A Cabinet of Choice Jewels, Chapter 2 (2 of 3)

A Cabinet of Choice Jewels · Chapter 2 (2 of 3)

p. 1323Thirdly, If your obedience be the obedience of Faith, then your eſtate is good, then you have aſſuredly an infallible work of God upon your ſouls.

Queſt. But how ſhall we know whether our obedience be the obedience of Faith or no? how may a man diſcern when his obedience ſprings from Faith?

Anſw. You may certainly know whether your obedience be the obedience of Faith or no, by theſe following particulars.

p. 133Firſt, That obedience that ſprings from Faith, is a full obedience, 1a univerſal obedience. David did look upon his univerſal obedience as a ſpecial teſtimony of his uprightneſs, Pſal. 119.6. Then ſhall I not be aſhamed, when I have reſpect unto all thy Commandments. Mark! the Pſalmiſt doth not ſay, When I obey all thy Commandments, then ſhall I not be aſhamed; but, When I have a reſpect to all thy Commandments, then ſhall I not be aſhamed. Now a reſpect to all Gods Commandments, notes an inward awe and reverential eye towards every duty that God requires.The rule is good and true, Quicquid propter deum fit, equaliter fit, he who doth ſerve and obey God for Gods ſake, will equally obey all that God commands him. No one Command is unjuſt or unreaſonable to him… whoſe heart is upright in obedience, &c. Seneca deſcribing a vertuous man, (Epiſt. 120.) ſaith of him, that he is Idem ſemper, et in omni actu par ſibi. Bacharti from …achar, the word notes a careful and diligent choice, upon good tryal and proof. The words according to the Hebrew, may be read thus, Then ſhall I not bluſh when my eye is to all thy Commandments. Now you know the Traveller hath his eye towards the place whither he is going, and though he be ſhort of it, yet he is ſtill a putting on, and preſſing forwards all he can to reach it. So when the eye of a Saint is to all the Commands of God, and he is ſtill a preſſing forwards towards full obedience, ſuch a Soul ſhall never be put to the bluſh; ſuch a Soul ſhall never be aſhamed in the great day of our Lord Jeſus. So Acts 13.22. I have found David the ſon of Jeſſe, a man after mine own heart, which ſhall fulfill all my will. foreign. all my wills, to note the ſincerity and univerſality of his obedience. So Acts 24.16. And herein do I exerciſe my ſelf, to have alwayes a Conſcience void of offence toward God, and toward men. So Heb. 13.18. We truſt we have a good Conſcience, in all things willing to live honeſtly. That obedience that ſprings from Faith, doth neither diſpute Divine Commands, nor divide Divine Commands one from another. Zacharias and Elizabeth were both righteous before God, walking in all the Commandments and Ordinances of the Lord blameleſs, Luke 1.5, 6. That obedience that ſprings from Faith, is a full obedience, a univerſal obedience; It is univerſal in reſpect of the ſubject, the whole man, and 'tis univerſal in reſpect of the object, the whole Law. Mark! he who obeyes ſincerely, obeyes univerſally, though not in regard of practice (which is impoſſible) yet 1. In regard of his will and deſires, his will and deſire is to obey all, Rom. 7.18. For to will is preſent with me. Pſal. 119.5. O that my wayes were directed to keep thy Statutes. p. 1342. In reſpect of election or choice, he chooſes to obey all. Pſal. 119.173. Let thine hand help me, for I have choſen thy Precepts. The word here rendred choſen, ſignifies to chooſe upon tryal and examination, I have choſen thy Precepts before all, and above all other things. I have choſen thy Precepts for my chiefeſt good, and for my only treaſure. I have choſen thy Precepts to own them, to follow them, and to obey them. 3. In reſpect of approbation, he approves of all the Commands of God, as holy, juſt, and good; he highly approves of thoſe Royal Commands that he cannot perfectly obey, Rom. 7.12. Wherefore the Law is holy, and the Commandment holy, juſt, and good. And Verſe 16. I conſent unto the Law that it is good; He aſſents to the Commands of God as holy, and he conſents to them as good. 4. In reſpect of affection, he loves all the Commands of God, he dearly loves thoſe very Commands that he cannot obey, Pſal. 119.97. O how I love thy Law! Such a pang of love he felt, as could not otherwiſe be vented, but by this pathetical exclamation, O how love I thy Law! Verſe 113. I hate vain thoughts, but thy Law do I love. Verſe 163. I hate and abhor lying, but thy Law do I love. Verſe 119. Thou putteſt away all the wicked of the earth like droſs, therefore I love thy teſtimonies. Verſe 127. Therefore I love thy Commandments above Gold, yea above fine Gold. Verſe 159. Conſider how I love thy Precepts. Verſe 167. My Soul hath kept thy teſtimonies, and I love them exceedingly. 5. In reſpect of valuation or eſteem, he highly values all the Commands of God, he highly prizes all the Commands of God, as you may ſee by comparing theſe Scriptures together, Pſal. 119.72, 127, 128. Pſal. 19.8, 9, 10, 11. Job 23.12. 6. In reſpect of his purpoſe and reſolution, he purpoſes and reſolves, by divine aſſiſtance, to obey all, to keep all, Pſal. 119.106. I have ſworn, and will perform it, that I will keep thy righteous Judgments. Pſal. 17.3. I am purpoſed that my mouth ſhall not tranſgreſs. 7. In reſpect of his inclination, he has an habitual inclination in him to keep all the Commands of God, 1 Kings 8.57, 58. 2 Chron. 30.17, 18, 19, 20. Pſal. 119.112. I have inclined my heart to perform thy Statutes alwayes, even to the end. 8. In reſpect of endeavours, p. 135they endeavour to keep all, Pſal. 119.59. I turned my feet unto thy teſtimonies. There is no man that obeyes God truly, who doth not endeavour to obey God fully, and thus you ſee in what reſpects that obedience that flows from Faith, is a full obedience, a univerſal obedience. A child of God obeyes all the commands of God in reſpect of his ſincere deſires, purpoſes, reſolutions, and endeavours; and this God accepts in Chriſt for perfect and compleat obedience. This is the glory of the Covenant of Grace, that God accepts and eſteems of ſincere obedience as perfect obedience. Such who ſincerely endeavour to keep the whole Law of God, they do keep the whole Law of God in an evangelical ſenſe, though not in a legal ſenſe. In the work of Converſion,Ezek. 11.19, 20.Ezek 11:19Ezek 11:20 God infuſeth all Grace together, and writes not one particular Law in the hearts of his children, but the whole Law, which is a univerſal Principle, inclining the Soul impartially to all. The gracious Soul ſincerely falls in with every command of God (ſo far as he knows it), without prejudice or partiality, he dares not pick and chuſe what commands to obey, and what to reject, as Hypocrites do; he hath an eye to ſee, an ear to hear, and a heart to obey the firſt Table as well as the ſecond, and the ſecond as well as the firſt; He doth not adhere to the firſt, and neglect the ſecond, as Hypocrites do; neither doth he adhere to the ſecond, and contemn the firſt, as prophane men do. All Sauls, Jebues, Judas's, Demas's, Scribes, Phariſes, and temporaries,Matth. 23.23.Matt 23:23 they are ſtill partial in their obedience, for while they yield obedience to ſome commands, they live in the habitual breach of other Commands. Jehu boaſtingly calls out,2 Kings 10.29, 30.2 Kgs 10:292 Kgs 10:30 Come ſee my zeal for the Lord of Hoſts. But if Jehoſaphat had gone a little further, he might have ſeen his Calves too, contrary to Gods Commands. Herod heard John Baptiſt gladly, and did many things; but if John will be cloſe and plain with him,Mark 6.Mark 6 he ſhall then firſt loſe his liberty, and then his head for his labour. A ſincere Chriſtian loves all the known Commands of God, and priſes all the Commands of God, and ſees a Divine Image, Majeſty, and Authority ſtampt upon all the Commands of God: And therefore the main bent and diſpoſition p. 136of his Soul, …s to obey all, and to be ſubject to all the Commands of God. Let me in a few particulars open this great truth a little more fully to you. And therefore take me thus.

1Firſt, A ſincere Chriſtian will endeavour to obey God in ſuffering Commands, as well as in doing Commands, in loſing as well as gaining Commands; an unſound Chriſtian, he loves cheap obedience, he is willing to fall in with thoſe Commands that are not chargable or coſtly; he loves a cheap Goſpel, and a cheap Miniſtry, and a cheap Memberſhip, and a cheap Communion of Saints, &c. But when his obedience comes to be chargable, when his obedience to Divine Commands may coſt him his health, his ſtrength, his Liberty, his Riches, his Eſtate, his Friends, his Credit, his Name, &c. then he retires,John 6.60.John 6:60 then he cries out Durus ſermo, it is a hard ſaying, who can bear it? this is a hard Commandment, who can obey it? When Religion is attended with freedom, honour, and ſafety; when Religion is attended with Riches, Pleaſures, and Applauſe, then unſound hearts will put forwards; but when theſe part, then they bid Religion farewel. As you ſee in the young man in the Goſpel,Matth. 19.20. to 25.Matt 19:20–25 who was willing to follow Chriſt, ſo long as he might be no loſer in following of him; but when it came to this, that he muſt part with his Riches, or with Chriſt, then he falls off, and went away ſorrowful, becauſe he had great poſſeſſions. But now a ſincere Chriſtian will obey even the moſt chargable and coſtly Commands of God, as you may ſee in that little book of Martyrs, tenth and eleventh Chapters of the Hebrews; and as you may ſee in the three Children in Daniel, in the Diſciples,Matth. 19 27.Matt 19:27 in the Primitive Chriſtians, and in the Martyrs in the Marian dayes. But,

2Secondly, If your obedience ſprings from Faith, then you will endeavour to obey God in relative Commands, as well as in abſolute Commands; you will not only hear, and pray, and read, and meditate, and faſt, and mourn; but you will labour to be good in your Relations, both as a Husband, a p. 137Father, a Maſter, a Magiſtrate, a Miniſter. Remember this for ever, every one is that really that he is relatively. Many make a great Profeſſion, and are under a great Name, and have great parts and gifts, and can diſcourſe rarely well on any ſubject, whoſe houſes are not Bethels, but Bethavens, not little Temples, but little Hells. One, writing of the Italian women, ſaith that they were Angels in the ſtreets, Saints in the Church, and Devils in their houſes; this is very applicable to many high Profeſſors this day, who are very forward in the general Duties of Religion, and yet make little Conſcience of relative duties; but he whoſe obedience ſprings from Faith, he will make Conſcience of relative commands as well as of abſolute commands: Whatever Command hath the ſtamp of God, the Authority of Heaven upon it, though it ſeem never ſo ſmall, he dares not diſobey it; if he ſees a beam of divine Majeſty ſitting upon the face of any Command, he will ſubmit to it; you know men will not refuſe a penny if the Kings ſtamp be upon it, ſo if the Authority of God be ſtampt upon the leaſt Command, a ſound Chriſtian will yield ſubjection to it, as well as the greateſt. Mark, if a man make no Conſcience of relative Commands, though his general converſation as a Chriſtian be never ſo admirable, yet he hath great cauſe to ſuſpect himſelf and his eſtate, and that his heart is not right in the ſight of God.Acts 8.21.Acts 8:21 O that you would ſeriouſly conſider! that relative and domeſtical Graces and duties do more demonſtrate true piety and godlineſs than publick duties, than general duties do; for Pride, Vain-glory, Self-ends, and a hundred other outward, carnal conſiderations, may put a man upon the general duties of Religion, as you may ſee by the Scriptures in the Margent,Iſa. 58.1, 2, 3, 4, 5. Hoſ. 5.14. Zech. 7.4, 5, 6, 7.Isa 58:1Isa 58:2Isa 58:3Isa 58:4Isa 58:5Hos 5:14Zech 7:4Zech 7:5Zech 7:6Zech 7:7 and as you may ſee in the Scribes and Phariſes throughout the New Teſtament; but it argues both truth and ſtrength of Grace to be diligent and conſcientious in the diſcharge of relative duties, and this is the true reaſon why the Apoſtles in their Epiſtles, do ſo frequently, ſo earneſtly, and ſo ſtrongly, by variety of motives preſs Chriſtians to the performance of thoſe relative duties that lye upon their hands. But,

p. 1383Thirdly, If your obedience ſprings from Faith, then you will endeavour to obey God in affirmative Commands as well as in negative Commands. You will not only lo…k upon what God would not have you to do, but you will alſo look to ſee what God would have you to do.Luke 16.19-29. Matt. 25.24-31.Luke 16:19–29Matt 25:24–31 Dives was no… caſt into Hell for oppreſſing Lazarus, but for not ſhewing mercy to Lazarus: He was not damn'd becauſe he took any thing from him, but becauſe he gave nothing to him. The evil ſervant did not riot out his Talent, but omitted the improvement of it, for which he was caſt into outer darkneſs Nor thoſe Reprobates in the ſame Chapter did not rob the poor Saints, but omitted the relieving of them, which was their ruine.Deut. 23.3, 4.Deut 23:3Deut 23:4 Moab and Ammon were baniſhed the Sanctuary to the tenth Generation, for a meer omiſſion, becauſe they met not Gods Iſrael in the Wilderneſs with bread and water. Look as the omiſſion of good diet breeds diſeaſes, ſo the omiſſion of Religious duties will either make work for Repentance,Luke 18.11.Luke 18:11 or for Hell, or for the Phyſician of Souls. Mark, there is many a mans Religion lyes meerly in negatives, he is no Swearer, no Drunkard, no Adulterer, no Oppreſſor, no Defrauder, &c. A formal Profeſſors obedience to Divine Commands, does principally lye in negatives, he conſiders not ſo much what the Command requires, as what it prohibits, and he pleaſes himſelf rather in abſtaining from evil, than in doing of good; in being outwardly reformed, than in being inwardly renewed; he thinks it enough that he turns from ſin, though he makes no Conſcience of turning to God: If you ask him concerning affirmative Commands, there you will find him ſpeechleſs. Ask him, art thou holy? art thou humble? art thou heavenly? art thou ſincere? art thou a Believer? doſt thou ſet up God as the great object o thy fear? doſt thou love God with a ſuperlative love? is the Sabbath of the Lord a delight unto thee? &c. Now here you ſtrike him dumb, he looks upon the neglect of theſe things as no ſins,Iſa. 8.13. Pſal. 18.1. Iſa. 58.1…Isa 8:13Ps 18:1Isa 58:1 becauſe they are not ſuch ſcandalous ſins as the others are. Remember Sirs, ſinful omiſſions many times leads to ſinful commiſſions, as you may ſee in the Angels tha… fell from Heaven to Hell; and as you may ſee in Adam, who p. 139fell from his higheſt glory, into a woful gulf of ſin and miſery. But,

Fourthly, If your obedience ſpring from Faith, then you 4will endeavour to obey God in the Spirit of the Command, as well as in the letter of the Command. In every Command of God there is an intra, and an extra, one part of Chriſts Law binds the Fleſh, and another part binds the Spirit, Thou ſhalt do no Murther, Matth. 5.21.22. Verſe 27, 28.Matt 5:21Matt 5:22there is the letter of the Command. Thou ſhalt not be angry with thy Brother without a cauſe, there is the Spirit of the Command. Thou ſhalt not commit Adultery, there is the letter of the Command: Thou ſhalt not look upon a Woman to luſt after her, there is the Spirit of the Command. The Phariſees of old did not look to the Spirit…ality of the Law, but only to the Letter of the Law; they reſted wholly upon an outward conformity to the Law, when their hearts were full of Helliſh luſts, they were all for the outſide of the Law, they regarded not the inſide of the Law; they were all for waſhing of Platters and Cups, and for beautifying of Tombs, like an Adultereſs,Matth. 23.23. Phil. 3.6. Rom. 7.9. Could a man come up to all affirmative and negative Precepts in his outward converſation; yet if he were not ſpiritual in all theſe, his obedience would be but as a body without a Soul. The Phariſees riſe high in their outward obedience, and yet Chriſt clearly and fully convinces them, that they were wretched Adulterers and Murderers, though they were not guilty of any ſuch outward crimes, &c.Matt 23:23Phil 3:6Rom 7:9 whoſe care is to paint, and ſet a fair face upon a foul matter; they were all for paying Tythe of Mint and Anniſe and Cummin; but they regarded not the inſide of the Law, they omitted the weightier matters of the Law, viz. Judgment, Mercy, and Faith. While Paul walked by the letter of the Command, he was blameleſs in his own account; but when he came to walk by the Spirit of the Command, then ſin revived, and he dyed. Friends, there are the more general duties of Religion, as Hearing, Praying, Reading, Receiving, Faſting, Repeating, Diſcourſing, &c. Now theſe all lye in the very letter of the Command, and there are the more inward and ſpiritual duties of Religion, as the exerciſe of Faith, fear, love, hope, joy, patience, contentation, humble ſubmiſſion, and chuſing of God, and cleaving to God, and delighting in God, and admiring of God, and exalting of God, and following hard after God, and holy Meditation, and Self-examination, &c. Now all theſe lye in the very ſpirit of the Command. Now in the exerciſe of theſe more ſpiritual p. 140duties, our fellowſhip and communion with God mainly lyes. In the more general duties of Religion, an hypocrite may manifeſt the excellency of his gifts, but in the more ſpiritual duties of Religion, a ſincere Chriſtian doth manifeſt, both the excellency and efficacy of grace. Mark, an unſound heart looks no further than to the bare letter of the command, to bare hearing, and bare praying, and bare preaching, and bare faſting, and bare giving, and bare receiving, and bare ſuffering; he looks no further than to that part of the command which only binds the fleſh, or outward man; and if he does but obſerve that in the groſs, he thinks he hath done marvellous well; like a melancholy man that matters not what melody and harmony he makes, ſo he does but touch the ſtrings of the inſtrument: But now, a found, a ſincere Chriſtian, he looks to the Spirit of the command; and if he does not come up to that, in ſincere deſires, in gracious purpoſes, in fixed reſolutions, and in cordial endeavours, he can have no peace, no reſt, no quiet, no comfort. O Sirs! as ever you would ſee God, and enjoy God another day, you muſt labour, not only to obey the letter of the command, but alſo to bring your hearts to the ſincere obedience of the Spirit of the command. This is a very cloſe, piercing, diſtinguiſhing and diſcovering ſign. But,

5Fifthly, If your obedience ſprings from faith, then you will labour, not only to obey God in the matter, but alſo in the manner of the command, not only in the ſubſtance of the command, but alſo in the circumſtance of the command. God requires the manner as well as the matter; and God looks upon that work as not done, that is not done in a right manner. Did not the Lord command ſacrifice? and did not Cain offer ſacrifice?Gen. 4.5.Gen 4:5 and yet God had no reſpect to him, nor to his offering, becauſe his ſacrifice was not offered up in a right manner, his offering was not offered up by a hand of faith; he offered his offering, but becauſe he did not offer himſelf as an offering to God, his offering was rejected by God. A work may be materially good,Luther. p. 141that is not formally and eventually good, and this was Cain's curſe. How frequently did God command the Jews to pray?Iſa. 1.15.Isa 1:15 and yet he plainly tells them, When you ſpread forth your hands, I will hide mine eyes from you; yea, when you make many prayers, I will not hear. He commanded them to ſacrifice, and yet he ſaith, To what purpoſe is the multitude of your ſacrifices? Verſe 11.and all becauſe they did not manage their prayers, nor ſacrifices, in a right manner; their hands were full of bloud, and their hearts were full of ſins, and their lives were full of lewdneſs; and therefore all their ſervices were vain oblations, yea, an abomination to God. An unfound heart looks no further than to the ſubſtance of the command; if he has heard, and prayed, and faſted, and read, and repeated, and given alms, and received the Lord's Supper, he ſtrokes himſelf, and bleſſes himſelf, and hugs himſelf, and thinks all is well, and ſo he looks no further: But now a ſound ſincere Chriſtian, he looks to the circumſtance as well as the ſubſtance, to the manner as well as to the matter of the command; when he prayes, he labours to pray fervently, earneſtly,Jam. 5.17, 18.Jas 5:17Jas 5:18 he labours to get his heart into his prayers; when he hears, he will hear with attention and intention of ſpirit; when he walks,Mich. 6.8. 1 Pet. 2.12. & 3.1, 2, 3. 1 Theſ. 2.10. 2 Cor. 1.12, Pſal. 110.3.Mic 6:81 Pet 2:121 Pet 3:11 Pet 3:21 Pet 3:31 Thess 2:102 Cor 1:12Ps 110:3 he endeavours to walk wiſely, humbly, faithfully, fruitfully, circumſpectly, exemplarily, winningly, convincingly, blameleſly; when he obeys, he deſires and endeavours to obey freely, willingly, cheerfully. O Sirs! if we pray, and pray not fervently; if we hear, and hear not fruitfully; if we obey, and obey not willingly; if we ſhew mercy,Iſa. 58.13.Isa 58:13 and do it not cheerfully; if we ſanctifie the Sabbath, and not with delight, all is worth nothing, all will come to nothing. Mark, there are ſome circumſtances acceſſary, ſome neceſſary, ſome wherein the being, and ſome wherein the well being of a duty doth conſiſt; and if you abſtract theſe from them, the duty is worth nothing; take away fervency and humility from prayer, take away faithfulneſs and fruitfulneſs from hearing, and take away willingneſs and delight from obedience, and all will be worth nothing. God regards not only the matter, but the manner. Criton the Papiſt could ſay, That God loved better Adverbs than Nouns, not to pray only, but to pray p. 142well; Non bonum ſed bene agere, Not to do good, but to do it well, is the great wiſdom of a Chriſtian; what is the Sun without light, or the fountain without water, or the body without the ſoul, or wood without fire, or a bullet without a gun, or a Ship without a rudder? no more are words in prayer, without the ſpirit of prayer. God looks more at the manner, than at the matter of your prayers. And let thus much ſuffice to confirm the firſt particular. But,

2Secondly, That obedience that ſprings from faith, is an obedience that is only grounded upon the Word of God, the Commands of God, Pſ. 119.4, 5. Thou haſt commanded us to keep thy precepts diligently; O that my wayes were directed to keep thy Statutes! Iſa. 8.20. To the Law and to the teſtimony, if they ſpeak not according to this word, it is becauſe there is no light in them. Mat. 5.18. For verily I ſay unto you, till heaven and earth paſs, one jot or one tittle ſhall in no wiſe paſs from the Law, till all be fulfilled. John 10.35. If he called them Gods, unto whom the word of God came, and the Scripture cannot be broken. Chap. 12.48. He that rejecteth me, and receiveth not my words, hath one that judgeth him; the word that I have ſpoken, the ſame ſhall judge him in the laſt day. 2 Tim. 3.16, 17, All Scripture is given by inſpiration of God, and is profitable for doctrine, f…r reproof, for correction, for inſtruction in righteouſneſs, that the m…n of God may be perfect, throughly furniſhed unto all good works. Now the reaſons why that obedience that ſprings from faith, is an obedience that is only grounded upon the Word of God; the Commands of God, are theſe five.

3And the firſt is drawn from the ſupremacy and ſoveraignty of God, who alone is to preſcribe to man his duty; he is our great Lord and Maſter, he is our Lord and Law-giver, Iſa. 33.22. For the Lord is our Judge, the Lord is our Law-giver, the Lord is our King, James 4.12. There is one Law-giver, who is able to ſave and to deſtroy; who art thou that judgeſt another? Now by the Laws of this Lord and Law-giver, we muſt ſquare all our actions. Look, as it would be very abſurd in a ſervant to do that work which he thinks meet, and not what his Maſter p. 143commands; ſo 'tis as abſurd for men to think, that God will accept of this or that at their hands, when they can't plead his ſuperſcription and authority for what they do. God will one day ſay to ſuch, Who hath required this at your hands? Iſa. 1.12.Isa 1:12O Sirs! you muſt lay the command of God as a foundation for what you do, or elſe all your buildings, though never ſo glorious, will certainly totter and fall; in all you do, you muſt be able to ſay, Thus ſaith the Lord; or elſe after you have done your beſt, you may be undone for ever. But,

Secondly, God's promiſe and bleſſing is only annexed to 2God's command; he that will have the ſweet of the promiſe, and the bleſſings of heaven, he muſt look that his obedience be bottomed upon divine commands; in holy actions 'tis not thy performance, nor thy grace, nor thy warmth, nor thy zeal, but the command and the promiſe that is annexed to it, that will bear thee out;Gal. 4.28. Heb. 6.17.Gal 4:28Heb 6:17 therefore we are called children of the promiſe, and heirs of the promiſe. The children of God in all their obedience, ſhould ſtill keep an eye upon the command of God, and the promiſe of God, as ever they would run the race that is ſet before them, Heb. 12.1. But,

Thirdly, Our obedience muſt be grounded and bottomed 3upon a divine command, becauſe of that great corruption, pollution, blindneſs and darkneſs which is upon our minds and underſtandings, which would carry us to what not, if we were not to ſteer our Chriſtian courſe by divine commands.Col. 2.20, 21, 22.Col 2:20Col 2:21Col 2:22 The Apoſtle condemns thoſe things which had a ſhew of humility and great mortification, becauſe they were not bottomed upon a divine command; and Chriſt condemned many practiſes of the Scribes and Phariſees, becauſe they were not bottomed upon a divine command. As you may ſee by comparing the 6, 15. and 23. Chapters of Matthew together. But,

Fourthly, Our obedience muſt be bottomed upon a divine 4command, becauſe elſe we can never be able to bear up our hearts comfortably, couragiouſly, confidently and reſolutely, p. 144under all the afflictions,Pſal. 44 9—ult. Ezek. 28.12, 22.Ps 44:9Ezek 28:12Ezek 28:22 oppoſitions, temptations, perſecutions and diſcouragements that we meet with in the wayes of the Lord, and in doing the work of the Lord. All the Meſſages that the Prophets delivered, were ſtill grounded upon a divine command,Acts 4.19, 20. & 5.29.Acts 4:19Acts 4:20Acts 5:29 Thus ſaith the Lord; and this ſteeled their ſpirits in the work of the Lord, this made them reſolute and undaunted in the midſt of all the afflictions and oppoſitions that they met with: And ſo 'twas a word of command that raiſed the ſpirits, and encouraged the hearts of the Apoſtles in the work of the Lord, in the face of all the oppoſitions, threatnings and buffetings that they met with from the civil powers. You know Abſalom layes his bloudy command upon his ſervants, as their higheſt encouragement to that bloudy work of killing his brother Amnon, 2 Sam. 13.28. Now Abſalom had commanded his ſervants, (his Aſſaſines) ſaying, Mark ye now when Amnons heart is merry with wine, and when I ſay unto you, ſmite Amnon, then kill him, fear not: have not I commanded you? be couragious, and be valiant; or ſons of valour, as the Hebrew runs. And ſo a Chriſtian muſt lay the command of God before him, as his higheſt encouragement to do what God requires of him, &c.

5Fifthly and laſtly, Our obedience muſt be bottomed and grounded upon the commands of God, to difference and diſtinguiſh our ſelves from all hypocrites, formaliſts, ſuperſtitious and prophane perſons, whoſe obedience is ſometimes bottomed upon the Traditions of men, and ſometimes upon the commandments of men. 'Twas the ſin of the Ten Tribes, that they complyed with the command of Jeroboam and his Princes,Iſa. 29.13, 14. Mat. 15.1 to 10. Mark 7.8 to 10. Hoſ. 5.11, 12.Isa 29:13Isa 29:14Matt 15:1–10Mark 7:8–10Hos 5:11Hos 5:12 to worſhip the Calves at Dan and Bethel; and for this the wrath of the Lord fell heavy upon them. Ephraim is oppreſſed and broken in judgment, becauſe he willingly walked after the commandment. And ſometimes their obedience is bottomed upon the examples of men, ſometimes their obedience is bottomed upon the examples of their forefathers and anceſtors,Jer. 44, 17, 18, &c. Joh. 7.48, 49.Jer 44:17Jer 44:18John 7:48John 7:49 Jer. 10.3. The cuſtoms of the people are vain, &c. and ſometimes upon the examples of great men. This was that which the Phariſees objected againſt believing on Chriſt; p. 145Have any of the Rulers, or of the Phariſees believed on him? but this people who knoweth not the Law are curſed. And ſometimes they bottom their obedience upon the example of the multitude. This was Demetrius his argument againſt Paul, Acts 19.26, 27.Acts 19:26Acts 19:27on the behalf of Diana, that all Aſia and the world did worſhip her; and therefore the doctrine of Paul, that they be no Gods which are made with hands was falfe, and not to be ſuffered. This hath alwayes been, and is ſtill the common plea of many, We do but as the moſt do; and ſure a great many eyes can ſee more than one or two: And hereupon they exclaim againſt others for their ſingularity, becauſe they won't do as the reſt of their neighbours do. But,

Thirdly, That obedience that ſprings from faith, is a growing 3obedience, 'tis an abounding obedience; ſuch a man's deſires, will, ſtudy and labour, is to get up to the higheſt pitch of obedience, to get up to the higheſt round in Jacob's ladder, Rev. 2.19. I know thy work, and charity, and ſervice, and faith, and thy patience, and thy works; and the laſt to be more than the firſt. The Angel of the Church of Thyatira, 'Tis not every believers happineſs always to make a progreſs in grace. Solomon and Aſa, and others, run retrograde. Saints have their winter ſeaſons; they have their decaying times, and withering times, as well as their thriving times, their flouriſhing times, Rev. 2.4.Rev 2:4is commended, Firſt, for his love. 2. For his charity. 3. For his faith. And, 4. For his patience: And in the general courſe of his life, he daily became more excellent; for his latter works were more than the firſt, that is, they were more manifeſt proofs of his conſtancy, and more worthy of praiſe than the firſt. This faithful Paſtor is commended for his holy progreſs in grace and holineſs. So Paul, Phil. 3.12. Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which alſo I am apprehended of Chriſt Jeſus. Ver. 13. Brethren, I count not my ſelf to have apprehended; but this one thing I do, forgetting thoſe things which are behind, and reaching forth unto thoſe things which are before. Ver. 14. I preſs towards the mark, for the prize of the high calling of God in Chriſt Jeſus. The Greek word foreign, doth emphatically import, a preſſing, with an eager purſuit after the mark: It is the ſame word that ſignifies to perſecute, becauſe the earneſtneſs of his ſpirit in preſſing toward the mark, now is the ſame that it was in the perſecution of p. 146thoſe that preſſed toward the mark before. Look, as good runners, when they come near unto the mark, ſtretch out their heads, and hands, and whole bodies, to take hold of them that run with them, or of the mark that is before them; ſo he in his whole race ſo laboured unto that which was before, as if he were ſtill ſtretching out his arms to take hold of it. If ſuch a man might have his choice, he would be the moſt humble, the moſt holy, the moſt heavenly, the moſt mortified, the moſt patient, the moſt contented, the moſt thankful, the moſt fruitful, the moſt active, the moſt zealous, and the moſt ſelf-denying Chriſtian in the world;1 Pet. 1.15, 16. Mat. 5.1 Pet 1:151 Pet 1:16Matt 5 if he might have his choice, he would be holy as God is holy, and perfect as his heavenly father is perfect; he would do the will of God on earth, as thoſe Princes of glory, the Angels, do it now in heaven, viz. freely, readily, cheerfully, delightfully, univerſally, reverentially, and unweariedly, &c. if he might have his choice,Eccl. 9.10.Eccl 9:10 he would exerciſe every grace, and perform every duty, with all his might; he ſees ſo much excellency and beauty in God and Chriſt, that he can't be at reſt till he be ſwallowed up in the enjoyment of them; he ſees ſo much excellency in grace, that nothing but perfection of grace will ſatisfie him; he makes perfection not only his utmoſt end, but he alſo labours after perfection with his utmoſt ſtrength and endeavours. When God is made the one of a mans deſires, the one of a mans affections, the one of a mans life and comfort, then will he be the one of a mans endeavours too. That obedience that ſprings from faith (when 'tis not winter-time with a Chriſtian) is a fruitful obedience, 'tis an abounding obedience, 'tis a progreſſive obedience. Look, as the mercy and favour of God to a believer, is not ſtinted nor limited, ſo the obedience of a believer to God is not ſtinted or limited; but now the obedience of hypocrites is alwayes ſtinted and limited; this command they will obey, but not that; this duty they will do, but not that; this work they will attend, but not that, &c.

4Fourthly, That obedience that ſprings from faith, is the obedience of a ſon, not of a ſlave; 'tis a free voluntary evangelical p. 147obedience, and not a legal, ſervil, and forced obedience, Pſal. 110.3. Thy people ſhall be willing in the day of thy power, in the beauties of holineſs; in the Hebrew, 'tis willingneſs in the plural number, to ſhew their exceeding great willingneſſes, Pſal. 27.8. When thou ſaideſt, ſeek ye my face, my heart ſaid unto thee, thy face Lord will I ſeek. By face is meant, 1. God himſelf, Exod. 20.3. Before my face; that is, before me. 2. His favour, Jer. 18.17. I will ſhew them the back, and not the face, in the day of their calamity. Now, no ſooner had God given forth a word of command, for the Pſalmiſt to ſeek himſelf, and to ſeek his favour, but preſently his heart did eccho to that command; Thy face Lord will I ſeek. So Jer. 3.22. Return ye back-ſliding children, and I will heal your back-ſlidings; behold, we come unto thee, for thou art the Lord our God. Every gracious ſoul hath the duplicate of God's Law in his heart, and is willingly caſt into the mould of his Word, Rom. 6.17. Ye have obeyed from the heart, the form of doctrine that hath been delivered to you, or whereto you were delivered (as the words may be read) They did not only obey, but they obeyed from the heart, their hearts were in their obedience, Pſal. 40.8. I delight to do thy will, O my God! yea, thy Law is within my heart, Col. 1.12. Phil. 1.8. Jer. 31.33.Col 1:12Phil 1:8Jer 31:33or in the midſt of my bowels, as the Hebrew runs; theſe note the tendereſt affections. There is the counterpane of the Law written, yea, printed upon every gracious heart; a godly man will live and dye with the Law of God ſtampt upon his heart. O …eata Apocalypſis (ſaid that Martyr, catching up the Revelation that was caſt into the ſame fire with him to be burnt) O Bleſſed Revelation! how happy am I to be burned with thee in my hands? It was Chriſt's meat and drink to do his Father's will; and the ſame mind is in all the Saints,John 4. Phil 2.5. Rom. 7.22.John 4Phil 2:5Rom 7:22 as was in Chriſt Jeſus: They delight in the Law of God after the inward man. True obedience flows from principles of heartineſs and love within, and not from by and baſe reſpects and ends, that are carnal and worldly. It is obſervable, that John's obedience was as ample and as large as God's command, 2 King. 10.30. And the Lord ſaid unto Jehu, becauſe thou haſt done well in executing that which is right in mine eyes, and haſt p. 148done unto the houſe of Ahab according to all that was in mine heart, thy children of the fourth generation, ſhall ſit on the throne of Iſrael. And yet becauſe his heart was not in his obedience, and becauſe he did not purely act for God, but for himſelf, that he might bring about his own deſigns, he met with a revenge inſtead of a reward; as you may ſee in that, Hoſ. 1.4. And the Lord, ſaid unto him, call his name Jezreel, for yet a little while, and I will avenge the bloud of Jezreel upon the houſe of Jehu. Jehu's heart was not in his obedience, he had a diſpenſatory conſcience; for though he rooted out Baals worſhip, yet the golden Calves muſt ſtill continue: He deſtroyed Idolaters, but not Idolatry; and this carnal policy brought down vengeance and miſery upon him and his poſterity. Artaxerxes goes far, Ezra 7.23. Whatſoever is commanded by the God of heaven, let it be diligently done. To what a highth doth this Heathen Prince riſe? He will do anything for God, he will do every thing for God that he requires. But mark, what is that which moves him to it? Is it love to God? is it delight in God? O no! all his obedience proceeded from nothing but fear of wrath and vengeance, as is evident in the latter part of the verſe; For why ſhould there be wrath upon the Realm of the King, and of his Sons? Or, as the Hebrew runs, Why ſhould there be boyling or foaming anger, great indignation? As it is rendred and made the utmoſt degree of divine diſpleaſure, in that Deut. 29.28. Some read theſe words, Againſt the Realm of the King and his Sons, as diſtinct one from another, and not depending one upon another, thus; Againſt the Realm, the King and his Sons; and this reading the Original will bear: And this reading ſhews, That as the King feared God's wrath againſt himſelf, ſo alſo againſt his Realm and Children; and accordingly he was the more ſtudious and careful to eſcape it; blind nature was afraid of divine wrath,…zek. 26.25, 26, 27. and therefore was the more ſedulous to prevent it. O, but now a true child of God, he has the Law of God written, not only in his underſtanding, but alſo in his heart and affections; and this is that which makes his obedience to be pleaſing and delightful to him; ſo that if he might be free from the injunctions and directions of the Word (with the ſervant p. 149in the Law) he would not value ſuch a liberty;Exod. 21.4, 5, 6, &c.Exod 21:4Exod 21:5Exod 21:6 he would not ſwear, nor lye, nor be drunk, nor whore, nor diſſemble, nor cheat, nor run into all exceſs of riot if he might, becauſe in his ſoul he has a principle of grace, and an inward contrariety and antipathy againſt it;Eccl. 9.2.Eccl 9:2 he would not ceaſe to hear, to read, to pray, to meditate if he might, becauſe his ſoul takes a delight & ſweet complacency in theſe things; there is a principle within him agreeable to the precept without him, which makes all religious performances to be eaſie and pleaſurable to him. Look, as the eye delights in ſeeing, and the ear in hearing, ſo a gracious heart (except when 'tis under a cloud of diſſertion, or in the School of temptation, or under ſome grievous tormenting afflictions, or ſadly worſted by ſome prevalent corruption) delights in obeying: Actions of nature, you know, are actions of delight; and ſo are all thoſe actions that ſpring from a new nature, a divine nature, &c.

Fifthly, That obedience that ſprings from faith, is a transforming 5obedience; it mightily alters and changes a man, from impurity to purity, from ſin to ſanctity,2 Cor. 3.18. Rom. 12.1, 2.2 Cor 3:18Rom 12:1Rom 12:2 from unrighteouſneſs to righteouſneſs, from earthly-mindedneſs, to heavenly-mindedneſs, from pride to humility, from hypocriſie to ſincerity, &c. Such as pleaſe themſelves with this, That they are no changlings, and that they are whatever they were,Acts 8.13.Acts 8:13 theſe are ſtill in the gall of bitterneſs, and bond of iniquity. That obedience of the Romans, Rom. 16.19.Rom 16:19which was ſaid to have come abroad unto all men, was an exemplary obedience, and a transforming obedience. Certainly, Goſpel-obedience is a grace of much worth, and of great force upon the whole man; for when it is once wrought in the heart, it worketh a conformity to all God's holy will. But having ſpoken more largely of this in my other writings, let this touch here ſuffice, &c.

Sixthly, That obedience that ſprings from faith, is a conſtant 6obedience, 'tis a fixed and reſolved obedience, not in reſpect of practiſe and continued acts (for in many things we p. 150offend all. Ja…. 3.2. Eccl. 7.20. Prov. 20 9. 1 Kings 8.46. 1 Joh. 1.8. Pſal. 17.3.Eccl 7:20Prov 20:91 Kgs 8:461 John 1:8Ps 17:3There is not a juſt man upon the earth, that doth good and ſinneth not: Who can ſay I have made my heart clean, I am pure from my ſin? There is no man that ſinneth not; If we ſay we have no ſin, we deceive our ſelves, and the truth is not in us.) &c. But in reſpect of a Chriſtians ſincere deſires, bent of will, purpoſe of heart, reſolution of ſoul, and faithful endeavours, Pſal. 119.20. My ſoul breaketh for the longing that it hath unto thy judgments at all times. Ver. 112. I have enclined my heart to keep thy Statutes alway, even to the end. Ver. 33. Teach me, O Lord! the way of thy Statutes, and I ſhall keep it unto the end. Job 17.9. The righteous ſhall hold on his way, and he that hath clean hands, ſhall be ſtronger and ſtronger. So Iſa. 40.29, 30, 31. Job 2.3. Mark, the renewed man hath at all times a deſire to fear the name of the Lord, Neh. 1.11. A will to live honeſtly at all times. Heb. 13.18. And it hath ſome endeavours and exerciſe of Spirit, to keep always a conſcience void of offence towards God and men, Acts 24.16. The Iſraelites in their marches toward the holy Land, were many times interrupted by divers enemies; but yet they advanced in their courſe, as ſoon as they could get rid of their enemies: So though the believer be many times interrupted in the courſe of his obedience, by many fierce temptations, and ſtrange working of corruptions; yet after the temptation is over, the believer returns to the courſe of obedienc… with greater forwardneſs,2 Cor. 7.1.2 Cor 7:1 and with redoubled ſtrength and courage, and in the end perfects his courſe of holineſs in the fear of the Lord. Mark, the appearing motion, and walking of an unregenerate man in a way of righteouſneſs and holineſs, is but artificial from the engine of hypocriſie, and ſelf-intereſt, like the flying of Ar…hitus his artificial Dove; and therefore having no inward principle of life, it en…eth not; but the motion and walking of a man, renewed by grace in wayes of holineſs and righteouſneſs, is like the natural living motion of birds, it continues as long as life continues, and as every thing in motion, the nearer it comes to the center, the more ſwiftly it moves: So the nearer the believer, through time to his reſt in heaven, the more propenſe he is in all his motions towards God; he forge is the things that are behind, and reacheth p. 151forth unto thoſe things that are before.Phil. 3.13.Phil 3:13 That obedience that ſprings from faith, is a fixed and reſolved obedience, like Davids worthies, it will break through an hoſt of Philiſtines, through an Army of difficulties, impediments and diſcouragements, that it may be found doing the will of God. To make this a little more clearly and fully out, obſerve with me theſe few things.

Firſt, No contrary commands of men, ſhall take this man off from his obedience to the commands of God, Acts 4.19. Chap. 5.29. &c.

Secondly, No ſtream of evil examples, no current of corrupt times, ſhall bear them down in wayes of obedience, Joſh. 24.15. I and my houſhold will ſerve the Lord, though all Iſrael ſhould ſerve Idols. And Noah was upright with God, and walked with God in his generation, when the whole world was overſpread with violence, and all fleſh had corrupted their wayes, Gen. 6.9. Chap. 7.1.

Thirdly, No worldly profit or advantage ſhall bribe this man from his obedience, Heb. 11.8. Abraham will obey and follow God, though he forſakes all the benefits and contentments of his native Countrey, and of his Father's houſe, not knowing where his lot ſhould fall, &c.

Fourthly, No carnal diſputes or reaſonings with fleſh and bloud ſhall diſſwade him from his obedience, Heb. 11.7. Noah might have raiſed many objections againſt that ſtrange attempt of building an Ark, a work of an hundred and twenty years continuance; but Noah waves all diſputes, and falls upon building of the Ark, according to the command of God. So Paul, as ſoon as he was converted, he was commanded by God to preach to the Gentiles; he might have made abundance of objections againſt that ſervice, but inſtead of objecting, he falls cloſs to his Maſter's work, and never conſults with fleſh and bloud, Gal. 1.15, 16, 17.

p. 152Fifthly, No floud of natural affection ſhall hinder them in the way of their obedience. When God commanded Abraham to offer up Iſaac as a Burnt-Offering, he goes about it readily, and never acquaints Sarah with it, leſt ſhe ſhould have hindered him in his obedience, and he goes three dayes journey to effect it, Gen. 22. compared with Heb. 11.17, 18, 19. When God commands, Abraham will not ſtick at it, though it be to offer up a Son, a natural Son, and not an adopted ſon; an only Son, and not one of many; a Son of the Free-woman, and not of the Bond-woman; a Son of his old age; a Son of the Promiſe; a Son in whom all the Nations of the earth ſhould be bleſſed; a Son of his love and delight; a Son that made the good old man laugh and be merry; (Iſaac ſignifies laughter) a Son that was grown up to ſome years, witneſs the Wood of the Burnt offering that he laid upon him, Gen. 22.6, 7. And this was the commendation of Levi, By Urim and Thummim, ſome underſtand ſincerity of life, and ſoundneſs of doctrine.Deut. 33.8, 9. And of Levi he ſaid, let thy Thummim and thy Urim be with thy holy one, (Urim and Thummim, ſignify light and perfection according to their beſt derivation in the Hebrew tongue, and they are here put in the plural number, lights and perfections, to note the plenty as well as the excellency of divine Graces) whom thou didſt prove at Maſſah, and with whom thou didſt ſtrive at the waters of Meribah. Who ſaid unto his Father and to his Mother, I have not ſeen him, neither did he acknowledg his Brethren, nor knew his own children. This relates to that Heroical fact of the Levites, Exod. 32.26.29. when at the commandment of Moſes they ſlew their Idolatrous Brethren that had Worſhipped the Golden Calf, not ſparing thoſe that were moſt neareſt allyed to them, but did execute Gods Judgments upon Parents, Brethren and Children, as if they had been meer ſtrangers to them: the Levites were ſo impartial in Gods cauſe, as not to acknowledg either Father or Mother, Brother or Children againſt his Command. Natural affections are ſtrong, but ſupernatural obedience is ſtronger. Some have well obſerved that the Married Martyrs, who were Parents of many children (as Rogers, Watts, Gueſt, Rawlins, &c.) ſuffered with moſt alacrity.

p. 153Sixthly, No terrors, no threats, no reproaches, no affl…ctions, 6no oppoſitions, no perſecutions, no bonds, no baniſhments, no dangers, no deaths, ſhall deter them or affright them from their obedience; as will evidently appear by comparing of theſe Scriptures together, Pſal. 44.16. to 21. Acts 20.23, 24. Acts 21.12, 13. and chap. 24.14. Dan. 3.14— 19. Rev. 12.11. This is moſt evident in the Hiſtories of the ten Perſecutions, and in all other Hiſtories, both of a former and a later date, &c.

Phyſicians obſerve a difference 'twixt the natural and preter-natural heat in mens bodies; the preter-natural heat, which ariſeth from diſtemper, may be more for the preſent, but as it exceeds for meaſure, ſo it abates for time, becauſe the natural heat is a more equal and moderate, and durable heat, every part hath an equal ſhare, and it is not extream, and yet it continues. Thus it is with Hypocrites and upright perſons in the matter of obedience. The hypocrite may (in a kind of preter-natural heat) in a hot fit, in a preſent heat, fall upon hearing, and reading, and praying, and reforming of his Family, and upon leaving of this ſin and that; and upon caſting off this vain company and that, and upon aſſociating of himſelf with this good company and that. B…t this hot fit does not laſt, the cold fit takes him again, and then he ſhakes hands with all his duties, and loſes all his good inclinations, and layes aſide all his warm reſolutions.Job 27.8, 9. Hoſea 6.4. Pſal. 78.36, 37.Job 27:8Job 27:9Hos 6:4Ps 78:36Ps 78:37 Will the Hypocrite pray alwayes? Ephraims goodneſs was as a morning Cloud, which ſoon vaniſheth, and as the early dew which is ſoon dryed up by the Sun-beams; they were both falſe and fickle, unſteady and unſtable; conſtant only in inconſtancy; their hearts were never right with God, for they were not ſtedfaſt in his Covenant. There are four times wherein an Hypocrite may expreſs a great readineſs and forwardneſs to Religious duties.

Firſt, When he is under terrors and diſtreſs of Conſcience; O how for a little eaſe! a little reſt! a little quiet! 1a little comfort! what wont the Hypocrite do? &c.

p. 1542Secondly, When he is under ſore and heavy afflictions, Hoſ. 5.15.So Pharaoh and Ahab, &c. In their affliction they will ſeek me early. Iſa. 26.16. Lord in trouble have they viſited thee, they poured out a Prayer when thy chaſtening was upon them. Pſal. 78.34. When he ſlew them, then they ſought him. It is a reproach to ſome, No Penny, No Pater-noſter. And it is a ſhame to others, No Plague, no Pater-noſter; no puniſhment, no Prayer, &c.

3Thirdly, When Religion is in faſhion, when 'tis a credit to be a Profeſſor, and when Profeſſion is the High-way to profit and preferment; in the warm Summer of proſperity, when there is no hazard, no danger, no loſs to be a Chriſtian, who then ſo forward in Religious duties as the Hypocrite? but when the Sun of Perſecution is up, then he falls away, Matth. 13.5, 6.

4Fourthly, When others preſence, counſel, and examples, have an influence upon them,2 Chron. 24.2, 17-23.2 Chr 24:22 Chr 24:17–23 O now they keep cloſe duties! Joaſh did that which was right in the ſight of the Lord all the dayes of Jehoiada the Prieſt; but when Jehoiada was dead, Joaſh ſerves Groves and Idols, and turns a deaf ear to thoſe Prophets that teſtified againſt him, and gives Zechariah the Son of Jehoiada his Paſport out of the World, for inveighing againſt his evil manners, and the wicked courſes of his Princes and People. Whileſt the good Judges lived, the Iſraelites kept cloſe to the ſervice of God, Judges 2.7. And the people ſerved the Lord all the dayes of Joſhua, and all the dayes of the Elders that outlived Joſhuah, who had ſeen all the great works of the Lord that he did for Iſrael. Judges 17.6. Chap. 21.25.Judg 17:6But when the good Judges were dead, the Iſraelites did what was right in their own eyes, every mans luſt was his Law. Whileſt Moſes was preſent, there was no talking of a Golden Calf, but no ſooner was his back turn'd, but the Iſraelites make a Golden Calf, and worſhip it when they had done, Exod. 32.1-9. &c.

But now mark, that obedience that ſprings from Faith, that is a conſtant obedience, that is conſtant in oppoſition to fits and ſtarts, and imports the courſe and bent of a Chriſtians p. 155life, which is alwayes to walk with God, to cleave to God, to follow God, and to obey God. But,

Seventhly and laſtly, That obedience that ſprings from 7Faith, is directed to right ends. Goſpel obedience has alwayes Goſpel ends atttending of it. Queſt. What are they? Anſw. They are theſe nine.

Firſt, To teſtify our thankfulneſs to the Lord for all his 1favours and benefits that we have received from him, Pſal. 103.1, 2, 3, 4. Pſal. 116.12. &c.

Secondly, To recover the Image of God again to the 2heighth of what we are able. The firſt Adam loſt the Image of God by his diſobedience. Now this Image of God we recover again in Chriſt our ſecond Adam; but ſo, as that the more enlightned, the more holy, the more humble, the more heavenly, the more righteous, the more gracious, and the more obedient we are,Epheſ. 4.24.Eph 4:24 the more we recover of this Image of God, which conſiſts in knowledg, righteouſneſs, and true holineſs. Now ſaith the Believer, my intent is to recover that precious Image of God which I loſt in the firſt Adam, and therefore do I labour to come up to the higheſt pitches of obedience, becauſe the higher I riſe in my obedience, the more I ſhall recover of the loſt Image of God; I know that I loſt this Image by partaking of the diſobedience and pollution of the firſt Adam; and I know that I have recovered in part the ſame Image, by partaking of the obedience and holineſs of the ſecond Adam: And I yet further know, that the more holy and obedient I am, the more I ſhall be like to that God, that is holineſs it ſelf, and the more I ſhall recover of that bleſſed Image, which conſiſts in perfect holineſs.

Thirdly, not for the juſtification of their perſons, for that 3is only by Chriſts compleat obedience, which is made theirs by Faith, 1 Cor. 1.30. Col. 2.10. But for the teſtification of their juſtifying Faith, according to that of the Apoſtle, Jam. 2.17, 18, 26. &c.

p. 1564Fourthly, That they may imitate the Lord Jeſus, that they may be the more conformable to Chriſt their head, who propoſes his holineſs to Believers as a pattern for them to follow, as a Copy for them to write after, 1 John 2.6▪ He that ſaith he abideth in him, Matth. 11.28, 29.Matt 11:28Matt 11:29ought himſelf alſo to walk even as he walked. Now ſaith the Believer, O how holy, how humble, how heavenly, how meek, how compaſſionate, how zealous, how exemplary, how convincing, how winning, how obedient was he, when in this World! and therefore O my Soul! look to it, that thou makeſt it thy buſineſs, thy work, thy Heaven, to …mitate the Lord Jeſus to the utmoſt that thou art able to …each too.

5Fifthly, Though not for the obtaining of Salvation, that being made ſure to us by Chriſt, yet for the obtaining of Aſſurance of Salvation, and for the making of our Calling and Election ſure, according to that word, 2 Pet. 1.5 — 11.

6Sixthly, That they may keep up their communion with God; for though the Union the Saints have with God by Chriſt, depends wholly upon that which is without, viz. their being married to Chriſt, and cloathed with his Righteouſneſs; yet the Communion which the Saints have with God through the Spirit, hath much dependance upon a Saints walking, and upon his obedience: So that if a Saint ſhall dare to walk carnally and looſly,Jer. 3.14. Iſa. 49.1, 2.Jer 3:14Isa 49:1Isa 49:2 though he ſhall not break the Marriage-knot, and loſe his union, yet he will by ſuch ſinful practices grieve the Spirit, and loſe his communion with God. But on the other hand, when a Believer walks ſpiritually, graciouſly, obedientially, O what ſweet communion! what delightful communion! what high communion! what commodious communion! what Soul-ſatisfying, Soul-raviſhing, Soul-filling, Soul-contenting communion with God does he then enjoy! When the Child walks wiſely, and obedientially before his Father, what ſweet and delightful converſes and communion is there between the Father and the Child? but if the child walk fooliſhly, ſtubbornly, rebelliouſly, diſobediently, the prudent Father will carry it p. 557ſeverely, ſtrangely, frowningly, and at a diſtance, though his heart be ſtill full of love to, his child; and though he won't diſinherit him, yet he wont be familiar with him. The application is eaſie, &c.

Seventhly, To keep down the body, and to bring it into 7ſubjection to the ſoul, 1 Cor. 9.27. But I keep under my body, and bring it into ſubjection. By ſpiritual exerciſes the Apoſtle d d ſubdue his fleſh to the obedience and diſcipline of the ſpirit; in former times they had ſeveral exerciſes, as wreſtling, and running for the prize. Now, ſuch as were ſlow, purſie, unweildy, and lazy, were caſhiered; they would not admit ſuch to be of their ſociety or company, who wreſtled and run for the prize: Them that were admitted to thoſe exerciſes, kept their bodies at an under, and did not pamper their bodies with dainties and delicates. To theſe the Apoſtle alludes, of idleneſs there comes no goodneſs; when the ſpirit is not acting in that which is good, that the fleſh may be kept under, the fleſh will take an advantage to be very active in thoſe things that are evil, that the ſpirit may be kept under; the fleſh is like an unruly beaſt, which through reſt, idleneſs, and high feeding, grows wild and maſterleſs. Now, the only way to tame this beaſt, is to work him hard; ſo the way of wayes to keep the body under, is to keep up the ſoul as much as may be, in the full exerciſe of holineſs and obedience; ſuch as have moſt pampered their bodies,Deut. 32.13, 14, 15, 16, 17. Jer. 5.7, 8, &c. Rev. 3 16, 17, 18.Deut 32:13Deut 32:14Deut 32:15Deut 32:16Deut 32:17Jer 5:7Jer 5:8Rev 3:16Rev 3:17Rev 3:18 have been the greateſt enemies to their own ſouls; and how many are there this day, that pamper their bodies, but ſtarve their ſouls? that adorn their bodies, but defiles their ſoul? that trick and trim up their bodies with gold, and ſilver, and ſilks, whilſt their ſouls are naked of all grace, holineſs and goodneſs? like the Laodiceans of old. The body it ſelf, if you ſet too high a price upon it, will make a cheap ſoul; a man may be as happy in Ruſſet, as in Tiſſue; and he is certainly an unhappy man, whoſe outſide is his beſt ſide; our bodies are but dirt handſomly tempered, and artificially formed; we derive our pedigree from the duſt, and are a kin to clay; and therefore we need not ſcruple the keeping of it under by holy p. 158exerciſes, and by all wayes of Goſpel-obedience, &c.

8Eighthly, To the profit and advantage, both of ſinners and Saints; 1. To convince ſinners, to ſilence ſinners, and to ſtop the mouths of ſinners; let but one man that walks wiſely, humbly, circumſpectly, convincingly, exemplarily, blameleſly, come into a Town, a Pariſh, a Family, made up of drunkards, ſwearers, Sabbath-breakers, whore-maſters, &c. and his holy walking, will convince them, and condemn them, 1 Pet. 2.12, 15. Chap. 3.13, 16. 2. To the profit, advantage and encouragement of the Saints. The ſtrict exact walking Chriſtian, provokes the ſlight looſe Chriſtian to mend his manners, and to order his ſteps and converſation aright; and the lively active Chriſtian, puts the dull, heavy, ſluggiſh Chriſtian to a bluſh, and ſpurs and quickens him up to a more lively walking with God; and the warm, flaming, zealous, burning Chriſtian, puts heat and warmth into the cold, formal, frozen Chriſtian; and the free, liberal, bountiful Chriſtian, provokes others to be free, noble, and liberal, for the ſupply of the neceſſities of the Saints, 2 Cor. 9.1, 2. Chap. 8.1, 2, 3, 4, 19, 20, &c.

9The ninth and laſt (though not the leaſt end) is the honour and glory of the great God. God's grace is the ſpring, and God's glory is the end of all a Chriſtians obedience; God's glory is the ultimate end,Rom. 14.7, 8. Phil. 1.20, 21.Rom 14:7Rom 14:8Phil 1:20Phil 1:21 the primary end, the univerſal end, the Sea to which all a Chriſtians actions, like ſo many Rivers, move and bend: 'Tis true, many poor, low, mean, baſe ends, may creep into a Chriſtians performances; but here mark, 1. They are diſallowed. 2. They are loathed and abhorred. 3. They are reſiſted and ſtriven againſt. 4. They are lamented and mourned over. 5. The gracious ſoul would willingly be rid of them; if a Chriſtian might have his choice, he would never be troubled with any baſe end any more. Beloved, you muſt alwayes diſtinguiſh between a mans ſetled and his ſuggeſted ends; a mans ſetled end may be one things, and his ſuggeſted end another thing. Now for ever remember this; That the great God alwayes makes a judgement p. 159of men according to their ſetled ends, according to the univerſal frame of their ſpirits, and not according to thoſe ends that may be ſuggeſted to them, by the world, the fleſh, or the devil. It is in this caſe, as it may be with a man that ſhoots at a mark, he aims aright at the mark, but his elbow may meet with a jog, which may carry the arrow quite another way than what he intended; or as it is with a man that is ſailing to ſuch a Haven, or to ſuch a Harbour, he ſteers a right courſe by his Compaſs, but the winds blowing contrary, and the Sea running high, he is forced into ſuch a creek, or ſuch a Harbour, which he never intended, &c.

Is it requiſite for the clearing of the ſincerity of our hearts, Qu. that we have a continual eye to the glory of God in every action we do?

Firſt, Anſ. You muſt diſtinguiſh between an actual aim and 1intention, and an habitual aim and intention. For the firſt, an actual aim and intention of the Spirit, in every particular action that a man doth to the glory of God, is utterly impoſſible, whilſt we carry about us with a body of ſin and death: The Angels and ſpirits of juſt men made perfect, do thus actually aim at the glory of God in all they do; but 'tis a work that will be too high and too hard for us, whilſt we are here in a polluted eſtate. This was ſo high a mark, that Adam miſt it in his innocency; no wonder then if we often miſs it in our ſinful ſtate and condition. But,

Secondly, There is an habitual inclination in us in every 2action we do, to aim at the honour and glory of God, though there be not the actual intention of the ſpirit in every action we do; it is with us, as with a man travelling towards a Town or City, he thinks in the morning to go to ſuch a Town, ſuch a place, where he purpoſes to lye the firſt night, and therefore ſets forth towards it; and though he doth not think of this every ſtep he takes, yet it's his purpoſe in his journey, to reſt there at night; or as it is with a man that comes to Church, his end is to hear the Word of the Lord; yet in every word he hears ſpoken, he hath not the thought p. 160of his end upon his ſpirit, but he is there by vertue of his firſt intention: So here, though in every particular there be not an intention of ſpirit to level this or that action to the glory of God, yet it is the main drift and habitual ſcope of a mans ſpirit, that Gods glory may be the end of all his actions.

3Thirdly, There is a mediate, and there is an immediate eying or looking to the glory of God; as when I forbear ſuch or ſuch a ſin, becauſe God by ſuch a command hath forbidden it, or I do ſuch or ſuch a duty, becauſe God hath commanded it. Now, in eying of the command of God, I eye the glory of God immediately, though not mediately. But,

4Fourthly, In ſome particular or ſpecial caſes, I ought actually to eye the glory of God: As, 1. In ſome eminent or extraordinary ſervice that I am to do for Chriſt. Or, 2. In ſome ſpecial teſtimony that I am call'd to give for Chriſt or his Goſpel. Or, 3. In ſome great thing that I am call'd to ſuffer for Chriſt, or his Goſpel, or his intereſt. But,

5Fifthly, The more a Chriſtian actually eyes the glory of God in all he does, the more, 1. He glorifies God. 2. The neerer you are the life of heaven, and the more you act like the glorious Angels, and the ſpirits of juſt men made perfect. 3. The more will be your joy, comfort and peace, both in life and death, and in the day of your account. 4. The more ſtrong will be your confidence and aſſurance, that your ſpiritual eſtate is good, and that you ſhall be ſaved for ever. 5. The better you will be able to bear up under all the falſe, hard, and ſowre cenſures of this world. 6. The more you will be temptation proof. 7. The more glorious and weighty will be your crown of glory at laſt; he ſhall be higheſt in heaven, who has actually aimed moſt at the glory of God in this lower world. And thus you ſee how you may know whether your obedience is ſuch an obedience as ſprings from faith, or … Now, if upon trial you ſhall find, that your obedience is the obedience of faith, then you may ſafely and groundedly conclude, that you have a ſaving work of God upon your hearts. But,

p. 161Fourthly, A gracious heart is an uniform heart. Ubiquity 4is a ſure evidence of integrity. He that is truly good, will be good in bad times, and in the worſt of places;Pſal. 119.112. 1 John 3.9. Hoſea 6 4.Ps 119:1121 John 3:9Hos 6:4 principles of grace and holineſs, are laſting, yea, everlaſting; they are not like the morning cloud, nor the early dew. A gracious ſoul will be ſteddy and fixed in his principles, in the worſt times, in the worſt places, and under variety of diſpenſations; let times and places be what they will, he will not diſhonour his God, nor blemiſh his profeſſion, nor wound his conſcience to preſerve his ſafety, or to ſecure his liberty. An upright man is a right man: So foreign Jaſhar is rendred by the Septuagint, Judg. 17.6. He is one that will not be bowed or bent by the ſinful cuſtoms or examples of the times and places where he lives.Gen. 6.9.Gen 6:9 Abraham was righteous in Chaldea, and Noah was perfect in his generation, though it was the worſt in the world; and Lot was juſt in Sodom, Job 1.Job 1and Job was upright in the Land of Uzz, which was a place of much prophaneſs and ſuperſtition; and Nehemiah was couragious and zealous in Damaſco, and Daniel was holy, yea, eminently and exemplarily holy in Babylon. The ſeveral generations wherein theſe holy men lived, were wholly devoted to wickedneſs and ſuperſtition, and yet theſe precious, gracious ſouls had wholly devoted themſelves to the Lord and his ſervice:Pſal. 119.20.Ps 119:20 So David, My ſoul breaketh for the longing it hath to thy judgments at all times! Let the times be never ſo dangerous, licentious, ſuperſtitious, idolatrous or erronious, yet David's heart was ſtrongly carried forth to Gods judgments; that is, to his Word (for under this title, Judgments, you are to underſtand the whole Word of God.) So there were ſome in Sardis that were of the ſame ſpirit, with the worthies laſt mentioned, Rev. 3.4. Thou haſt a few names, even in Sardis, which have not defiled their garments, and they ſhall walk with me in white, for they are worthy. Pſal. 119.1, 2, 3.Ps 119:1Ps 119:2Ps 119:3In polluting times pure hearts will keep themſelves pure; a holy heart will keep himſelf undefiled, even in defiling times, Rev. 14.4. Theſe are they which were not defiled with women; when others are beſmeared all over,Dan. 3.17, 18, 19, 20.Dan 3:17Dan 3:18Dan 3:19Dan 3:20 he will keep his garments white and clean. The three Children, or rather the three Champions, were ſo highly reſolved p. 162to keep themſelves pure from the abominations of their day, that it was neither Nebuchadnezzars muſick that would flatter them, nor his fiery furnace that could ſcare them from their God, or from their Duty, or from their Religion. Let the times never ſo often turn, you ſhall find that he that is really holy, he will be holy under every turn; no turns ſhall turn him out of a way of holineſs, Job. 17.9. The righteous ſhall hold on his way, and he that hath clean hands, ſhall be ſtronger and ſtronger. The Lawrel keeps its freſhneſs and greeneſs in the Winter ſeaſon; a gracious ſoul is ſemper idem, let the wind,Pſal. 125.1.Ps 125:1 and the world and the times, turn which way they will, a gracious ſoul for the main, will ſtill be the ſame; he is like mount Zion which cannot be removed, Job 27.5, 6. Till I die, I will not remove my integrity from me; my righteouſneſs I hold faſt, and will not let it go; my heart ſhall not reproach me ſo long as I live. A gracious heart is (in ſome meaſure) like the heart of God, without variableneſs or ſhadow of changing. That Chriſtian that is not for ſubſtance,Jam. 1.17.Jas 1:17 the ſame that once he was, was never what he ought to be. A gracious heart is firm and fixt for God and godlineſs, both in proſperity and in adverſity; take him among the good or among the bad, take him in ſtorms or calms, in Winter nights or in Summer dayes, take him among friends or foes, take him at bed or board, take him in health or ſickneſs, take him in an Ordinance or out of an Ordinance, take him in his work or take him at his recreations, take him in his commerce or in his converſe, take him living or take him dying, and you ſhall ſtill find that the byaſs of his ſoul is ſtill God-wards, Chriſtwards, Holineſs-wards, and Heaven-wards. A gracious man will ſtand his ground,Joſh. 24.15. Pſal. 112.7. Mal. 3.6. The poor Heathen could ſay, that change of place cauſeth not any change of mind, &c. Calum non ani… … qui tr… …a…e c…rrunt Horat. l. 1. ep. 11.Josh 24:15Ps 112:7Mal 3:6 and hold his own in all changes, his heart being fixed upon an unchangable God. The Philoſophers good man is (Tetra-gonos) four-ſqaure; caſt him where you will, like a Dye, he falls alwayes ſquare and ſure: So caſt a gracious man where you will, and into what company you will, and into what condition you will, yet ſtill he falls ſure and ſquare for God and godlineſs. Let the times be never ſo ſad, nor never ſo bad, yet a gracious ſoul will keep his hold; he will let all go, he will let every thing go, before p. 163he will let his God go, or his Religion go, or his integrity go. A gracious Chriſtian is like gold. Now, caſt gold into the fire, or into the water; caſt it upon the dunghil, or into the kennel; caſt it among the poor, or among the rich; among the religious, or among the ſuperſtitious, &c. yet ſtill it is gold, ſtill it retains its purity and excellency: So caſt a gracious Chriſtian (who is the only golden Chriſtian in the world) into what condition you will, and into what company you will, yet ſtill he will retain his purity, his innocency Lapidaries tell us of the Chelydonian ſtone, that it will retain its vertue and luſtre, no longer than it is encloſed in gold: A fit emblem of an hypocrite, who is only good while he is incloſed in golden proſperity, ſafety and felicity. An unſound Chriſtian like green timber ſhrinks,Mat. 13.6.Matt 13:6 when the Sun of perſecution ſhines hot upon him. The heat of fiery trials, cools the courage of an unſound Chriſtian. If you put water into a Tub, it will have the ſhape of the Tub that you put it into; or if you put water into a glaſs, it will have the ſhape of the glaſs you put it into. This is the very picture of an unſound heart; but a ſincere Chriſtian is like a maſſie veſſel of gold, that keeps its own ſhape and figure, at all times, in all places, and in all companies; unſound hearts, they will be righteous among the righteous, and licentious among the licentious; they will be as the company is amongſt which they are caſt; with the good they will be good, and with the bad they will be bad; with the zealous they will be zealous, and with the ſuperſtitious they will be ſuperſtitious; and with the lukewarm they will be lukewarm; they are for all times and tydes, they are for any turn that will ſerve their turn, they are for any Mode that will bring either profit or pleaſure to them; they are like Alcibiades, of whom it was ſaid, that he was (…nium horarum homo) a man for all times; for he could ſwagger it at Athens, and take any pains at Thebes; he could live moſt ſparingly at Lacidaemon, and bib among the Thracians, and hunt among the Perſians; they are like the Chamelion, ready to change their hue with every one they converſe with; they are like Polypus, that reſembleth every ſtone that it ſticketh to; or they are like the Buskins p. 164anciently uſed in Tragedies,Lucian. that would ſerve either leg alike; they are as fit for one ſociety as another; or like the Players that uſed them, ſuch as acting Princely parts, wear royal apparel, keep ſtate, and demean themſelves gravely and ſoberly,Sen. ep. 76, &c. ſo long as they are in publick view upon the Stage; but when they have done acting, are no ſooner off the ſtage, but they paſs preſently into another habit, and retain neither Princely behaviour nor apparel, but are moſt beggarly, baſe and debauched, either in private among themſelves, or among their companions like themſelves. Unſound hearts can accommodate themſelves to the times, and comply with them what ever they be; with Proteus they will transform themſelves into all ſhapes, as the times change ſo will they; what the times favour, that they will favour; what the times commend, that they will commend; what the times cry up and admire, that they will cry up and admire; and what the times frown upon and condemn, that they will frown upon and condemn. Look as curious and well-drawn Pictures ſeem to turn their eyes every way, and to ſmile upon every one that looks upon them; ſo theſe can turn with the times, they can look as the times look, and ſmile as the times ſmile, they can ſay with the times, and ſail with the times; ſometimes they can act one part, and ſometimes another part, as the times require; if the times require a large profeſſion, they can make it; if the times be ſpeak them to leave their Religion at the Church door, they can leave it. But now, a ſincere Chriſtian, he will labour to be ſo much the more gracious, by how much the more the times are licentious. A ſincere Chriſtian is like gold; if you caſt it into the fire, it will not waſte; if you throw it into the water, it will not ruſt, it will retain its own purity and excellency, wherever you diſpoſe of it. But

5Fifthly, a gracious heart ſets himſelf moſt againſt his darling-ſin, his boſom-ſin; againſt the ſin of his complexion, conſtitution,Heb. 12.1.Heb 12:1 inclination, and calling, &c. There is ſome one ſinful quality that is more predominant in the heart of man,Paceatum in delitiis. Aug. than any other; there is ſome one Dalilah, ſome p. 165one darling ſin that a man is more apt to play withal, and to hug in own boſom, than any other; there is uſually ſome one ſin that is favourite, ſome one ſin which the heart is moſt fond of, and which the byaſs of the ſoul doth moſt naturally and ſtrongly incline towards. Pliny writeth of ſome families, that had privy marks on their bodies, peculiar to thoſe of that line; and ſo every man hath as it were his privy ſin, which is moſt juſtly and peculiarly called his; as in a ground that lyeth untilled amongſt the great variety of weeds, there is uſually ſome maſter weed, one among the reſt that is rifer and ranker than all the reſt: And as it is in the body of man, that although in ſome degree or other, more or leſs, there be a mixture of all the four elements, not any of them wholly wanting, yet there is ſome one of them predominant that gives the denomination; in regard whereof ſome are ſaid to be of a ſanguine, ſome of a phlegmatick, ſome of a chollerick, and ſome of a melancholick conſtitution. Now thus 'tis in the ſouls of men; though there be a general mixture and medly of all evil and corrupt qualities, yet is there ſome one uſually that is paramount, more powerful and prevalent, that ſwayeth and ſheweth forth it ſelf more eminently, and more evidently than any other of them do; and from this therefore, more frequently and apparently diſcovering it ſelf, is the denomination wont to be given, whereby ſome are ſtyled ambitious, ſome laſcivious, ſome envious, ſome malicious, ſome haughty, ſome haſty, and the like; or as in every mans body there is a ſeed and principle of death, yet ſome are more prone to die of a Fever than of a Dropſie, and others are more prone to die of a Dropſie than of a Fever, &c. So though original ſin hath ſpread it ſelf over all our noble and ignoble parts, yet every man hath his particular inclinations, to one kind of ſin rather than another; and this may properly be called a mans own ſin, his own evil way. Now mark, a gracious heart makes moſt head, moſt oppoſition againſt his darling ſin, againſt his complexion ſin, againſt thoſe ſins that were once as dear to him as his right hand, or as his right eye, or as Dalilah was to Sampſon. Herodias to Herod, Iſaac to Abraham, and Joſeph to p. 166Jacob, Pſal. 18.23. I was alſo upright before him, and I kept my ſelf from mine iniqu…ty: That is, from my darling ſin, whereunto I was moſt inclined and addicted; what this boſom ſin was that he kept himſelf from,In that, 1 Sam. 21.2, 8. he tells three or four round lyes, and the like he did in that, 1 Sam. 27.8, 10.1 Sam 21:21 Sam 21:81 Sam 27:81 Sam 27:10 is hard to ſay: Some ſuppoſe his darling ſin was lying, diſſembling, for it is certain he often fell into this ſin, Pſal. 119.29. Remove from me the way of lying; others ſuppoſe it to be ſome ſecret iniquity, which was only known to God and his own conſcience; others ſay it was uncleanneſs, and that therefore he prayed, that God would turn away his eyes from beholding vanity, Pſal. 119.37. Others juge it to be that ſin of diſloyalty which Saul and his Courtiers falſly charged upon him: Well, be it this or that, it is enough for our purpoſe, that his heart did riſe againſt that very ſin, that either by cuſtom or complexion, or ſome ſtrong inclination, he was moſt naturally apt, ready and prone to fall into. This is the laying of the ax to the root of the Tree; and by this practiſe David gives a clear proof of the integrity of his heart.Jer. 17.1, 2. Hoſ. 2.…. Iſa. 31.6, 7. & 44.9. &c.Jer 17:1Jer 17:2Hos 2Isa 31:6Isa 31:7Isa 44:9 Idolatry was the darling ſin of the people of Iſrael; they called their Idols delectable or deſirable things; they did dearly affect, and greatly delight in their Idols: But when the Lord in the day of his power, wrought ſavingly and gloriouſly upon their hearts, Oh! how did their hatred and indignation againſt their Idols riſe? as you may ſee, Iſa. 30.22. Ye ſhall defile alſo the covering of thy graven images of ſilver, and the ornament of thy moiten images of gold; thou ſhalt caſt them away as a menſtrous cloth, thou ſha…t ſay unto it, get thee hence. They were ſo delighted and enamou…ed with their Idols, that they would laviſh gold out of the bag (or they waſte or ſpend riotouſly, as the Hebrew runs) that they might richly deck them up,Iſa. 46.6. After the return of the Jews out of Babylon, they ſo hated and abhorted Idols, that in the times of the Romans, they choſe rather to die, than to ſuff…r the Eagle, which was the imperial arms to be ſet up in their Temple.Isa 46:6 and ſet them forth in the greateſt glory and bravery. O, but when the Lord ſhould make a glorious turn upon their ſpirits, then they ſhould readily and roundly deface, defile and diſgrace their Idols, then they ſhould hate and abhor them, then they ſhould ſo deteſt and loath them, that in a holy indignation, they ſhould caſt them away as a menſtrous cloth, and ſay unto them, get ye hence, pack, be gone, I will never have any more to do with you. And ſo in that, Iſa. 2.20. In that day (that is, in the day of his people, p. 167verſ. 17.) A man ſhall caſt his idols of ſilver, and h…s idols of gold, which they made, each one for himſelf to worſhip, to the Moles and to the Bats: In the day when God ſhould exalt himſelf in the ſouls of his people, and before the eyes of his people, they ſhould expreſs ſuch diſdain and indignation againſt their Idols, that they ſhould not take only thoſe made of Trees and Stones, but even their moſt precious and coſtly Idols; thoſe that were made of ſilver and gold, and caſt them to the Moles and to the Bats; that is, they ſhould caſt them into ſuch blind holes, and into ſuch dark, filthy, naſty and duſty corners, as Moles make under ground, and as Bats rouſt in: So when Chriſt, and grace, and holineſs comes to be ſet up in mens hearts and lives, then all their darling ſins, their boſom luſts, which are their Idols of ſilver, and their Idols of gold, theſe are with a holy indignation caſt to the Moles and to the Bats, they are ſo loathed, abhorred, abandoned and caſhiered, that they deſire they may be for ever buried in oblivion, and never ſee the light more. Idols were Ephraim's boſom ſin, Hoſ. 4.17. Ephraim is joyned (or glewed, as the word ſignifies) to Idols, let him alone. But when the dew of grace fell upon Ephraim, as it did, in Chap. 14.5, 6, 7. Then ſaith Ephraim, What have I any more to do with Idols? ver. 8. Now Ephraim loaths his Idols as much or more than before he loved them, he now abandons and abominates them; though before he was as cloſly glewed to them as the wanton is glewed to his Dalilah, or as the enchanter is glewed to the Devil, from whom by no means he is able to ſtir; (as the words in the fountain imports) When it was the day of the Lords power upon Ephraim, then Ephraim cryes out, What have I any more to do with Idols? O, I have had to do with them too long, and too much already: O, how doth my foul now riſe againſt them? how do I deteſt and abhor them?Deut. 13.6, 7, 8, 9.Deut 13:6Deut 13:7Deut 13:8Deut 13:9 Surely I will never have more to do with them. The Scripture tells us, That if father, or mother, or brother, or ſiſter, or kinſman, or friend, ſhould go about to draw a man from God, his hand ſhould be firſt upon him, to put him to death. Now, boſom ſins, complexion ſins, they ſeek to draw a mans heart from God; and therefore a gracious ſoul can't but riſe up againſt p. 168them,Gen. 27.41.Gen 27:41 and do his beſt to ſtone them, and to be the death of them. The dayes of mourning for my father are at hand (ſaith bloudy Eſau) then will I ſlay my brother Jacob; ('tis a bloudy ſpeech of a vindictive ſpirit, whom nothing would ſatisfie but innocent bloud) So ſaith the gracious ſoul, The dayes of mourning for the death of my dear Saviour, are now at hand, and therefore I will ſlay my boſom luſts, my conſtitution ſins; now will I be revenged on them for all the diſhonours that they have done to God, and for all the wounds that they have made in my conſcience, and for all the mercies that they have imbittered, and for all the favours that they have prevented, and for all the afflictions that they have procured, and for all the duties that they have hindered.Judg. 16.28.Judg 16:28 Sampſon pleads hard with God, that he might be avenged on the Philiſtines for his two eyes; and ſo doth the gracious ſoul plead hard with God, that he may be avenged on his boſom luſts, on his complexion ſins, which have put out his two eyes, which have ſo blinded him that he has not for a long time been able to ſee God, or Chriſt, or the things that belong to his external, internal or eternal peace. The next of kin in the Law, was alwayes the avenger of bloud, and to him it appertained to hunt after the murderer, to bring upon his head the innocent bloud that he had ſhed; if therefore we will ſhew our ſelves brethren or ſiſters of Chriſt, or any thing of kin unto him, we muſt even be the avengers of his bloud upon boſom ſins, upon complexion ſins; for, for them as well as others was his bloud ſhed. O Sirs! what boſom ſin is there ſo ſweet or profitable that is worth a burning in hell for, or worth a ſhutting out of heaven for? ſurely none. This a gracious ſoul ſeriouſly weighs, and accordingly he ſets himſelf againſt the Toad in his boſom, againſt his darling ſins, againſt his complexion ſins. But now, unſound hearts are very favourable to boſom ſins, to complexion ſins; they ſay of them as Lot of Zoar, Gen. 19.20.Gen 19:20Is it not a little one? and my ſoul ſhall live. And as David once ſaid concerning Abſalom, 2 Sam. 18.5. Deal gently for my ſake with the young man, even with Abſalom; beware that none touch the young man Abſalom, Ver. 12. And the King ſaid, is the young man Abſalom ſafe? Ver. 29. An unſound p. 169heart is as fond of his boſom ſins,2 King. 5.18.2 Kgs 5:18 of his complexion ſins as Jacob was of his Benjamin, or as Jeha was of his calves, or as Naaman was of his Idol Rimmon, or as Judas was of bearing the bag, or as Herod was of his Herodias, Acts 19.Acts 19or as Demetrius was of his Diana, or as the Phariſees were of devouring widows houſes,Mat. 23.Matt 23 and of having the uppermoſt ſeats in the Synagogues, and of being ſaluted in the market places, with thoſe glorious titles, Rabbi, Rabbi. The beſotted ſinner is moſt engaged to his boſom ſins, his complexion ſins, and therefore 'tis as bitter a thing as death for him to part with them;Mich. 6.6, 7.Mic 6:6Mic 6:7 he had rather part with burnt-offerings and calves of a year old; he had rather part with thouſands of Rams, and with ten thouſand Rivers of oyl; yea, he had rather part with his firſt-born, than with his boſom ſin;Job 20.12, 13.Job 20:12Job 20:13 he is ready to give the fruit of his body, for the ſin of his ſoul. Let God frown or ſmile, ſtroke or ſtrike, lift up or caſt down, promiſe or threaten, yet he will hide and hold faſt his boſom ſin; let God ſet life and death, heaven and hell, glory and miſery before him, yet will he not part with his boſom ſins; let God wound his conſcience, blow upon his eſtate, leave a blot upon his name, crack his credit, afflict his body,Jer. 20.3, 4.Jer 20:3Jer 20:4 write death upon his relations, and be a Magor-miſſabib, a terror to his ſoul, yet will he not let go his darling ſins. An unſound heart will rather let God go, and Chriſt go, and heaven go, and all go than he will let his darling luſts go: But now a ſound Chriſtian, a throuhgout Chriſtian, he ſets himſelf moſt againſt the Dalilah in his boſom, againſt the Benjamin, the ſon, the ſin of his right hand. A ſincere Chriſtian looks upon boſom ſins, upon complexion ſins as the moſt God-provoking ſins; there are no ſins ſo provoking to Gods jealouſies and juſtice, as boſom ſins; he looks upon boſom ſins, complexion ſins, a the moſt dangerous ſins; he looks upon boſom ſins, complexion ſins, as the worſt thing in all the world; he looks upon boſom ſins, complexion ſins, as more ugly and horrid than the devil himſelf, or than hell it ſelf; he looks upon boſom ſins as the great make-bates between God and his ſoul, and between his conſcience and his comfort;Iſa. 59.1, 2. Lamen. 3.8, 44.Isa 59:1Isa 59:2 he looks upon boſom ſins as thoſe enemies that have provoked God often p. 170to turn a deaf ear to all his prayers; he looks upon his boſom ſins as ſo many Judas's that have often betrayed him into the hands of the devil; he looks upon his boſom ſins as the waters of Marah, that has imbittered all his mercies; he looks upon his boſom ſins as the only things that have often clouded the face of God; he looks upon his boſom ſins as dead flies in the box of precious ointment that ſpoyls all, and accordingly with all his might he ſets himſelf againſt them. 1. He fights moſt againſt theſe. 2. He weeps moſt over theſe. 3. He watches and a…ms moſt againſt theſe. 4. He prayes moſt againſt theſe. 5. He reſolves moſt againſt theſe. And 6. He layes the axe of repentance moſt to theſe, &c.

But pray Sir, before you cloſe up this Chapter, lay down ſome ſure and infallible evidences of the goodneſs, graciouſneſs and happineſs of their eſtates and conditions, who are but weak in grace, who are but babes of grace, that ſo they may have their portion, ſatisfaction, ſupport and conſolation as well as others.

Anſ. I ſhall endeavour to do it, and therefore thus.

6Sixthly, True deſires of grace is grace, true deſires after Chriſt, and grace, and holineſs, is grace; he who does ſincerely deſire to believe, he does really believe; and he that does ſincerely deſire to repent, he does really repent; and he that does ſincerely deſire to obey the Lord,1 Pet. 2.3, 4. 2 Chron. 30.18, 19 Mat. 7.8. Pſal. 42.1, 2. Pſal. 63.1. &c.1 Pet 2:31 Pet 2:42 Chr 30:182 Chr 30:19Matt 7:8Ps 42:1Ps 42:2Ps 63:1 and to fear the Lord, and to ſerve the Lord, he does really obey the Lord, and fear the Lord, and ſerve the Lord. It is the firſt ſtep to grace, for a man to ſee his heart void of grace; and it is the firſt degree of grace, for a man to deſire grace. Mark, all true deſires of grace, have the very nature and truth of grace in them. As there is true fire in a ſpark, as well as in a flame, and true water in a drop, as well as in a ſtream, and true light in a beam, as well as in the Sun, and true gold in the very filings of gold, as well as in the whole wedge of gold; the leaſt of any thing partakes of the nature of the whole.Iſa. 55.1, 2. & 65. 1. John 7.37.Isa 55:1Isa 55:2Isa 55:65 True deſires of grace argues a ſtate of grace and ſalvation, Pſal. 38.9. Lord thou knoweſt all my deſire, my groanings is not hid p. 171from thee. Mat. 5.6. Bleſſed are they which do hunger and thirſt after righteouſneſs, for they ſhall be filled; or as the Greek runs (after the participle of the preſent tenſe) they that are hungering and thirſting; intimating, that where ever this is the preſent diſpoſition of mens ſouls, they are bleſſed, Rev. 22.17. And let him that is a thirſt come; and whoſoever will, let him take the water of life freely. Auguſtin. Where there are ſincere deſires of grace, there are the ſeeds of grace, the conception of grace, the buds of grace.Sincere deſires of grace are thoſe holy ſeeds, thoſe divine beginnings of grace in the ſoul, out of which grace ſprings and grows up to its meaſure and perfection. O Sirs! look as no man can ſincerely ſeek God in vain, ſo no man can ſincerely deſire grace in vain. A man may love gold, yet not have it; but no man loveth God, but is ſure to have him. Wealth a man may deſire, and yet be never the neerer for it; but grace no man ever ſincerely deſired and miſſed it: And why? it is God that hath wrought this deſire in the heart, and he will never fruſtrate the deſire that himſelf hath there wrought; let no man ſay, I have no faith, no repentance, no love, no fear of God, no ſanctifying, no ſaving grace in me. Doth he ſee a want of thoſe things in himſelf? yes, that is it which ſo grieves him, that he cannot love God, ſtand in awe of him, truſt in his mercy, repent of ſin as he ſhould; yea, but doth he ſeriouſly and unfeignedly deſire to do thus? yes, he deſires it above all things in the world, and would be willing (as it were) to buy even with a whole world the leaſt meaſure, or dram, or drop only of ſuch grace. Now let me ask him, who is it that hath wrought this deſire in him? Not the Devil, for he would rather quench it than kindle it in him; not his own corruption, for that is naturally averſe to every thing that is good, it muſt needs then be the work of the Spirit of God, who works in us both to will and to do of his own good pleaſure, and who pronounceth all them bleſſed that thus deſire after grace.Kemnitius, Urſini Catechis. When I have a good deſire, ſaith one, though it doth ſcarcely ſhew it ſelf in ſome little ſlender ſigh, I muſt be aſſured that the Spirit of God is preſent, and worketh his good work. Wicked men do not deſire the grace of the holy Spirit, whereby they may reſiſt ſin, and therefore they are juſtly deprived of it; for he that earneſtly deſireth the holy Ghoſt hath it already, p. 172becauſe this deſire of the ſpirit cannot be but from the Spirit.Taffnies Book of the marks of Gods children. Our faith, ſaith another, may be ſo ſmall and weak, as it doth not yet bring forth fruits that may be lively felt in us; but if they which feel themſelves in ſuch an eſtate, deſire to have theſe feelings (namely of God's favour and love) if they ask them of God's hands by prayer, this deſire and prayer are teſtimonies that the Spirit of God is in them, and that they have faith already; for is ſuch a deſire a fruit of the fleſh or of the Spirit? it is of the holy Spirit, who bringeth it forth only in ſuch as he dwells in, &c. Then thoſe holy deſires and prayers being the motions of the holy Ghoſt in us, are teſtimonies of our faith, although they ſeem to us ſmall and weak. As the woman that feeleth the moving of a child in her body, though very weak, aſſureth her ſelf that ſhe hath conceived, and that ſhe goeth with a live child: So if we have theſe motions, theſe holy affections and deſires before mentioned, let us not doubt but that we have the holy Ghoſt (who is the Author of them) dwelling in us, and conſequently that we have alſo faith. Again, ſaith the ſame Author. 1. If thou haſt begun to hate and flie ſin; 2. If thou feeleſt that thou art diſpleaſed at thine infirmities and corruptions; 3. If having offended God, thou findeſt a grief and a ſorrow for it; 4. If thou deſire to abſtain from ſin; 5. If thou avoideſt the occaſions of ſin; 6. If thou doeſt thy endeavours againſt ſin; 7. If thou prayeſt to God to give thee grace, all theſe holy affections proceeding from none other than from the Spirit of God,Phil. 2.13. 2 Cor. 8.10, 12.Phil 2:132 Cor 8:102 Cor 8:12 ought to be as ſo many pledges and teſtimonies that he is in thee. It is as impoſſible for us naturally to do the leaſt good, or to deſire the leaſt grace, as 'tis for a Toad to ſpit Cordials. Sincere deſires after God, and Chriſt, and Grace, is ſometimes the all that the people of God find in themſelves. This was all that Nehemiah could ſay of himſelf, and the reſt of his brethren, Neh. 1.11. That they did deſire to fear God's name. And ſo the Church, Iſa. 26.8. The deſire of our ſoul is to thy name, and to the remembrance of thy holineſs. And verſ. 9. With my ſoul have I deſired thee in the night. So the Spouſe, Cant. 3.1, 2, 3. So David, Pſal. 27.4. Pſal. 42.1, 2. Pſal. 63.1. They p. 173muſt needs be ſure of grace that have an unfeigned deſire of it. This is a Maxim that we muſt live and die with, viz. That no man can truly deſire grace, but he that hath already grace; certainly he that deſireth grace, hath grace to deſire it. It is an infallible ſign, that that man hath already ſome meaſure of grace that doth ſeriouſly deſire to have it; he would never ſeriouſly deſire to fear God, who ſtands not in ſome awe of him already; nor he would never ſeriouſly deſire to love God, who has not in him ſome love to God already; nor he would never ſeriouſly deſire to believe, who has not in him ſome faith already; nor he would never ſeriouſly deſire to repent, that hath not repented already; nor he would never ſeriouſly deſire ſanctifying grace, whoſe heart in ſome meaſure is not already ſanctified by the ſpirit of grace. It is the very eſſence of righteouſneſs, ſaith one of the Ancients, for a man to be willing to be righteous.Anguſtine, Pars magna bonitatis, eſt vell… fieri bo…um. Sen. Ep. 34. And the poor Heathen could ſay, It is a principal part of goodneſs, for a man to be willing to be good. It is natural for every one to deſire his own natural good, but to deſire ſpiritual grace, holineſs, ſound ſanctification, faith unfeigned, the true fear of God, ſerious repentance, &c. is more than ever any natural man did or can do. No man did ever deſire to eat which had not eaten before, nor no man did ever deſire to believe, that did not believe before; all true deſires after faith ſpring from faith as the root of them. Certainly wicked men don't, nor can't ſo much as deſire ſaving grace, Job 21.14. Iſa. 53.2. and that,

Firſt, Becauſe grace is above the reach of nature, 1 Cor. 12.14. But the natural man receiveth not the things of the Spirit of God, for they are fooliſhneſs unto him; neither can he know them, becauſe they are ſpiritually diſcerned. The water riſeth no higher than the ſprings from whence it came; ſo natural men can aſcend no higher than nature: Spiritual things can neither be diſcerned nor deſired, but by thoſe that are anointed with the eye-ſalve of the Spirit. The natural man is dark and blind, and he ſees no beauty nor excellency in grace, that he ſhould deſire it, or be in love with it. Man in his natural p. 174eſtate is without, Eph. 2.12. There are five withou ts, 1. Without Chriſt, 2. Without the Church, 3. Without the Promiſe, 4. Without hope, 5. Without God in the world. Now every natural man being under theſe five withouts, how is it poſſible that he ſhould have any ſerious deſires after grace? Such is the corruption of our nature, that if you propound any divine good to it, it is entertained as fire by water, or wet wood with hiſſing; propound any evil, then 'tis like fire to ſtraw, 'tis like the fooliſh Satyr that made haſt to kiſs the fire, 'tis like that unctious matter which Naturaliſts ſay ſucks and ſnatches the fire to it with which it is conſumed.Rom. 8.7.Rom 8:7 The contrariety and enmity that is in every natural mans heart, againſt God, and Chriſt, and grace, and holineſs, may ſufficiently ſatisfie us, that the natural man is a meer ſtranger to ſerious and ſincere deſires after God, or Chriſt, or grace, or the great things that belong to his everlaſting peace. Such ſincere and ſerious deſires as theſe, Oh, that Chriſt were mine, Oh, that I were married to his perſon, Oh, that I were cloathed with his righteouſneſs, Oh, that my ſoul were adorned with his grace, Oh, that I was filled with his Spirit, Oh, that he would be my King to rule me, and my Prophet to teach and inſtruct me, and my Prieſt to make an atonement for me; Oh, that I might enjoy choice and high communion with him, Oh, that I might ſin no more againſt him, Oh, that I may do nothing unworthy of him, Oh, that after death I might live for ever in the enjoyments of him, &c. I ſay ſuch ſerious and ſincere deſires are not to be found in the natural mans breaſt.