The Good of Early Obedience, Chapter 14
CHAP. XIV.
Shews our ſubjection to Chriſt by ſuch ſigns as are the Genuine Effects of it.
2. WE may make a judgment a poſteriori. By ſuch marks and ſigns as are the natural effects, and proper fruits of ſubjection to Chriſt. Effects bear witneſs to their cauſes; the reflection of the Sun-beams upon the Earth proves its ſhining, without looking upward. And this, to weak and leſs diſcerning Chriſtians, may be the moſt proper meaſures to try their State by. VVho deſires a better proof of Life then Senſe and Motion? or better Knowledge of a Tree then by its Fruits? if the Tree be good,Mat. 7.20. the Fruit will be good. By their Fruits ye ſhall know them.
Now there are two things which are the conſtant effects, and natural fruits of this Yoke of Chriſt; and they are, dying to ſin, and living to God. Putting off the old man, and putting on the new. Crucifying the Fleſh, and Sowing to the Spirit. And where ever a man is brought into ſubjection to Jeſus Chriſt, theſe are the inſeparable effects of it by which it may be known.
Firſt then, take the temper and diſpoſition of the heart towards ſin for a rule of tryal. He that bears Chriſts Yoke, will no longer bear ſins Yoke. VVhere the one is once put on, the other is dayly putting off. There is an irreconcileable odds, in every man that is under the power of grace to ſin and luſt, and it appeares
1. In ſearching out of ſin, let us ſearch and try our ways. Though a good man knows much evil by himſelf, yet he deſires to know more. Though he ſees many luſts and corruptions in his heart, yet he is ſenſible that there are many he ſees not; for who can underſtand his errours? as we know but in part of the things of God,1 Cor. 13.9. ſo we know but in part of the things of our own hearts. Firſt convictions diſcover much, but not all; they leave much ſin undiſcover'd; and of the ſin that is diſcovered, there is much evil in it that is not. Hence that of Job, (chap. 13.23.) How many are mine iniquities and ſins? make me to know my tranſgreſſion and my ſin.
It is a great miſtake to think the convincing work of the ſpirit is over when once it hath diſcovered to a man his ſinful eſtate, and brought him to cloſe with Jeſus Chriſt, there is need of conviction in order to Sanctification, as well as in order to Converſion. There are ſinful frames of heart, as well as a ſinful eſtate; and though a Believer need the convictions of the Spirit, but once as to his ſinful eſtate, yet he needs them always as to the carnal frames of the heart. Therefore he cryes out, that which I ſee not teach thou me. Job 34.32. As there is a height and depth in the love of Chriſt, Eph. 3.18, 19.which paſſes knowledge, ſo there is alſo in the luſts of the heart. And as it is the light of the Spirit which ſhews us the unſearchable riches of the former; So he alſo diſcovers to us the unſeen filthineſs of the latter.
And this is a great reaſon why many good men complain of ſin more after Converſion than they did before; and ſtill the more they grow into acquaintance with their own hearts, the more they complain of indwelling luſts. It is not becauſe their luſts increaſe, but becauſe their light increaſes. Not becauſe they ſin more, but becauſe they ſee more of ſin. As other Graces of the Spirit, ſo that of Light, is a growing thing; and the more the light of the Spirit is increaſed, the more of the evil of ſin is diſcovered. But notwithſtanding their complaints of what they ſee, yet ſtill they deſire to ſee more. Though a Believer finds delight only in the fight of his graces; yet he finds a profit in the knowledge of his ſins. There are two things which teſtifie aloud to the goodneſs of our ſtate. One is when we deſire to feel more of the Grace of Chriſt; the other is, when we deſire to know more of the hidden luſts of our own hearts. The one makes us more humble and thankful, the other makes us more vigilant and watchful. This is one thing the hypocrite fails in; he never ſearches to know his ſecret ſins: he prides himſelf in his ſeeming graces, but he never ſearches to know his hidden corruptions. He may boaſt with the Phariſee (Luke 18.) of his Faſting and Praying; but he can't truly pray with David, Search me, O God, and know my heart, try me, and ſee if there be any wicked way in me. Pſal. 132.23, 24.
2. This enmity in Believers againſt ſin appears in the confeſſion of ſin, whereby the Believer accuſes and charges himſelf before God. For this is a great blow to ſin. Confeſſion is an act of mortification. By our Law no man is bound to accuſe himſelf, but by the Law of God he is. He ſhall confeſs that he hath ſinned, and ſhall bring his Treſpaſs Offering. Lev. 5.5, 6. The Offering for ſin is not enough without the confeſſion of ſin, only acknowledge thine iniquity that thou haſt tranſgreſſed againſt the Lord. Jer. 3.13. The Antinomians are againſt the Confeſſing of ſin in the Children of God; and we have others leaven'd with the ſame Spiritual Pride; they look upon it as a ſervile work, below the dignity of a Chriſtian State. But till a Believer get above the committing of ſin, how can he be above the confeſſion of ſin? it is a duty as needful as the labour of the pump is to the leaking veſſel; what the Ship leaks in, the pump muſt caſt out. And therefore this hath been the practiſe of good men in all times, not only of David, 2 Sam. 24.10. Pſal. 32.5. Neh. 1.6. Ezra 9.6. Dan. 9.and Ezra, and Nehemiah, and Daniel, &c. in the Old Teſtament, but of Believers in the New Teſtament. VVe find not only young converts at this work, Mat. 3.6. Act. 19.18. but the moſt eminent Saints, Rom. 7.14, 18, 21. it is an indiſpenſable part of true Repentance.
In ſome caſes it is a duty to confeſs our ſins to man, Jam. 5.16. as in caſe of publick ſcandal to the Church. Or of private injury to our Neighbour. Or in caſe of Spiritual Troubles; that ſo we may have the advantage of good mens Prayers and Counſels. But it is in all caſes neceſſary to confeſs ſin to God.Joſh. 7.19. It is a great Glory done to him. It puts honour upon all his attributes. My ſon (ſaid Joſhua to Achan) give glory to the Lord, and make confeſſion to him. It is the way to ſtop the progreſs of ſin. While it is concealed it is out of the reach of thoſe means that ſhould give check to it.
It is the moſt rational way to cure Soul troubles, and ſettle our comfort. Sin is like an impoſtume while it is gathering it is painful, but when it is broke or lanced, and runs, then there is eaſe. Or like a wind lockt up in the Earth, which cauſes great Earthquakes, till it finds a vent; and then the Earth is quiet.
It commends the vertue of Chriſt's Blood, when we open to him thoſe mortal wounds which none but he can cure.
It puts an edge upon prayer; he that hath no ſin to acknowledge; hath but little mercy to beg.
It is the next way to forgiveneſs. If any ſay I have ſinned, and it profited me not, he will deliver his Soul from going into the pit. Job 33.27, 28. In the firſt Covenant it was, He that commits ſin ſhall dye. But in the ſecond Covenant, he that confeſſes ſin ſhall be forgiven. 1 Joh. 1.9.
Confeſſion ſpeakes out ſuch a ſenſibleneſs of ſin, as works the Soul to a ready compliance with any terms of deliverance. And a heart brought over to ſubmit to Gods remedies, is in a fair way to a cure. Though ſin be a deſperate Diſeaſe, yet it is never deadly where the Patient is ready to uſe Gods Medicines.
This confeſſion leaves ſuch a dread of ſin upon the heart, that it dare not return to it as it was wont. I do not ſay but that poſſibly a Believer may, through the prevalency of luſt and temptation, fall into the ſame ſin he hath confeſſed to God; yet it ſhall not prevail as formerly. But it is not every kind of Confeſſion that ſpeaks out an enmity to ſin. It is poſſible a man may often confeſs ſin, and yet ne-ver forſake it; but perſiſt in it all his days; and periſh in it at laſt. Saul confeſſed, and yet periſhed. Judas confeſſed his ſin, and yet loſt his Soul. Therefore
It muſt be free and voluntary, not forced and extorted.
It muſt be in ſincerity and uprightneſs of heart.
Pſal. 38.18.It muſt be with brokenneſs of heart. I will declare mine iniquity, I will be ſorry for my ſin.
It muſt be with a hearty reſolution againſt ſin.
This is another thing the Hypocrite comes ſhort in: he cannot thus confeſs ſin: he flatters himſelf in his own eyes, till his iniquity be found to be hateful. Pſal. 36.2. He covers his Tranſgreſſion as Adam, by hiding his iniquity in his boſom. Job. 31.33.
3. This odds in Believers againſt ſin appears in the hating of ſin. There is odium abominationis, and odium inimicitiae. One is a hatred that cauſes averſation: the other is a hatred that cauſes oppoſition. Both ways the Believer hates ſin.
(1.) He turns from it as being a thing offenſive and loathſome to the Spiritual Appetite, and Renewed Will. No natural man can thus hate ſin, becauſe there is a ſutableneſs between the Heart and Luſt. He may poſſibly hate that which is ſin; but he cannot hate it as it is ſin; for then he would hate all ſin. One of a tenacious gripple humour may hate pride and prodigality. One that is prodigal and profuſe may hate Covetouſneſs. And yet he may not hate ſin formally conſidered; though he hates that which materially conſidered is ſin. This kind of hatred of ſin is uſually for the ſake of ſome other ſin: it is only a reſerving the affections for ſome Luſt that ſuits him better. So that it may be ſaid of Luſt in this caſe, as is ſaid of the Sea; what ground it loſes in one place, it gains in another. Whilſt he hates one ſin, he loves another; whilſt he turns from one, he cleaves to another. He cannot hate ſin as ſin; this is peculiar to Believers. There is no Hypocrite in the World that can unfeignedly hate every ſin: he cannot ſay with David, Pſalm 119.128.I hate every falſe way, but the Believer can, and doth: I don't ſay that he ceaſeth from all acts of ſin; that is impoſſible, ſo long as Grace is imperfect, and he carries a body of death about him: but he hates all ſin; and darling ſins above all, as being the worſt of ſins: for theſe are they whereby God hath been moſt diſhonoured, the Mind moſt blinded, the Heart moſt bewitched, Satan moſt gratified, and the Soul moſt wounded.
To diſlike ſome ſins and not others is not hatred. If the heart be right with God, the ſame reaſons that induce us to hate one ſin, will induce us to hate all. God hates all; and wherever the Divine Nature is wrought, it ſhews it ſelf in ſuitable diſpoſitions. It is a Univerſal Principle, which as it inclines the heart to all good, ſo it ſets it againſt all ſin. And it muſt needs be ſo, or elſe how can a man be ſaid to be in ſubjection to Jeſus Chriſt: for one ſin keeps poſſeſſion for Satan as well as a thouſand.
And this diſcovers many that would prove their ſubjection to Chriſt by their hating ſin, when as they do not hate all ſin. There is ever ſome luſt in reſerve, of which they ſay as Jacob of his beloved Benjamin, Gen. 42.38.He ſhall not go. Or as Naaman of his bowing to Rimmon, when I bow my ſelf in the houſe of Rimmon, 2 Kings 5.18.the Lord pardon thy ſervant in this thing. Now ſuppoſe a Woman ſhould love her Husband better than a thouſand, and a thouſand men; yet if there be any one that ſhe loves and embraces, and deſires more than him, would ye not ſay ſhe was a harlot? yes, as really as ſhe that proſtitutes her ſelf to all that paſs by. He that indulges to any one ſin was never yet truly under the Yoke of Chriſt. Though a Believer may poſſibly fall into many ſins, yet there is no Believer but hates every ſin.
And let me tell you, I know not a ſurer ſign of a mans being under the power of Grace than this. For what elſe is it that can make a man loath that ſin that he loved as himſelf? Many a man may be angry with ſin, but that is conſiſtent with love. Many a man may forbear ſin, for fear of ſhame or puniſhment. But this is not to hate ſin as ſin. When ſin is loathed as being a violation of Gods Law: a contempt of his Authority: contrary to his Nature; an Enemy to his Service and Honour: a grief to the Spirit: this is to hate ſin as ſin: and he that thus hates ſin, muſt neceſſarily hate all ſin: for all ſin violates his Law, is contrary to his nature, oppoſes his Service, and grieves his Spirit.
Secondly, as he hates it with a hatred of abomination; ſo he hates it with a hatred of enmity: and this appears in a vigorous activity againſt ſin.
1. He prays againſt it. Order my ſteps in thy word, and let not any iniquity have dominion over me. Pſal. 119.133. Prayers and Tears are the Chriſtians Weapons; not only againſt the malice of enemies without, but alſo againſt the miſchief of ſin within. He don't pray againſt his ſin, as it is ſaid Auſtin did in his Natural State, who was afraid that God ſhould grant his requeſt. He prayed one thing, and deſired another. But he prays as David did, waſh me throughly from mine iniquity, and cleanſe me from my ſin. Pſal. 51.2. Oh the ſighs and groans that a gracious heart ſends up to God, under the load and burden of ſin. We groan being burdened. 2 Cor. 5.4.Hence that of the Apoſtle, Rom. 7.24. O wretched man that I am, who ſhall deliver me from this body of death! never did poor Priſoner more long and wiſh to be freed from his chains, then the Believer doth to be rid of his ſins. None can know what the wreſtlings of a gracious heart are with God againſt Corruption, but they that have been wearied with the burden of it.
2. He mourns and ſorrows under it as the daily burden of his Soul. Grace ſoftens the heart, and then ſin makes it mourn. They ſhall be on the mountains like Doves of the valleys, all of them mourning, every one for his iniquity, Ezek. 7.16. And this is ſorrow of the right kind There is a great deal of ſorrow cauſed by ſin that is not right; therefore the Apoſtle ſpeaks of being made ſorry after a Godly manner. I rejoyced not that ye were made ſorry, but that ye ſorrowed to Repentance, for ye were made ſorry after a Godly manner. 2. Cor. 7.9. foreign, ye ſorrowed according to God. And it is known from all other ſorrow.
By its object, and that is ſin. Sin more than any thing: and ſpecial ſin more than any ſin.
1. Sin more than any thing; more than ſuffering, more than affliction, more than Hell. Nothing in the world cauſes that ſorrow in a gracious heart as ſin doth. Father, I have ſinned againſt Heaven, and in thy ſight, ſayes the poor prodigal, Luk. 15.21. he doth not ſay, I am full of wants, ready to famiſh for bread, but here is his wound, father I have ſinned. So as it was with David. 2 Sam. 24.10. I have ſinned greatly in that I have done, and now I beſeech thee take away the iniquity of thy ſervant; He doth not ſay take away this judgment, this peſtilence: nay, he is willing to bear it, ver. 17. Lo, I have ſinned and done wickedly, but thoſe Sheep what have they done? Let thine hand be againſt me. He is willing to indure the ſmart, ſo as God would remove the guilt. He would quietly bear his hand in chaſtiſement for ſin, ſo that his heart were but towards him in the pardon of ſin. It is not ſmart but guilt that is the chief cauſe of ſorrow in a gracious heart.
Now the hypocrite cryes out more becauſe of ſmart then guilt. Puniſhment cauſes ſorrow, when ſin doth not. Pharaoh is under a plague of Frogs; and he preſently calls for Moſes and Aaron: and what muſt they do? Intreat the Lord that he may take away the frogs from me. Exod. 8.8. he doth not ſay, that he may take away my ſin from me: he was very ſenſible of the plague of frogs, but had no ſenſe of the plague of his heart. So that here you ſee the difference between David and Pharaoh: David is for the taking away of ſin rather then of judgment: Pharaoh is for the taking away of judgment, but not a word of the taking away of ſin.
2. True ſorrow for ſin is more for ſpecial ſins then for any other ſin. Though all ſin is matter of ſorrow, yet ſpecial ſins above all: And it muſt needs be ſo, for by theſe God hath been moſt diſhonoured. By theſe he hath ſo often broke with Jeſus Chriſt. By theſe he hath given the deepeſt wounds to his own Conſcience. By theſe Satan hath ſo long maintained his power and rule in the Soul. And ſo eaſily inſnared and overcome him.
The hypocrite never ſorrows for his ſpecial ſins. His ſorrow as it is feigned, ſo it is either for ſome petty ſins, or ſuch as are common to him with others. But he feels no remorſe for his boſom luſts: nor comes near to that which is the chief cauſe of controverſie between God and his Soul. His beloved luſt lies ſecure in his heart, without the leaſt diſturbance or notice taken of it.
3. He maintains a conſtant conflict againſt ſin. And this is a natural effect of hatred; for hatred ſtirreth up ſtrife, Prov. 10.12. hence ye read of ſtriving against ſin. Heb. 12.4. foreign it is a military word, and implies an oppoſing and fighting as againſt an enemy, to whom a man is reſolved not to yield. And the enemy is here ſaid to be ſin; which is the greateſt enemy in the world; and makes the fierceſt war: for it wars againſt the Soul. 1 Pet. 2.11. againſt the grace of the Soul: againſt the peace and comfort of the ſoul: againſt the life and ſalvation of the Soul. Hence it is that the life of a Chriſtian is a continual warfare. The Age that men obſerve in Civil Wars is from ſixteen years old to ſixty: but this war commences from the firſt moment of taking up the Yoke of Chriſt, to the laſt moment that a man lives in the world. Every man that is born again, is born a man of ſtrife (as Jeremy ſpeaks in another ſenſe) he keeps up foreign,Jer. 15.10. a truceleſs war with ſin;Cant. 6.13. what is the company of two armies in the Shulamite, but the luſts of the Fleſh, and the Graces of the Spirit, in continual conflict, and oppoſition of each other? So the Apoſtle explains it. Gal. 5.17. The Fleſh luſteth againſt the Spirit, and the Spirit againſt the Fleſh. And mark the Tenſe; it is not ſaid it did luſt; viz. at the firſt working of grace; or it will luſt; viz. when grace is come to more ſtrength and maturity; but it luſteth, foreignin the preſent Tenſe, and ſo it notes two things.
(1.) That ſo ſoon as ever Grace is wrought in the heart, it ſhews it ſelf in ſtrifes and conteſts with luſt and corruption; it luſteth againſt the Fleſh, or elſe it is not Grace.
2. That this conteſt once begun will never end, ſo long as any one luſt remains in the heart. Nor can it, for this hatred of ſin wrought by grace in the heart is ſo radicated in the new nature, and ſo eſſential to it, that as grace is increaſed, ſo this hatred is heightened; and needs it muſt, for all hatred ſprings from love; amor odii cauſa, it is love to God and Chriſt which works to hatred of ſin; and therefore as love grows ſtronger, ſo our hatred of ſin ſtill grows greater; ſo that this conteſt can never end, but in the death and deſtruction of every luſt.
Other enemies a Chriſtian can love, and pity, and forgive and pray for; but he hath no pity for ſin. It is a hatred wrought by the Spirit of God, which is full of indignation and revenge. What indignation it wrought in you, yea what revenge. 2 Cor. 7.11. Hence it is that he is ſo converſant and conſtant in the uſe of Ordinances: his great end is to ſubdue and weaken luſt under all.
Firſt, He uſes the word to this end, for this is the ſword of the Spirit, Eph. 6.17. and in conflicts either with corruption within, or with Temptation without, there is none to that. No man was ever overcome either by Corruption or Temptation ſo long as he kept cloſe to the word. I write to you young men, becauſe ye are ſtrong, and have overcome the wicked one. 1 Epiſt. John 2.13. Here is an evidence of their ſtrength, their overcoming the wicked one. But where lies their ſtrength? that is intimated, ver. 14. I write to you young men, becauſe ye are ſtrong, and the word of God abides in you, and ye have overcome the wicked one. The abiding of the word in the heart implies the power and virtue of the word taking hold of the heart; and there it is mighty through God to the pulling down of ſtrong holds. 2 Cor. 10.4. The abiding of the word in the heart includes every part of the word, precepts, promiſes and threatenings; and the Believer makes uſe of all to ſubdue luſt.
1. The Precepts of the word, where all ſin is forbidden. Hath God forbid ſin, and ſhall I indulge to it? ought not his word to be my rule? can I be true to God, and tranſgreſs his Precepts? what is ſin but a tranſgreſſion of the law? 1 Joh. 3.4.and ſhall I dare to invade the rights of God, and deny his Sovereignty? Thus his heart ſtands in awe of the word. Pſal. 119.161.
2. The promiſes of the word, he makes uſe of them to incourage hope; and hope purifies the heart. 1 Epiſt. John 3.3. Hath God made ſuch promiſes, ſo many, ſo great, of this life, of that to come, and all to incourage the Soul to dye to ſin, and ſhall I live in it, and ſo fruſtrate my hope in the promiſe? Hath God ſo often promiſed Heaven and Glory to ſuch as mortifie ſin, and ſhall I live to the Fleſh, and dye? Thus having theſe promiſes, 2 Cor. 7, 1.he labours to be cleanſed from all filthineſs, both of Fleſh and Spirit.
3. He makes uſe of the threatenings of the word as an incentive to fear, for by the fear of the Lord men depart from evil. Prov. 16.6. Thus the law of his God is in his heart, ſo that none of his ſteps ſhall ſlide, Pſal. 37.31.
Secondly, He uſes the Sacraments for this end, both Baptiſm and the Lords Supper.
1. His Baptiſm, he reflects upon it as a token and ſeal of that Covenant, wherein God hath made himſelf over to him to be his God: and in which God requires a forſaking of all ſin; and by his owning this Covenant he hath taken God for his God, and devoted himſelf to live to his will; and therefore looks upon himſelf as ſtrictly ingaged againſt every luſt; and for this cauſe labours daily to put off the body of the ſins of the Fleſh. Col. 2.11.
2. The Lords Supper, here by Faith he ſees Chriſt Crucified for ſin; and how can this but make him hate ſin, and heighten his rage and indignation againſt it; ſhall Chriſt dye for my ſins, and ſhall I ſuffer any luſt to live, that had a hand in his death? Beſides this Supper is a ſolemn renewing of Covenant with God; and no man can renew Covenant with God, but he muſt ſolemnly ingage to hate and renounce all the luſts of the Fleſh. Thus the Chriſtian uſes and improves every Ordinance to carry on the conteſt againſt ſin, that ſo he may mortifie, and deſtroy it.
4. His hatred of ſin appears in his purpoſes and reſolutions againſt it; The Covenant with Hell and Death is now broken, and he reſolves never to ſay a confederacy to the luſts of the fleſh any more. When he is at any time ſurprized by ſin, as ſometimes he is, he hates it the more; and it cauſes him to iſſue out a practical decree for God, like that of David, I ſaid I will take heed to my ways that I ſin not. Pſal. 39.1. When once a man hath truly taken up the Yoke of Chriſt, the reſolve and bent of his Will is never to ſin more. Though a Believer cannot promiſe abſolutely not to ſin, yet he may fully purpoſe not to ſin; So did David, I am purpoſed, my mouth ſhall not tranſgreſs. Pſal. 17.3. No man can be ſaid to hate ſin that doth not purpoſe againſt it; and he that doth not hate ſin, his heart is not right with God.
And this is one of thoſe fruits of ſubjection to the Yoke of Chriſt, whereby judgment may be made a poſteriori. Now I would to God that young ones would try themſelves by this Character. What is the diſpoſition of your heart towards ſin? do ye make it your work to ſearch out ſin? do ye labour to know more of your ſecret luſts, and carnal frames, and deceitful hearts? this every one that is under Chriſts Yoke doth?
Do ye accuſe and charge your ſelves home before God for ſin? and is it done freely, and in ſincerity, and brokenneſs of heart? this every one that is under Chriſts Yoke doth.
Do ye hate ſin with a hatred of abomination, I ſo as to loath and turn from ſin? and is it from all ſin? and do ye hate it with a hatred of enmity? do ye pray againſt it? do ye mourn under it? do ye keep up the ſpiritual conflict, ſtriving againſt ſin? and uſing means of Grace, and Ordinances to keep down ſin? this every one that is under Chriſts Yoke doth▪
Is the bent and reſolution of your ſoul againſt ſin? have you taken up fixed purpoſes never to live to the luſts of the fleſh more? thus every one that is under the Yoke of Chriſt doth. By this then every one may make a judgment whether ever he hath taken up the Yoke of Chriſt, or not.
2. It may be known by living to God in a courſe of Holy Obedience. Whoever hath truly put on the Yoke of Chriſt makes it his work and buſineſs to live to Chriſt; there is ſuch a Principle of grace infuſed, that obedience becomes natural. And this obedience is an infallible ſign of your ſubjection to Jeſus Chriſt, and therefore a fit medium to try your State by. For
1. What better Teſtimony can there be of our ſubjection to Chriſt than that which evidences the work of holineſs in the heart? Now obedience in the life is a ſure evidence of the work of holineſs within. It is the natural fruit of the feed of God ſowed in the good ground of an honeſt heart. Holineſs is an inward frame, obedience is an overt act proceeding from it. Holineſs is the Divine Nature planted in us; Obedience is the fruit that grows upon that Root. Holineſs is our Conformity to the nature of God; Obedience is our Conformity to the will of God. And nothing can prove our participation of the divine nature, like our ſubjection to the Divine Will. Holineſs is the being of the Spiritual Life in us; Obedience is the operation of that Life according to the degrees of it in the Soul. For there is a great difference in the degrees of Spiritual Life in Believers; it is variouſly Communicated; to one more, to another leſs. All Believers have it, but ſome have it more abundantly, Joh. 10.10. and according to the meaſure of the life of holineſs in us, ſuch is our ſtrength to obey: and according to the ſtrength of our obedience, ſuch will the evidence of our ſubjection to Chriſt, and his Yoke be.
2. What greater evidence can there be of our ſubjection to Chriſt, then that which is the proper and eſſential act of the new creature? and that obedience is. It is not more eſſential to the eye to ſee, nor to the ear to hear, then it is for a renewed heart to obey God. A Believer doth but act his nature in obeying: and that appears from that pleaſure and delight which (ſo far as renewed) he takes in it. Acts of nature are acts of delight; hence that of the Apoſtle Rom. 7.22. I delight in the law of God after the inner man. And that of David, I delight to do thy will O my God. And whence this delight ariſes the next words tell you. Thy Law is within my heart. Pſal. 40.8. The principle of grace within makes obedience to the law of God a delight, and delight in obedience to the law of God proves the truth of that Principle within. All delight in doing ariſes from a ſuitableneſs between the Principle and the Precept; the heart and the work. If there are precepts injoyned us, and a defect of Principles in us, much may be done, but there can be no delight in doing: the commands will be grievous.
But it is not every kind of Obedience that can prove the truth of our ſubjection to Chriſt. A hypocrite may go far in the outward part of obedience; he may have a form of Godlineſs: 2 Tim. 3.5.and what is that? but a reſemblance of a Chriſtian in all the outward lineaments of Godlineſs. He may be able to do all external acts of obedience in common with Believers; But there are ſome things eſſential to Believers as ſuch, the goodneſs whereof doth adhere intrinſecally to this work done: as to love God, to fear God, to truſt in God, to delight in God. Theſe mingled with our outward duties make them to be obedience of the right kind; and theſe no hypocrite can attain to, and therefore cannot perform any one act of true obedience. For obedience conſiſts in a full conformity to the will of God as revealed in his word from a Principle of holineſs within.
Many profeſs ſubjection to Chriſt in word, but deny it in works; calling him Lord, Lord, but not doing the things which he ſayes, Luk. 6.46. And many have flexible knees, but ſtiff necks: bowing the former to the name Jeſus, but will not bow the latter to the Yoke of Jeſus; being abominable, diſobedient, and to every good work reprobate. Tit. 1.16. There is no ſuch Teſtimony of your being under the Yoke of Chriſt, as conformity to the will of Chriſt.
By this then you may make a judgment in this matter. When the ſpies returned from ſearching the Land of Canaan, they brought with them a cluſter of Grapes, and Pomegranates, and Figs; Numbers 13.23. and when they came to give an account of their ſearch, they ſhewed them the fruit of the Land; and ſaid, ſurely it flowes with milk and hony, and this is the fruit of it. ver. 27. q. d. the Land that yields ſuch good fruit muſt needs be a good Land. The fruit of being under Chriſts yoke, is dying to ſin, and living to God in a Holy Obedience. And by theſe two Characters your State may certainly be known. The heart that yields ſuch fruit is ſurely a good heart. Pray obſerve that of the Apoſtle, Rom. 6.16. Know ye not that to whom ye yield your ſelves ſervants to obey, his ſervants ye are whom ye obey; whether of ſin unto death, or of obedience unto righteouſneſs?
It is not being Baptized into the name of Chriſt, nor taking up the outward profeſſion of Chriſt and Religion, that can diſtinguiſh between the ſervants of Chriſt and Satan. Here is a ſurer rule; He that obeys ſin is the ſervant of ſin; and he that obeys Chriſt is the ſervant of Chriſt.