thess. 2.12. By all which the pleasures of sin appear to be forbidden pleasures, so that no man can injoy any one lust but he must resolve to controul God, to violate his Authority, and break his Com∣mand, and he that breaks this hedge, a serpent will bite him, Eccles. 10.8.

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

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

2. It is the true Character of a godly man: His delight is in the law of the Lord, Psal. 1.2. I will delight my self in thy commandments which I have loved, Psal. 119.47. I delight in the law of God after the inner man, Rom. 7.22. This no unregenerate man can attain to: Will he delight himself in the Almighty? says Job of the Hypocrite, Chap. 27.10. He may do

much, but this he cannot do. He may pray, and read, and hear, and make profession of God; but he cannot delight in God.

3. This makes us sharers in the very plea∣sures and joys of Saints and Angels in Hea∣ven; for the joy and pleasure of that state is in God and Holiness.

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

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

Secondly, I will feed thee with the heritage of Jacob thy father. That is literally the bles∣sings of the land of Canaan, given for an in∣heritance to him and his seed; but this be∣ing

a Type of Heaven, therefore it is the glo∣rious inheritance above that is chiefly intend∣ed. So that these spiritual pleasures shall have a sure reward: And hence it appears, that though the pleasures of sin are forbidden fruit, yet the pleasures of holiness are not. They are lawful pleasures.

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

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

Seventhly, The pleasures of sin are distur∣bed pleasures; the smarting reflections and checks of Conscience do greatly interrupt the free injoyment of sins delights. There are but few sinners but their pleasures in sin are attended with an upbraiding Conscience.

The best part of a natural man is his Con∣science; when will and affections are wholly for lust, Conscience many times takes part with God; when affections intice, conscience troubles, and gives such an amazing prospect of the dreadful consequences of sin, as doth very much abate its pleasures, and imbitter its sweetness: Nay, many have been in great troubles and horrors for sin upon this ac∣count; the gnawings of this worm within have been such, as have utterly extinguished the pleasures of sin for the present: Consci∣ence reflects guilt, guilt causes fear, and fear hath torment, 1 John 4.18. And in this case the pain of sin is far more than the pleasure; for no man can act with much pleasure a∣gainst the checks of his own conscience. And therefore many have been forced to find out ways to quiet conscience, or at least to silence its clamors, that they may have a more free and undisturbed injoyment of their lusts; and this is that which hath made so many Hypo∣crites both among Papists and Protestants, taking up a little outside devotion, and ta∣ling over a few prayers to God, and then thinking this a full amends to him for what is past, and so sin upon a new score. Lust can't be freely injoyed unless conscience is silent, conscience will not be silent unless God be some way owned; and hence, though the sinner in his heart hates God, and the life of God, yet he is forced to mingle somewhat of the practice of devotion with a vicious conversation, that he may at once injoy the

sweet of his lusts, and yet quiet a quarrelling conscience. Or if custom in sin and a seared conscience have worn out the sense of such checks and regrets, the case is so much the worse: where-ever sin is practised, and con∣science not pained, the man is dead; past life, and past hope. Dr. Preston relates of one in Cambridge that falling into a great sin, his conscience was troubled, but having this temptation upon him, That if he did the same sin again, his conscience would trouble him no more; he complied with the tempta∣tion, and ran into the same sin again; after which his conscience was silent, and from that time he went on in his lusts without trou∣ble or controul.

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

Eighthly, The pleasures of sin are distract∣ing pleasures, and this arises from the con∣trariety

of one lust to another. As all sins are contrary to grace, so some sins are repug∣nant and contrary one to another. There∣fore you read of serving divers or differing lusts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and from the repug∣nant commands of differing lusts the service of sin must needs fill the mind with distracti∣on, for in gratifying one lust the sinner dis∣pleases another; if he serves pride he dis∣pleases covetousness, &c.

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

Ninthly, The pleasures of sin are wasting and expensive pleasures; they waste the strength of the sinner; And thou mourn at the last day when thy flesh and thy body are consumed, Prov. 5.11. They waste the estate, sin is a very chargeable thing; it cannot be main∣tained without great cost: Some mens lusts cost them more in a day than their families do in a year; many a man starves his wife

and children to feed his lusts; and many a wife robs her husband to gratifie her lusts; and by this means many a fair Estate hath been brought to a morsel of bread.

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

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

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

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

Wicked men have confuted them; some∣times

upon a dying bed; sometimes under convictions. Oh how have they cryed out then against the accursed pleasures of sin; and of the folly and madness of their hearts for delighting in such swinish lusts. Luther says, one drop of an evil conscience swalloweth up a whole Sea of worldly joy. So that the pleasures of sin have had many confutations.

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

Eleventhly, The pleasures of sin are depend∣ing upon the creature: a man must keep up a communion with carnal objects to main∣tain them.

But the pleasures of godliness are indepen∣dent; that is, as to the creature; the Soul need not be beholden to any creature what∣ever to support and feed them; they flow from God himself. In the pleasures of sin the creature lets out it self, but in the plea∣sure of holiness God lets out himself, and all the creatures in the world cannot let out so much sweetness as God, nor such kind of sweetness as God doth. The creature com∣municates but to sense, but God communi∣cates to the Soul.

Twelfthly, The pleasures of sin are unsatis∣fying pleasures, and needs they must, be∣cause they are unsuitable and disproportio∣ned to the Soul, which is a Spirit; whereas the pleasures of sin are suited to sense and flesh. So that you may as soon make up a number with only cyphers, or make a meal of a shadow, as feed rational Spirits with sin∣ful pleasures.

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

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

Thirteenthly, The pleasures of sin are short and transient. They are not only vain but vanishing. The wicked mans prosperity is compared to a candle; now how soon is the candle of the wicked put out, Prov. 24.20. There∣fore the triumphing of the wicked is said to be

short, and the joy of the hypocrite but for a mo∣ment, Job 20.5. This was one reason why Mo∣ses (and it was when he was grown to years of discretion too, Heb. 11.24, 25.) chose to suf∣fer affliction with the people of God, rather than to injoy the pleasures of sin, because they were but for a season, but momentany. Therefore fitly compared to the crackling of thorns under a pot, Eccles. 7.6. much noise, but little heat, and soon extinct. O what pleasure did the rich man take in his abundance! but how long did it last? He reckoned upon many years; but it did not continue many hours. Thou fool, this night shall thy soul be required of thee, Luke 12.20.

It is impossible that the pleasure of sin should last long when the life of the sinner is so short. Indeed many times the sinner out-lives all his joys and delights; they tarry not till he dies from them, but they die from him: sometimes pining diseases, sometimes conti∣nued crosses, sometimes a worm in the consci∣ence extinguish these joys, and they are ne∣ver kindled more. But if none of these do, to be sure death doth: for when that once comes, then farewel the pleasures of sin for ever. Hell is too hot a Climate for wanton delights to live in; sin shall be so far from af∣fording delight there, that the remembrance of it shall greaten their torment. And there∣fore if the pleasures of sin do not die from us, yet we are sure to die from them; as Pope Adrian said to his Soul when expiring:

Quae nunc abibis in loca? Nec ut soles dabis jocos.

Thou art now going where there is no plea∣sure to be found.

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

Fourteenthly, The pleasures of sin have a sad end. There is a sting in the tail of them; they are like the wine Solomon speaks of, that though it looketh pleasantly in the cup, yet at the last it biteth like a serpent, and stingeth like an adder, Prov. 23.31, 32. The stollen waters of sin (how sweet soever they seem to be in the mouth) will be gall and wormwood in the belly, even bitterness in the latter end. So says Zophar, Job 20. 12, 13, 14. Though wickedness be sweet in his mouth, though he hide it under his tongue: Though he forsake it not, but keep it still within his mouth, yet his meat in his bowels is turned, it is the gall of asps within him. O that sinners would consider the end of sin. As Abner said to Joab, Knowest thou not that it will be bitterness in the latter end? 2 Sam. 2.26. Sensual pleasure goes out like

a candle, and leaves a stink behind it; great damps and sore griefs in the conscience. Wo to you that laugh now, for ye shall mourn and weep, Luke 6.25. In Isai. 5.14. it is said, Hell hath inlarged her self, and opened her mouth without measure, and he that rejoyceth shall de∣scend into it: That is, he that lives in the plea∣sures of sin, his present pleasure shall end in Hell: where there is punishment without pi∣ty, misery without mercy, sorrow without succour, mischief without measure, and tor∣ments without end. This is all you shall e∣ver get by sin; a little pleasure and eternal torment.

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

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

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

• Repentance.
• Mortification of Sin.
• Bearing the Cross.

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

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

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

away mine iniquity? And there must needs be a sweetness in that which easeth the Soul of such a burden as sin is.

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

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

First, The enmity that is between the new heart and fleshly lusts. There is not a greater enmity and contrariety between any things in the world, than between these two. Light and darkness, Heaven and Hell are not more contrary. And from this contrariety of the Spirit to the flesh, there is a constant lusting against it. Gal. 5.17. The spirit (that is,

the new nature) lusts against the flesh. And what is this lusting? but a desire and endea∣vour to subdue and destroy lust and corrupti∣on within. Enmity delights in opposition. What greater pleasure than to conquer and get the better of an enemy? The reason why the mortification of sin is grievous, is because of the friendship that is between the heart and lust. Did we look on it as an enemy, (as it is the greatest in the world) the subdu∣ing of it would be a pleasure.

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

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

Fourthly, It is pleasant as a means to the end. Our eternal life depends upon the mor∣tifying our lusts. Rom. 8.13. If ye live after

the flesh ye shall dye, but if ye through the spirit mortifie the deeds of the body ye shall live. No mortification no Salvation. If there be no cutting off right hand lusts, there can be no standing at the right hand of Christ. Now we say, Finis dat amabilitatem mediis: The goodness of the end puts a loveliness into the means. How delightful then must the mor∣tifying of sin be, whenas the life of the Soul is secured by it?

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

And thus I have made it out to you that obedience to Christ is matter of real pleasure, and that three ways, (1) positively, (2) com∣paratively, (3) by a collation of instances. I have instanced in the most difficult duties of Religion, and have made it out that there is a real pleasure in them; and if in them, then in all. So that Religions worst is bet∣ter than sins best; the worst of Christs Yoke is easier than the easiest of sins bonds. As the

Apostle says (1 Cor. 1.25) The foolishness of God is wiser than men, and the weakness of God is stronger than men; so the most unplea∣sant of Christs ways are more sweet and de∣lightful than the most pleasant of sins ways can be; and therefore it is good for a man that he bear the yoke in his youth.

CHAP. VIII.

Some Objections against early Obedience an∣swered.

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

Object. 1. The first stumbling block I shall name, and endeavour to remove, is about the unchangeable Decrees of God. Hath not God (say some) immutably fixed the eter∣nal condition of every man? Hath he not chosen such as shall be saved, and passed by the rest? And who can resist his Will, or al∣ter his Counsels which have been from ever∣lasting? If God hath elected me to eternal life, his purposes shall stand; they can never be disannulled. My sin can never frustrate Gods Election; and therefore my Salvation is sure. And on the other hand, if God hath

shut me out of Heaven by the fatal Decree of his Preterition, all my duties and indea∣vours can never reach to reverse the Decree. And therefore these arguments for taking up the Yoke of Christ betimes are of little force, and to little purpose. Now in answer to this Objection I would say these five things.

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

2. Though the Decree of God be as deter∣minate in other matters as in that of Salvation and Damnation, yet no man rests upon that. God hath fixed the period of every mans life; His days are determined, the number of his months is with thee, thou hast appointed his bounds that he cannot pass. Now will any man neg∣lect his meals because God hath determined his days? Will he say, If I eat and drink I shall live never the longer; if I never eat

more I shall not dye a day the sooner? There is no man so bereft of sense as to leave his life upon the decree of God without using means to preserve it; for

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

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

5. In the day of Judgment God will not

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

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

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

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

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

2. It is true, that where a profession of Religion is taken up in Hypocrisie, it com∣monly ends in Apostasie. So that it may be said, A young Hypocrite and an old Apostate. But where do you find that any that truly feared God did ever depart from him? Oba∣diah feared the Lord from his youth: and as he began with God, so he ended. Josiah was good betimes; at eight years old; and he held it to the last: He turned not aside to the right hand or to the left. David was a young Convert, and he died an old Saint. Thou art my hope, O Lord God, thou art my trust from my youth, there is his beginning. My flesh and my heart faileth, but God is the strength of my heart and my portion for ever, there is his ending. I might instance in Samuel, Jeremy, John, Timothy, &c. these began with God in their youth; took up the Yoke betimes; and so they continued all their days. He that chuses God for his chief good and highest Lord at first, finds so much happiness in him,

that he will never leave him at last. Besides, the Covenant of God is sure, and one branch of it is, I will put my fear in their hearts, that they shall not depart from me, Jer. 32.40.

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

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

early to be converted, shall in old age find it is too late to be saved.

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

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

And if this be the charge of such as never made a tryal what Religion and a holy life is, why should any man regard it? For they speak

evil of those things they know not. This wisdom is too high for a fool; and they condemn it be∣cause they do not understand it. And how unreasonable is this? Solomon says, He that answers a matter before he hears (i. e. under∣stands) it, it is folly and shame to him, Prov. 18.13. and yet in Religion nothing more common; who were they that in the Apo∣stles days accounted the doctrine of a crucified Christ foolishness? but such as understood least of it. And who are they that mock at the doctrine of imputed righteousness, of the testi∣mony of the Spirit in Believers, and of assurance of Salvation, but the blind Papists who never felt the power and comfort of these things? And, Quid inquius quàm ut oderint homines quod ignorant? Nothing more hateful than for a man to hate and condemn what he doth not understand. Therefore

2. Consider what is the judgment of good men in the case, who have inured themselves to a life of godliness; these are the fittest per∣sons to determine the matter, having had their senses exercised to discern between good and evil. In other cases you do so; if you want advice about matters of Law, you will go to an experienced Lawyer; or if you advise a∣bout your health, you will consult the most experienced Physician. If you would be sa∣tisfied of such or such a Country, whom would you inquire of? such as write at ran∣dom of it, but never set foot in it? Or would you not rather take the judgment of such as have seen it, lived in it, and known the Laws

and Manners of it? these can speak by ex∣perience, and so can every sincere professor, John 3.11. We speak that we know, and testi∣fie that we have seen, and 1 John 1.3. That which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life, declare we unto you. And what is their judgment in the case? why they have commended the life of Godliness as the most pleasant and delightful life in the world, and the fullest of true joy and sweetness. One day in thy Courts is better than a thousand elsewhere, Psal. 84.10. Her ways are ways of pleasantness, and all her paths are peace, Prov. 3.17. And how is Paul ravished with the joys of a life of Godliness; hence he speaks his abound∣ing consolations by Christ, and crys out, God forbid I should glory save only in the Cross of Christ, Galat. 6.14. And this is not the sense of David and Solomon, and the Apostle Paul only, but of all the Saints of God that ever lived; and they have not only said it, but have practically attested it, and that un∣deniably in this, that never any one of them when they once took up the Yoke of Christ, ever cast it off again, but have lived and died witnesses to this truth.

3. The sorrows and dejections that Chri∣stians are at any time filled with, are not from Godliness, but from want of more God∣liness; not from Grace, but from the imper∣fection of Grace; their sins and failings are the only causes of their sorrows and troubles.

Could they sin less they should have less sorrow; and it is a most righteous thing that where sin is committed it should be be∣wailed. If no man can live without sin, then how can it be that a man can love God and not mourn and sorrow for sinning against him? God will have every man living be∣wail and repent of sin at one time or other; if not here, yet in hell. And then the que∣stion is, which is best? here repentance ends in remission, but in hell it ends in despera∣tion. Sorrow for sin now hath a blessing in it, it ends in comfort, Matt. 5.4. Psal. 126.5.6. But sorrow for sin hereafter greatens torment. This sorrow will have an end, but that is without end. What are those merry Greeks, that sported away their time and their Souls in this world, doing now in hell? they are repenting without hope, and sorrowing without end; weeping and wail∣ing and gnashing of teeth at their own folly and madness. And which is best, (the sinner be∣ing Judge) to go mourning to Heaven, where all tears shall be wiped away; or laughing to hell, where suffering and sorrowing shall be without end?

4. Why should a life of Religion be a dull and besotting life? what is there in it that should make it so? Doth it prohibit us any pleasures or delights? no, none, but what are incompetent to us as men; and which make us rather beasts than men. And for these it gives better pleasures in their room: Peace that passes understanding, inward satisfaction

resulting from a witnessing conscience; com∣forts that flow from an upper spring, from divine love manifested, and communion with God injoyed. These are spiritual pleasures and delights, of the same nature and kind with those which in a fuller measure and greater degree of injoyment do make up the state of blessedness. And hence it is called joy unspeakable and full of glory.

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

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

Is it any Grace of the Spirit we are called to the exercise of, that is of a dejecting ten∣dency? no, that cannot be neither, for Peace and Joy are the proper fruit of Grace, filled with peace and joy in believing. The highest exercises of Grace bring forth the sweetest Peace, and the richest Comfort, which is evident in this, that in Heaven where the

Saints are in the highest exercise of Grace, there they injoy the most perfect comforts and delights. Therefore if Religion prohi∣bits no lawful delights; if its precepts im∣pose no besotting services; if it improves those graces, the perfection whereof is attend∣ed with perfect joy and delight; then Re∣ligion is no melancholy besotting thing, there is nothing in it but what is desirable and lovely; and therefore, whereas the Ob∣jection says, farewel all good days when once young ones come to be Religious: I say, nay, the word of God says, they must never look to see good days till then. 1 Pet. 3.10, 11. He that will love life and see good days, let him refrain his tongue from evil, and his lips that they speak no guile; let him eschew evil and do good. Let no man therefore be discouraged from taking up the Yoke of Christ upon this pretence.

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

Now I would obviate this Objection thus.

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

And if this be the way to Heaven, and there is no other; as most certain it is, Je∣sus Christ himself the true and faithful wit∣ness every where attests it, Matt. 7.14. Strait is the gate and narrow the way that leads to life. And vers. 21. Not every one (not any one) that says to me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven. Matt. 5.29, 30. If thy right eye offend thee pluck it out, if thy right hand offend thee cut it off, and cast it from thee, for it is better for thee that one of thy members should perish than that thy whole body should be cast into hell. Matt. 16.24. If any man will come after me, let him deny him∣self, and take up his cross and follow me; for whosoever will save his life shall lose it, and who∣soever will lose his life for my sake shall find it. Matt. 18.3. Verily I say unto you, except ye be converted and become as little children, ye shall not enter into the kingdom of heaven. Most evident it is by these and a hundred Scriptures more, that there is no other way to Heaven but this; and if so, then no dif∣ficulties

should deter us from it, how ma∣ny and great soever they be. We should ac∣count no pains, no labour too much in so important a concern as this, which is the one thing needful. Nay, difficulties in the service of God should rather excite than discourage; will ye serve God with that which cost you nothing? consider that though the gate be strait, and the way narrow, yet it leads to life.

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

Suppose that Religion doth call a man to part with all, as sometimes it doth: doth not lust do the same? and where one man hath sacrificed his all to Religion, many have sacrificed their all to their lusts. How many have drunkenness and gluttony un∣done? how many have been brought to beg∣gery by pride and excess? how many have been brought to a morsel of bread by the who∣rish woman? Besides, whatever a man lo∣ses for God and Religion, God hath enga∣ged

to make it up again, Matt. 19.29. But if a man wasts all upon the service of his lusts, who makes up that again? there is none to make up his loss, but the wast will make guilt great, and his account grievous.

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

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

3. The difficulties of Religion do not a∣rise from the nature of the Precept, but from the indisposition of the subject. It is the flesh that makes the commandment

grievous. This indisposition of the Subject may be considered two ways.

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

(2.) As being in part cured and taken a∣way by a saving principle and habit of Grace wrought in the heart. And thus it is in all such as are converted to God; so that the power of Sin is in part broken, and the pow∣er of Grace in part set up: and hence the be∣liever is acted by contrary principles; there is the new man and the old, the flesh and the spirit, the regenerate part and the unregenerate: and these are the two armies in the Shulamite which ye read of, Cant. 6.13. That is, the flesh with its lusts, and the spirit with its Graces opposing one another in the whole of a Christians obedience. There is a will and a will not; a delight and a regret in the same person about the same precept. So far as Grace is wrought, duty is easie; so far as Sin remains and interposes, o∣bedience is a burden. Were sin fully de∣stroyed out of our natures and grace perfect∣ed, there would be no difficulty in any duty; no burden in obedience, because there would be an universal and compleat suitableness be∣tween the heart and the work, as there is in Heaven between the will of a Saint and the will of God; so that it is remaining lust

that makes duty difficult. Labour therefore to shake off sin, and beg of God to write his Law in your hearts, and then nothing in Re∣ligion will be difficult.

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

Answ. 1. This is no new thing. Have there not in all ages been some tongues set on fire of Hell from Ishmaels day till now? the De∣vil hath never been without his Instruments to vilify and throw dirt in the face of Reli∣gion, and of the servants of God who pro∣fess and owne it. Was not holy David the song of the Drunkard? was not the Apostle Paul branded for an Heretick? Acts 24.14. a base fellow, Acts 17.18. a pestilent fellow, a mover of sedition, a sectary; nay, a ringlead¦er of the sectaries, Acts 24.5. and yet one of the best men that ever lived in the World. Our Lord Christ himself, holy, harmless, unde∣filed,

separate from sinners, as he was; yet was he not free from the reproach of wicked tongues. What was he but an enemy to the government, a friend of publicans and sinners, a glutton, a winebibber, a blasphemer; and what not in the censure of the Tories of that day? And shall the Disciple be above his Ma∣ster, or the Servant above his Lord? It is e∣nough for the Disciple that he be as his Master, and the servant as his Lord; if they have called the Master of the house Beelzebub, how much more shall they call them of his houshold?

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

now he sets the Apes and Drollers upon it.

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

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

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

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

3 Who are they that thus make a scoff

and jeer of Religion and its followers? are they men of wisdom and understanding? men of conscience and vertue? no such thing. But they are under one of these two Chara∣cters; either they are persons of great igno∣rance, or of great bruitishness; men of blind minds, or debauched consciences.

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

Secondly, They are sensualists; men soak∣ed in sensual pleasures, and swayed by bru∣tish appetite; swilling Sots, Debauchees, beastly Buffoons, men of profligate Lives and Consciences, 2 Pet. 3.3. who never had the least savour of the things of Religion: and are these competent Judges of the sweet∣ness of the heavenly life? what do they know of the things they scoff at and reproach? ask them what Religion is, and they are

not well enough catechised to make an an∣swer. They understand the newest fashions, the wittiest Plays, the most taking Healths, the gentilest Oaths, (things suitable to their huffing humour) but as for the ways of God, they are far above out of their sight, Psal. 10.5. And therefore as brute beasts, made to be taken and destroyed, they speak evil of the things they understand not, and shall utterly perish in their own corruption, 2. Pet. 2.12.

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

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

Secondly, Why do they scoff at them that profess and own Religion? but because they will not be Beasts, nor offer violence to their Reason, nor stifle the convictions of their own Consciences, nor resist the spirit, nor put off the Image of God, and become as Devils. They mock at them for ta∣king God for their chief good; for seek∣ing his love and favour; for minding and en∣deavouring

to save an immortal Soul; for labouring to avoid the wrath of God and the miseries of Hell, and to secure an everlast∣ing happiness. For this is the great work and business of Religion; the Object of it is God in Christ; the Rule of it is the holy Scri∣ptures; the End of it is the Glory of God in our own Salvation: and the whole work and business of it is to dye to sin, to live to righte∣ousness; to walk after the spirit, and not to fulfill the lusts of the flesh. To deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world, Tit. 2.12. This is the sure way to that blessed end; ye have your fruit unto holiness, and the end everlast∣ing life, Rom. 6.22.

This is the summ of the Christian Religi∣an; and what is here to be ridiculed and made mockery? they that will scoff at men for being Religious, may as well scoff at the Seaman for using a Pilot to keep the Ship from Rocks and Sands; or at the blind man for walking with a guide, that he may not fall into the Pit; or at the sick man for seek∣ing a Cure when his life is in danger. They scoff at you for keeping the promise they have broken, and for endeavouring to make good the baptismal Covenant which they have violated. They have promised to re∣nounce the world, to forsake the Devil and all his works, to abandon the lusts of the flesh, but have not done it, but are Covenant-breakers; and because you labour to be true to your Cove∣nant with God, therefore they mock and

scoff; so that the true reason of all is because you are not as vile as they, as false to God and to your ingagement, they think it strange that you run not with them to the same excess of riot, speaking evil of you, 1 Pet. 4.4. and is not this most irrational and worse than bru∣tish? and why should you cease to act like ra∣tional creatures, because others act below the Brutes?

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

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

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

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

CHAP. IX.

More Objections against early Obedience an∣swered

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

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

1. A man may with as much reason dis∣claim the light of the Sun, because the Di∣als differ about the time of the Day, as dis∣claim Religion because of mens differing o∣pinions about it. What is it in this World that men differ not about? all men differ in their reasonings; shall I therefore abandon my reason and become a brute? all mens fa∣ces differ; shall I therefore renounce huma∣nity, because all are not of one complexion? all mens appetites and palates differ; shall I therefore refuse my meat till all palates re∣lish one thing? because men differ in their fashions; shall I therefore cast off the use of rayment till all come to the same garb? how foolish and absurd is this! and is it not the same, because some men differ in some things of Religion, therefore to cast off all Religion?

2. Is this any new thing? hath it not been so in all ages of the Church? if therefore Re∣ligion had been disclaimed till the minds of all men had been united in the profession of it, it had long ere this been shut out of the World. The Scripture tells you, there must be heresies, 1 Cor. 11.19. it doth not say on∣ly, there will be heresies, importing the cer∣tainty of them; but there must be heresies, im∣porting the necessity of them: And we

have a double reason render'd for this in the Word.

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

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

went out that they might be made manifest that they were not all of us.

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

Thirdly, Consider from whence these diffe∣rences do arise; not from Religion it self, which is in all matters of faith and practice di∣rect and certain; the rule which is the word of God is the same to all, and gives perfect di∣rections to guide us to life and blessedness. The law of the Lord is perfect converting the soul, the testimony of the Lord is sure making wise the simple, the statutes of the Lord are right rejoy∣cing the heart, Psal. 19.7, 8. And therefore the differences that are found among the professors of Religion, are either from the different measures of knowledge to which

Christians have attained, or from their dif∣ferent capacities; or else (which is worse) from the Pride and Lusts of some of its pro∣fessors, that will dare to be wise above what is written, setting their posts by Gods posts, and teaching for Doctrine the Command∣ments of men: would men but allow Christ to be head of the Church, and sole Lord of Conscience, and receive the word at his mouth, and stoop to his Authority, and not set up their wills and inventions for a rule of Worship, the most of our differences would be at an end.

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

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

Fifthly, If differences in Religion be the cause

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

Now if differing opinions about lesser mat∣ters have kept you off from medling with them; why should not universal consent in∣gage you to mind these great and necessary things, whereon your Peace, your Life, your

Souls, your Eternal Salvation and Happiness do depend? especially considering this, that if you neglect the great things of Salvation, you can never hope to escape, nor find shel∣ter from the wrath of God under so vain a plea as the differences about Religion.

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

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

Now to prevent this undoing and Soul-de∣stroying mischief, I would say six things con∣cerning this example.

1. This is an example without a parallel, and therefore not to be urged in this case. God did this once (as one says) that none might despair, and but once that none might presume. You have not such another in∣stance in all the Scripture, which is a story of five thousand Years, and yet in all that

time we have but one instance of a man that repented when he came to dye; and will any man dare to adventure his Soul upon such an instance as that? you read Acts 27.44. that the Ship wherein Paul failed was ran aground, and yet not one man lost; some by swimming, and some on boards, and some on broken pieces of the Ship, they all escaped safe to land. Now would not that man be accounted a mad man that should run his Vessel a ground upon the incouragement of this success?

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

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

4. It was a miraculous work upon a pe∣culiar reason; to wit, to shew forth his God∣head, even when his humane nature was dy∣ing.

There was never such a concurrence of works of wonder in any age of the world as at that time; the Sun losing his light; the Air darkened; the Earth quaking; the Rocks rent; the Graves opened; many Dead raised; and among the rest this was one, a Thief, while hanging upon the Cross conver∣ted; this was to manifest his deity under his greatest suffering, and to take away the igno∣miny of his cross: so that we may (as one says) almost as well expect a second crucifying of Christ, as a second conversion of this nature.

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

6. This Thief upon the Cross is an exam∣ple pleaded but not imitated; and so we make that a dangerous temptation, which would otherwise be an incouraging instance. You that urge this for an example, do but imi∣tate it, and then you'l make a right use

of it. For we don't find that this Thief was e∣ver called to believe till then; and therefore so soon as he heard of Christ he believes in him, and ventures his Soul upon his righteousness. And God requires no more than that we would answer his call, and accept the first tenders of Grace. If God calls when it is late, he will accept late conversion, and there∣fore Christ takes that for an answer in Matt. 20. when he asks them, why stand ye here all the day idle? and they answer, because no man hath hired us; but as soon as he calls, they come. Do you come in and believe in Christ at the first call, as the Thief here did? if God calls not till the eleventh hour, he that comes in at the eleventh hour comes in good time; but he that is called at the first or third hour, may come too late if he puts it off till the ele∣venth: if thou darest sinfully say, it is too soon to day, it may be God may judicially say, it is too late to morrow.

And therefore this instance of the Thief on the Cross is most ignorantly and imperti∣nently urged, which doth no way reach the case of impenitent sinners under Gospel Grace, and the daily and loud calls of God. The Thief never put off the work of repen∣tance and conversion (that we find) to the last hour; this thou dost. The Thief never purposed to repent hereafter, that he might thereby the better enjoy his lusts at present; this thou dost. The Thief came into Christ at the first call; but thou hast been often called and yet hast refused to come, and

therefore what is this instance to thee? it doth not at all concern thy case, it is falsly urged and vainly pleaded. And therefore instead of incouraging thy self from this sin∣gle instance of the Thiefs being at last hour received to mercy, thou shouldst consider and tremble at that dreadful threatning of God against such as slight and stand out against the calls and offers of mercy, Prov. 1. from the 24. verse to the last. Because I have called and ye refused, I have stretched out my hand and no man regarded; but ye have set at nought all my counsel, and would none of my reproof; I al∣so will laugh at your calamity, I will mock when your fear cometh. And vers. 28. They shall call upon me but I will not answer, they shall seek me early but they shall not find me. And vers. 32. The turning away of the simple shall slay them; that is, their turning away from the calls of God and offers of Grace, will be their Con∣demnation at the last. And therefore re∣member this, it is seldome (if ever) that a∣ny adventure so near the brink of Hell, as to put off repentance and closing with Christ to the last hour, thinking to come off safe, but that they drop in at the last.

CHAP. X.

Wherein the reasons of slighting Christ are inqui∣red into, and the evil of it aggravated.

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

In the managing this use I will do three things.

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

2. Charge the sinner with such aggrava∣tions of this evil as may set home the re∣proof.

3. Propound some Considerations for a thorough conviction.

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

It may be reduced to these five heads chiefly.

First, Ignorance: This is one cause of all

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

Secondly, It is from that root of unbelief that grows in every carnal heart; men don't believe the things of the invisible world, the Glory to be revealed or the Misery threat∣ned, and the necessity of Faith and Holiness

for the securing the one and avoiding the o∣ther, and that is the reason. The Apostle says, we walk by faith and not by sight; but the generality of men walk by sight not by faith, their hearts are fixed upon present things, they cannot see afar off. Did men believe that sinful pleasures will end in eter∣nal torments▪ that the lusts of the flesh can∣not be indulged at any easier rate than the loss of the Soul; that there is no relief from the bondage and burden of sin but by a Sa∣viour; and that he is a Saviour to none whom he does not rule, to none but them that obey him; you would hearken to his call, and come under his Yoke.

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

3. It is from that general unconcernedness that is in men about the matters of the world to come. They put far from them the evil day; and things at a distance don't affect us; they are like the discharging a gun a great way off, we hear the report without con∣cernedness, but the same set to our breasts

and discharg'd, would make us tremble. A clap of thunder in a remote part of the Hea∣vens doth not startle us so much as when it is just over our heads.

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

Consideration would break the force of lust, and spoil Satans design. Would men but seriously ponder what sin is, and what the Soul is; how deceitful, how vain, how unsatisfying, how brutish the one, and how noble, how precious, how immortal the o∣ther, they would not stake and pawn them to every base lust as they do. Would they but consider of the nearness of death and eterni∣ty; that within a few days or hours they must be in Heaven or Hell; that there is nothing

between but a little breath, which the next morsel he eats may stop; all hangs upon a small thred of life which the next disease may fret in sunder, they could not dally with duty, and slight conversion and a life of ho∣liness as they do.

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

4. It is from the unsuitableness that is be∣twixt the things of Christ and the temper of a sinner. Christs Yoke doth no way fit a carnal heart; and where there is unsutableness there will be dislike. They savour not the things that be of God. A carnal heart is satisfyed with car∣nal contentments and delights; a rattle will please a child, and a toy be more welcome to a fool than a Crown. Every nature de∣lights in things sutable to it self; and there∣fore

it is that the carnal mind is enmity against God, that it neither is nor can be subject to the law of God; for how can spiritual things be sutable and relishing to a carnal heart? If Christ should come to the ambitious man, and say, follow me and I will give thee all the ho∣nour and grandeur of this world; or to the voluptuous man, and say, follow me and I will give thee all the pleasures of sense and flesh; or to the covetous man, and say, fol∣low me and I will fill thy Bags and thy Barns; I will bless the Ship and the Shop; I will give thee the treasures of the Earth and the Sea; this would do more than all the mo∣tives of the Gospel. The young man had never left Christ as he did, had he but urged such an argument as this for his heart to close with. It is the base love of this present world that makes the call of the Gospel so unsuccessful and ineffectual; you may see it in that parable, Matt. 22.5. They make light of the tenders of Christ, and what is the rea∣son? why the Farm, and the Oxen, and the Merchandise were in the case; these must not be left for Christ where lust hath the casting voice. O how sad is this! if Christ should offer you riches and honours, you would come, and yet for Heaven and Glory you will not.

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

Partly by the deceitfulness of their own hearts, which turns them aside, that they can∣not

see and say it is a lye which they have in their right hand.

Partly from the delusive appearances of things; which, by reason of both the for∣mer, seem other than they are. Bernard di∣stinguishes of four sorts of things.

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

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

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

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

Now these five things put together, namely, Ignorance, Unbelief, Security, Unsutableness

of spiritual things, and the deceitfulness of Sin, are the causes why so many slight the Yoke of Christ.

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

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

Secondly, It is down-right disobedience; he that delays a duty transgresses the precept, and slights the divine Authority. The season is as much a part of the command as the

thing commanded. If God says, return ye now every one from his evil way (Jer. 18.11.) the now is as much a duty as the returning. If the Father says to his Son, go work to day in my vineyard, Matt. 21.28. it is flat disobedi∣ence to defer it till to morrow; for the time of working is as much a duty as the work it self.

Thirdly, It is the highest ingratitude; for Christ did not adjourn his love to us one day; his heart was to us from everlasting; I was set up from everlasting—rejoycing in the ha∣bitable parts of the earth, and my delights were with the sons of men, Prov. 8.23.31. He gave himself in the Covenant of Redempti∣on to dye for sin, and redeem sinners from the first day that sin entred. And therefore he is said to be a lamh slain from the founda∣dation of the world, Revel. 13.8. Though he came not to dye actually till the fullness of time, (Galat. 4.4.) yet in the decree of God the Father, and in the consent of God the Son, he was a Saviour from the begin∣ning; and his Blood was as efficacious to Sal∣vation, before ever it was shed, as after; he was a Saviour and Redeemer from the first entrance of sin; Adam, Noah, Abraham, and all the Saints that lived before his Incarna∣tion were saved by his Blood as well as we. His love bears date from everlasting, and it breaks forth very early in the overt acts of it to particular persons. Christ begins with sinners betimes; who knows how soon? puts upon many of them a federal holiness betimes; seals them for his betimes; puts

his spirits into them betimes; and calls them to an actual close with him betimes; it is hard to say how soon, but it appears to be ve∣ry early in that many have been converted from their very childhood, as Samuel and Timothy, and others. O the earliness of the love of Christ! and shall we adjourn our obedience as if we were afraid of closing with him too soon? he took up our burden betimes; and shall we delay the taking up his Yoke for the last work of our lives? This is great ingratitude.

Fourthly, It is manifest injustice, and a fraudulent detaining of Christs right. For whose you are, his your strength and service is; and are ye not the Lords? hath he not redeemed you, and that both by price at the hands of God, and by power out of the hands of Satan? ye are the redeemed of the Lord, and therefore you are his; your time is his; your gifts and parts are his; your affections are his; your estates are his; your strength is his; your youth is his; your body and soul are his; your all is his; and therefore not to give up your selves body and soul to him, not to love, and fear, and serve him, is a cry∣ing injustice. Nay, to delay it one day, one moment, is to deny him his right. Many boast of their honesty, they are just to all, and wrong none; yes, you wrong your re∣deemer, you are unjust to Jesus Christ, and that is the highest injustice in the world. To delay any man in that which is his right, is a great sin; the wages of the hireling must be

paid at the day, and it must be done before the sun be set, Deut. 24.14, 15. It is a maxim in the Law, minus solvit, qui minus tempore sol∣vit; not to pay at the time is to pay the less, because there is so much advantage for im∣provement lost. Is it such a sin to detain a servants right? what is it then to detain our Lords right? must we not withhold wages for a servants work till the sun be set? and yet dare we withhold doing our Lords work till the sun of our lives is setting? O what base injustice is this!

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

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

If a man should publish it as his opinion, that darkness is better than light; that Hell is rather to be chosen than Heaven; that he had rather be in an everlasting society with Devils and damned Spirits, than with God and Christ in the glory above; what would you say of such a one but that he talked like a mad man? why then reflect upon your selves a little, for, —mutato nomine do te•• Fabula narratur.—you that prefer the pleasures of sin to the service of Christ; that will renounce your part in God and Christ and eternal happiness, to satisfie a base lust; that will stake your Souls for a few minutes of sinful delights; can any man be guilty of greater madness? do ye know what ye do, or what ye speak, when ye say in your hearts this lust shall reign, but Christ shall not reign? let us break his bonds, and cast his cords far away from us? this is

treason against the Crown of Heaven; your Blood, your Life, your Soul must go for this. Those mine enemies that would not that I should reign over them, bring them out and slay them before me. The Lord open your eyes that you may see the madness of this; for most true is that of Solomon concerning sinners, Madness is in their heart while they live, and after that they go to the dead, Eccles. 9.3.

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

First, Consider what you will answer to Christ for slighting his Yoke; do ye believe there is such a day coming wherein the Lord Christ will sit in judgment upon every Soul, and in which every one must give an account of himself to God; if ye do not, ye do not owne the Bible; ye do not believe the Scri∣ptures to be the word of God: for there is no truth more plainly attested in the Scri∣ptures than this: See Acts 17.31. Rom. 2.5, 6. and chap. 14.10, 11, 12. 2 Corinth. 5. 10.2 Thess. 1.8, 9, 10. Heb. 9.27. James 5.9. Revel. 20. 12, 13. and many places more. And if ye do believe a judgment to come, pray tell me what you think the business of that day will be? will it not be to take an account how you and I have carried it to Christ? God hath sent him into the world to dye for sinners, to bring life and immortality

to light through the Gospel, to fix the terms and conditions of life and salvation: and these terms are subjection and obedience to Jesus Christ and his commands as King and Lord; and the business of that day will be to take an account what complyance we have made with these terms; not whether we have professed him, and outwardly owned him; but whe∣ther we have closed with him upon the condi∣tions of the Gospel. Now you that have re∣fused or neglected taking up the Yoke of Christ, how will you answer it to Christ in that dreadful Day?

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

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

Will you say you have present concern∣ments

that must first be attended to? that you cannot; for there is nothing in the World of so great concernment as this. Be∣sides, God hath made a promise of all other things to Godliness for this very reason, that we might be incouraged to an early practice of it, and to leave the neglecters of it with∣out excuse, Matt. 6.33. 1 Tim. 4.8. Psal. 84.11.

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

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

1. That in this World lies in giving them up to their own corrupt wills, and lusts of their own hearts. And this is wrath to the uttermost, as it is call'd 1 Thes. 2.16. There can be no greater expression of Gods wrath

in this world, than to give a man up to his own lusts. And when a man sits under Gos∣pel-seasons, and hath sin disovered, Christ tendred, faith and obedience pressed upon him, and yet will not hearken to the voice of God herein, nor leave his lusts for Christ, that man is very near to this judgment. See Psal. 81.11.12. My people would not heark∣en to my voice, Israel would none of me, so I gave them up to their own hearts lusts, and they walk∣ed in their own counsels. This is a dispensati∣on of wrath in this world.

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

that thou shalt escape the judgment of God?

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

CHAP. XI.

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

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

1. Because every one of us are naturally under the Yoke and thraldom of sin; not on∣ly ignorant of God and Christ, but enemies

to God and Christ; and not only enemies by natural depravation, but by actual oppo∣sition; enemies by wicked works, Coloss. 1.21. serving divers lusts and pleasures, Tit. 3.3. Every man naturally is the servant of sin (Rom. 6.17.) till he be made free by Christ, and brought under his Yoke by the power of con∣verting Grace. Now what do ye know of this in your selves? can ye say, being made free from sin, ye became the servants of righteous∣ness? Rom. 6.18.

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

3. Because many there are that deceive themselves about the Yoke of Christ, think∣ing they have put it on, when they are mi∣staken. Few will deny that subjection to Je∣sus Christ is a duty; but the misery is, they undo themselves with a self-deluding confi∣dence that they have taken the Yoke of Christ upon them when they have not. Many bless themselves in the goodness of their conditi∣on, and the uprightness of their hearts with Christ, when it is no such matter. Solomon says, there is a generation that are pure in their

own eyes, and yet are not washed from their fil∣thiness, Prov. 30.12. This was the case of Laodicea; she thought her self rich, her state good, her interest firm, her heart right, when it was quite otherwise; wretched, and mise∣rable, and poor, and blind, and naked, Revel. 3.17. who better perswaded of the goodness of his case than Paul, and yet he was an ut∣ter enemy to Jesus Christ at the same time? Rom. 7.9.

4. To be deceived in a matter of this mo∣ment is a thing of very dangerous conse∣quence. If you take counterfeit money for true, the loss is not great; but if you take common Grace for saving Grace, an hypo∣critical obedience to Christ, for subjection to the Yoke of Christ, a deceit in this matter is as much as the soul is worth. It is an un∣doing mistake; the foolish virgins that went out to meet the bridegroom, thought their hearts had been right with Christ; that they had had oyl enough in their lamps, and of the right kind, till the coming of Christ disco∣vered the mistake; and it was such a mistake as proved their utter undoing.

5. It is a good argument of the goodness of thy condition, and of thy sincerity of heart to be willing to come to the touch∣stone. Some are great enemies to trying Doctrines; they can't indure the searches of the word; but cry out against such preach∣ers as censorious; these men will take Gods work out of his hand, and be judges of mens hearts and states, say they. This is a very great

sign of an unsound heart; they come not to the light lest their deeds should be reproved. Tertul∣lian says of Hereticks, they are lucifugae scriptu∣rarum, they cannot indure to be tryed by the word. So it is with an unsound professor.

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

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

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

towards God, 1 John 3.21. It is of great use therefore to put this matter to the tryal. For,

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

There will be but two sorts of men in that day; saints and sinners; obedient and diso∣bedient; subjects and rebels; the great que∣stion then will be, whose servants you have been? to whom have you lived? to the world? to lust? or to Jesus Christ? and according to this, so shall your sentence be; as you have lived, so shall you be judged, see Rom. 2.6, 7, 8. And therefore as ever you would be

able to lift up your heads in the Day of Gods tryal, it concerns you to try your selves.

CHAP. XII.

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

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

Answ. I will answer the question first Ne∣gatively.

1. Negatively. There are some of whom it may be said without the least rashness of judgment, or breach of charity, that they are far from the Yoke of Christ; professed re∣bels to his Government and Authority. They carry the tokens of Death and Damnation in their foreheads: the Holy Ghost reckons them up in several places of Scripture, one is in 1 Cor. 6.9, 10. Be not deceived, neither for∣nicators, nor idolaters, nor adulterers, nor effe∣minate, nor abusers of themselves with man∣kind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God, Revel. 21.8. The fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all lyars, shall have their part in the lake that burns with fire and brimstone, which is the second Death. These are all sons of Belial, they are not under the Yoke of Christ. I be∣seech

you consider a little, if any of these sins be chargeable upon you, your case is de∣sperate; you are actually shut out from any claim in Christ. You may know, as certainly as if God had told you from Heaven, that you are in a lost undone condition; the Holy Ghost calls all such children of disobedience, be∣cause of these things the wrath of God cometh upon the children of disobedience, Ephes. 5.6.

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

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

4. Such as have their secret reserve in clo∣sing with Christ; they will not let Benjamin go; some sweet sin, some profitable lust they will not part with. These are not under the Yoke of Christ, for he that comes to Christ, and hates not father, and mother, and

wife, and children, and brethren, and sisters, yea and his own life also, he cannot be my Di∣sciple, Luke 14.26.

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

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

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

8. Such as see no need of any strength for duty but their own, can do all without any supernatural aids and divine incomes; such were never under the Yoke of Christ.

For that will shew a man his daily need of divine power for every performance.

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

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

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

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

Give me leave to answer the question,

First, More generally.

Secondly, More particularly.

First, More generally. There are some things that will greatly contribute to this, and without which he will never attain to a

well grounded satisfaction in this matter; and therefore they are very necessary to be considered, and made use of in this inquiry.

Rule 1. One is a full and deliberate con∣ference with your own hearts. He that makes a judgment upon slight inquiries, and sudden inconsiderate answers, is very like to be de∣ceived; judgment ought not to be pronoun∣ced but upon a full hearing, and a through debate; ad pauca respicit, qui cito pronunciat, it is not judgment, but fond opinion that is passed upon a matter, without hearing all that is fit to be said about it, therefore so great a matter as this is should not be de∣termined but upon mature deliberation. As it is said of counsel, omne consilium in festinatio∣ne captum, stultitia est; all counsel taken in hast is folly. The same may be said of judging our selves, all hasty precipitate judgment is folly; the way to come to a rational cer∣tainty is to make a full inquiry. Hypocrites and carnal sinners overlook what is evil, and judge by any good they find; and weak Chri∣stians overlook what is good, and judge them∣selves by the evil that is discovered; this is judgement upon hearing but of one side, and he that doth so is an unjust Judge, though he should happen to pass a just judgment; there must be a searching out the case, that neither sin may be passed by on the one hand, nor grace overlooked on the other.

Rule 2. Another thing in this inquiry is the light of the spirit; this is very necessary in such a work. Solomon says, The spirit of a man is the candle of the Lord, Prov. 20.27. But the spirit of the Lord is the light of this candle, without which he cannot see into the inward parts of the belly: It is this that brings to light the hidden things of darkness, and makes manifest the counsels of the heart, 1 Cor. 4.5. What is the meaning of that Prayer of Da∣vid, Psal 139.23, 24. Search me O God, and know my heart; try me, and know my thoughts, and see if there be any wicked way in me. He doth hereby beg for such a measure of the spirits light and aid (which searcheth all things 1 Cor. ••2.10.) as may enable him to such a search of his heart, whereby he may be fully assured of the goodness of his estate. You will never be able to come to a true knowledge of your state and heart but by the spirits light and help.

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

of his spiritual state that seldom converseth with his own heart?

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

First, Retiredness. In the bed a man is re∣tired from the distracting noises and hurries of the World, and so is at leisure for the work.

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

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

Rule 5. Another way is by observing and fixing upon the fittest seasons. There is a time for every thing; there is a time to try,

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

Rule 6. If upon good evidence thou art able to prove the sincerity of thy heart to Christ, don't question the goodness of thy state because of the Hypocrites carnal con∣fidence. The foolish Virgins thought their Oyl as good as that of the wise, but the Oyl of the wise Virgins was of the right kind notwithstanding that. Many a corrupt Judge passes a wrong sentence, but a righ∣teous Judge, that guides himself by evidence and Law, may do right for all that. Many a

man may be rich in a Dream, but what then? may not therefore a waking man know what his Estate is, or whether it be his or not? The Turk is confident of his Religion; the Jew as confident of his; the Papist is certain of his to an infallibility; and yet this doth not hinder but that a Protestant may certain∣ly know that he is in the true way, and that they are wofully deceived and given up to believe lies.

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

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

First, Some measure themselves by them∣selves; such the Apostle speaks of 2 Corinth. 10.12. They measure themselves by themselves, and compare themselves with themselves. But he charges this practice with folly, says he, they are not wise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They never come to understand their case; alas how should they? the obliquity of the person is hid in the crookedness of the rule. For a man to be his own rule and standard is great folly, and yet nothing more common than to judge a mans self by the presumed goodness of his own heart; though it is the greatest cheat and impostor in the World: The Holy Ghost

tells us so, the heart is deceitful above all things, Jerem. 17.9. You read of deceitful riches, Matt. 13.22. deceitful weights, Mic. 6.11. deceitful witnesses, Prov. 14.25. deceitful Prophets, Jerem. 23.26. deceitful tongues, Psal. 52.4. a deceitful Devil, Revel. 20.3. but the heart is deceitful above them all; Satan himself could never deceive a man if his own heart did not deceive him. It hath a thousand deceits: It paints sin with the co∣lour of vertue: It hides from a man the evil that is real, and flatters him with a good that is seeming: It perswades a man he hath the good he hath not; and if there be any good, that the good he hath is greater than it is: It presents him with common Grace for sa∣ving: It makes him take education for con∣version, and moral virtues for Gospel Holi∣ness: It is endless to trace the heart in its several deceits; and therefore for a man to measure himself by himself, when the heart is so deceitful, must needs be a false rule of judgment.

Secondly, Some measure themselves by such as come short of their attainments; thus did the Pharisee in Luk. 18.11. God I thank thee that I am not as other men are, ex∣tortioners, unjust, adulterers, nor as this Pub∣lican; and this was the false rule that deceiv∣ed him. Alas, what is all this? nature may be refined and yet be but nature; and when all is done it giveth one man no more advan∣tage of another than tame Beasts have of wild. A tame Beast is as much a Beast as

they that are wild. We may not be so bad as the worst, and yet may be worse than we think; and we may be better than some, and yet not be so good as we ought.

Thirdly, Some make a judgment of their condition by the judgment of others. If such as are Godly, wise, and discerning do approve and commend them, this puts all out of doubt, and makes them confident of their good condition. Nothing blinds a man more to himself than the applause of others; for this holds him in a pleasant dream of an imaginary excellency, and puffs him up with an opinion of those virtues in himself, which he is an utter stranger to. Alas what is the judgment of others about the truth of my Godliness, that I should value and judge my self by that? How often have good men been mistaken in their opinion and judgment of others. The Disciples judged Judas to have been as sincere, and true to Christ as themselves, and could suspect themselves as soon as him; nay rather than him. And therefore when Christ tells them one of you shall betray me, they every one cry out, Lord, is it I? they little thought that Iscariot had been such a Judas. How was Peter deceived in Simon Magus, and the Apostle John in the false Disciples; and never knew what they were till their Apostasy detected their Hypocrisie, 1 John 2.19. Men judge by what they see, and that is only what ap∣pears. Now a man may be one thing in appear∣ance, and another thing in reality. Our Lord

Christ speaks of some that are in sheeps clo∣thing, and yet are inwardly ravening wolves. The Opticks say solae superficies videntur, we only see the surface of things; and it is true, who can see another mans inside? who can tell what principle I am acted by in the wor∣ship of God? or say what my aims and ends are? they may be right or wrong, true or false for ought any other man knows. Many shall in that Day, when God shall judge the se∣crets of men by Jesus Christ, be condemned for Hypocrites that have passed through this World with an applause for Eminent Saints; for secret sins may be retained under an o∣pen profession of holiness, and men judge by the profession that is made, because they see not the secret lusts that are indulged. This is therefore a false rule to judge by.

Fourthly, Some make outward reforma∣tion the 〈◊〉〈◊〉 to judge of their subjection to Christ by. If they leave their open wicked∣nesses, their scandalous practices, and live so∣berly in the World, this is a rule by which they judge their case good. Now this is a false rule to judge by.

For, 1. Open sins may be reformed, and yet heart lusts may be reserved, and so the Soul is in as dangerous a condition as ever. An impostume in the Bowels may as surely kill a man as the plague in the flesh. Where sin is outwardly forsaken, and yet secretly beloved, there the Disease is not cured but struck in; and so is as mortal as before. It is not the refraining sin that weakens it, but

the withdrawing the heart from it. It is a less evil to do sin and not love it, than it is to love sin and not do it; for the doing sin may possibly be from weakness of Grace, but the love of sin is always from the strength of lust.

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

Fifthly, Some make a profession of Re∣ligion the measure of their subjection to Christ, they reckon a cleaving to his wor∣ship and ordinances, to be a taking up of his Yoke. Indeed it is required that all that be∣lieve

in Christ should make a profession of him; it is a part of the homage we owe to Christ to stick to his worship and ordinan∣ces, to hold fast the faith and not deny his name. But yet for any man to judge of the truth of his subjection to Christ, by making an outward profession of him, is a very wrong rule. For,

1. How common is it to have the form separated from the power: This, the Apo∣stle tells us, is one of the sins that shall a∣bound in the last Days, and that shall make the times so perilous, having a form of god∣liness, but denying the power thereof, 2 Tim. 3.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the true form, for forma est per quod res est id quod est. The true form of Godliness con∣sists in an inward change, by a work of Grace; and is that which denominates a man a god∣ly man, for forma dat esse rei. And there∣fore it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies an outward shew, a formality, a vi∣zor, or mask of Godliness; and what is that but a profession; so that a man may wear the vizor of a profession all his days, and yet be an Enemy to the power of Religion.

2. That profession of Religion which may consist with a state of spiritual death, can be no true measure of a mans subjection to Christ. Now a man may maintain a high profession and yet be dead in sin; thou hast a name that thou livest and art dead, Revel. 3.1. alive to the World by an outward shew, but dead to God for want of the substance.

What a lively professor was Judas, and yet in a dead estate. There is never an ordi∣nance of the Gospel but a man may be found in the use of it, and yet be all the while dead in sin. No outward means of Grace did ever, nor can it, by any vertue or pow∣er of its own, quicken one dead Soul. How many sinners abide all their days under the loud calls of the word preached, and yet perish in their lusts; so that to many it is so far from working life, that it superadds a second death. To some we are a savour of death to death, 2 Cor. 2.16. and therefore a profession of Religion is but a crooked rule to judge of your subjection to Christ by.

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

First, One is degrees of Grace, Grace in improvement; this many make a rule to judge their case by. And because Grace is weak and little, therefore they judge it is false and counterfeit, and they have no Grace. Now this is a false rule to judge by; for it is not the quantity of Grace that proves the state, but the quality. Will any man

say a peny is not silver because a crown piece is bigger? you do not judge of it by the bigness but by the goodness. Will any man say it is not Day unless it be noon? you don't judge of the Day by the heighth of the Sun, but by the light of it. We should try our selves as God trys us, not by the scale, for then we should be found too light, there would be a Mene Tekel upon the best of us; but he trys us by the Touchstone; if Grace be true Grace, if Obedience be sincere, it is owned and accepted, and shall pass the approbati∣on of God though it be little, yea though ne∣ver so little. Thus saith the Lord, as the new wine is found in the cluster, and one saith de∣stroy it not for a blessing is in it, so will I do for my servants sake, Isai. 65.8. He will not de∣spise the day of small things, nor should we. We should eye the weakness of Grace so as to labour to improve it, but not so as to mis∣judge our selves because of it. If we would press forward, the way is to overlook attain∣ments and leave them behind us; but if we would know our state, the way is not to o∣verlook, but to set them before us. Our comfort lies in the increase of Grace, but our salvation lies in the truth of Grace; for God hath not promised salvation to such a mea∣sure, but he hath promised it to Grace in any measure. Therefore though a man ought not to rest satisfied with his Grace if it be never so much, yet he ought not to be discouraged though it be never so little. For though lit∣tle Grace possibly may not afford much

comfort, yet it proves the goodness of our state, and secures our Souls.

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

This is another false measure, for as in na∣ture, so in Grace, growth and stature is va∣rious. Some are but children, some are strong men, some are aged and full of years; diffe∣rent growths, but the same life; of various statures, but one in kind. So it is here; some are children in Grace, some are strong men, some are fathers, 1 John 2.12, 13. here is Grace differing in degree but of the same kind. The green fig is of the same na∣ture with that which is ripe; and the tender grape with that which is ready for the press. In Christs Orchard, (that is his Church) there are trees of various growths, Spikenard, and Saffron, Calamus and Cinamon, with all trees of Frankincense, Myrrh and Aloes. Bright∣man makes these to set forth the several sorts of Christians; some are newly sprung up, these are the Spikenard and Saffron, Herbs that do appear but little above the ground. Some are of a middle stature, these are the Calamus and Cinamon. (Trees of about two Cubits high.) Some are tall and eminent in

Grace, these are the trees of Frankincense, Myrrh and Aloes; trees of different growth, and yet all of the Lords planting. Some are Lambs, and some are Sheep, and yet all are of the same flock of Christ. Shall any one then say, I have no Grace because I have not so much as another? Is not thy faith true faith, because it is not so strong as Abra∣hams, who against hope believed in hope? or wilt thou question the truth of thy obedi∣ence, because thou canst not offer thy Son as he did? May not God be thy God, though thou canst not call him as David did, God my exceeding joy? wilt thou deny the truth of thy dependance, because thou hast not the Apostle Pauls assurance? mayst not thou be under the sanctifying work of the spirit as well as he, though thou hast not the wit∣nessing work of the spirit as he had? though the spirit is magnus in magnis, as Austin says, yet he is not parvus in minimis; though his work be great in some of his children, yet it is not little in any; and therefore is to be owned in all. Shall a Child deny its being because it is not a Man? the great Oak was once a little Plant, nay a small Acorn. The blessing on man in the first Creation, was, increase and multiply: In the second it is, grow in grace; so that it shall grow, for there is a blessing in it. And therefore for believers to compare themselves with Saints of the high∣est attainments, and to make those things to be a measure of the truth of Grace, which are evidences of Grace in its growth and

strength, this is a false measure.

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

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

hardly have judged him one; and yet Samson is recorded for a true Saint, though he had much corruption.

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

Thirdly, You ought to be humbled under sin, and make it matter of mourning, but not to deny your Grace though under much and great sin. There is a great deal in sin to humble us; it divests us of our spiritual pri∣viledges, it spoils our communion with God, that should be matter of humbling; it dis∣honours

honours God, and grieves the spirit, that should be matter of humbling; it defiles the soul and wounds the conscience, that should be matter of humbling; but though every sin ought to be bewailed, yet our state is not therefore to be condemned.

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

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

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

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

First, A carnal frame is one thing, and a carnal state is another; many a man may be found under a very carnal frame, and yet his state be spiritual and good. It was the case of Christs own Disciples, therefore he tells them Matt. 18.3. Except ye be convert∣ed and become as little children, ye shall not en∣ter into the kingdom of Heaven. The Disci∣ples were converted as to their state, but yet they were in a carnal frame, for they were contending among themselves about a temporal Kingdom, which they expected Christ would set up; and who should be

greatest in it; (so Mark explains it chap. 9.34.) therefore our Lord tells them, they shall not enter into the Kingdom of Heaven with∣out a new conversion: they must be convert∣ed from their carnal frames, as well as from a carnal state; hence you may learn, that a man may have a right to Heaven and yet be very unfit for it; there must be a double right, jus haereditarium, and aptitudinarium, a right of inheritance, and a right of fitness; in our first conversion we derive a right of in∣heritance, for then our state is changed; but a right of fitness lies in after conversions, by which our carnal frames are subdued. We need but one conversion as to the former, but we need many as to the latter.

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

Secondly, Because it is a conversion that admits of degrees; a man cannot be less or more converted as to his state, but as to his frame he may; there is no one believer more born of the spirit than another, and yet one believer may be more spiritual than another; and he that is so, yet considered as to the measure of spiritual mindedness which is at∣tainable, and which he is appointed and cal∣led unto, may himself be said to be carnal, and may be filled with complaints because of the shortness of his attainment. This I

take to be the meaning of that complaint of the Apostle, I am carnal, Rom. 7.14. Doth he therein condemn his state? no, that had been sin. But he bewails the frame of his heart, that in such a spiritual condition into which by Grace he was brought, he should have in him such a carnal disposition and frame of spirit.

Secondly, A Believer is not to judge him∣self by what is unfixed and mutable; for so the frame of the heart is; what more volatile and unstable? now caught up to Heaven, anon sunk down to the Earth: now like the Cha∣riots of Aminadab, agil and swift to run the way of Gods Commandments; anon like Pharaohs Chariots that drove heavily having their wheels took off: or like the wheels in Ezekiels Vision, that sometimes went, and some∣times stood still: one while the acts of Faith are high, another while giving way to Unbe∣lief. Oh how inconstant are the frames of good mens hearts! look on David, and now his mountain stands strong; and the next word is, thou didst hide thy face and I was troubled. At one time you shall find him rejoycing in God; at another, why art thou cast down O my soul? was it not so with Peter? Lord though I should dye with thee, yet will I not deny thee. And by and by, I know not the man: so that he who judges himself by the frame of his spirit, will change the opinion of his state as often as the frame of his heart changes. And therefore when you find your hearts dead and carnal, your duty is to make this matter of mourning,

but you ought not to make it matter of doubt∣ing. You must pray, and strive, and use all Gods means for the removing it, but you ought not to judge your state by it, lest you deny the Grace of God in you because of it. This is another false rule of tryal. Many more I might instance in, but these may suf∣fice to shew you how carnal and ignorant per∣sons are apt to misjudge their state by false rules on the one hand, and how weak believ∣ers are apt to misjudge theirs by false rules on the other, and to caution you on both sides.

And now I come to shew you which is the true and right rule you are to judge your selves by, and that is, the word of God. I do not mean the moral Law, that is not a proper rule to try weak Grace and imperfect obedi∣ence by, for that condemns for the least sin; Cursed is every one that continues not in all things written in the Law to do them, Galat. 3.10. The Law indeed is a rule to know sin by; I had not known sin but by the Law, Rom. 7.7. and to know our natural and undone estate by, Rom. 7.9. It inlightens, convinces, ac∣cuses, condemns, and kills; but it is not a rule to judge our estate in Christ by, or the truth of our Grace by. For by the Law no∣thing is Grace but what is perfect, nothing goes for obedience, though our sincerity be never so great, if our failing be never so little. And therefore he that trys himself by this rule must needs condemn all the Grace of God in him as no Grace, because it is not per∣fect Grace; he must be continually torment∣ed

in his own spirit about his state, because the least sin subjects him to the wrath of God. A Believer is under the Law for conduct, but not for judgment; it is the guide of his path, but not the judge of his state. The Believer is bound to obey it, but he is not to stand and fall by it. It is a rule of life, and for the substance of it, it is moral and eternal, and can no more be abrogated than the nature of good and evil can be altered. And therefore it obliges Believers as much as others, though upon other motives, and to other ends, for they are not to expect life and favour from it, nor fear the death and rigour that comes by it; the Law hath no power either to justifie a Believer or condemn him, and therefore can be no rule to try his state by. We should labour to live to the precepts of the Law, but try our state by the rule of the Gospel; for that is the rule we are to stand and fall by. And it is a comfortable rule, for in the sense of it affections go for actions, and indeavours for performances; so that if our affections be real, and our indeavours sincere, the rule adjusts our state, and gives us confidence be∣fore God.

The ready way to come to a right deter∣mination about our condition, is wisely to apply to our selves those Characters and marks which the word lays down concerning state and state; for it describes both the natural and spiritual man, it characterizes both a state of Nature, and a state of Grace; it shews by positive signs who are subjects to his

Yoke, or Rebels to his Government. So that it is easie for a man by a right use of this rule to make a judgment what his state is. As a wicked man by applying the chara∣cters of the natural state, may certainly know that he is out of Christ, an enemy to him, and that his condition is a lost condition; for the works of the flesh are manifest, Galat. 5.19. So would the good man but wisely apply the marks of Grace to his own heart as he finds them laid down in the word, he might certain∣ly know that his state is good; for the fruits of the spirit, are as manifest as the works of the flesh.

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

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

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

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

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

3. In judging your estate by the word, you are not to look for perfect signs in your selves, I mean such as do exactly answer to the lati∣tude of the Law; for these are not to be found in any Believer upon earth. And if we look for such signs, we shall be so far from receiving any satisfaction concerning our state,

that the more we try, the more we shall distrust; the more we prove our subjection to Christ, the more we shall disapprove it. We are to look for true signs but not for perfect; for such as are common to the weakest believer, not for such as are above the strongest. The least grace discovered in a believer, if sincere and true, is a sure sign of his good estate in Christ; though it be not enough to satisfy his desire, yet it is enough to satisfy his judg∣ment; though it be not sufficient to fill up his measure in Christ, yet it is a sufficient sign to make out the truth of his interest in Christ. And that is the seventh general rule laid down for the carrying on the tryal of our state, that we be sure to make use of a right rule.

Rule 8. As the word of God must be your rule, so Conscience must apply it, and give testimony according to it; for the word of it self proves nothing but as conscience ap∣plys it, and argues from it. The word doth no where say, this or that man is converted to Christ, is a child of God, and in a state of salvation; no, but it describes that state to which salvation is promised; and then Conscience evidences that to be our state; and so infers a certainty of salvation from the word. The word lays down things in plain propositions, Conscience makes the assum∣ption, and then draws the conclusion: The word says, Any man that is in Christ is a new creature; there is the proposition: now the good mans Conscience (helped by the spirit as I shall shew anon) that makes the assum∣ption;

thus, but I am in Christ; and then draws the conclusion, therefore I am a new creature. The word says, They that are Christs sheep hear his voice and follow him: Con∣science says, but I hear his voice and follow him; and thence concludes, therefore I am one of Christs sheep. And this is that wherein the true testimony of Conscience doth consist; in giving evidence according to the rule laid down, and by that either condemning or ac∣quitting. Hence that of the Apostle, He that believes on the son of God hath the witness in himself, 1 John 5.10. truly so hath the unbe∣liever too; for Conscience by the light of the word witnesseth against him if he would but hear it. The word says, the unrighteous shall not inherit the kingdom of God: but says Consci∣ence, Thou art unrighteous; and thence con∣cludes, therefore thou shalt not inherit the king∣dom of God. And hence the Apostle speaks of a condemning Conscience, 1 John 3.20. If our hearts condemn us. It witnesseth in the sinner to condemnation, and in the Believ∣er to justification.

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

Answ. It is possible they may have wit∣nessing Consciences, and yet may know lit∣tle of the goodness of their state. For,

First, They may not possibly be acquainted

with their own Consciences, nor keep up a communion with their own hearts as they ought. It is no new thing for a good man to be a stranger to himself, who might other∣wise be satisfied from himself.

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

Thirdly, Many may have witnessing Con∣sciences, and yet Conscience may not wit∣ness; its witnessing act may for a time be sus∣pended; and this is frequently so. Partly from the contraction of new guilt; when sin is committed, Conscience is silenced; guilt spoils the testimony. Partly from the hi∣dings of God; for Conscience speaks no peace to us, unless God speak peace to that. And therefore it is very possible that a good man may not always know his own state, and yet he may have the witness in himself. And would he but be careful to keep Conscience

clean from guilt and defilement, and be dili∣gent to attend to its testimony, he would quickly attain to satisfaction in his spiritual state? for Conscience purged and sanctified is a faithful witness that will not lye, especially when joyned in its testimony to that which is the great witness of all, and that is the spirit. The spirit bears witness with our spirits that we are the Children of God. And that brings me to the last general rule to be observed in this tryal.

Rule 9. The way to come to a true satis∣faction about your state, is, to call in the as∣sistance of the spirit of God, beg his testimo∣ny; for there is no witness like his. And that,

First, Whether ye look to the clearness of it; no testimony can be so full. It is such a te∣stimony as removes all perplexing doubts and fears, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; what room for questionings and hesitancies against the spirits testimony? Hereby we know that we dwell in him, and he in us, because he hath given us of his spirit, 1 John 4.13. No witness so satisfying as this; if God should send an Angel from Hea∣ven, as he did to Daniel, to tell us we are greatly beloved, it would not be so full and sa∣tisfying as this.

Secondly, It is a sure testimony, and that,

1. Whether you look to the object of his testimony, the work of God in the heart; he never witnesses to the goodness of that state where there is not a work of Grace wrought; and therefore to talk of comforts and ravishing joys from the spirit, without a true conversion to Christ first wrought, is a

meet self delusion; the spirit of God hath no hand in it: and so to boast of the comforts of the spirit while we walk not in the coun∣sels of the spirit, it is a meer pretence; there is no such thing found among Christians as this. The spirit witnesses to his own work, and therefore cannot be deceived in the ob∣ject of his testimony.

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

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

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

I know this testimony may be, and is some∣times suspended; a good man may not have it at all times; it is rare that any one hath. Sometimes (nay too often) he sins it away; sometimes for wise ends God takes it away; for it is an arbitrary priviledge, but he that hath had it once really, shall never lose it final∣ly; though it may be suspended, it shall never be totally lost; for it is an abiding witness, and therefore he that hath it, is said to he seal∣ed to the day of redemption, Ephes. 4.30. this sealing is not to be taken for the regenerating work of the spirit, but for his witnessing work; for it is a sealing that follows after be∣lieving; After that ye believed ye were sealed with that holy spirit of promise, Ephes•• 1.13. and this seal shall never be broken off; it shall abide to the Day of redemption. And there∣fore

above all things beg the testimony of the spirit concerning your condition; for neither the word of God, nor Conscience can evi∣dence the goodness of our state, without the witness of the spirit; nay, the highest mea∣sure of Grace wrought in the heart, cannot of it self be an evidence of the goodness of our state without the spirits testimony; as Grace cannot act it self without the spirits help, so nor can it evidence it self with out the spirits light; as the being of Grace is from the work of the spirit renewing, so the evidence of Grace is from the work of the spirit wit∣nessing. And therefore in this work rely much upon the testimony of the spirit.

And thus I have answered the question more generally.

CHAP. XIII.

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

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

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

• ...A Priori.
• ...A Posteriori.

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

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

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

First, There is a deficiency of strength to it.

Secondly, There is an utter enmity a∣gainst it.

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

2. There is an utter enmity against it. You cannot more truly give a description of a carnal sinner by any thing, than by his enmi∣ty

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

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

First, It is not subject to the Law of God, and this is a plain conviction that there is an enmity. That which opposes God, and the Law and rule of God in the heart, what is that but enmity? for as friendship consists most properly in willing and nilling the same things; so enmity doth most properly consist in an opposition of will, in willing and nil∣ling the contrary. So that for the will of man to lye contrary to the Law of God is an undeniable proof of enmity against him. Who were they that said, Let us break his bands, and cast away his cords from us? Psal. 2.3. He tells you verse 2. they were

such as set themselves against the Lord and a∣gainst his Christ. And are not they enemies?

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

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

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

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

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

Fifthly, Because it is under the prevailing

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

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

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

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

I will arise and go; there he comes freely.

I perish with hunger; there is the compul∣sion.

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

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

The first is, The enlightening the mind.

The second is, The convincing the Consci∣ence.

The third is, The inclining the will.

1. There is a saving illumination of the mind. There can be no coming to Christ out of the darkness of a natural state, till the light of God break in to shew us the way. Spiritual things cannot be discerned by natural light. The natural man receives not the things of the spi∣rit of God, for they are foolishness to him; nei∣ther can he know them because they are spiritually discerned. The object is supernatural, God in Christ, and the mysteries of the Kingdom; and therefore cannot be discern'd but by a su∣pernatural light; In thy light we shall see light. By nature we know little of God, but nothing of Christ, or the mind of Christ, till God who commanded the light to shine out of darkness shine into our hearts. The first creature that God made in the World was light, and the first work of God in the soul is light. The will of man is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a rational appetite; it is acted by the guidance of the mind, and therefore God deals first with the mind and understanding of man. And hence it is that Christ is made a Prophet as well as a King: he doth not subdue the will meerly by an unaccountable power, but by a saving light.

And because the mind must first be inlight∣ned in this work, therefore Christ first appears in the office of a Prophet; not only revealing the will of God, as a rule of obedience, but inlightening the mind to see the reasonable∣ness of complying with the rule. He doth not only bring light unto the soul by the revela∣tion of the word, but he brings light into the

soul by the communication of his spirit. We have received the spirit of God that we may know the things that are freely given to us of God.

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

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

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

Secondly, It hath saving operations and effects, and that both as to believing and o∣beying.

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

Secondly, As to obedience. As it is said of the two blind men whom Christ cured, that

as soon as they had received their sight, straight way they arose and followed him. David says, the sun arises and man goes out to his labour till the evening, Psal. 104.22, 23. when the sun of righteous∣ness arises in the heart, it is so. So that this is a saving operation.

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

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

First, He convinces of sin. This is the next end of illumination. He sets up a light to see

sin, and then applys the guilt of sin to the Con∣science: for though a man lies under the infi∣nite guilt of sin, and the dreadful wrath of God for it, yet till the spirit of God do set this home upon a mans Conscience, he never sees his condition, nor considers with himself what to do. No, it is the being pricked at heart that causes this, Acts 2.37. When they heard this they were pricked in their heart; and what then? then they cry out, men and bre∣thren what shall we do? And therefore the spi∣rit first deals with a man about his sins; so he did to the first sinners, he opens their eyes to see their nakedness and shame, their sin and misery, before the seed of the woman is promi∣sed. There is one instance instead of a thou∣sand, and that is of Paul; I call it so, because he tells you that Jesus Christ set him up for a pattern in his dealing with sinners. And there∣fore look how Christ dealt with him to bring him under his Yoke, and so he deals with all.

Now the first great work upon Paul was con∣viction of sin. The Spirit of Christ by the word, set sin home upon his Conscience, and there the work began. This is meant by the coming of the Commandment, Rom. 7.9 When the com∣mandment came, sin revived and I dyed. You may see it more particularly expressed in Acts 9.3, 4, 5, 6. There shined round about him a light from heaven, and he fell to the earth, and heard a voice saying to him, Saul, Saul, why persecutest thou me? and he said, who art thou Lord? and the Lord said, I am Jesus whom thou persecutest, it is hard for thee to kick against the pricks. And he

trembling and astonished said, Lord, what wilt thou have me do? Here's a light and a voice; there shined a light from heaven, and he heard a voice; this did the work. Here's illumination and conviction. The light makes the blind eye to see, and the voice makes the deaf ear to hear. The voice comes through the light. And what says the voice? Saul, Saul, why persecu∣test thou me? I am Jesus whom thou persecutest. There are two things in this voice.

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

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

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

So then there are these two things in con∣viction as we may learn from this patern.

1. A singling out the person, charging sin

particularly; thou art the man. And in∣deed where conviction of sin is throughly wrought, the word is as particularly apply∣ed to the soul as it was to Saul, when it called him by name; and it is this that is called the coming of the commandment. It comes home, and singles out the sinner, as if it said, thou Thomas, thou John.

2. There is in conviction most commonly a setting home some particular sin upon the Conscience. For we say Generalia non pun∣gunt; convictions don't lye in a general charge. Indeed in the progress of the work all sin is set home: for the spirit is a spirit of judgment, and therefore every sin must come under the judgment of the spirit. He holds the glass of the Law before the sin∣ners eyes till he makes him see all; not on∣ly the sins that break out, but the lust that is within; not only the wickedness of his life, but the plague of his heart, and the sin of his nature. But yet he first begins with some particular sin. And usually (though the methods of the spirit are here∣in very various) he begins with some chief sin.

Thus when Christ would deal effectually with the woman of Samaria, he begins with that which was her chief sin, her living in Adultery; The man thou now hast is not thy husband. Thou hast had five Husbands, and yet after all thou livest in Adultery. This word struck her to the heart, and by this she was led into a sight of all her sins; for said she (v. 29) Come see a man

that told me all that ever I did. Thus he dealt with those Jews, Acts 2.23, 37. and thus with Paul as I shewed you. And in∣deed there is admirable wisdom and grace in this.

That sin which is a mans chief sin he will stick fastest to, and part with all o∣ther to save the life of that; and there∣fore the work of conviction is never effectual till a man be made throughly sensible of that.

Besides, that sin that a man loves most, he will act most, and that wounds Christ most. Now the spirit takes that arrow that wounds the heart of Christ most, and makes it fall upon the head of the sinner that shot it against him. Thus God happily out-shoots us in our own bow, whilst the arrows of our sins that wound Christ's heart, are taken and made the arrows of the almighty to stick in us and drink up our spirits.

This is the usual way of the Lord. Nor can it be proved out of the Scripture that any who have arrived at capable years, have ever been called home to Christ any other way than by conviction of sin first. It may be with some it hath been in a more secret and gentle way; or it may be the re∣medy hath been propounded together with the discovery of the malady; so that some have not been able to distinguish of things: yet this doth no way enervate the truth of what we affirm.

And though we read in Scripture of some that were effectually brought into Christ,

whose convictions we read nothing of; as Lydia, and Zacheus, &c. yet it doth not there∣fore follow that they were not convinced of sin before their receiving Christ, because their convictions are not mentioned. It must necessarily be supposed, for that no man can close with Christ without a sight of the need of him; and no man can see the need of Christ with a sight and sense of sin. They that be whole need not a Physician but the sick. And Christ says, he came not to call the righteous but sinners to repentance, that is, sensible sin∣ners. This is that which prepares the way of the Lord into the soul, and makes strait in the desart a high way for our God.

Here then you have another rule to try your selves by. Have you ever been prepared for a close with Christ by a through convi∣ction of sin? hath the Spirit of the Lord been at work in your hearts? have you ever felt the commandment come with power? have you ever been made to see your selves lost? thus it hath been less or more with all that are brought to take up. Christs Yoke; convi∣ction of sin must first make us weary of sins Yoke, before ever we can take up Christs Yoke.

Secondly, Nor is this enough to bring the soul to Christ; but there must be a conviction of righteousness, as well as of sin; or else the work would be spoiled, and to no purpose, save to bring the soul to despondency. The spirit would not only be a spirit of bondage but a spirit of despair; and therefore he doth

not only convince of sin, but also of righte∣ousness; both of the need the sinner hath of it, and of the fulness of it.

First, Of the sinners need of it. And in∣deed when a man is thus sick, it is easy to shew him the need of a Physician. Only the misery is, we are apt to use wrong remedies. When a disease is desperate we run to such Physicians as are next; like the poor woman with her bloody issue, runs from one Physician to another, and what is she the near? why the issue of her purse was dryed up, but not her issue of blood; she spent all she had upon them, and yet grew worse. And it will al∣ways be so in these maladies; no created me∣dicine shall avail in that disease, which Christ himself will have the honour of curing. And therefore purposes, resolutions, legal repen∣tings, self righteousness, and all self devised means which the sinner is wont to run to for ease in this case, shall be in vain and to no purpose.

This is another degree of the spirits work, whereby all the proud helpers do stoop under him, as it is Job 9.13. he makes him see himself lost, and no help at hand; that so he may go for help where God hath laid it; I have laid help upon one that is mighty. And indeed nothing so convinces the soul of the need of Christs righteousness, as the experienced in∣sufficiency and emptiness of all other reme∣dies. Then shall they know that I am the Lord, when is that? when all her helpers shall be bro∣ken, Ezek. 30.8. And for a poor thirsty soul

to find all brooks dryed up and failing, oh what would he then give for one draught of this living water?

Secondly, He convinces of the fulness of this righteousness, that there is enough in it to justify and save the vilest of sinners that lay hold of it. For it is an infinite righteous∣ness, so that no sin can exceed it; and it is an everlasting righteousness, so that no sin can wast it. And indeed there is nothing becomes a more sutable incouragement to a soul made empty, and naked, and stript off all, than to see a fulness of righteousness in a Redeemer. For that is the first question an undone sinner makes about Christ. What is he? what hath he done? what is the vir∣tue of his blood? is he able to save and re∣cover such an undone wretch as I am? ju∣stice I dread, but can't satisfy it: mercy I need, but can't merit it: I have an unsup∣portable burden of guilt, but can't remove it: can Christ remove this curse, and make my peace with God? can he be a City of re∣fuge to me from that avenger of blood that pursues me?

Now in answer to all these solicitous inqui∣ries of a soul distressed by sin, the spirit con∣vinces of righteousness; of the infinite fulness and satisfactoriness of it, by an undeniable argument, for that it hath satisfied the in∣finite justice of God, as appears evidently in this, that he is gone to the Father, and ye see him no more.

Here then you have another rule to try by;

they that have taken up the Yoke of Christ, are such as have been made to see the need of the righteousness of Christ. That this, and none but this can stead the soul.

Now pray consider, have you that are young ever been convinced of righteous∣ness? may be you have been convinced of sin; alas, what is that without this? you have felt the wound, but have found no plaister: and however you have skinned it, it is far from healing. Have you ever been made to see the need, the fulness of Christs righte∣ousness? that your all as to life and hope lies there? that this righteousness hath ful∣filled the law of God for you? that this righ∣teousness hath satisfyed the justice of God which you could never have done? that this righteousness hath not only redeemed you from Hell, but hath purchased for you all Grace and Glory; Grace here and Glo∣ry in Heaven? and that this is the righte∣ousness you must be found in, if ever you are taken into favour with God? this is the true notion of being convinced of righteous∣ness. Now what do you experience of this work of the spirit? for let me tell you, it is not enough to be convinced of sin, but it must be of righteousness also: this is as needful as that to bring you to Christ. Many are convinced of sin, and what do they under such convicti∣ons? why they betake themselves to repent∣ings, and hearing, and praying, and reform∣ing, and then think the wound is healed, and their state safe. Ah poor creatures! this

(though good in its designed and appointed use) if this be all they have to trust to, it is as surely a way of perishing as any other. Why then do so many betake themselves to this way, and rest in it? alas it is because they ne∣ver were convinced of righteousness; and they that were never convinced of the righteousness of Christ, never yet took up the Yoke of Christ.

Thirdly, Nor is this enough to bring the soul into subjection to Christ, to convince it of sin, and then of righteousness; but it must be con∣vinced of judgment too. What is that you'l say? not to meddle with the various senses that o∣thers give of it. By judgment here I understand the work of grace and sanctification in the Be∣liever. And indeed I see not how any other of those senses that are commonly put upon it can so well agree with it as this: for the office of the spirit here is to carry on the work of con∣viction so as to put honour upon Jesus Christ in all his offices. In convincing of sin he puts ho∣nour upon him as a Prophet; in convincing of righteousness he puts honour upon him as a Priest dying for sin; and in convincing of judg∣ment▪ he puts honour upon him as a King re∣newing and working Grace in the heart. And the Holy Ghost uses the same word in the same sense elsewhere. As in Matt. 12.20. A bruised reed shall he not break, and smoaking flax shall he not quench, till he send forth judgment to victory, till the work of sanctification be prevalent over all lusts and corruptions. So that by judgment the work of sanctification is intended; and the following words clear it, for then the Prince of this world

is judged▪ And indeed there is as great need of conviction of judgment as there is either of sin or righteousness: for if a man be not con∣vinced of sin, he will never be weary of it: if he be not convinced of righteousness, he will never seek it: and if he be not convinced of holiness, he will never labour after it. When once a man is convinced of righteousness, the next work is believing in Christ: and when once he is convinced of holiness, the next work is taking up the Yoke of Christ. And there∣fore whereever any soul is brought to take up the Yoke of Christ, it is the fruit of the spirits work convincing of the necessity of holiness.

So then here is another rule of tryal. They that have taken up the Yoke of Christ, are such as have been made to see a necessity of holiness as well as of righteousness. That it is not enough to be pardoned, and to have their persons accepted; but they must be changed, their natures renewed. Indeed no man will take up Christs Yoke without such a conviction as this. Convince him of righteous∣ness, and then he will seek to be saved by Christ; but if he be not convinced of the necessity of ho∣liness, he will never be brought to obey Christ.

Many a man is convinced of sin, and yet not convinced of righteousness; that man ne∣ver comes to Christ. And many are convinced of sin, and of righteousness, and yet are not convinced of judgment; these see the need of the blood of Christ to take away guilt, but they see no need of the Grace of Christ to re∣new their hearts; and these will never take up the Yoke of Christ. But when the spirit

of the Lord carries on the work to a through conviction, both of sin, and of righteousness, and of judgment, then it is that the soul is made wil∣ling to take up the Yoke of Christ. And this brings me to the third preparatory work, whereby a man is fitted to take up this Yoke.

3. The third thing is the inclining the will. There can be no taking up the Yoke of Christ till this be done: for wherein lies our subje∣ction to Christ? but in a consent of will to take him for our Lord as well as our Saviour; and yielding a ready obedience to his laws, as well as relying on his merits. And here∣in the most difficult part of conversion lies, to bring the will to a free subjection to Jesus Christ. There is no part so vitiated and corrupted by the fall as the will. The blindness of the mind, the stupidness of the conscience is not so great as the obstinacy and rebellion of the will. By nature we are wil∣lingly subject to no Law but the Law of the members; to no will but the will of the flesh. Israel would none of me, Psal. 81.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 had no will to me; We will not have this man to reign over us, Luk. 19.14. Ye will not come to me that ye might have life, John 5.40. It is not subject to the Law of God, nor indeed can be, Rom. 8.7. There is that enmity and opposition, that reluctancy and stoutness of spirit against Christ and his ways, such proneness to evil, and a∣versness to good, such strong prejudices, such deep reasonings, such solicitations of Satan, such downright rebellion, that a voluntary subjection to Christ is an impossible thing, till God puts forth the all conquering arm of his

power, and subdues the soul to himself.

So desperately bent is the heart of every na∣tural man against Christ, and so strongly un∣der the impulsion of indwelling lust to vitious practices, that neither the promises of life and salvation can allure it, nor the threaten∣ings of Hell and Damnation deter it: no fear, nor hope, no danger, nor reward can stop it till an Almighty power do it. And therefore to talk of moral suasions as suffi∣cient to subdue and bring the will over to Christ, is an idle dream of such as either ne∣ver felt the day of Christs power in their own souls, or else contradict their own experien∣ces. There is no power can reach to pull a man out of the hands of his sin, but the power of the spirit of God. As no man can convert himself, so no means can reach to do it; by the same reason that any one man perisheth in the enmity of his will to Christ and holiness, all men would if left to them∣selves; because there is the same original enmi∣ty to the things of God in all as there is in any.

And therefore the government of Christ in the soul is not by choice and consent first had, but by power and conquest. As it was with Israel, God promiseth them the land of Canaan for a possession; but it was not a land uninhabited, that they might go and possess at pleasure, without any more to do; no, but the Canaanites and the sons of Anak dwelt there, and had it in possession; and therefore if they will have it, they must fight their way into it. Thus it is here, the elect are Christs by donation, given to him by the Father; and his by right

of Redemption, for he dyed for them, and bought them with a price; but yet Satan hath the possession, and by the power of sin and lust detaineth Christs right; So that if Christ will be possessed of his right, it must be by conquest. And therefore his first entrance into the heart is by way of victory. Hence ye read of one sitting upon a white horse, with a Bow, and a Crown, and he went forth conquering, and to conquer. Rev. 6.2. This is the Lord Christ. He is said to sit upon a white horse.] a horse betokens war: a white horse, betokens vic∣tory and triumph. And he is said to have a Bow and a Crown,] the Bow is an instru∣ment of war; the Crown is a token of Go∣vernment. The Bow stands before the Crown, to shew us that where-ever Christ reigns in any heart, it is by conquest and victory first obtained; The Bow makes way to the Crown.

Every Soul is first a Captive to Christ, before it is a Subject. Bringing into captivi∣ty every thought, to the obedience of Christ. 2 Cor. 10.5. VVe never submit to his Scepter, till we are first overcome by his power. They shall be a willing people in the day of thy power. Psal. 110.3. It is a mighty power that brings the sinner to a submission and resignedness of will to Christ. The Soul is first Captivated by his power, and then freely submits to his termes. This Royal Fort of the will is never yielded up, nor the everlasting doors

of the heart set open for the King of glo∣ry to come in, till his power makes way for his presence: and therefore this King of glory is said to be The Lord strong and migh∣ty, the Lord mighty in battel. Psal. 24.8. It is his mightiness makes him appear glo∣rious. We should never own him, nor open to him as King of glory, if we did not feel his might by way of victory. He al∣wayes first makes his entrance as the Lord strong and mighty, and then the everlast∣ing doors are set open to him to come in as King of glory.

So that it is manifest that the Govern∣ment of Christ in the heart is first by way of conquest. Not that this is done by any violent compulsion (it implies a contra∣diction that the will can be compelled) but by a supernatural power sweetly at∣temper'd, in its manner of working, to the nature and disposition of the will; whereby the obstinacy is cured, the enmi∣ty taken away, and the will brought over to a free submission to Jesus Christ. Thus God works in us to will. So that it is an act of omnipotent Grace in regard of God; and yet the will hath still the dominion of its own act. It is not forcibly compel∣led, but worketh by a self-motion, to that to which it is actuated by the power of Divine Grace. And when the mind is thus savingly inlightened, and the Con∣science effectually convinced, and the will by the powerful quickening of God sweet∣ly

framed for a full conformity and obe∣dience to the divine will, then is a man throughly prepared and fitted to take up the yoke of Christ.

And this is one way by which you may make a judgment in this matter. If the mind hath been savingly inlightened. If the Conscience hath been effectually con∣vinced of sin, of righteousness, and of judg∣ment. And if the will, by a powerful touch of God, hath been throughly subdued to the Divine Will, then are you brought under the Yoke of Christ. And this is a judgment, a priori, by such things as al∣ways precede an actual subjection to Christ, and are causal of it.

CHAP. XIV.

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

2. WE may make a judgment a po∣steriori. By such marks and signs as are the natural ef∣fects, and proper fruits of subjection to Christ. Effects bear witness to their cau∣ses; the reflection of the Sun-beams up∣on the Earth proves its shining, without looking upward. And this, to weak and less discerning Christians, may be the most proper measures to try their State by. VVho desires a better proof of Life then Sense and Motion? or better Knowledge of a Tree then by its Fruits? if the Tree be good, the Fruit will be good. By their Fruits ye shall know them.

Now there are two things which are the constant effects, and natural fruits of this Yoke of Christ; and they are, dying to sin, and living to God. Putting off the old man, and putting on the new. Cru∣cifying the Flesh, and Sowing to the Spi∣rit. And where ever a man is brought into subjection to Jesus Christ, these are the inseparable effects of it by which it may be known.

First then, take the temper and dispo∣sition of the heart towards sin for a rule of tryal. He that bears Christs Yoke, will no longer bear sins Yoke. VVhere the one is once put on, the other is dayly putting off. There is an irreconcileable odds, in every man that is under the power of grace to sin and lust, and it appeares

1. In searching out of sin, let us search and try our ways. Though a good man knows much evil by himself, yet he desires to know more. Though he sees many lusts and corruptions in his heart, yet he is sensible that there are many he sees not; for who can understand his errours? as we know but in part of the things of God, so we know but in part of the things of our own hearts. First convictions discover much, but not all; they leave much sin undiscover'd; and of the sin that is dis∣covered, there is much evil in it that is not. Hence that of Job, (chap. 13.23.) How many are mine iniquities and sins? make me to know my transgression and my sin.

It is a great mistake to think the con∣vincing work of the spirit is over when once it hath discovered to a man his sin∣ful estate, and brought him to close with Jesus Christ, there is need of conviction in order to Sanctification, as well as in or∣der to Conversion. There are sinful frames of heart, as well as a sinful estate; and though a Believer need the convictions of the Spirit, but once as to his sinful

estate, yet he needs them always as to the carnal frames of the heart. Therefore he cryes out, that which I see not teach thou me. Job 34.32. As there is a height and depth in the love of Christ, which passes knowledge, so there is also in the lusts of the heart. And as it is the light of the Spirit which shews us the unsearchable riches of the former; So he also discovers to us the unseen filthiness of the latter.

And this is a great reason why many good men complain of sin more after Con∣version than they did before; and still the more they grow into acquaintance with their own hearts, the more they complain of indwelling lusts. It is not because their lusts increase, but because their light increases. Not because they sin more, but because they see more of sin. As other Graces of the Spirit, so that of Light, is a growing thing; and the more the light of the Spirit is increa∣sed, the more of the evil of sin is disco∣vered. But notwithstanding their com∣plaints of what they see, yet still they desire to see more. Though a Believer finds delight only in the fight of his gra∣ces; yet he finds a profit in the knowledge of his sins. There are two things which testifie aloud to the goodness of our state. One is when we desire to feel more of the Grace of Christ; the other is, when we desire to know more of the hidden lusts of our own hearts. The one makes us more

humble and thankful, the other makes us more vigilant and watchful. This is one thing the hypocrite fails in; he never searches to know his secret sins: he prides himself in his seeming graces, but he ne∣ver searches to know his hidden corrup∣tions. He may boast with the Pharisee (Luke 18.) of his Fasting and Praying; but he can't truly pray with David, Search me, O God, and know my heart, try me, and see if there be any wicked way in me. Psal. 132.23, 24.

2. This enmity in Believers against sin appears in the confession of sin, whereby the Believer accuses and charges himself before God. For this is a great blow to sin. Confession is an act of mortification. By our Law no man is bound to accuse himself, but by the Law of God he is. He shall confess that he hath sinned, and shall bring his Trespass Of∣fering. Lev. 5.5, 6. The Offering for sin is not enough without the confession of sin, on∣ly acknowledge thine iniquity that thou hast trans∣gressed against the Lord. Jer. 3.13. The An∣tinomians are against the Confessing of sin in the Children of God; and we have others leaven'd with the same Spiritual Pride; they look upon it as a servile work, below the dignity of a Christian State. But till a Be∣liever get above the committing of sin, how can he be above the confession of sin? it is a duty as needful as the labour of the pump is to the leaking vessel; what the Ship leaks in, the pump must cast out.

And therefore this hath been the practise of good men in all times, not only of David, and Ezra, and Nehemiah, and Da∣niel, &c. in the Old Testament, but of Believers in the New Testament. VVe find not only young converts at this work, Mat. 3.6. Act. 19.18. but the most emi∣nent Saints, Rom. 7.14, 18, 21. it is an in∣dispensable part of true Repentance.

In some cases it is a duty to confess our sins to man, Jam. 5.16. as in case of pub∣lick scandal to the Church. Or of private injury to our Neighbour. Or in case of Spiritual Troubles; that so we may have the advantage of good mens Prayers and Counsels. But it is in all cases necessary to confess sin to God. It is a great Glory done to him. It puts honour upon all his attributes. My son (said Joshua to Achan) give glory to the Lord, and make confession to him. It is the way to stop the progress of sin. While it is concealed it is out of the reach of those means that should give check to it.

It is the most rational way to cure Soul troubles, and settle our comfort. Sin is like an impostume while it is gathering it is painful, but when it is broke or lanced, and runs, then there is ease. Or like a wind lockt up in the Earth, which causes great Earth∣quakes, till it finds a vent; and then the Earth is quiet.

It commends the vertue of Christ's Blood, when we open to him those mor∣tal wounds which none but he can cure.

It puts an edge upon prayer; he that hath no sin to acknowledge; hath but lit∣tle mercy to beg.

It is the next way to forgiveness. If any say I have sinned, and it profited me not, he will deliver his Soul from going into the pit. Job 33.27, 28. In the first Covenant it was, He that commits sin shall dye. But in the second Cove∣nant, he that confesses sin shall be forgiven. 1 Joh. 1.9.

Confession speakes out such a sensibleness of sin, as works the Soul to a ready compli∣ance with any terms of deliverance. And a heart brought over to submit to Gods reme∣dies, is in a fair way to a cure. Though sin be a desperate Disease, yet it is never deadly where the Patient is ready to use Gods Me∣dicines.

This confession leaves such a dread of sin upon the heart, that it dare not return to it as it was wont. I do not say but that pos∣sibly a Believer may, through the prevalen∣cy of lust and temptation, fall into the same sin he hath confessed to God; yet it shall not prevail as formerly. But it is not every kind of Confession that speaks out an enmity to sin. It is possible a man may often confess sin, and yet ne-ver forsake it; but persist in it all his days; and perish in it at last. Saul con∣fessed, and yet perished. Judas confessed his sin, and yet lost his Soul. Therefore

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

It must be in sincerity and uprightness of heart.

It must be with brokenness of heart. I will declare mine iniquity, I will be sorry for my sin.

It must be with a hearty resolution against sin.

This is another thing the Hypocrite comes short in: he cannot thus confess sin: he flatters himself in his own eyes, till his ini∣quity be found to be hateful. Psal. 36.2. He covers his Transgression as Adam, by hiding his iniquity in his bosom. Job. 31.33.

3. This odds in Believers against sin appears in the hating of sin. There is odium abominationis, and odium inimicitiae. One is a hatred that causes aversation: the other is a hatred that causes opposition. Both ways the Believer hates sin.

(1.) He turns from it as being a thing offensive and loathsome to the Spiritual Appetite, and Renewed Will. No natu∣ral man can thus hate sin, because there is a sutableness between the Heart and Lust. He may possibly hate that which is sin; but he cannot hate it as it is sin; for then he would hate all sin. One of a tenacious gripple humour may hate pride and pro∣digality. One that is prodigal and pro∣fuse may hate Covetousness. And yet he may not hate sin formally considered; though he hates that which materially con∣sidered is sin. This kind of hatred of sin is usually for the sake of some other sin: it is only a reserving the affections for some Lust that suits him better. So that it

may be said of Lust in this case, as is said of the Sea; what ground it loses in one place, it gains in another. Whilst he hates one sin, he loves another; whilst he turns from one, he cleaves to another. He cannot hate sin as sin; this is peculiar to Believers. There is no Hypocrite in the World that can unfeignedly hate eve∣ry sin: he cannot say with David, I hate every false way, but the Believer can, and doth: I don't say that he ceaseth from all acts of sin; that is impossible, so long as Grace is imperfect, and he carries a bo∣dy of death about him: but he hates all sin; and darling sins above all, as being the worst of sins: for these are they where∣by God hath been most dishonoured, the Mind most blinded, the Heart most be∣witched, Satan most gratified, and the Soul most wounded.

To dislike some sins and not others is not hatred. If the heart be right with God, the same reasons that induce us to hate one sin, will induce us to hate all. God hates all; and wherever the Divine Nature is wrought, it shews it self in suit∣able dispositions. It is a Universal Princi∣ple, which as it inclines the heart to all good, so it sets it against all sin. And it must needs be so, or else how can a man be said to be in subjection to Jesus Christ: for one sin keeps possession for Satan as well as a thousand.

And this discovers many that would prove their subjection to Christ by their hating sin, when as they do not hate all sin. There is ever some lust in reserve, of which they say as Jacob of his beloved Benjamin, He shall not go. Or as Naaman of his bowing to Rimmon, when I bow my self in the house of Rimmon, the Lord pardon thy servant in this thing. Now suppose a Woman should love her Husband better than a thousand, and a thousand men; yet if there be any one that she loves and embra∣ces, and desires more than him, would ye not say she was a harlot? yes, as really as she that prostitutes her self to all that pass by. He that indulges to any one sin was never yet truly under the Yoke of Christ. Though a Believer may possibly fall into many sins, yet there is no Believer but hates every sin.

And let me tell you, I know not a surer sign of a mans being under the power of Grace than this. For what else is it that can make a man loath that sin that he lov∣ed as himself? Many a man may be angry with sin, but that is consistent with love. Many a man may forbear sin, for fear of shame or punishment. But this is not to hate sin as sin. When sin is loathed as be∣ing a violation of Gods Law: a contempt of his Authority: contrary to his Nature; an Enemy to his Service and Honour: a grief to the Spirit: this is to hate sin as sin: and he that thus hates sin, must ne∣cessarily

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

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

1. He prays against it. Order my steps in thy word, and let not any iniquity have domi∣nion over me. Psal. 119.133. Prayers and Tears are the Christians Weapons; not only against the malice of enemies with∣out, but also against the mischief of sin within. He don't pray against his sin, as it is said Austin did in his Natural State, who was afraid that God should grant his request. He prayed one thing, and desi∣red another. But he prays as David did, wash me throughly from mine iniquity, and cleanse me from my sin. Psal. 51.2. Oh the sighs and groans that a gracious heart sends up to God, under the load and bur∣den of sin. We groan being burdened. Hence that of the Apostle, Rom. 7.24. O wretch∣ed man that I am, who shall deliver me from this body of death! never did poor Prisoner more long and wish to be freed from his chains, then the Believer doth to be rid of his sins. None can know what the wrestlings of a gracious heart are with God against Corruption, but they that have been wearied with the burden of it.

2. He mourns and sorrows under it as the daily burden of his Soul. Grace soft∣ens the heart, and then sin makes it mourn. They shall be on the mountains like Doves of the valleys, all of them mourning, every one for his iniquity, Ezek. 7.16. And this is sorrow of the right kind There is a great deal of sorrow caused by sin that is not right; therefore the Apostle speaks of being made sorry after a Godly man∣ner. I rejoyced not that ye were made sorry, but that ye sorrowed to Repentance, for ye were made sorry after a Godly manner. 2. Cor. 7.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ye sorrowed according to God. And it is known from all other sorrow.

By its object, and that is sin. Sin more than any thing: and special sin more than any sin.

1. Sin more than any thing; more than suffering, more than affliction, more than Hell. Nothing in the world causes that sorrow in a gracious heart as sin doth. Father, I have sinned against Heaven, and in thy sight, sayes the poor prodigal, Luk. 15.21. he doth not say, I am full of wants, ready to famish for bread, but here is his wound, father I have sinned. So as it was with David. 2 Sam. 24.10. I have sinned greatly in that I have done, and now I beseech thee take away the iniquity of thy servant; He doth not say take away this judgment, this pestilence: nay, he is willing to bear it, ver. 17. Lo, I have sin∣ned

and done wickedly, but those Sheep what have they done? Let thine hand be against me. He is willing to indure the smart, so as God would remove the guilt. He would quietly bear his hand in chastisement for sin, so that his heart were but towards him in the pardon of sin. It is not smart but guilt that is the chief cause of sorrow in a gracious heart.

Now the hypocrite cryes out more be∣cause of smart then guilt. Punishment causes sorrow, when sin doth not. Pha∣raoh is under a plague of Frogs; and he presently calls for Moses and Aaron: and what must they do? Intreat the Lord that he may take away the frogs from me. Exod. 8.8. he doth not say, that he may take away my sin from me: he was very sensi∣ble of the plague of frogs, but had no sense of the plague of his heart. So that here you see the difference between David and Pharaoh: David is for the taking away of sin rather then of judgment: Pharaoh is for the taking away of judgment, but not a word of the taking away of sin.

2. True sorrow for sin is more for spe∣cial sins then for any other sin. Though all sin is matter of sorrow, yet special sins above all: And it must needs be so, for by these God hath been most dishonoured. By these he hath so often broke with Je∣sus Christ. By these he hath given the deepest wounds to his own Conscience. By these Satan hath so long maintained his

power and rule in the Soul. And so easily insnared and overcome him.

The hypocrite never sorrows for his special sins. His sorrow as it is feigned, so it is either for some petty sins, or such as are common to him with others. But he feels no remorse for his bosom lusts: nor comes near to that which is the chief cause of controversie between God and his Soul. His beloved lust lies secure in his heart, without the least disturbance or notice taken of it.

3. He maintains a constant conflict against sin. And this is a natural effect of hatred; for hatred stirreth up strife, Prov. 10.12. hence ye read of striving against sin. Heb. 12.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is a mi∣litary word, and implies an opposing and fighting as against an enemy, to whom a man is resolved not to yield. And the ene∣my is here said to be sin; which is the greatest enemy in the world; and makes the fiercest war: for it wars against the Soul. 1 Pet. 2.11. against the grace of the Soul: against the peace and comfort of the soul: against the life and salvation of the Soul. Hence it is that the life of a Christian is a continual warfare. The Age that men observe in Civil Wars is from sixteen years old to sixty: but this war commences from the first moment of taking up the Yoke of Christ, to the last moment that a man lives in the world. Every man that is born again, is born a

man of strife (as Jeremy speaks in another sense) he keeps up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a truce∣less war with sin; what is the company of two armies in the Shulamite, but the lusts of the Flesh, and the Graces of the Spirit, in continual conflict, and opposition of each other? So the Apostle explains it. Gal. 5.17. The Flesh lusteth against the Spi∣rit, and the Spirit against the Flesh. And mark the Tense; it is not said it did lust; viz. at the first working of grace; or it will lust; viz. when grace is come to more strength and maturity; but it lusteth, in the present Tense, and so it notes two things.

(1.) That so soon as ever Grace is wrought in the heart, it shews it self in strifes and contests with lust and corrupti∣on; it lusteth against the Flesh, or else it is not Grace.

2. That this contest once begun will never end, so long as any one lust remains in the heart. Nor can it, for this hatred of sin wrought by grace in the heart is so radicated in the new nature, and so essen∣tial to it, that as grace is increased, so this hatred is heightened; and needs it must, for all hatred springs from love; amor odii causa, it is love to God and Christ which works to hatred of sin; and therefore as love grows stronger, so our hatred of sin still grows greater; so that this contest can never end, but in the death and destruction of every lust.

Other enemies a Christian can love, and pity, and forgive and pray for; but he hath no pity for sin. It is a hatred wrought by the Spirit of God, which is full of indignation and revenge. What in∣dignation it wrought in you, yea what revenge. 2 Cor. 7.11. Hence it is that he is so conversant and constant in the use of Or∣dinances: his great end is to subdue and weaken lust under all.

First, He uses the word to this end, for this is the sword of the Spirit, Eph. 6.17. and in conflicts either with corruption within, or with Temptation without, there is none to that. No man was ever overcome either by Corruption or Temp∣tation so long as he kept close to the word. I write to you young men, because ye are strong, and have overcome the wicked one. 1 Epist. John 2.13. Here is an evidence of their strength, their overcoming the wicked one. But where lies their strength? that is intimated, ver. 14. I write to you young men, because ye are strong, and the word of God abides in you, and ye have over∣come the wicked one. The abiding of the word in the heart implies the power and virtue of the word taking hold of the heart; and there it is mighty through God to the pulling down of strong holds. 2 Cor. 10.4. The abiding of the word in the heart includes every part of the word, precepts, promises and threatenings; and the Believer makes use of all to subdue lust.

1. The Precepts of the word, where all sin is forbidden. Hath God forbid sin, and shall I indulge to it? ought not his word to be my rule? can I be true to God, and transgress his Precepts? what is sin but a transgression of the law? and shall I dare to invade the rights of God, and deny his Sovereignty? Thus his heart stands in awe of the word. Psal. 119.161.

2. The promises of the word, he makes use of them to incourage hope; and hope purifies the heart. 1 Epist. John 3.3. Hath God made such promises, so many, so great, of this life, of that to come, and all to incourage the Soul to dye to sin, and shall I live in it, and so frustrate my hope in the promise? Hath God so often pro∣mised Heaven and Glory to such as morti∣fie sin, and shall I live to the Flesh, and dye? Thus having these promises, he la∣bours to be cleansed from all filthiness, both of Flesh and Spirit.

3. He makes use of the threatenings of the word as an incentive to fear, for by the fear of the Lord men depart from evil. Prov. 16.6. Thus the law of his God is in his heart, so that none of his steps shall slide, Psal. 37.31.

Secondly, He uses the Sacraments for this end, both Baptism and the Lords Sup∣per.

1. His Baptism, he reflects upon it as a token and seal of that Covenant, where∣in God hath made himself over to him to

be his God: and in which God requires a forsaking of all sin; and by his owning this Covenant he hath taken God for his God, and devoted himself to live to his will; and therefore looks upon himself as strictly ingaged against every lust; and for this cause labours daily to put off the body of the sins of the Flesh. Col. 2.11.

2. The Lords Supper, here by Faith he sees Christ Crucified for sin; and how can this but make him hate sin, and height∣en his rage and indignation against it; shall Christ dye for my sins, and shall I suffer any lust to live, that had a hand in his death? Besides this Supper is a solemn renewing of Covenant with God; and no man can renew Covenant with God, but he must solemnly ingage to hate and renounce all the lusts of the Flesh. Thus the Christian uses and improves every Or∣dinance to carry on the contest against sin, that so he may mortifie, and destroy it.

4. His hatred of sin appears in his pur∣poses and resolutions against it; The Co∣venant with Hell and Death is now broken, and he resolves never to say a confederacy to the lusts of the flesh any more. When he is at any time surprized by sin, as some∣times he is, he hates it the more; and it causes him to issue out a practical decree for God, like that of David, I said I will take heed to my ways that I sin not. Psal. 39.1. When once a man hath truly ta∣ken

up the Yoke of Christ, the resolve and bent of his Will is never to sin more. Though a Believer cannot promise abso∣lutely not to sin, yet he may fully pur∣pose not to sin; So did David, I am pur∣posed, my mouth shall not transgress. Psal. 17.3. No man can be said to hate sin that doth not purpose against it; and he that doth not hate sin, his heart is not right with God.

And this is one of those fruits of sub∣jection to the Yoke of Christ, whereby judgment may be made a posteriori. Now I would to God that young ones would try themselves by this Character. What is the disposition of your heart towards sin? do ye make it your work to search out sin? do ye labour to know more of your secret lusts, and carnal frames, and deceitful hearts? this every one that is under Christs Yoke doth?

Do ye accuse and charge your selves home before God for sin? and is it done freely, and in sincerity, and brokenness of heart? this every one that is under Christs Yoke doth.

Do ye hate sin with a hatred of abomi∣nation, I so as to loath and turn from sin? and is it from all sin? and do ye hate it with a hatred of enmity? do ye pray against it? do ye mourn under it? do ye keep up the spiritual conflict, striving against sin? and using means of Grace, and Ordinances to keep down sin? this

every one that is under Christs Yoke doth▪

Is the bent and resolution of your soul against sin? have you taken up fixed pur∣poses never to live to the lusts of the flesh more? thus every one that is under the Yoke of Christ doth. By this then every one may make a judgment whether ever he hath taken up the Yoke of Christ, or not.

2. It may be known by living to God in a course of Holy Obedience. Whoever hath truly put on the Yoke of Christ makes it his work and business to live to Christ; there is such a Principle of grace infused, that obedience becomes natural. And this obedience is an infallible sign of your sub∣jection to Jesus Christ, and therefore a fit medium to try your State by. For

1. What better Testimony can there be of our subjection to Christ than that which evidences the work of holiness in the heart? Now obedience in the life is a sure evidence of the work of holiness within. It is the natural fruit of the feed of God sowed in the good ground of an honest heart. Holiness is an inward frame, obedience is an overt act proceeding from it. Holiness is the Divine Nature plant∣ed in us; Obedience is the fruit that grows upon that Root. Holiness is our Confor∣mity to the nature of God; Obedience is our Conformity to the will of God. And nothing can prove our participation of the divine nature, like our subjection to

the Divine Will. Holiness is the being of the Spiritual Life in us; Obedience is the operation of that Life according to the degrees of it in the Soul. For there is a great difference in the degrees of Spiritual Life in Believers; it is variously Commu∣nicated; to one more, to another less. All Believers have it, but some have it more abundantly, Joh. 10.10. and according to the measure of the life of holiness in us, such is our strength to obey: and accord∣ing to the strength of our obedience, such will the evidence of our subjection to Christ, and his Yoke be.

2. What greater evidence can there be of our subjection to Christ, then that which is the proper and essential act of the new creature? and that obedience is. It is not more essential to the eye to see, nor to the ear to hear, then it is for a re∣newed heart to obey God. A Believer doth but act his nature in obeying: and that appears from that pleasure and delight which (so far as renewed) he takes in it. Acts of nature are acts of delight; hence that of the Apostle Rom. 7.22. I delight in the law of God after the inner man. And that of David, I delight to do thy will O my God. And whence this delight arises the next words tell you. Thy Law is within my heart. Psal. 40.8. The principle of grace within makes obedience to the law of God a delight, and delight in obedi∣ence to the law of God proves the truth

of that Principle within. All delight in doing arises from a suitableness between the Principle and the Precept; the heart and the work. If there are precepts in∣joyned us, and a defect of Principles in us, much may be done, but there can be no delight in doing: the commands will be grievous.

But it is not every kind of Obedience that can prove the truth of our subjecti∣on to Christ. A hypocrite may go far in the outward part of obedience; he may have a form of Godliness: and what is that? but a resemblance of a Christian in all the outward lineaments of Godli∣ness. He may be able to do all external acts of obedience in common with Believ∣ers; But there are some things essen∣tial to Believers as such, the goodness whereof doth adhere intrinsecally to this work done: as to love God, to fear God, to trust in God, to delight in God. These mingled with our outward duties make them to be obedience of the right kind; and these no hypocrite can attain to, and therefore cannot perform any one act of true obedience. For obedience consists in a full conformity to the will of God as revealed in his word from a Prin∣ciple of holiness within.

Many profess subjection to Christ in word, but deny it in works; calling him Lord, Lord, but not doing the things which he sayes, Luk. 6.46. And many have

flexible knees, but stiff necks: bowing the former to the name Jesus, but will not bow the latter to the Yoke of Jesus; being abominable, disobedient, and to every good work reprobate. Tit. 1.16. There is no such Testimony of your being under the Yoke of Christ, as conformity to the will of Christ.

By this then you may make a judgment in this matter. When the spies return∣ed from searching the Land of Canaan, they brought with them a cluster of Grapes, and Pomegranates, and Figs; Numbers 13.23. and when they came to give an account of their search, they shew∣ed them the fruit of the Land; and said, surely it flowes with milk and hony, and this is the fruit of it. ver. 27. q. d. the Land that yields such good fruit must needs be a good Land. The fruit of being under Christs yoke, is dying to sin, and living to God in a Holy Obedience. And by these two Characters your State may cer∣tainly be known. The heart that yields such fruit is surely a good heart. Pray observe that of the Apostle, Rom. 6.16. Know ye not that to whom ye yield your selves servants to obey, his servants ye are whom ye obey; whether of sin unto death, or of obe∣dience unto righteousness?

It is not being Baptized into the name of Christ, nor taking up the outward pro∣fession of Christ and Religion, that can

distinguish between the servants of Christ and Satan. Here is a surer rule; He that obeys sin is the servant of sin; and he that obeys Christ is the servant of Christ.

CHAP. XV.

Exhorts to thankfulness to God who in∣clined the heart to this Yoke. The wisdom of taking up this Yoke mani∣fested.

THE last use shall be of Exhortation: and I shall direct it to two sorts of persons.

1. To them that have taken up the yoke of Christ in their youth.

2. To such as have never yet taken up the yoke of Christ to this day.

1. To them that have taken up the yoke of Christ in their youth; that have made it their work to mind Religion betimes; to remember their Creator in the dayes of their youth. There are three duties I would commend to such, by way of di∣rection.

1. The first is thankfulness. Though this contributes nothing to God, yet it is that which he is delighted with. It shews the

honesty and integrity of the heart in ascribing effects to their proper causes. Thankfulness diminishes the creature to himself, and magnifies God. It shews a man looks upon himself as nothing, and God as all. Therefore bless God and be thankful for this great mercy. Is there not a cause? For

1. How came you to take up Christs yoke? Time was when ye were the servants of sin, other Lords had dominion over you. Time was when you were slaves to lust; How came you to take up the yoke of Christ? It was not natural; for by nature we are enemies to grace and holiness. It was the fruit of the wisdom of God im∣pressed upon the Soul; it was he that gave thee counsel to make this choice; and therefore bless him. So David sayes in the like case, I will bless the Lord who hath given me counsel. Psa. 16.7. Counsel for what? to take the Lord for his Lord; and that implies taking up his yoke. O my soul thou hast said to the Lord, thou art my Lord, ver. ••. thou art my Lord; that im∣plies subjection; Thou hast said thou art my Lord, that implyes a Covenant resig∣nation. So that here he chooses God for his portion and chief good, and for his highest Lord; and how he came to make this choice he tells you, ver. 7. It was the Lord that counselled him to this; and therefore he resolves the praise and glory shall be to him; I will bless the Lord who

hath given me counsel. Go you and do like∣wise: bless the Lord who hath perswaded and over power'd your hearts to close with Christ. For no man comes to Christ except the Father draw him. Joh. 6.44.

2. It is the wisest choice that ever you made to choose Christ for your Lord, and to put your selves under his yoke. It may be you think you chose wisely in other matters. In your yoke fellow, in your cal∣ling, in your dwelling, &c. but you ne∣ver shewed such wisdom as in this. When Job asks, (Chap. 28.12.) where shall wis∣dom be found, and where is the place of un∣derstanding? and having told you where it is not, not in Silver and Gold; not in Voyages to Sea; Not to be purchased with all Riches; nor found in the land of the living; He tells you none know what, nor where true wisdom is, but God, ver. 23. God understands the way thereof, and he knowes the place thereof: and it is he that di∣rects us to it. ver. 28. Ʋnto man he said, be∣hold the fear of the Lord that is wisdom, and to depart from evil is understanding. There is no man truly wise but he that fears God and keeps his Commandments. See where∣in the wisdom of this taking up Christs yoke is manifest in six particulars.

1. It is manifest in this, that the best and wisest of men in all Ages have done it: they have rather chosen Obedience to Christ in the meanest services, then to be found in complyance with lust. What

did David mean when he said, I had ra∣ther be a door keeper in the house of my God, then to dwell in the Tents of wickedness? Psal. 84.10. It was a wise preferring the mean∣est service of Christ, before the greatest pleasures that wicked men enjoy. And what meant Moses to refuse to be called the son of Pharaohs Daughter, and to choose ra∣ther to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season, esteeming the reproaches of Christ greater rich∣es than the treasures of Egypt? Heb. 11.24, 25, 26.

What was the meaning of this, but on∣ly to shew that he preferred the worst of Christs Yoke before the best of sin? And what made the Apostles forsake all and fol∣low Christ, but to shew that wisdom is ju∣stified of her children; and that they were ready to sacrifice all for the service of such a Master? And what made those primi∣tive Martyrs (Heb. 11.) suffer such mock∣ings, scourgings, bonds, imprisonments, tor∣tures, &c. but their faithfulness to Christ and his ways? And if the best in all Ages have taken up Christs yoke, then this makes the wisdom of this practise manifest: Great reason therefore you should bless God for, and give him the glory of your professed subjection to Christ.

2. The wisdom of taking up this yoke of Christ is evident in that it is such a yoke, all the duties whereof commend themselves to every mans choice. It was

not so in the Precepts of the Old Cove∣nant; a great part of those Laws had lit∣tle in them to commend them to a mans choice, (so long as their symbolical na∣ture was not understood) save what the authority of God in commanding their observation gave to them. Circumcision, legal washings, sacrifices, &c. were but beggarly Elements when the command of God for their observation was taken off; therefore the Apostle calls them a yoke of bondage, Gal. 5.1. Which shews that their observation of them was more because God commanded them, than out of any intrinsecal goodness which was in them. They obeyed them, not out of love of the thing commanded, but out of love to that God who commanded them. But now the precepts of the Gospel, and the things commanded there are desireable for themselves. If they had not been injoyn∣ed, to love God, to fear him, to worship him in Spirit, to be righteous, godly, so∣ber, chast, temperate; to be meek, pati∣ent, and contented, &c. these are amabi∣lia pro se, lovely in themselves, and tend to the peace and satisfaction of the mind; besides their relation to a future happiness. And there is no man that acts up to the dictates of a considering mind but would choose these things, though you should suppose him under no express command thereunto.

3. The wisdom of taking up Christs yoke appears in this, that whatever your work is, your help is greater than your work, and your succour greater than your service. That which makes any duty diffi∣cult and burdensome is, when it masters our abilities for performance. Now this can't be said of any work Christ calls us to; For as thy work is so shall thy strength be. If God calls out one St. to greater services than another, he will furnish him with more strength and help than another. I laboured more abundantly then they all, yet not I, but the grace of God which was with me. 1 Cor. 15.10. His work was great, and his help was great. He abounded in la∣bour, and God abounded in grace. He did more than all, and he recieved more than all. And if you would know what helps Christians have in the way of obedience; They are these,

1. They have the help of the Ordinan∣ces of Christ; and it is a great power and strength that is derived from them to the soul that sits daily under them. The way of the Lord is strength to the upright. The Ordinances of Christ are not empty things: though they have no fulness of their own, yet they give out much from the Fountain; They go from strength to strength, How so? Every one of them in Sion appears before God. Psal. 84.7.

2. They have the help of the prayers of all the Saints. For as the prayers of

every Believer are directed to the good of all the Church of Christ; So the prayers of the whole are designed for the good of every member. There is a mu∣tual traffick in Heaven by the prayers of Saints one for another; if one Believer be in temptations, in darkness, in sufferings and troubles, All the Saints of God are wrestling for his relief. So the Church did for Peter when in prison, and their prayers did more to release him, then all jaylers and fetters could do to detain him. Mark that of the Apostle 2 Cor. 1.10, 11. Who delivered us from so great a death; and doth deliver, in whom we trust he will yet deliver us; you also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf. The prayers of the Saints are greatly available one for another. We have many a mercy that we never prayed particularly for, but possibly it hath been the fruit of others prayers; and therefore the Apostle calls it a gift bestowed upon us by the means of ma∣ny persons. Others sow the seed, and we enter into their harvest, and reap their labours. And this is one great part of that Communion of Saints which in our Creed we say that we believe.

3. They have a help greater than all this, and that is the help of Jesus Christ: and he is the mighty helper. That is an ex∣cellent Scripture, could we believe it, and

live upon it, Zech. 10.12. I will strengthen them in the Lord, and they shall walk up and down in his name. What, or who can be too hard for such as walk in the ways and worship of Christ with the strength of Christ? Now the Lord Christ helps two ways.

(1.) By his powerful intercession▪ he is ever praying and pleading for you, Heb. 7.25.

(2.) By his Almighty Spirit▪ for how are your sins mortified but by the Spirit? Rom. 8.13. And how are your hearts quickened in duty, but by the Spirit? And how are you guided in the ways of God, but by the Spirit. Joh. 16.13. And how are you taught? but by the Spirit. 1 Joh. 2.27. And who upholds you in your course? but the Spirit. Psal. 51.12. Besides the grace the Spirit works in you at first, you have spiritual incomes and supplies of the Spirit daily. Phil. 1.19.

And is not the Believers help then great∣er than his work? now it was not so un∣der the Law; there was great service but little assistance: but now the Christians help is greater then his work, for it is God that works in you to will and to do. The works of Gospel Obedience are more sub∣lime, more spiritual, and therefore more difficult than any of the works of the Law; but so far as we have Communion with the power and strength of the Spi∣rit to actuate and inable us, they are all

easy and pleasant. Gospel duties may be difficult in respect of divine imposition, but they are easy in regard of divine cooperati∣on. The Father sets the Child a Copy, and bids it write, the Child knows not how, but yet takes the Pen, and then the Father guides the hand, and the Child writes after the Copy. Lord, sayes Au∣stin, give what thou commandest, and then command what thou wilt.

4. The wisdom of taking up Christs yoke appears in this, that under this yoke, though the weakness of your obedience is great, yet the truth of your obedience is accepted. God looks at truth in the in∣ward parts, Psal. 51.6. O the many weaknesses that God passes by in his peo∣ple, where he finds the heart and affecti∣on true to him; though there be much commanded, yet the least you do is accept∣ed. Were it not for this there could be no serving him. If thou Lord shouldst mark iniquities who could stand? But there is for∣giveness with thee that thou mayest be feared. Psal. 130.3, 4. God will not take advan∣tage of your fallings and infirmities. I will spare them as a man spares his son that serves him. O what a sweetness must this put into service! how easie must it needs make the yoke of Christ, when the least we do is accepted; as a handful of goats hair was for the Temple when it came from a willing heart. What reason there∣fore have we to bless the Lord that ever

inclined our hearts to stoop to the yoke of Christ.

The wisdom of taking up Christs yoke is evident in this, that herein true liber∣ty consists. This may seem a Paradox; for sinners do therefore indulge themselves in their lusts because there is liberty: and they therefore refuse Christs yoke because it abridges their liberty; they cannot live as they list. Now you must know there is a twofold liberty.

1. A carnal liberty; wherein a cor∣rupt base heart takes a latitude to it self, to live and act according to its own viti∣ous inclinations, without any restraint or controul. Indeed the yoke of Christ is an enemy to this liberty; and it were not worth the taking up if it should not, for this liberty is only the licentiousness of lust, and no man such a slave as he that is thus at liberty. He is a servant to corrup∣tion, 2 Pet. 2.19. Under the devils rule, led captive by him at his will, 1 Tim. 2.26. He is held in the chains of Hell, and will you call this liberty? are not the Saints at liberty in Heaven? and yet there is none of this liberty there? will ye call this li∣berty, to be loaded with the guilt of sin? to be bound over to damnation? to be vexed daily with an accusing Conscience? to have all the threats of the word lye against thee? to have wrath hanging over thy head every moment? and God ready to throw thee into Hell? is this liberty

when thou art in such a dreadful case, that thou darest not think of dying for fear of hell and damnation? better be the veryest gally slave in the world then thus at liber∣ty. But then

2. There is a Spiritual liberty, which is wrought out for us by Christ; the pur∣chase of his blood: John 8.36. If the son make you free then are ye free indeed. And he that partakes of this liberty may well be said to be free indeed, for he is freed from the curse of the Law. Gal. 3.10. He is freed from the condemning power of sin. Rom. 8.1. He is freed from the Spirit of Bondage. Rom. 8.15. And he is freed from the dominion of sin. Rom. 6.14. And a man never enjoyes this liberty till he comes under the yoke of Christ; and is there not reason to bless God for draw∣ing the heart to Christ?

6. The wisdom of taking up Christs yoke appears in this, that the longer you are under it, the easier you will find it. I will make it out in three things.

1. The longer you wear it, the lighter it will be: it is not so in other matters. A little burden in tract of time is heavy, and the longer it lyes the heavyer it is, be∣cause of a wast of strength by long bear∣ing: but Christs burden the longer it is born the lighter it is, because though the burden is not diminished, yet your strength is increased. They go from strength to strength. He that hath clean hands shall grow stronger

and stronger. And as spiritual strength in∣creases, so spiritual difficulties must needs abate.

2. The more progress you make in obe∣dience, the greater testimony you shall have from conscience of the uprightness of your hearts with God▪ and you can't ima∣gine (unless you ever felt it) what peace this brings in, 2 Cor. 1.12. Nothing gives conscience that advantage to witness aloud to our case, as godly sincerity in our obe∣dience to Christ.

3. Much obedience brings in much com∣fort. The more seed the more sheaves; that Christian is likest to injoy most com∣fort, that walks most close with God in the way of obedience. He hath comfort in the most difficult duties, even in his suf∣ferings for Christ; and they are the most pinching part of his Yoke. And yet as the sufferings of Christ abound in us, so our conso∣lation also aboundeth by Christ, 2 Cor. 1.5. And therefore Christ bids us rejoyce even in persecution, Matth. 5.11, 12.

He hath comfort in the worst of times, To the upright there ariseth light in darkness, Psal. 112.4. When the figtree doth not blossom, yet then he can joy in the God of his salvati∣on.

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.

CHAP. XVII.

Exhorts to perseverance under the yoke of Christ, with arguments to press it, and directions to guide in it.

HAving put on the Yoke of Christ, never cast it off again. Having begun in the spirit do not end in the flesh, He that puts his hand to the plough and looks back, is not fit for the Kingdom of God, Luk. 9.62. Art thou bound (as the Apostle saies in another case) seek not to be loosed. The Yoke of Christ is to be put on betimes, but never to be put off again. The gospel, that puts this yoke upon us, is the everlasting gospel; not temporary, or cessant, but a fixed rule for the whole life; and therefore we are to serve God in righteousness and ho∣liness all our dayes. Let me propound some arguments to press this duty; and then some directions to help in it, and I shall dismiss this branch of the use.

1. Consider the great advantage of a persevering obedience; whether you look at the honour that attends it, or the peace that comes by it, or the safety that is in it, or the reward that is intailed upon it, the advantage is great on all these ac∣counts.

1. It is your honour to persevere in your obedience to Christ to the end. This is clearly intimated in that counsel of Christ to the Church of Philadelphia, Revel. 2.11. Hold that fast which thou hast that no man take thy crown. The Crown here some take for the crown of glory in heaven. Others take it for that honour God had put upon her ver. 9. I will make them of the Synagogue of Satan, who say they are Jews and are not—to come and wor∣ship before thy feet, and to know that I have loved thee. But I take her crown here, to be her perseverance in faith and obedience to Christ; for perseverance is a Christians crown; it crowns all grace; therefore saith our Lord Christ, hold fast that which thou hast. That profession thou hast made, that grace thou hast received, that obedience which thou hast wrought, For I know thy works, thou hast a little strength, and hast kept my word, and hast not denyed my name. Hold fast that which thou hast; there is the counsel of Christ: and the argument he urgeth it upon is, least she should lose her Crown. Perseverance in the wayes of Christ is the crown and honour of a Christian.

2. If you respect the peace and comfort of your state, nothing secures and pro∣motes it more then your constancy in obe∣dience As there is a peace which flows from justification, Rom. 5.1. so there is a peace resulting from persevering obe∣dience.

Great peace have they that love thy Law, Psal. 119.165. He don't say only, that do it, but that love it; for he that loves it will do it, and never depart from it, Gal. 6.16. As many as walk ac∣cording to this rule, peace shall be upon them and mercy. Constant obedience brings in constant peace and comfort.

3. It is of great advantage in point of safety. Righteousness keepeth him that is up∣right in the way, but wickedness overthroweth the sinner, Prov. 13.6. Ah what fools are sinners, who run into sin to avoid suffering; it is as if a man should venture his head to save his hat: or sink the Ship to avoid the storm. It is He that keepeth the com∣mandment that keepeth his own soul, Prov. 19.16. There is no safty but in the way of duty. We are sure of Gods protection so long as we make conscience of Gods precepts. So sayes the Prophet, Isa 33.15, 16. He that walketh uprightly—he shall dwell on high, his place of defence shall be the munitions of Rocks. And Prov. 1.33. Whoso hearkneth to me shall dwell safely, and shall be quiet from fear of evil.

4. It is your advantage in point of re∣ward. The promises are made to perse∣verance. To them who by patient continu∣ance in well doing seek for glory, and honour and immortality, eternal life, Rom 2.7. The date of your service is short, but eternity is the date of your recompence. So that

great is the advantage of your keeping close to Christ in the way of obedience, and therefore he that is righteous, let him be righteous still, and he that is holy, let him be holy still, Rev. 22.11.

2. Consider on the other hand the dan∣ger and mischief of Apostacy from Christ. As perseverance in his service is attended with great advantages; so casting off his yoke hath in it very mischievous effects; and that both with respect to Jesus Christ and to our selves.

1. With respect to Christ. It is the greatest reproach that can be laid upon Christ for any one that hath taken up his yoke to cast it off again. For it is a leaving and rejecting him after choice, profession, and experience.

1. Subjection to Christs yoke is an act of choice; for Christ forceth none into his service. Now choice is of the best things. Of evils a man chooseth the least, but of good things a man chooseth that which is best. So that he that chooseth the ser∣vice of Christ doth therein acknowledge the goodness and beauty of his ways. And therefore for a man to cast off his yoke is to repent of his choice. And this is a great reproach to Jesus Christ for a man to choose his precepts, and afterwards to reject them.

2. Casting off the yoke is a forsaking Christ after an open Profession, for there

can be no Apostacy, but by such as have first owned Christ, and made a profession of him; the drunkard, the unclean wretch &c. that hath been vile all his days, liv∣ing in a course of sin from his youth up, he can't be said properly to be an Apo∣state; if he lives and dyes in his sins and lusts, he may be said to live and dye a Re∣probate, but no Apostate. But he is an Apostate that hath known and owned the wayes of Christ, and afterward turned the back upon them; that hath given his neck to the Yoke of Christ, and then cast it off again; that hath vomited up his filthiness, and then turned to his own vo∣mit again, 2 Pet. 2.22. Such an Apostate was Judas, Demas, &c. Now for a man to take up a professed subjection to Christ, and then forsake him must needs be a great reproach, for he seems to say that he is not a good Master, it is no profit to serve him.

3. It is a leaving Christ after experience; for there is no man that hath taken up Christs Yoke, but hath seen an equity and goodness in his Precepts; he hath found some peace of Conscience in so doing; he hath tasted somewhat of the Heavenly gift, and been made partaker of some operations of the Spirit, and tasted the good word of God, and the powers of the World to come. Heb. 6.4, 5. Now for a man to have ex∣perience of Christ, and then cast him off, is the greatest reproach that can be cast

upon him. The Apostle calls it a Crucify∣ing the Son of God afresh, and putting him to open shame. Heb. 6.6. It is a less evil to refuse the first tenders of grace, then to reject Christ after he hath been profes∣sed and own'd; the former may be from ignorance and prejudice, but to cast him off upon tryal, argues his yoke to be un∣easy, and his Commandments grievous, he sayes in the language of his action, there is not that good to be found in God as he expected, nor that comfort in his ways as was promised. And what great∣er contempt can be put upon Christ then this?

2. It hath mischievous effects with re∣spect to our selves.

(1.) It proves the unsoundness and hy∣pocrisie of our hearts; and shews they were never right with God. They went out from us, but they were not of us, for if they had been of us, they would no doubt have continued with us, but they went out that they might be made manifest that they were not all of us. 1 Joh. 2.19. He that at any time shall cast off the yoke of Christ, shews that his heart was never right in taking of it up. In a Marriage relation love increases and firms the bond, but adulterous love is only hot while new.

(2.) Another mischievous effect is in those unspeakable losses we sustain by cast∣ing off Christs yoke.

1. A loss of all we have done or suffer∣ed for Christ, when the righteous turneth away from his righteousness, and committeth iniquity, — all his Righteousness that he hath done shall not be mentioned. Ezekiel 18.24. thy Faith, thy Prayers, thy Alms-deeds, thy Fastings, thy striving against sin, thy zeal and fervour for Christ, will all come to nothing; it shall never be men∣tioned, all thy labour, and obedience, and duties are lost, though they have been ne∣ver so many and great. When a Naza∣rite under the Law had separated himself to the Lord, if any defilement came upon him, all was lost, and counted for nothing. Numb. 6.12. He shall consecrate to the Lord the days of his separation, (that is, he shall begin all again) but the days that were before shall be lost, because his separation was defiled. So it is with professors of Religion, if they draw back all is lost; In Christianis non initia quaeruntur, sed finis. It is not on∣ly how we begin, but how we finish. And therefore it is excellent counsel the Apo∣stle gives, 2 Epist. Joh. Look to your selves that ye lose not those things which yee have wrought.

2. A loss of that honour and reputati∣on which doth ever attend sincerity and perseverance: as an Apostate loses the

profit and comfort of all his duties, so he loses the honour of his profession. Ye did run well, who hindered you? Gal. 5.7. Demas hath forsaken us, and imbraced this present world: it is recorded as an act of perpetual infamy and dishonour. So Christ saith of him that begins to build, and is not able to finish, that all that behold it shall mock at him, saying, This man began to build and was not able to finish. Luk. 14.29, 30. The Crown of profession is only se∣cured by perseverance, Hold fast that which thou hast that no man take thy Crown. Revel. 3.11.

3. A loss of gifts and parts, and of that expediteness for service which we once had. When men withdraw from, and forsake Christ, he causes his Spirit in his wonted operations and influences to with∣draw from, and forsake them; So that they are not the men they once were. How hath the experience of the present Age verified this. Do we not see many that once had great gifts of the Spirit for pray∣ing, teaching, and edifying of others, who by turning their backs upon Christ to a dead way of formal Worship, have sin∣ned away the gifts of the Spirit, and are now become utterly dead and lifeless? and thus is that of our Lord made good, Mark 4.25. He that hath not, (not improved) from him shall be taken away that which he hath. Thus Christ took away the Talent from the unprofitable servant. Mat. 25.28.

4. A loss of that tenderness of Consci∣ence which is necessary to a true repent∣ance; for when a man doth reject, and cast off Christs yoke, usually Conscience is laid wast, it is sinned out of office, and so lets a man sin on without check or con∣troul. And how shall that man repent who hath sinned away all tenderness of Con∣science? therefore the Apostle sayes, It is impossible if such fall away, to renew them again to Repentance. Heb. 6.4, 6.

5. A loss of Heaven and the salvation of their souls. There are two sorts of per∣sons that are for ever shut out of Heaven. Such as never believed, and such as make Shipwrack of Faith. Such as never would take up the yoke of Christ, and such as ha∣ving taken it up, do finally cast it off again. If you forsake God, he will forsake you; This is willful sinning, and how dreadful∣ly hath God expressed himself against this. Heb. 10.26. If we sin willfully after that we have received the knowledge of the Truth, there remaineth no more Sacrifice for sins, but a certain fearful looking for of judgment, and fiery indignation, which shall devour the ad∣versaries: you therefore that have taken up the yoke of Christ, let that severe threatening of Christ fasten it for ever upon you. Mark 8.38. Whosoever shall be ashamed of me, and of my words in this adulterous and sinful generation, of him shall the son of man be ashamed when he cometh in the glory of the Father, with his Holy Angels.

These are the Arguments, the Directi∣ons follow.

Direct. 1. Would you not cast off Christs Yoke? Then do not be weary of his service. Do not count it burdensome. No man loves to bear what is burdensome; it makes him weary; and wearyness cau∣seth fainting. Hence that of the Apostle, Heb. 12.3. Consider him that indured such contradiction of sinners against himself, lest ye be weary and faint in your minds. There is a weariness from contrariety of Spirit to the work. Ye have said, what a weariness is it? And there is a weariness from despon∣dency of Spirit under discouragements in the ways of God, by reason of contradictions and sufferings: but nothing should make us weary of Christs work. Be not weary of well-doing. 2 Thes. 3.13. Christ speaks it to the commendation of that Church of Ephesus, Rev. 2:3. For my name sake thou hast laboured, and hast not fainted. Scali∣ger sayes, lassitudo est deficientia virtutis mo∣ventis; Weariness is from a failure in the moving Principle, and that is the love of God in the heart: So that weariness in the work of God shews that the heart is not right with God.

Direct. 2. Look to your first underta∣king in giving your selves up to Christ, that it be in sincerity and uprightness of heart. How can that man hold out in

the service of Christ to the end that was not right in the beginning? Job sayes of the Hypocrite, will he always call upon God? Job 27.10. No, he will not where the heart is not made right with God by re∣newing grace, it can never hold out long in the ways of Obedience: Sappy Tim∣ber in the building will quickly fail. Coun∣terfeit Grace cannot last. There is some∣thing in the beginning of the way, and something in the end, that distinguishes every true Believer from a Hypocrite. He begins in sincerity, and that never any hy∣pocrite did: He perseveres to the end, and that never any Hypocrite could.

Direct. 3. Practise daily the duty of Mortification of sin, not this, or that, or another sin; but every sin, for if there be any one Lust indulged in the heart, that one Lust will at one time or other make the yoke of Christ an offence to you. Therefore they that are Christs have Crucified the Flesh with the affections and lusts. Gal. 5.24.

Direct. 4. Labour for weanedness of heart to all carnal and worldly interests, that you may be able to say with David, Psal. 131.2. My Soul is even as a weaned child. While our respects to worldly ad∣vantages are kept up in their strength, we are sure to miscarry when a temptati∣on comes. This was Balaams bane, he lo∣ved

the wages of unrighteousness. And this caused Demas his downfall; Demas hath forsaken me, having loved this present world. 2 Tim. 4.10. This Scripture hath occasi∣oned a great question, and that is, whe∣ther Demas was a good man or an Hypo∣crite? whether his Apostacy was final, or whether he did repent of his fall?

Some are of opinion that he was a good man; and that though the love of the world prevailed upon him, to leave the Apostle Paul in his troubles, and to mind his present advantages, yet he afterward repented of his sin, and returned to the Apostle again. And the ground of this opinion is from two Scriptures. One is, Col. 4.14. Luke the beloved Physitian, and Demas greet you, the other is Philemon 24. There salute thee Epaphras my Fellow-Prison∣er in Christ Jesus, Marcus, Aristarcus, De∣mas. Therefore say they, Demas his fall was but partial; and though he fell, yet he arose again.

But how weakly this opinion is found∣ed appears in this; that both those Epi∣stles to the Colossians and Philemon were written before this second Epistle to Ti∣mothy; which was written when Paul was in Bonds at Rome the second time, as the conclusion of the Epistle (which was but a few Months before his death) doth make manifest. And he tells you (ver. 6.) The time of my departure is at hand. And if so, then those salutations of Demas to the Co∣lossians,

and to Philemon, were written while Demas was a Professor, and before his fall; and therefore can be no proof of his rising again by Repentance. In all probability therefore Demas was but an Hypocrite, who made a profession for car∣nal ends; and such a one can never perse∣vere in the ways of Christ. He may fol∣low him so long as Christs way and his lye together; but where the way parts there the Soul departs from Christ. From that time many of the Disciples went back, and walked no more with him. Joh. 6.66.

Direct. 5. Preserve tenderness of Con∣science. This is an excellent remedy a∣gainst back-sliding. It binds wherever God binds; and gives every Precept its full force upon the Soul. It consults nei∣ther safety nor danger; but Gods honour, and its own peace. Nothing stands in competition in such a heart with the au∣thority of God, and the securing his fa∣vour. Keep Conscience tender, and that will keep thy path pure, no man makes shipwrack of Faith, but he first violenc∣eth Conscience. So sayes the Apostle, Holding Faith, and a good Conscience, which some having put away, concerning Faith have made shipwrack. 1 Tim. 1.29.

Direct. 6. Live much in the lively ex∣ercise of Faith. The Apostle saith in one place, we walk by Faith, 2 Cor. 5.7. that

speaks its influence into our Obedience. And he sayes in another place, we stand by faith. 2 Cor. 1.24. which imports its in∣fluence into our perseverance. In nature standing is before walking; but in grace walking is before standing. Obedience must be before perseverance, but both obedience and perseverance are by Faith. We walk by faith, and we stand by faith. All Apostacy from Christ is the fruit of unbelief? Heb. 3.12. Take heed Brethren, lest there be in any of you an evil heart of un∣belief, in departing from the living God. No∣thing can keep the heart close to duty in all conditions, but Faith firmly fixed up∣on the Authority of the Precepts, and the good of the promises. By faith Abraham when he was called to go out — obeyed, and he went out, not knowing whither he went. Heb. 11.8. Faith is an excellent Grace, not only for the undertaking of duty, but also for persevering in it; There are but 2 things that make perseverance in the ser∣vice of Christ difficult.

Some good which we can't not part with.

Some evil which we know not how to undergo.

Now there is no good but Faith can part with at Gods command. By faith Abra∣ham when he was tryed, offered up Isaac; and he that had received the promises, offered up his only begotten Son. Heb. 11.17. And there is no evil but Faith will undergo at

Gods call; Through faith they were stoned, they were sawn asunder, were tempted, were slain with the Sword, &c. Hebrews 11.37. Faith fetches constant supplies from Christ as head of the body; and he is not only a head of guidance for the way we are to walk in; but a head of influence for strength to walk in it; Therefore it is said, Isa. 40.31. They that wait upon the Lord shall renew their strength, they shall mount up with wings as Eagles, they shall run and not be wea∣ry, and they shall walk and not faint.

Direct. 7. Take heed of first declensi∣ons, and watch daily against them. Apo∣stacy begins in little decays at first: nemo repente fit turpissimus. A breach of waters which is but little at first, may end in a great deluge. Many a fair house goes to utter ruine, which timely repairs might have prevented at a small charge. A lit∣tle breach made in the Conscience grows wider and wider. It is easier to crush the egg, then to kill the serpent. And there∣fore it concerns us to watch against first declinings. Is your Spiritual fervour aba∣ted? doth love decay? is duty omitted? doth Conscience grow less tender? This, if let alone, and not timely remedyed, will end in a casting off the Yoke of Christ. Hence that counsel of Christ to the Church of Sardis, Rev. 3.2. Be watchful, and strengthen the things which remain, that are ready to dye.

Direct. 8. Remember the terms of the Covenant you are in with God, and re∣new them often by a fixed and setled reso∣lution. There is no man takes up Christs Yoke but he doth therein enter into a Co∣venant with God: and this Covenant stands in mutual agreements and promises. God promises that he will be our God; and we promise to be his people. He Covenants to teach, and guide, and rule us by his Laws; and we Covenant to take him for our Lord; to hearken to him, and obey his voice in all he commands us. He ingageth that he will never turn away from us to do us good. Jer. 32.40. And we ingage that we will never depart from him; but will walk in the name of the Lord our God for ever and ever. Mic. 4.5.

So that there is an Everlasting obliga∣tion lyes upon you to duty and obedience. You have sworn and cannot go back. As David sayes, I have sworn, and I will per∣form it, that I will keep thy righteous judg∣ments. Psal. 119.106. Now one part of the Covenant is to answer another; you look that God should always bless you, and provide for your good: and God looks that you should always serve him, and pro∣mote his Glory. You expect that God should perform all his promises of Mercy and Blessings; and God expects you should be true to all your promises of Obedience and subjection. For he said surely they are my people, children that will not lye, so he was their Saviour. Isa. 63.8. Now therefore

renew your resolutions of service and sub∣jection. Cleave to the Lord with full purpose of heart. Resolve (in the strength of Christ) never to cast off his Yoke, nor count his Commandments grievous. You cannot rationally expect the Blessings of the Covenant, unless you perform the con∣ditions of the Covenant. The stipulati∣on on our part must answer that of Gods. And therefore as ever you would have God to be your God and Guide unto death, re∣solve living and dying to be the Lords.

Direct. 9. Maintain a holy filial fear, of God in the world, this is an excellent preservative against Apostacy, By the fear of the Lord men depart from evil, Solomon sayes, Prov. 16.6. and he tells you Chap. 14.27. The fear of the Lord is the fountain of life, whereby men depart from the snares of death. And backsliding from Christ is one of the great snares of death.

Direct. 10. Think much of the day of recompences, and of the glorious reward of perseverance in that day. Be thou faith∣ful to the death, and I will give thee a Crown of life. Rev. 2.10. non incipientibus sed perseverantibus corona tribuitur. It is not mercenary service to quicken our selves to obedience by the hope of a recompence. Omnis amor mercedis non est mercenarius. It is said of Moses, he had respect to the recom∣pence of reward. Heb. 11.26. And David

sayes, I have hoped for thy salvation, and done thy Commandments. Psal. 119.166. He incouraged himself to duty by the hope of Glory. And it is said of Christ himself, that for the joy that was set before him he in∣dured the Cross. Heb. 12.2. Hope of that glorious recompence is of great force to quicken us to perseverance. And to the same end doth the Apostle urge it, 1 Cor. 15.58. Wherefore my beloved Brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as you know that your labour is not in vain in the Lord.

CHAP. XVIII.

Contains matter of Counsel to Christless sinners, with motives and directions to further it.

TO such as have never yet taken up Christs yoke; and I am afraid I now speak to many. Though many are called to Christ, yet few close with Christ, and submit to him. There are threescore Queens, fourscore Concubines, — Virgins without num∣ber. Cant. 6.8. How many are sons of Belial without yoke; They are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, un∣der no law but that of the Flesh, and un∣der no yoke but that of lust.

I am now to deal with you: whether you will hear me or no I know not; you have

hitherto turned a deaf ear to all the calls of God and Christ. I am now from the authority of this Text to give you one call more; and I do, in the name of the great God, call and invite every sinner of you this day to come to Christ, and take up his Yoke. And this is no other then the very call that Christ makes in the Gospel. Mat. 11.28, 29, 30. Come to me all ye that labour, and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me, for I am meek, and lowly in heart: and ye shall find rest to your souls, for my yoke is easy, and my burden is light. Come to me] that im∣plies believing.

Take my yoke upon you.] that implyes obeying. Faith and Obedience can't be separated, every one that believes in Christ must obey the commands of Christ; If you come to him, you must take up his yoke. Pray consider, it is the counsel of the Lord Christ, who knows what is for our good. He knows there is no life, no salvation, no happiness, no Heaven without it: this is implyed in that rest he promises; they shall find rest in so doing, which supposes that without taking up his yoke, this rest can never be had.

Again, it is his counsel, who can, and will, reward all that practise it; and there∣fore makes this promise, ye shall find rest to your Souls. Mat. 11.29. And pray mind, here is a twofold rest promised, one in ver. 28. Come to me, and I will give you rest: that

is a rest by believing, another is ver. 29. Take my yoke upon you, and I will give you rest; that is a rest in obeying. So that the former is a peace which flows from ju∣stification, and pardon of sin, and there∣fore promised to the weary and heavy laden. And this is the fruit of Faith in Christ; and therefore promised to all upon coming to him. The latter is a peace which flows from Sanctification; and this is a fruit of Obedience to Christ; and therefore pro∣mised to them that take up his yoke. And mark what kind of rest it is that Christ promises, ye shall find rest to your souls.] So that it is not an outward rest, but an in∣ward spiritual rest, the outward man may have less rest and peace under Christs yoke then ever; your obedience to Christ may make the world hate you, reproach you, persecute you: therefore Christ sayes, In the world ye shall have trouble, but in me ye shall have peace.

This finding rest to your souls under the yoke of Christ implyes 4 things; which greatly commend Christs service.

1. Liberty. It holds but Christs yoke to be a yoke of Spiritual Liberty. His ser∣vice is perfect freedom, and therefore the Gospel by which this yoke is put upon us, is called a law of liberty, Jam. 1.25. There is nothing more consistent then obedience to Christ, and freedom of Spirit: Deo ser∣vire summa libertas, Pray which are most free, the good Angels in Heaven, or the

evil Angels in Prison and chains of dark∣ness? are not the good Angels? and yet they are in a state of service and subjection; therefore call'd Ministring Spirits, Heb. 1.14. and said to do his Commandments; Psal 103.20. The Angel sayes to John, Rev. 22.9. I am thy fellow-servant, and of them which keep the sayings of this book. So that the highest liberty is consistent with the service of God, therefore David puts them together; I will walk at liberty, for I seek thy Precepts. Many decline the ways of God, and cleave fast to their Lusts for the sake of liberty. Whereas it is the greatest slavery in the world to serve sin: the little finger of lust is heavyer then the whole loyns of Christ. Nothing makes a man such a slave as sin. He that lives in the love, and service, and injoyment of God hath the truest freedom. But every sinner is a vassal to lust: at the command of every unclean motion. Is not he a slave that is at the will and command of Satan? That is moved and acted by Satan in his whole course? You pity men made slaves by the Turks; laid in chains; condemned to the Gallyes; grinding in Mills, broken with burdens; drub'd and beat after all. I tell you it is an eligible condition to this. Nay sin doth not only make a man a slave but a bruit, for it bereaves him of all rea∣son and judgment, their is no judgment in their goings. Isa. 59.8.

2. This finding rest under the yoke of Christ, implyes an easiness in his service. And so it follows, Matt. 11.29, 30. Ye shall find rest, for my yoke is easy, and my burden is light. A Believer in the ways of obedience hath those aids of God, those divine quickenings, those daily supplyes of the Spirit, that Communion with God in all, that no duty is difficult or burden∣some.

3. This finding rest to your souls, im∣plyes an after good by your present obe∣dience: There remains a rest for the people of God. The service of sin is best at first, and worst at last. Sin in the temptation is taking; but sin in the conclusion is vexing. It is sweet in the mouth, but bitter in the belly. Satan shews the pleasure and pro∣fit of sin to insnare you, and then comes the guilt of sin to torment you. But now the service of Christ is worst at first, and best at last. All the difficulty is in the begin∣ning, but the end is peace.

4. This finding rest implyes an end of your service and duty, as it is labour. So sayes the Holy Ghost, Blessed are the dead that dye in the Lord, for they rest from their labour, your yoke shall be put off then. But when shall the vassalage of sin end? This is such a yoke as shall never be put off; an everlasting servitude. The sinner goes from a present slavery to a worse. His present condition is servile, but hereafter it will be dreadful. First chains of Lust,

then chains of death; and at last chains of darkness, Jude 6. The sinner lyes in yokes and chains for ever; for what is guilt of Conscience? This is a chain that binds wrath upon the soul for ever, He shall be holden with the cords of his own sins. Prov. 5.22. What is utter despair? This is ano∣ther Chain the sinner is held in. What is Gods power? that is another chain. And what is the everlasting sentence, go ye cur∣sed into everlasting fire? He is an Eternal Prisoner there, God shuts him up, and there can be no opening. Job 12.14. He hath the Keys of Hell and Death, and who can get them out of his hand? O what an ever∣lasting slavery doth sin bring upon the soul! Will you therefore hearken to the counsel of Christ, and take his Yoke upon you.

1. Consider, How reasonable a thing this is. For

1. God commands nothing that is un∣suitable to our reason.

Look upon this Yoke in such duties as re∣fer more immediately to God. Either in External Worship, or Internal.

1. In External Worship.

As Prayer, how reasonable is it that an indigent creature should go to God for what he wants; seeing he can't support himself let him go to him that can.

Hearing how reasonable it is that if God be to be obeyed, and this obedience is not to be by the creatures arbitrement, but

by Gods precept; that then I should la∣bour to know what Revelation he hath made of this.

2. Look on Internal Worship.

Faith. How reasonable is it that he who is the Eternal Truth should have credence in all the discoveries of his will: and that I should trust him upon the credit of his promise.

Love. It is the most reasonable thing in the world I should love God; because he is the chief good; and because he is al∣ways doing me good. Gods love to us comes under no reason but what is in himself, but our love to God is founded in the greatest reason: we love him because he first loved us.

The fear of God, how rational a duty is it; he being the highest Lord, and his supremacy absolute. He is great, and there∣fore greatly to be feared.

Look upon the most difficult dutyes; Repentance, Self-denyal, Mortification of lusts, &c. These may be troublesome to the flesh, but not unreasonable. What more equal than that I should do whatever God would have me do, how contrary soever to flesh and blood, and the dictates of a carnal mind?

2. He commands nothing that is preju∣dicial to our interest. The end of every Precept is our felicity: both our spiritual and eternal good are promoted by it. And is there any thing more reasonable then that a man should persue his own good?

3. He commands nothing but what an∣swers the end of our being. The end though last in execution is first in intenti∣on. Now what is the great end of your being? young ones? what do you do in the world? let me say, as God said to Eli∣jah, what make you here? What do you think God gave you being for? was it to please the flesh? to suck the sweet of the creatures? to pass away your years in mirth and jollity? to live to your selves? Hath an immortal soul no other end of being but this? Surely yes, as God is the Foun∣tain of being, so his glory should be the end of being. You are come into this world to make provision for another; to avoid the snares of death, and lay hold on Eternal Life. To walk so before God here, as that you may secure his favour for ever. This is the great end of being; and how reasonable is it that every man should at∣tend to that which he was born for. and came into the world for. Or else the be∣ing of man is in vain, as David expostu∣lates the case, Psal. 89.47. Wherefore hast thou made all men in vain

2. Consider the great advantage that comes by this, and that whatever your condition be.

Suppose your extract be mean; that you are a branch of a poor Family. What an advantage will your subjection to Christ be in this case. For nothing can innoble and inrich you like this; Have you no friends?

this makes God your friend. Are you of a low extract: this shews you to be born of God. Is your education mean? why hereby you are taught of God. Have you none to leave you an inheritance? why God is your inheritance. Though you have neither house nor harbour, yet this secures you, an house not made with hands, Eternal in the Heavens. 2 Cor. 5.1. O what a comfortable thing it is to see the see of the poor to fear the Lord; it makes them rich in their poverty. I know thy poverty, but thou art rich, Rev. 2.9. It gives you a preference in the esteem of God to the greatest sinners on earth. The Righteous is more excellent then his Neigh∣bour.

Suppose you come out of the loyns of a rich Parentage. VVhat an advantage may this be, for you have nothing to mind but your soul, and your Salvation: others are forced to spend much of their youth in learning a calling whereby to get bread; but your Parents have laid up a plentiful estate for you, so that your work should be to mind God. You have that time and leisure that others have not, it may be said of you as God said to Israel, I have given you a land for which ye did not labour, houses that ye builded not, and Vineyards that ye planted not. And what follows? Now there∣fore fear the Lord, and serve him in sincerity and truth. Josh. 24.13, 14. This sancti∣fies all your enjoyments, and makes them

Blessings indeed, without this they are but fewel to your lusts, and so become a curse and a snare. This then is one great ad∣vantage of Christs yoke.

2. It is your subjection that proves your relation to Christ. Mal. 1.6. If I be a master where is my fear? The question im∣plyes that whatever men pretend, the au∣thority of God is no farther own'd then as his will is obeyed. Why call ye me Lord, Lord, and do not the things I say? Luk. 6.46. and Matt. 12.50. He that doth the will of my father the same is my Brother, and Sister, and Mother. Relations are not emp∣ty Titles, though they are minimae entita∣tis, yet they are maximae efficaciae. They have a mutual 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and affection to each other. Obedience is the filling up of your relation to Christ. Now whom do ye obey? who hath your subjection? whose will do ye do? If ye call God father, and live in sin, ye blaspheme his holy name: you lay the devils brats at his door. If you say our Father, you must say, Thy will be done, and labour to do it.

3. Your subjection to Christ is your proper qualification for glory. Heb. 5.9. Submit to him here, and reign with him for ever. And your obedience to Christ dont give you a right to blessedness, that comes in by faith; but it disposes and qua∣lifies for blessedness, a great advantage therefore.

3. Consider the disadvantage of not ta∣king up Christs yoke.

(1.) This spoils all your duties. If the heart be not subjected to Christ, no duty can please God. No obedience, no audi∣ence. If we will not hear God, he will not hear us, Quantum a praeceptis, tantum ab auribus dei longe samus. He that turns away his ear from hearing the law, his Prayer shall be abomination. prov. 28.9. If his ar∣guments can't prevail with us, nor shall ours with him. What is the great argu∣ment you are wont to use in pleading with God? it is the blood of Jesus, Heb. 10.19. We have boldness by the blood of Jesus. and Ephes. 3.12. We have boldness and ac∣cess with confidence by the faith of him. Now this is the argument God uses with you. Phil. 2.1. If there be therefore any Consola∣tion in Christ, — if any bowels and mer∣cies. If Gods beseeching you by the bow∣els and blood of Christ can't prevail with you to duty; why should your pleading then with God prevail with him for mer∣cy? for his blood was shed to redeem us to obedience, as well as to be the price of mercies.

(2.) It renders all your hopes vain. The hope of a goodman shall never be frustrate, it shall be finished, but never be disappoint∣ed. His hope ends in the fruition of the good hoped for. It is a living hope. But the hope of the sinner is a dying, soul-un∣doing hope, that will certainly fail at last, and needs it must; For,

1. It is a hope that hath no foundati∣on.

(1.) None in the soul, what is the foun∣dation of hope there? I will give you it in two Scriptures. One is, 1 Pet. 1.3. Begotten us again to a lively hope. Their re∣generation is made the ground of hope. The other is, Col. 1.27. Christ in you the hope of glory, There Union to Christ is made the ground of hope: So that where∣ever there is a union to Christ by faith, and a change of state by Regenerating grace, that man hath a foundation of hope in himself. No other man hath or can have.

2. His hope hath no foundation in the word, for that gives no countenance nor incouragement to hope in a state of disobe∣dience; that tells you that the unrighteous shall not inherit the Kingdom of God. 1 Cor. 6.9. it tells you that without holiness no man shall ever see the Lord. Heb. 12.14. and therefore for a man to hope for Heaven in a state of sin, is to hope that the word of God is not true, or that God will not do as he saith; and how vain is that hope.

2. It is a hope that sets Gods attributes at variance. It sets mercy against justice; his goodness against his truth and righte∣ousness. God is as righteous as good; as just as he is merciful: and for an unsancti∣fied man to hope in the mercy of God, is to set his attributes at variance; for if he shew mercy to such as live and dye in their

opposition to Christ, he can't be a just and righteous God.

3. It is a hope that gives the lye to Christ. For he hath with the most solemn asseveration averred that no man shall, or can see the Kingdom of God unless he be regenerate. Joh. 3.3. he hath said the gate is strait, and the way narrow that leads to life, and but few find it. Now for a man to hope for Heaven without being born again, to hope to be saved in the broad way, is to hope that Christ will prove a false Pro∣phet.

4. It is a hope that layes no stress upon any lust, to subdue and weaken it. That hope that is right and genuine, purifies the heart. 1 Joh. 3.3. But cursed is that hope that cherishes men in their Lusts; and cursed be those lusts that frustrate a mans hope.

3. It renders all that Christ hath done about the purchasing Salvation, as to you, vain and to no purpose. What a blessed work hath Christ undertaken! what great things hath he done! what great things hath he suffered! but if a man be not changed and made holy, it is all in vain as to him; because Christ dyed for sinners, this many look upon as a good ground for hope: but the question if put home, must be this; did Christ ever dye to save impe∣nitent and unregenerate sinners? did he dye to save such as flight him; refuse his yoke, and live and dye enemies to him? if

he did, then hope on; but if not, then there is no hope. Nay let me tell you it is out of the reach of Christs power to save any one of you in your lusts. He can save you from your sins, but he cannot save you in your sins. For,

1. He can't falsify his trust. God the father hath put the great work of Salva∣tion and damnation into Christs hands. And how is salvation carryed on, but in pursuance of the election of God? look how God chooses to Salvation, and so Christ carries it on. Now we are chosen that we should be holy. Eph. 1.4. He hath chosen us through sanctification of the Spirit unto obedience. 1 Pet. 1.2. And therefore Christ will save none that are not sanctifi∣ed, for he came to do the will of God, and he will not betray his trust.

2. He cannot alter the standing law of Heaven; and what is that? it is the stand∣ing law of Heaven, which the righteous God hath fixed more firm than the Sun in the Firmament, and will never vary from it, that a man must repent, and turn to Christ, or perish. He must be converted, or he shall in no wise enter into the Kingdom of Heaven. Matt. 18.3. He must take the yoke of Christ upon him, or he shall never find rest to his Soul. None but the pure in heart shall see God. This is the standing law of Heaven; and how then can the unbelieving and disobedient be saved? ei∣ther the law of Heaven must be reversed,

or sinners are eternally undone, and will Christ, who revealed this law to the world, reverse it again to gratifie thy lusts?

3. He can't make void his own offices. Why hath God made him a King? but to subdue sinners to himself, to conquer the nolency of the will, to set up his govern∣ment, and rule in the heart; and to sub∣due and destroy the rebels; He reigns that he may put all his enemies under his feet. And if so, what shall become of disobedient sinners? can you think that this Melchize∣dek, this King of Righteousness will ever countenance the impenitent and unbeliev∣ing? will he take those to reign with him in his Kingdom of glory, that would not that he should rule over them in the King∣dom of grace? This were to violate the rights of his Crown, which you cannot think he will do, if you do but consider two Scriptures, one is, Luk. 19.27. Those mine enemies that would not that I should reign over them, bring hither, and slay them before me. The other is in 2 Thes. 1.7, 8, 9. The Lord Jesus shall be revealed from Heaven with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ; who shall be punished with everlasting destruc∣tion from the presence of the Lord, and from the glory of his power. And how do you that slight Christ think to escape this sen∣tence? will not the judgment of the great

day of the Lord be very terrible to all that live and dye in their lusts? can you bear it? Can thy heart indure, or thy hand be made strong in the day that I shall deal with thee? If not, then be wise, and flee from wrath to come; and there is but one way, and that is by closing with Jesus Christ, and giving your selves up to an intire subjection to his yoke. There is no way to escape wrath, and secure eternal life but this. You read of a strait gate, and a narrow way that leads to life. The yoke of the spirit in convicti∣on to conversion, that is the strait gate; and the yoke of Christ in holiness and obe∣dience, that is the narrow way, and there is no other: and as our Lord Christ sayes, few there be that find it. Is there any sinner here now that stands convinced of the ne∣cessity of undertaking this duty, that you must take up Christs yoke, or you must pe∣rish in your sins? I hope you are, and there∣fore I shall lay you down some directions to help and guide you in this work.

Take heed of mistaking the yoke of Christ. [Direct. 1] Some will tell you it lies in this way of worship, some in that, as Christ sayes, many will say, lo here is Christ, and lo their is Christ, believe them not.

Some will perswade you it lyes in cere∣monious services, and humane traditions, but this is the yoke of men, and not the yoke of Christ, and therefore take heed of it. If you would know which is the yoke of Christ, you must be guided by the word

of Christ, for nothing is duty but what the word commands.

Some will tell you it lyes in Popery, but this is the yoke of Antichrist; And there∣fore you that are young ones take heed of this yoke; for it is none of Christs. It is a grievous yoke.

It binds you from the use of the Scrip∣tures, which are able to make you wise to Salvation. It ties you up to worship God in an unknown tongue, in a language you don't understand. It ties you to make use of many Mediators, whereas there is but one Mediator between God and man, the man Christ Jesus. It ties you to believe against your senses. To believe that a blind sottish Priest can with a few words convert a wafer into the very body and blood of Christ; and then you must be∣lieve it to be the very substance of Christ; against Scripture, against Reason, and against Sense. For though the Scripture calls it still bread, and though you break bread, and see bread, and tast and eat bread, yet you must believe it not to be bread. It ties you to believe many abo∣minable errors and false Doctrines, as that of merit by works, though Christ sayes, when we have done all, we must say we are unprofitable servants. Luk. 17.10. And that of the infallibility of the Pope, and his Supremacy over all Churches and Princes; and that if he doth but excom∣municate any Prince, and pronounce him

a Heretick, it is lawful to murder him. It is full of such abominable Doctrines. Oh therefore never come under this yoke; it is an idolatrous yoke, a cruel bloody yoke, a heavy intolerable yoke; a yoke which neither we nor our fore-fathers were able to bear, therefore they wisely cast it off: and let us rather choose to dye then put it on again, for it is none of the Yoke of Christ.

If you would resolve to take up Christs [Direct. 2] yoke, then you must remove all hinderan∣ces to this duty, whatever may be a stumb∣ling block, or obstruct you in your at∣tempt. I have named many in the for∣mer part of this discourse, let me name 6 more now.

1. One is, a thinking this yoke of Christ too strict and burdensome; this hinders many. But never any that took it up found it so: and they that never tryed can't judge of it. This is a meer subtilty of Satan to mis-represent the ways of Christ, that we may perish in our prejudices. He deters young ones with this conceit, that Christ is a hard Master, farewel all plea∣sure and comfort if once you take up this yoke, whereas the design of Christ is the pleasure and comfort of the soul. His ways are ways of Pleasantness, and all his paths peace. Prov. 3.17. Are not the fruits of the Spirit more sweet and comfortable then the works of the Flesh? It is Satan that is the hard Master, that commands

such unreasonable things: and then after all instead of a reward of your service, deprives you of your peace, your comfort, your innocence, the favour of God, the benefit of Christs blood, and the hope of Heaven. O did we but seriously believe a life to come, a glory to be revealed, we would think nothing much that might ren∣der us capable of that blessedness. What will not men do and suffer for a Crown, though but fading and transitory? It is storyed of Alexander, that he provided a Crown, and promised it to him that should at such a Feast drink most; and four (the Story sayes) drunk themselves dead to get the Crown. Shall men hazard Soul and Body for a poor fading Crown, and shall we think any thing hard for a Crown that fades not? They for a corruptible crown, we for an incorruptible. Don't think this yoke of Christ too strict therefore.

.2 Another hinderance is a worldly Spi∣rit. I tell you, of all persons the covetous are hardly perswaded to come to Christ. Ma∣ny such do love to take up a Profession to cover and colour their sin, but not to take up Christs yoke, for then they must lay aside their sin. And if you look into Scripture you shall find that this one sin kept more from Christ then any other. What made the Gadarens weary of Christ among them, but the worldly interest? What made the Pharisees deride him and his Doctrine, but their covetousness? And what made

those guests that were bidden to the wed∣ding feast, to make light of it, but the farm, and the Merchandise, and the new marryed wife? And what made that hope∣ful young man to forsake Christ, and part, after such fair hopes given? it was this one thing. One thing thou lackest, sell that thou hast and give to the poor, and come and follow me. O you that are young; I pray think of this young man, and don't do as he did.

3. The scandalous miscarriages of profes∣sors, and their unsuitable walking; this hinders many, and hardens them against the ways of Christ. But this is unreason∣able to judge of the Laws of Christ by the lives of men. To condemn the rule be∣cause some swerve from it; The question is, doth the law of Christ countenance this? doth it give the least indulgence to any one sin? no, it is holy, just and good. The way of Christ is holy, though all that profess it are not so. Gold is excellent, though all is not Gold that glisters. You will not refuse to take Gold because it is sometimes counterfeited. Because some Professors are proud and vain, others co∣vetous and base, &c. therefore you will never go for Professors. Because you ob∣serve one Church-Member drunk, another deceitful in his dealing, &c. therefore you will never joyn to the Church. O take heed of this, for you are to look to the rule, and to walk by that, Gal. 6.16.

4. Another hinderance is a presumpti∣on of finding mercy at any time. Indeed this hath undone many. And therefore let me tell you, mercy is in bringing you under Christs yoke; it is not to keep you from taking it up. If hope of mercy here∣after make you neglect the taking up Christs yoke for the present, you are un∣done by the hope of mercy.

5. Another hinderance is wicked com∣panions. Oh how many have been undone by bad company! many that have in youth had great convictions, made fair and hope∣ful beginnings, used to pray in secret, and read the Scriptures, and make conscience of the Lords day, by falling into wicked company have lost all. Their convictions are stifled, duties laid aside, God forgot∣ten, his day profaned, and so their hope∣ful beginning like to come to a sad end. Whoever got good by bad company? Oh remember Peter, he would venture into the high Priests Hall, and company with them, and what came of it? it ended in a denyal of Christ. Evil communication corrupts good manners. 1 Cor. 15.33. And yet many young ones dare frolick it in all companies, drink, dance, revel, run to play houses, and worse houses too, and yet dread no danger.

O young ones! of all things take heed of bad company. Never such a generati∣on of young sinners as in this day; that dare not only be drunk, and unclean, and

swear; but dare scoff at Religion, make a mock at Godliness, laugh at Heaven and Hell, and in contempt of God dare him to damn them at every word. And dare you be found a companion to such as these? O let me say to you as Moses did concern∣ing Corah, and his wicked company, depart I pray you from the Tents of these wicked men, and touch nothing of theirs, lest ye be consumed in their sins. Numb. 16.26. For Solomon sayes, the companion of fools shall be destroyed. Prov. 13.20. Let me tell you, I never look to see you own Christ, nor the ways of Christ, till you resolvedly shake off your wicked companions, and say as David did, Psal. 119.115. Depart from me ye evil doers, for I will keep the Command∣ments of my God. What sayes Solomon to his son, Prov. 1.10. My son, if sinners in∣tice thee, consent thou not. One will entice thee from a Sermon, to go to an Alehouse; another to a Brothel house; &c. consent not, touch no unclean thing, 2 Cor. 6.17. a man that had a running issue under the Law was unclean, and he that touched him was unclean. Lev. 15.7. Can a man touch pitch and not be defiled? wicked men are as infectious as the plague; and therefore shun them as you would do one that hath a running soar. Resolve to forsake all that have forsaken God. Prov. 9.6. For∣sake the foolish, and live.

6. Another hinderance, and the great∣st of all, is the yoke of sin and lust. While

your neck is under this yoke, you can ne∣ver put on Christs; Christ and Lust are two such Masters that no man can ever serve both. If any one sin be indulged and spared, you can never be true to Christ. You must be divorced from all sin, or you cannot be Marryed to Christ, therefore remove all hinderances to the duty.

[Direct. 3] Labour to be convinced of the absolute necessity of conversion. A true sight of the dreadful condition you are in by nature will discover this. And what is that? you are by nature children of wrath, un∣der the curse from the very womb; the guilt of all the sins that ever you commit∣ted lies upon you: you are the devils bond∣slaves; dead in sin, under the power of lust, alienated from the life of God. Hast∣ing to destruction, there is but one step between you and Hell; you stand upon the brink of the bottomless pit: for whoever dies in an unconverted state shall assuredly perish: the holy God hath said it, and will make it good. And is this a state to be rested in? where is the sinner that dares dye, and appear before the Righteous God in this condition? therefore let this shew you the necessity of conversion.

[Direct. 4] Heartily accept of Jesus Christ as the Gospel tenders him. Here is the turning point of thy Salvation. Christ in bowels of pity to thy undone case tenders himself, to thee as a universal remedy, to pardon, to purge, to renew, to sanctifie, to save

Young ones! have any of you a heart thus to accept of Christ? if so, you are happy for ever; and all your sins and lusts, nay all the devils in hell can't hinder it.

Let an intire resignation follow this ac∣ceptation. [Direct. 5] Having thus received Christ, give thy self wholly up to Christ, resolv∣ing that Body, Soul and Spirit shall be the Lords, so it is said of them, 2 Cor. 8.5. They gave themselves up to the Lord.

A hearty subjection must follow this re∣signation. [Direct. 6] No man can be fully resigned that is not intirely subject. Be sure there∣fore let Christ bear rule; let the govern∣ment be upon his shoulders; let him give law to thy heart and life; thy affections and actions: do not part with some sins, and retain others; this is to hold fast deceit, and to refuse to return. Do not obey Christ in this or that command, but in all; you must take all or none. An imperfect obe∣dience may be right and sincere, but a par∣tial obedience cannot. I pray remember this, the yoke of Christ is made up of eve∣ry Commandment; not this or that, but every Commandment goes to the making up his yoke; and when you become willing∣ly subject to all the commands of Christ, then have you taken up the yoke of Christ.

Lastly, this must be done without delay. [Direct. 7] The Text prompts to this. It is good for a man to bear the yoke in his youth. What sayes David? I made hast, and delay'd not to keep thy Commandments. Psal. 119.60. As

Christ said to Judas in another case. What thou doest do quickly.

Consider

1. It is a business of life and death; and what a foolish thing it is for a man to deli∣berate whether he shall be saved or damn∣ed, go to Heaven or Hell.

2. By continuance in the ways of dis∣obedience the heart is made more obstinate, as a path becomes the harder by frequent treading. Sin is of a hardening nature, Heb. 3.13. So that if conversion to Christ be hard to day, it will be harder to morrow, and so every day adds to its difficulty, be∣cause the heart grows harder and harder.

3. You suffer great loss by delays. What grace might you have gotten e're this had you begun betimes! what victories over sin, what experiences, what communion with God, what evidences for heaven.

4. There are special seasons of grace which are but for a limited time, and in complying with, or slighting these, the happiness or misery of man is fixed. Be∣cause to every purpose there is time and judg∣ment, therefore the misery of man is great up∣on him. If your seasons of grace are lost, they are never to be redeem'd. Now I pray consider, in what part of life is it most probable that (in the wisdom of God) these are placed? in youth, or in old age? Can you think that God would chose the infirmities and dotages of life for his ser∣vice, rather then the strength and vigour of your days and affections.

5. The slighting of your special seasons is the way to lose them. Luk. 19.42. Gen. 6.3. These three years I come looking for fruit and find none. And what follows? cut it down, why cumbers it the ground. Luk. 13.7. Three years they had injoy'd Christs mi∣nistry, and yet brought forth no fruit, and therefore Christ casts them off. O sirs! how many years hath Christ been calling of you, and waiting for fruit, why stand ye all the day idle? Remember the foolish Virgins, and tremble, and get Oyl while the Market is open.

6. Thou dost not know how near thy day of account may be. It is many times nearest, when we think it is farthest off. We are many times most secure, when we are least safe. When they shall say peace and safety, then sudden destruction, &c. My Lord delays his coming, said the wicked servant, Mat. 24.48. And what follows? The Lord of that servant shall come in a day that he looks not for him, and in an hour that he is not aware of. Little did the old world think of a flood so nigh when they gave themselves to sensuality. Or Sodom of fire from Heaven when they burn'd in their lusts. So shall it be when the son of man comes. Luk. 17.30.

Lastly, Consider this; If any of you that have heard these Sermons of taking up Christs yoke betimes, shall dare yet to live in the neglect of this duty; This word that I have spoken to you in the name of the Lord, and this call that God hath

made to you by me, will be a dreadful wit∣ness against such refusers in the last day, and that which I have intended for your conversion will turn to your destruction and damnation.

But God forbid: what shall I run in vain, and labour in vain? nay shall the Lord Christ call in vain, and his Blessed Spirit strive with you in vain. Therefore I beseech you lay things to heart, and let me know what you intend; Will you at last be prevail'd with to submit to Christ, and take up his yoke forthwith, without any more delay? if not, let me tell you God will look upon you from this day as wilful refusers of his grace and love; and it shall be more tolerable for Sodom and Go∣morrah, then for you. But if you have a heart now to accept of Christ, to be re∣signed to him, and to take up his yoke with∣out any more delay, you have done your work, you have saved your souls. Now God is yours, Christ is yours, Peace, Life, Salvation, all the good of the Covenant, all the glory of Heaven is yours, and there∣fore you are blessed and happy for ever. For as your present choice is, such shall your Eternal Condition be. The Lord perswade sinners to know the things of their peace, before they are hid from their eyes.

FINIS.

Notes

• 1 Tim. 3.16.
• Psal. 55.22.
• Matth. 11.30. Rev. 2.24.
• John 8.36.
• 1 Cor. 9.21.
• Rom. 6.1, 2.
• Luke 1.74, 75.
• Rom. 6.19.
• Ephes. 2.2.
• Psal. 19.11.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jugum Bo∣um, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 niph 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 copulavit. And so in the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quia est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Conjugium à conjun∣gendo, i.e. jugo com∣muni quo Vir & Ʋxor simul junguntur, Polan.
• The Greek is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as when Beasts of divers kinds, as an Ox and an Ass, or of divers bigness and stature, draw toge∣ther, the Yoke cannot lye equally on both. And in this the Apo∣stle checks matching with Infidels. Quam malè inaequales veniunt ad Aratra Juvenci, Ovid. Epist. Dare not to yoke thy self with cry untamed Heifer, that bears not Christ's Yoke, saith a Divine.
• Gen. 3.19.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chald. in Pahel ministravit, inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sol, sic dictus quod in ad∣ministrando lumine toti∣us Mundi minister sit.
• One being asked, Who was the most vigilant Bishop in all his Dio∣cess? answered, The Devil, Nunquam dormi∣tat, semper vigil Sy∣nagogae suae Episcopus.
• Phil. 4.6.
• Therefore Machia∣vil's Rule is good counsel, Otium prohibeatur, & perpetua quaedam honestorum exercitiorum necessitas imperetur, vitanda est maximè sterilitas.
• Acts and Monu∣ments, printed 1641. Vol. 3. p. 887, 888.
• Bagshaw's Great Que∣stion about things in∣different.
• Mat. 23.8.
• 1 Cor. 7.23.
• Psal. 2.6. Isai. 9.6. Matth. 28.18.
• So the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 absque & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 jugum, quasi absque jugo, scilicet Legis Divinae. Clarius, Tralatio à bubus jugum subire nolen∣tibus, Drusius. And accordingly the Septuagint render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Rom. 6.20.
• Psal. 2.3. Luke 19.14,—27.
• Quidam Belial no∣men esse Daemonis contendunt, ductum à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as∣cendet, quia nos ascende∣re sursum non permit∣tet. What concord hath Christ with Belial, i. e. with Satan, says the Syriac Version?
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 speruit ani∣mam suam, Vatab. in loc.
• Austin rec∣kons up 288.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ager fuit, doluit, ca∣lamitosus fuit.
• So the S••∣p••••agint render it in Job 33.16 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Jer. 2.24.
• 2 Sam. 14.29, 30, 31.
• The Spi∣rits Yoke described.
• Prov. 5.22.
• Prov. 18.14.
• Gen. 3.10, 15.
• Numb. 21.6, 8.
• Rom. 7.7.
• 1 Joh. 3.4.
• Rom. 5.13.
• Gal. 3.24.
• Jer. 2.2.
• Acts 9.9. Acts 16.33.
• Ford of Bondage. p. 75.
• 1 Cor. 3.5.
• 1 Cor. 1.31.
• 2 Cor. 10.5.
• Hos. 13.13.
• Matth. 12.20.
• 1 Joh. 5.6.
• John 3.18, 36.
• Gen. 19.15, 17.
• Prov. 1.25.
• Jer. 39.7.
• Isai. 46.8.
• Psal. 119.18.
• Matth. 11.29.
• Luke 3.4 5.
• Job 36.8.9, 10.
• Job 21.14.
• Rom. 2.24, 26.
• Matth. 11.28.
• Job 33.23.
• Heb. 5.13.
• Eccles. 3.1.
• ver. 3.
• ver. 4.
• Rom. 7.9.
• Mal. 4.2.
• Psal. 126.6.
• Lam. 3.26.
• Prov. 17.16.
• Gen. 18.10.
• Joh. 1.13.
• Luk. 19.••.
• vers. 8.
• 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.
• Per legem, per crucem, per lucem, per concili∣um, per af∣flatum & auxilium. See Pareus in Revel. 3.20.
• Mat. 25.10. Mat. 25.14.
• v. 15.
• v. 19.
• v. 21.
• v. 31.
• Mat. 16.24.
• Mat. 7.23.
• Among such as are religiously educated, there is scarce a child of ten years old but the holy Spirit hath been at work in his heart. Increase Mather, in his Book about Conversion, pag. 134.
• Mat. 13.20.
• Acts 8.13.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mentientur in te. Arias Mont. vir∣tus nolenti∣um nulla est.
• Acts 7.51.
• Isa. 10.27.
• Prov. 3.17.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Job 8.20.
• Mat. 5.8. Heb. 11.27.
• Rom. 8.••••,
• Mat. 6.24.
• Jam. 1.13.
• Eph. 4 19.
• Joh. 6.37.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Hos. 2.6, 7.
• Joh. 20.2. Chap. 21.20.
• Exod. 5.2.
• Exod. 8.28.
• Exod. 10.11.
• Job 20.11.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eccles. 12.1.
• Ideò latet ultimus dies, ut ob∣serventur omnes.
• Job 14.5.
• Acts 1.7.
• Amos 8.11.
• Gen. 17.26.
• Gen. 21.9. Gal. 4.29.
• Gen. 17.25.
• Luke 19.44.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Rom. 11.8.
• Exod. 10.27.
• Non infun∣dendo mali∣tiam, 〈◊〉〈◊〉 subtrahendo gratiam.
• Mat. 9.34.
• Rom. 9.22.
• Mat. 3.10.
• Luke 13.6, 7.
• Prov. 17.16.
• Prov. 1.28, 29, 30.
• 1 Pet. 1.4.
• Deut. 5.29.
• Manton on Psal. 119. p. 456.
• Psal. 101.7.
• 1 Cor. 6.9.
• Heb. 9.12.
• Tit. 2.11 12.
• Psal. 119.94.
• 2 Tim. 4.7, 8.
• 1 Tim. 6.6.
• Joh. 6.26.
• Phil. 4.12.
• Phil. 4.11.
• Phil. 4.12.
• 1 Tim. 4.8.
• 1 Tim. 4.8.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apud Sophocl. in Antig.
• 2 Sam. 13.26, 82.
• 1 Tim. 4.8.
• Heb. 11.6.
• Exod. 15.11.
• Jer. 6.30. Lam. 4.2.
• Judg. 8.26.
• 1 Pet. 5.4.
• Rom. 14.8.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Matt. 22.36, 37, 38, 39. Luk. 1.75.
• Mic. 6.8.
• Tit. 2.11, 12.
• 1 Tim. 6.9, 10.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Mat. 7.12.
• Joh. 17.3.
• Heb. 12.29.
• Eph. 2.12.
• 1 Cor. 2.14. Prov. 24.7. 1 Cor. 1.18.
• Rom. 8.38, 39.
• 1 Thess. 4.14.
• Eph. 4.18.
• 2 Pet. 1.4.
• Luke 19.14. Mat. 12.33.
• Rom. 5.5.
• Prov. 14.10.
• Exod. 34.29.
• 2 Cor. 12.3, 4.
• Job 10.17.
• Isai. 38.3.
• Psal. 36.6.
• Psal. 80.10.
• Eccles. 10.19.
• Judg. 14.12.
• Esth. 1.4.
• Mat. 25.21.
• Levit. 16. Exod. 12. Levit. 23.16. Numb. 29.12. Numb. 28.11. Num. 28.9. Num. 28.3, 4, 5.
• Eph. 2.8.
• Phil. 2.13.
• Jer. 3.22.
• Luke 1••.16.
• 1 John 2.15, 16.
• Ambitio∣sus honos, & opes, & foeda volu∣ptas, Haec tria pro trino numine mundus ha∣bet.
• Quodli∣bet perfici∣tur eo quod subditur suo superiori. Aquin.
• 1 Tim. 2.14. Gen. 29.19, 23.
• Psal. 1.5.
• Psal. 1.1.
• Ezek. 23.29.
• Jam. 1.14.
• Isai. 59.7.
• Prov. 12.28.
• Tit. 3.3.
• Prov. 30.15.
• Ʋna gut∣tula malae conscientiae totum mare mundani gaudii ab∣sorbet.
• Prov. 3.17.
• Clitorio quicun{que} si∣tim de fon∣te levarit, vina fugit.
• Si quid male feceri•• voluptas transit, do∣lor manet; si quid be∣nefeceris la∣bor transit, voluptas manet.
• Job 14.5.
• Matt. 29.34.
• Luk. 12.32. Matt. 6.33.
• Matt. 11.12.
• Rom. 2.7, 8.9.
• Angeli∣cus juve∣nis senibus satanizat in annis.
• 1 Kings 18.12. 2 Kings 22.2.
• Psal. 71.5.
• Psal. 73.26.
• Plutarch.
• Spiritus Calvinia∣nus, spiri∣tus Melan∣cholicus.
• Jud. v. 10. Prov. 24.7.
• Tertul.
• Heb. 5.14.
• 2 Cor. 1.4.
• Gal. 6.14.
• Philip. 4.7.
• Prov. 14.14. 2 Corinth. 1.12.
• 1 Pet. 1.8.
• Rom. 15.13.
• Psal. 34.12.
• John 6.60.
• Matt. 16.24.25.
• Luk. 10.42.
• Matt. 7.14.
• Pools Apo∣logy for Re∣ligion, p. 63.
• Prov. 6.26.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Est avis sic appellata, parva & vilis, nec esui apta, ne{que} ad delectandum, solita in triviis cadentia semina legere, ex hoc homines nullius pretii spermologos appellare consueverunt Clar. in loc.
• Heb. 7.26.
• Matt. 11.18.
• Matt. 10.24.25.
• Orat. 20.
• 1 Sam 2.30.
• Psal. 16.3.
• Rom. 2.2.
• Matt. 10.42.
• Matt. 24.23.
• Matt. 13.
• John 16.13.
• Mark 16.16.
• Eccles. 12.13. Tit. 2.12. Heb. 12.14.
• Heb. 2.3.
• Matt. 20.6.
• Cant. 5.9.
• Rom. 1.22.
• 2 Cor. 5.7.
• 2 Pet. 1.9.
• Heb. 5.9.
• Psal. 17.14. 2 Tim. 4.10.
• Heb. 11.25.
• Amos. 6.3.
• Heb. 11.1.
• Matt. 16.23.
• Rom. 8.7.
• Isai. 44.20.
• Heb. 3.13.
• Matt. 11.28.
• Matt. 22.12.
• Psal. 2.3.
• Luk. 19.27.
• 2 Tim. 1.10.
• Mic. 6.9.
• Matt. 22.12.
• Matt. 23.37.
• Rom. 6.17, 18.
• Matt. 6.24.
• 1 John 3.4. Amos 2.4.
• Matt. 25. v. 1.
• v. 3.
• v. 10.
• John 3.20.
• 1 Cor. 3.13.
• Matt. 7.21.
• Matt. 25.32, 33.
• Luk. 19. v. 14. v. 27.
• Qui ali∣quid statu∣erit alterâ parte inau∣ditâ, ae∣quum licet statuerit, haud aequus est.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Nox tem∣pus accomo∣dum est re∣bus considerandis, & diligentius examinandis, tum enim animus sedatior esse solet. Moller. in Loc.
• Matt. 26.21.22.
• Matt. 23.25.
• Zech. 4.10.
• Philip. 3.13.
• Cant. 2.13.
• Cant. 4.14.
• Psal. 43.4.
• Exod. 3.11. Exod. 4.1. Exod. 4.10. Exod. 4.13. V. 14.
• Heb. 11.39.
• Amos 9.9.
• Cant. 6.12.
• Exod. 14.25.
• Ezech. 1.21.
• Psal. 30.7.
• Matt. 26. V. 35. V. 72.
• Gal. 5.22.
• Formae nos latent.
• 2 Cor. 5.17.
• John 10.27.
• 1 Cor. 6.9.
• Psal. 4.4.
• Prov. 14.14.
• Rom. 8.16.
• Chrysost.
• Culver∣well's Whitt Stone, p. 113.
• Dan. 9.23.
• Isai. 45.24.
• Idem vel∣le, & idem nolle, est ve∣ra amici∣tia.
• Luk. 14.23.
• 1 Cor. 2.14.
• Psal. 36.9.
• 2 Cor. 4.6.
• 1 Cor. 2.22.
• John 6.45.
• Matt. 20.34.
• 1 Pet 2.9.
• John 9.25.
• Gen. 3.10.15.
• 1 Tim. 1.16.
• Isai. 4.4.
• John 4.18.
• Job 6.4.
• Nortons Or∣thod. Evan∣gelist. p. 139.
• Matt. 9.12.
• V. 13.
• Isai. 40.3.
• Mark. 5.25.
• V. 26.
• Job 6.20.
• Psal. 89.19.
• John 16.10.
• John 16.11.
• Psal. 110.3.
• John 17.6.
• 1 Cor. 6.20.
• Phil. 2.13.
• Mat. 7.20.
• 1 Cor. 13.9.
• Eph. 3.18, 19.
• 2 Sam. 24.10. Psal. 32.5. Neh. 1.6. Ezra 9.6. Dan. 9.
• Josh. 7.19.
• Psal. 38.18.
• Psalm 119.128.
• Gen. 42.38.
• 2 Kings 5.18.
• 2 Cor. 5.4.
• Jer. 15.10.
• Cant. 6.13.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 1 Joh. 3.4.
• 2 Cor. 7, 1.
• 2 Tim. 3.5.
• Exhortat.
• Duty
• Rom. 6.17. Isa. 26.13.
• Job 28.14.15.21.
• Eccles. 12.13.
• Mat. 11.19.
• Gal. 4.9.
• Pro. 10.29
• Joh. 6.63.
• Phil. 2.13.
• Mal. 3.17.
• Psal. 84.7. Job 17.9.
• Hab. 3.18.
• 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.
• Duty third.
• Rev. 14.6.
• Luk, 1.74, 75.
• 2 Epist. Joh. ver. 8.
• 2 Tim. 4.10.
• Ne honorem perseverantiae amittas. Gro.
• 2 Chron. 15.2.
• Mal. 1.13.
• Gal. 6.9.
• 2 Pet. 2.15.
• Act. 11.23.
• Ps. 48.14. Rom. 14.18.
• 2 Exhortat.
• Joh. 16.33.
• Ps. 119.45.
• Heb. 4.9.
• Psal. 37.37.
• Rev. 14.13.
• Mat. 25.41.
• Rev. 1.18.
• 1 Joh. 4.19.
• Prov. 12.26.
• Mat. 7.14.
• Mat. 1.21.
• Luk. 13.2.
• Heb. 3.18.
• Mat. 5.8.
• 1 Cor. 15.25.
• Ezek. 22.14.
• Mat. 7.14.
• Mat. 24.23.
• 1 Tim. 2.5.
• 1 Cor. 9.25.
• Mat. 8.34.
• Luk. 16.14.
• Luk. 14.17, 18, 19, 20.
• Mark 10.21.22.
• Rom. 7.12.
• Eph. 2.1. Eph. 4.18.
• Jer. 8.5.
• Eccles. 8.6.
• 1 Thes. 3.5.