The Good of Early Obedience, Chapter 18
CHAP. XVIII.
Contains matter of Counſel to Chriſtleſs ſinners, with motives and directions to further it.
2 Exhortat.TO ſuch as have never yet taken up Chriſts yoke; and I am afraid I now ſpeak to many. Though many are called to Chriſt, yet few cloſe with Chriſt, and ſubmit to him. There are threeſcore Queens, fourſcore Concubines, — Virgins without number. Cant. 6.8. How many are ſons of Belial without yoke; They are foreign, under no law but that of the Fleſh, and under no yoke but that of luſt.
I am now to deal with you: whether you will hear me or no I know not; you have hitherto turned a deaf ear to all the calls of God and Chriſt. I am now from the authority of this Text to give you one call more; and I do, in the name of the great God, call and invite every ſinner of you this day to come to Chriſt, and take up his Yoke. And this is no other then the very call that Chriſt makes in the Goſpel. Mat. 11.28, 29, 30. Come to me all ye that labour, and are heavy laden, and I will give you reſt. Take my yoke upon you, and learn of me, for I am meek, and lowly in heart: and ye ſhall find reſt to your ſouls, for my yoke is eaſy, and my burden is light. Come to me] that implies believing.
Take my yoke upon you.] that implyes obeying. Faith and Obedience can't be ſeparated, every one that believes in Chriſt muſt obey the commands of Chriſt; If you come to him, you muſt take up his yoke. Pray conſider, it is the counſel of the Lord Chriſt, who knows what is for our good. He knows there is no life, no ſalvation, no happineſs, no Heaven without it: this is implyed in that reſt he promiſes; they ſhall find reſt in ſo doing, which ſuppoſes that without taking up his yoke, this reſt can never be had.
Again, it is his counſel, who can, and will, reward all that practiſe it; and therefore makes this promiſe, ye ſhall find reſt to your Souls. Mat. 11.29. And pray mind, here is a twofold reſt promiſed, one in ver. 28. Come to me, and I will give you reſt: that is a reſt by believing, another is ver. 29. Take my yoke upon you, and I will give you reſt; that is a reſt in obeying. So that the former is a peace which flows from juſtification, and pardon of ſin, and therefore promiſed to the weary and heavy laden. And this is the fruit of Faith in Chriſt; and therefore promiſed to all upon coming to him. The latter is a peace which flows from Sanctification; and this is a fruit of Obedience to Chriſt; and therefore promiſed to them that take up his yoke. And mark what kind of reſt it is that Chriſt promiſes, ye ſhall find reſt to your ſouls.] So that it is not an outward reſt, but an inward ſpiritual reſt, the outward man may have leſs reſt and peace under Chriſts yoke then ever; your obedience to Chriſt may make the world hate you, reproach you, perſecute you: therefore Chriſt ſayes, In the world ye ſhall have trouble, Joh. 16.33.but in me ye ſhall have peace.
This finding reſt to your ſouls under the yoke of Chriſt implyes 4 things; which greatly commend Chriſts ſervice.
1. Liberty. It holds but Chriſts yoke to be a yoke of Spiritual Liberty. His ſervice is perfect freedom, and therefore the Goſpel by which this yoke is put upon us, is called a law of liberty, Jam. 1.25. There is nothing more conſiſtent then obedience to Chriſt, and freedom of Spirit: Deo ſervire ſumma libertas, Pray which are moſt free, the good Angels in Heaven, or the evil Angels in Priſon and chains of darkneſs? are not the good Angels? and yet they are in a ſtate of ſervice and ſubjection; therefore call'd Miniſtring Spirits, Heb. 1.14. and ſaid to do his Commandments; Pſal 103.20. The Angel ſayes to John, Rev. 22.9. I am thy fellow-ſervant, and of them which keep the ſayings of this book. So that the higheſt liberty is conſiſtent with the ſervice of God, therefore David puts them together; I will walk at liberty, Pſ. 119.45.for I ſeek thy Precepts. Many decline the ways of God, and cleave faſt to their Luſts for the ſake of liberty. Whereas it is the greateſt ſlavery in the world to ſerve ſin: the little finger of luſt is heavyer then the whole loyns of Chriſt. Nothing makes a man ſuch a ſlave as ſin. He that lives in the love, and ſervice, and injoyment of God hath the trueſt freedom. But every ſinner is a vaſſal to luſt: at the command of every unclean motion. Is not he a ſlave that is at the will and command of Satan? That is moved and acted by Satan in his whole courſe? You pity men made ſlaves by the Turks; laid in chains; condemned to the Gallyes; grinding in Mills, broken with burdens; drub'd and beat after all. I tell you it is an eligible condition to this. Nay ſin doth not only make a man a ſlave but a bruit, for it bereaves him of all reaſon and judgment, their is no judgment in their goings. Iſa. 59.8.
2. This finding reſt under the yoke of Chriſt, implyes an eaſineſs in his ſervice. And ſo it follows, Matt. 11.29, 30. Ye ſhall find reſt, for my yoke is eaſy, and my burden is light. A Believer in the ways of obedience hath thoſe aids of God, thoſe divine quickenings, thoſe daily ſupplyes of the Spirit, that Communion with God in all, that no duty is difficult or burdenſome.
3. This finding reſt to your ſouls, implyes an after good by your preſent obedience: There remains a reſt for the people of God. Heb. 4.9.The ſervice of ſin is beſt at firſt, and worſt at laſt. Sin in the temptation is taking; but ſin in the concluſion is vexing. It is ſweet in the mouth, but bitter in the belly. Satan ſhews the pleaſure and profit of ſin to inſnare you, and then comes the guilt of ſin to torment you. But now the ſervice of Chriſt is worſt at firſt, and beſt at laſt. All the difficulty is in the beginning, but the end is peace.Pſal. 37.37.
4. This finding reſt implyes an end of your ſervice and duty, as it is labour. So ſayes the Holy Ghoſt, Bleſſed are the dead that dye in the Lord, Rev. 14.13.for they reſt from their labour, your yoke ſhall be put off then. But when ſhall the vaſſalage of ſin end? This is ſuch a yoke as ſhall never be put off; an everlaſting ſervitude. The ſinner goes from a preſent ſlavery to a worſe. His preſent condition is ſervile, but hereafter it will be dreadful. Firſt chains of Luſt, then chains of death; and at laſt chains of darkneſs, Jude 6. The ſinner lyes in yokes and chains for ever; for what is guilt of Conſcience? This is a chain that binds wrath upon the ſoul for ever, He ſhall be holden with the cords of his own ſins. Prov. 5.22. What is utter deſpair? This is another Chain the ſinner is held in. What is Gods power? that is another chain. And what is the everlaſting ſentence, Mat. 25.41.go ye curſed into everlaſting fire? He is an Eternal Priſoner there, God ſhuts him up, and there can be no opening. Job 12.14. He hath the Keys of Hell and Death, Rev. 1.18.and who can get them out of his hand? O what an everlaſting ſlavery doth ſin bring upon the ſoul! Will you therefore hearken to the counſel of Chriſt, and take his Yoke upon you.
1. Conſider, How reaſonable a thing this is. For
1. God commands nothing that is unſuitable to our reaſon.
Look upon this Yoke in ſuch duties as refer more immediately to God. Either in External Worſhip, or Internal.
1. In External Worſhip.
As Prayer, how reaſonable is it that an indigent creature ſhould go to God for what he wants; ſeeing he can't ſupport himſelf let him go to him that can.
Hearing how reaſonable it is that if God be to be obeyed, and this obedience is not to be by the creatures arbitrement, but by Gods precept; that then I ſhould labour to know what Revelation he hath made of this.
2. Look on Internal Worſhip.
Faith. How reaſonable is it that he who is the Eternal Truth ſhould have credence in all the diſcoveries of his will: and that I ſhould truſt him upon the credit of his promiſe.
Love. It is the moſt reaſonable thing in the world I ſhould love God; becauſe he is the chief good; and becauſe he is always doing me good. Gods love to us comes under no reaſon but what is in himſelf, but our love to God is founded in the greateſt reaſon:1 Joh. 4.19. we love him becauſe he firſt loved us.
The fear of God, how rational a duty is it; he being the higheſt Lord, and his ſupremacy abſolute. He is great, and therefore greatly to be feared.
Look upon the moſt difficult dutyes; Repentance, Self-denyal, Mortification of luſts, &c. Theſe may be troubleſome to the fleſh, but not unreaſonable. What more equal than that I ſhould do whatever God would have me do, how contrary ſoever to fleſh and blood, and the dictates of a carnal mind?
2. He commands nothing that is prejudicial to our intereſt. The end of every Precept is our felicity: both our ſpiritual and eternal good are promoted by it. And is there any thing more reaſonable then that a man ſhould perſue his own good?
3. He commands nothing but what anſwers the end of our being. The end though laſt in execution is firſt in intention. Now what is the great end of your being? young ones? what do you do in the world? let me ſay, as God ſaid to Elijah, what make you here? What do you think God gave you being for? was it to pleaſe the fleſh? to ſuck the ſweet of the creatures? to paſs away your years in mirth and jollity? to live to your ſelves? Hath an immortal ſoul no other end of being but this? Surely yes, as God is the Fountain of being, ſo his glory ſhould be the end of being. You are come into this world to make proviſion for another; to avoid the ſnares of death, and lay hold on Eternal Life. To walk ſo before God here, as that you may ſecure his favour for ever. This is the great end of being; and how reaſonable is it that every man ſhould attend to that which he was born for. and came into the world for. Or elſe the being of man is in vain, as David expoſtulates the caſe, Pſal. 89.47. Wherefore haſt thou made all men in vain
2. Conſider the great advantage that comes by this, and that whatever your condition be.
Suppoſe your extract be mean; that you are a branch of a poor Family. What an advantage will your ſubjection to Chriſt be in this caſe. For nothing can innoble and inrich you like this; Have you no friends? this makes God your friend. Are you of a low extract: this ſhews you to be born of God. Is your education mean? why hereby you are taught of God. Have you none to leave you an inheritance? why God is your inheritance. Though you have neither houſe nor harbour, yet this ſecures you, an houſe not made with hands, Eternal in the Heavens. 2 Cor. 5.1. O what a comfortable thing it is to ſee the ſee of the poor to fear the Lord; it makes them rich in their poverty. I know thy poverty, but thou art rich, Rev. 2.9. It gives you a preference in the eſteem of God to the greateſt ſinners on earth. The Righteous is more excellent then his Neighbour.Prov. 12.26.
Suppoſe you come out of the loyns of a rich Parentage. VVhat an advantage may this be, for you have nothing to mind but your ſoul, and your Salvation: others are forced to ſpend much of their youth in learning a calling whereby to get bread; but your Parents have laid up a plentiful eſtate for you, ſo that your work ſhould be to mind God. You have that time and leiſure that others have not, it may be ſaid of you as God ſaid to Iſrael, I have given you a land for which ye did not labour, houſes that ye builded not, and Vineyards that ye planted not. And what follows? Now therefore fear the Lord, and ſerve him in ſincerity and truth. Joſh. 24.13, 14. This ſanctifies all your enjoyments, and makes them Bleſſings indeed, without this they are but fewel to your luſts, and ſo become a curſe and a ſnare. This then is one great advantage of Chriſts yoke.
2. It is your ſubjection that proves your relation to Chriſt. Mal. 1.6. If I be a maſter where is my fear? The queſtion implyes that whatever men pretend, the authority of God is no farther own'd then as his will is obeyed. Why call ye me Lord, Lord, and do not the things I ſay? Luk. 6.46. and Matt. 12.50. He that doth the will of my father the ſame is my Brother, and Siſter, and Mother. Relations are not empty Titles, though they are minimae entitatis, yet they are maximae efficaciae. They have a mutual foreign and affection to each other. Obedience is the filling up of your relation to Chriſt. Now whom do ye obey? who hath your ſubjection? whoſe will do ye do? If ye call God father, and live in ſin, ye blaſpheme his holy name: you lay the devils brats at his door. If you ſay our Father, you muſt ſay, Thy will be done, and labour to do it.
3. Your ſubjection to Chriſt is your proper qualification for glory. Heb. 5.9. Submit to him here, and reign with him for ever. And your obedience to Chriſt dont give you a right to bleſſedneſs, that comes in by faith; but it diſpoſes and qualifies for bleſſedneſs, a great advantage therefore.
3. Conſider the diſadvantage of not taking up Chriſts yoke.
(1.) This ſpoils all your duties. If the heart be not ſubjected to Chriſt, no duty can pleaſe God. No obedience, no audience. If we will not hear God, he will not hear us, Quantum a praeceptis, tantum ab auribus dei longe ſamus. He that turns away his ear from hearing the law, his Prayer ſhall be abomination. prov. 28.9. If his arguments can't prevail with us, nor ſhall ours with him. What is the great argument you are wont to uſe in pleading with God? it is the blood of Jeſus, Heb. 10.19. We have boldneſs by the blood of Jeſus. and Epheſ. 3.12. We have boldneſs and acceſs with confidence by the faith of him. Now this is the argument God uſes with you. Phil. 2.1. If there be therefore any Conſolation in Chriſt, — if any bowels and mercies. If Gods beſeeching you by the bowels and blood of Chriſt can't prevail with you to duty; why ſhould your pleading then with God prevail with him for mercy? for his blood was ſhed to redeem us to obedience, as well as to be the price of mercies.
(2.) It renders all your hopes vain. The hope of a goodman ſhall never be fruſtrate, it ſhall be finiſhed, but never be diſappointed. His hope ends in the fruition of the good hoped for. It is a living hope. But the hope of the ſinner is a dying, ſoul-undoing hope, that will certainly fail at laſt, and needs it muſt; For,
1. It is a hope that hath no foundation.
(1.) None in the ſoul, what is the foundation of hope there? I will give you it in two Scriptures. One is, 1 Pet. 1.3. Begotten us again to a lively hope. Their regeneration is made the ground of hope. The other is, Col. 1.27. Chriſt in you the hope of glory, There Union to Chriſt is made the ground of hope: So that whereever there is a union to Chriſt by faith, and a change of ſtate by Regenerating grace, that man hath a foundation of hope in himſelf. No other man hath or can have.
2. His hope hath no foundation in the word, for that gives no countenance nor incouragement to hope in a ſtate of diſobedience; that tells you that the unrighteous ſhall not inherit the Kingdom of God. 1 Cor. 6.9. it tells you that without holineſs no man ſhall ever ſee the Lord. Heb. 12.14. and therefore for a man to hope for Heaven in a ſtate of ſin, is to hope that the word of God is not true, or that God will not do as he ſaith; and how vain is that hope.
2. It is a hope that ſets Gods attributes at variance. It ſets mercy againſt juſtice; his goodneſs againſt his truth and righteouſneſs. God is as righteous as good; as juſt as he is merciful: and for an unſanctified man to hope in the mercy of God, is to ſet his attributes at variance; for if he ſhew mercy to ſuch as live and dye in their oppoſition to Chriſt, he can't be a juſt and righteous God.
3. It is a hope that gives the lye to Chriſt. For he hath with the moſt ſolemn aſſeveration averred that no man ſhall, or can ſee the Kingdom of God unleſs he be regenerate. Joh. 3.3. he hath ſaid the gate is ſtrait, Mat. 7.14.and the way narrow that leads to life, and but few find it. Now for a man to hope for Heaven without being born again, to hope to be ſaved in the broad way, is to hope that Chriſt will prove a falſe Prophet.
4. It is a hope that layes no ſtreſs upon any luſt, to ſubdue and weaken it. That hope that is right and genuine, purifies the heart. 1 Joh. 3.3. But curſed is that hope that cheriſhes men in their Luſts; and curſed be thoſe luſts that fruſtrate a mans hope.
3. It renders all that Chriſt hath done about the purchaſing Salvation, as to you, vain and to no purpoſe. What a bleſſed work hath Chriſt undertaken! what great things hath he done! what great things hath he ſuffered! but if a man be not changed and made holy, it is all in vain as to him; becauſe Chriſt dyed for ſinners, this many look upon as a good ground for hope: but the queſtion if put home, muſt be this; did Chriſt ever dye to ſave impenitent and unregenerate ſinners? did he dye to ſave ſuch as flight him; refuſe his yoke, and live and dye enemies to him? if he did, then hope on; but if not, then there is no hope. Nay let me tell you it is out of the reach of Chriſts power to ſave any one of you in your luſts.Mat. 1.21. He can ſave you from your ſins, but he cannot ſave you in your ſins. For,
1. He can't falſify his truſt. God the father hath put the great work of Salvation and damnation into Chriſts hands. And how is ſalvation carryed on, but in purſuance of the election of God? look how God chooſes to Salvation, and ſo Chriſt carries it on. Now we are choſen that we ſhould be holy. Eph. 1.4. He hath choſen us through ſanctification of the Spirit unto obedience. 1 Pet. 1.2. And therefore Chriſt will ſave none that are not ſanctified, for he came to do the will of God, and he will not betray his truſt.
2. He cannot alter the ſtanding law of Heaven; and what is that? it is the ſtanding law of Heaven, which the righteous God hath fixed more firm than the Sun in the Firmament, and will never vary from it, that a man muſt repent, Luk. 13.2.and turn to Chriſt, or periſh. He muſt be converted, or he ſhall in no wiſe enter into the Kingdom of Heaven. Matt. 18.3. He muſt take the yoke of Chriſt upon him,Heb. 3.18. or he ſhall never find reſt to his Soul.Mat. 5.8. None but the pure in heart ſhall ſee God. This is the ſtanding law of Heaven; and how then can the unbelieving and diſobedient be ſaved? either the law of Heaven muſt be reverſed, or ſinners are eternally undone, and will Chriſt, who revealed this law to the world, reverſe it again to gratifie thy luſts?
3. He can't make void his own offices. Why hath God made him a King? but to ſubdue ſinners to himſelf, to conquer the nolency of the will, to ſet up his government, and rule in the heart; and to ſubdue and deſtroy the rebels; He reigns that he may put all his enemies under his feet. 1 Cor. 15.25.And if ſo, what ſhall become of diſobedient ſinners? can you think that this Melchizedek, this King of Righteouſneſs will ever countenance the impenitent and unbelieving? will he take thoſe to reign with him in his Kingdom of glory, that would not that he ſhould rule over them in the Kingdom of grace? This were to violate the rights of his Crown, which you cannot think he will do, if you do but conſider two Scriptures, one is, Luk. 19.27. Thoſe mine enemies that would not that I ſhould reign over them, bring hither, and ſlay them before me. The other is in 2 Theſ. 1.7, 8, 9. The Lord Jeſus ſhall be revealed from Heaven with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Goſpel of our Lord Jeſus Chriſt; who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the glory of his power. And how do you that ſlight Chriſt think to eſcape this ſentence? will not the judgment of the great day of the Lord be very terrible to all that live and dye in their luſts? can you bear it? Can thy heart indure, or thy hand be made ſtrong in the day that I ſhall deal with thee? Ezek. 22.14.If not, then be wiſe, and flee from wrath to come; and there is but one way, and that is by cloſing with Jeſus Chriſt, and giving your ſelves up to an intire ſubjection to his yoke. There is no way to eſcape wrath, and ſecure eternal life but this. You read of a ſtrait gate, Mat. 7.14.and a narrow way that leads to life. The yoke of the ſpirit in conviction to converſion, that is the ſtrait gate; and the yoke of Chriſt in holineſs and obedience, that is the narrow way, and there is no other: and as our Lord Chriſt ſayes, few there be that find it. Is there any ſinner here now that ſtands convinced of the neceſſity of undertaking this duty, that you muſt take up Chriſts yoke, or you muſt periſh in your ſins? I hope you are, and therefore I ſhall lay you down ſome directions to help and guide you in this work.
Take heed of miſtaking the yoke of Chriſt. Direct. 1 Some will tell you it lies in this way of worſhip, ſome in that, as Chriſt ſayes, many will ſay, lo here is Chriſt, Mat. 24.23.and lo their is Chriſt, believe them not.
Some will perſwade you it lyes in ceremonious ſervices, and humane traditions, but this is the yoke of men, and not the yoke of Chriſt, and therefore take heed of it. If you would know which is the yoke of Chriſt, you muſt be guided by the word of Chriſt, for nothing is duty but what the word commands.
Some will tell you it lyes in Popery, but this is the yoke of Antichriſt; And therefore you that are young ones take heed of this yoke; for it is none of Chriſts. It is a grievous yoke.
It binds you from the uſe of the Scriptures, which are able to make you wiſe to Salvation. It ties you up to worſhip God in an unknown tongue, in a language you don't underſtand. It ties you to make uſe of many Mediators, whereas there is but one Mediator between God and man, 1 Tim. 2.5.the man Chriſt Jeſus. It ties you to believe againſt your ſenſes. To believe that a blind ſottiſh Prieſt can with a few words convert a wafer into the very body and blood of Chriſt; and then you muſt believe it to be the very ſubſtance of Chriſt; againſt Scripture, againſt Reaſon, and againſt Senſe. For though the Scripture calls it ſtill bread, and though you break bread, and ſee bread, and taſt and eat bread, yet you muſt believe it not to be bread. It ties you to believe many abominable errors and falſe Doctrines, as that of merit by works, though Chriſt ſayes, when we have done all, we muſt ſay we are unprofitable ſervants. Luk. 17.10. And that of the infallibility of the Pope, and his Supremacy over all Churches and Princes; and that if he doth but excommunicate any Prince, and pronounce him a Heretick, it is lawful to murder him. It is full of ſuch abominable Doctrines. Oh therefore never come under this yoke; it is an idolatrous yoke, a cruel bloody yoke, a heavy intolerable yoke; a yoke which neither we nor our fore-fathers were able to bear, therefore they wiſely caſt it off: and let us rather chooſe to dye then put it on again, for it is none of the Yoke of Chriſt.
If you would reſolve to take up Chriſts Direct. 2 yoke, then you muſt remove all hinderances to this duty, whatever may be a ſtumbling block, or obſtruct you in your attempt. I have named many in the former part of this diſcourſe, let me name 6 more now.
1. One is, a thinking this yoke of Chriſt too ſtrict and burdenſome; this hinders many. But never any that took it up found it ſo: and they that never tryed can't judge of it. This is a meer ſubtilty of Satan to miſ-repreſent the ways of Chriſt, that we may periſh in our prejudices. He deters young ones with this conceit, that Chriſt is a hard Maſter, farewel all pleaſure and comfort if once you take up this yoke, whereas the deſign of Chriſt is the pleaſure and comfort of the ſoul. His ways are ways of Pleaſantneſs, and all his paths peace. Prov. 3.17. Are not the fruits of the Spirit more ſweet and comfortable then the works of the Fleſh? It is Satan that is the hard Maſter, that commands ſuch unreaſonable things: and then after all inſtead of a reward of your ſervice, deprives you of your peace, your comfort, your innocence, the favour of God, the benefit of Chriſts blood, and the hope of Heaven. O did we but ſeriouſly believe a life to come, a glory to be revealed, we would think nothing much that might render us capable of that bleſſedneſs. What will not men do and ſuffer for a Crown, though but fading and tranſitory? It is ſtoryed of Alexander, that he provided a Crown, and promiſed it to him that ſhould at ſuch a Feaſt drink moſt; and four (the Story ſayes) drunk themſelves dead to get the Crown. Shall men hazard Soul and Body for a poor fading Crown, and ſhall we think any thing hard for a Crown that fades not?1 Cor. 9.25. They for a corruptible crown, we for an incorruptible. Don't think this yoke of Chriſt too ſtrict therefore.
.2 Another hinderance is a worldly Spirit. I tell you, of all perſons the covetous are hardly perſwaded to come to Chriſt. Many ſuch do love to take up a Profeſſion to cover and colour their ſin, but not to take up Chriſts yoke, for then they muſt lay aſide their ſin. And if you look into Scripture you ſhall find that this one ſin kept more from Chriſt then any other. What made the Gadarens weary of Chriſt among them, but the worldly intereſt?Mat. 8.34. What made the Phariſees deride him and his Doctrine,Luk. 16.14. but their covetouſneſs? And what made thoſe gueſts that were bidden to the wedding feaſt, to make light of it,Luk. 14.17, 18, 19, 20. but the farm, and the Merchandiſe, and the new marryed wife? And what made that hopeful young man to forſake Chriſt, and part, after ſuch fair hopes given? it was this one thing. One thing thou lackeſt, Mark 10.21.22.ſell that thou haſt and give to the poor, and come and follow me. O you that are young; I pray think of this young man, and don't do as he did.
3. The ſcandalous miſcarriages of profeſſors, and their unſuitable walking; this hinders many, and hardens them againſt the ways of Chriſt. But this is unreaſonable to judge of the Laws of Chriſt by the lives of men. To condemn the rule becauſe ſome ſwerve from it; The queſtion is, doth the law of Chriſt countenance this? doth it give the leaſt indulgence to any one ſin? no, it is holy, juſt and good. Rom. 7.12.The way of Chriſt is holy, though all that profeſs it are not ſo. Gold is excellent, though all is not Gold that gliſters. You will not refuſe to take Gold becauſe it is ſometimes counterfeited. Becauſe ſome Profeſſors are proud and vain, others covetous and baſe, &c. therefore you will never go for Profeſſors. Becauſe you obſerve one Church-Member drunk, another deceitful in his dealing, &c. therefore you will never joyn to the Church. O take heed of this, for you are to look to the rule, and to walk by that, Gal. 6.16.
4. Another hinderance is a preſumption of finding mercy at any time. Indeed this hath undone many. And therefore let me tell you, mercy is in bringing you under Chriſts yoke; it is not to keep you from taking it up. If hope of mercy hereafter make you neglect the taking up Chriſts yoke for the preſent, you are undone by the hope of mercy.
5. Another hinderance is wicked companions. Oh how many have been undone by bad company! many that have in youth had great convictions, made fair and hopeful beginnings, uſed to pray in ſecret, and read the Scriptures, and make conſcience of the Lords day, by falling into wicked company have loſt all. Their convictions are ſtifled, duties laid aſide, God forgotten, his day profaned, and ſo their hopeful beginning like to come to a ſad end. Whoever got good by bad company? Oh remember Peter, he would venture into the high Prieſts Hall, and company with them, and what came of it? it ended in a denyal of Chriſt. Evil communication corrupts good manners. 1 Cor. 15.33. And yet many young ones dare frolick it in all companies, drink, dance, revel, run to play houſes, and worſe houſes too, and yet dread no danger.
O young ones! of all things take heed of bad company. Never ſuch a generation of young ſinners as in this day; that dare not only be drunk, and unclean, and ſwear; but dare ſcoff at Religion, make a mock at Godlineſs, laugh at Heaven and Hell, and in contempt of God dare him to damn them at every word. And dare you be found a companion to ſuch as theſe? O let me ſay to you as Moſes did concerning Corah, and his wicked company, depart I pray you from the Tents of theſe wicked men, and touch nothing of theirs, leſt ye be conſumed in their ſins. Numb. 16.26. For Solomon ſayes, the companion of fools ſhall be deſtroyed. Prov. 13.20. Let me tell you, I never look to ſee you own Chriſt, nor the ways of Chriſt, till you reſolvedly ſhake off your wicked companions, and ſay as David did, Pſal. 119.115. Depart from me ye evil doers, for I will keep the Commandments of my God. What ſayes Solomon to his ſon, Prov. 1.10. My ſon, if ſinners intice thee, conſent thou not. One will entice thee from a Sermon, to go to an Alehouſe; another to a Brothel houſe; &c. conſent not, touch no unclean thing, 2 Cor. 6.17. a man that had a running iſſue under the Law was unclean, and he that touched him was unclean. Lev. 15.7. Can a man touch pitch and not be defiled? wicked men are as infectious as the plague; and therefore ſhun them as you would do one that hath a running ſoar. Reſolve to forſake all that have forſaken God. Prov. 9.6. Forſake the fooliſh, and live.
6. Another hinderance, and the greatſt of all, is the yoke of ſin and luſt. While your neck is under this yoke, you can never put on Chriſts; Chriſt and Luſt are two ſuch Maſters that no man can ever ſerve both. If any one ſin be indulged and ſpared, you can never be true to Chriſt. You muſt be divorced from all ſin, or you cannot be Marryed to Chriſt, therefore remove all hinderances to the duty.
Direct. 3 Labour to be convinced of the abſolute neceſſity of converſion. A true ſight of the dreadful condition you are in by nature will diſcover this. And what is that? you are by nature children of wrath, under the curſe from the very womb; the guilt of all the ſins that ever you committed lies upon you: you are the devils bondſlaves; dead in ſin, Eph. 2.1. Eph. 4.18.under the power of luſt, alienated from the life of God. Haſting to deſtruction, there is but one ſtep between you and Hell; you ſtand upon the brink of the bottomleſs pit: for whoever dies in an unconverted ſtate ſhall aſſuredly periſh: the holy God hath ſaid it, and will make it good. And is this a ſtate to be reſted in? where is the ſinner that dares dye, and appear before the Righteous God in this condition? therefore let this ſhew you the neceſſity of converſion.
Direct. 4 Heartily accept of Jeſus Chriſt as the Goſpel tenders him. Here is the turning point of thy Salvation. Chriſt in bowels of pity to thy undone caſe tenders himſelf, to thee as a univerſal remedy, to pardon, to purge, to renew, to ſanctifie, to ſave Young ones! have any of you a heart thus to accept of Chriſt? if ſo, you are happy for ever; and all your ſins and luſts, nay all the devils in hell can't hinder it.
Let an intire reſignation follow this acceptation. Direct. 5 Having thus received Chriſt, give thy ſelf wholly up to Chriſt, reſolving that Body, Soul and Spirit ſhall be the Lords, ſo it is ſaid of them, 2 Cor. 8.5. They gave themſelves up to the Lord.
A hearty ſubjection muſt follow this reſignation. Direct. 6 No man can be fully reſigned that is not intirely ſubject. Be ſure therefore let Chriſt bear rule; let the government be upon his ſhoulders; let him give law to thy heart and life; thy affections and actions: do not part with ſome ſins, and retain others; this is to hold faſt deceit, Jer. 8.5.and to refuſe to return. Do not obey Chriſt in this or that command, but in all; you muſt take all or none. An imperfect obedience may be right and ſincere, but a partial obedience cannot. I pray remember this, the yoke of Chriſt is made up of every Commandment; not this or that, but every Commandment goes to the making up his yoke; and when you become willingly ſubject to all the commands of Chriſt, then have you taken up the yoke of Chriſt.
Laſtly, this muſt be done without delay. Direct. 7 The Text prompts to this. It is good for a man to bear the yoke in his youth. What ſayes David? I made haſt, and delay'd not to keep thy Commandments. Pſal. 119.60. As Chriſt ſaid to Judas in another caſe. What thou doeſt do quickly.
Conſider
1. It is a buſineſs of life and death; and what a fooliſh thing it is for a man to deliberate whether he ſhall be ſaved or damned, go to Heaven or Hell.
2. By continuance in the ways of diſobedience the heart is made more obſtinate, as a path becomes the harder by frequent treading. Sin is of a hardening nature, Heb. 3.13. So that if converſion to Chriſt be hard to day, it will be harder to morrow, and ſo every day adds to its difficulty, becauſe the heart grows harder and harder.
3. You ſuffer great loſs by delays. What grace might you have gotten e're this had you begun betimes! what victories over ſin, what experiences, what communion with God, what evidences for heaven.
4. There are ſpecial ſeaſons of grace which are but for a limited time, and in complying with, or ſlighting theſe, the happineſs or miſery of man is fixed. Becauſe to every purpoſe there is time and judgment, therefore the miſery of man is great upon him. Eccleſ. 8.6.If your ſeaſons of grace are loſt, they are never to be redeem'd. Now I pray conſider, in what part of life is it moſt probable that (in the wiſdom of God) theſe are placed? in youth, or in old age? Can you think that God would choſe the infirmities and dotages of life for his ſervice, rather then the ſtrength and vigour of your days and affections.
5. The ſlighting of your ſpecial ſeaſons is the way to loſe them. Luk. 19.42. Gen. 6.3. Theſe three years I come looking for fruit and find none. And what follows? cut it down, why cumbers it the ground. Luk. 13.7. Three years they had injoy'd Chriſts miniſtry, and yet brought forth no fruit, and therefore Chriſt caſts them off. O ſirs! how many years hath Chriſt been calling of you, and waiting for fruit, why ſtand ye all the day idle? Remember the fooliſh Virgins, and tremble, and get Oyl while the Market is open.
6. Thou doſt not know how near thy day of account may be. It is many times neareſt, when we think it is fartheſt off. We are many times moſt ſecure, when we are leaſt ſafe. 1 Theſ. 3.5.When they ſhall ſay peace and ſafety, then ſudden deſtruction, &c. My Lord delays his coming, ſaid the wicked ſervant, Mat. 24.48. And what follows? The Lord of that ſervant ſhall come in a day that he looks not for him, and in an hour that he is not aware of. Little did the old world think of a flood ſo nigh when they gave themſelves to ſenſuality. Or Sodom of fire from Heaven when they burn'd in their luſts. So ſhall it be when the ſon of man comes. Luk. 17.30.
Laſtly, Conſider this; If any of you that have heard theſe Sermons of taking up Chriſts yoke betimes, ſhall dare yet to live in the neglect of this duty; This word that I have ſpoken to you in the name of the Lord, and this call that God hath made to you by me, will be a dreadful witneſs againſt ſuch refuſers in the laſt day, and that which I have intended for your converſion will turn to your deſtruction and damnation.
But God forbid: what ſhall I run in vain, and labour in vain? nay ſhall the Lord Chriſt call in vain, and his Bleſſed Spirit ſtrive with you in vain. Therefore I beſeech you lay things to heart, and let me know what you intend; Will you at laſt be prevail'd with to ſubmit to Chriſt, and take up his yoke forthwith, without any more delay? if not, let me tell you God will look upon you from this day as wilful refuſers of his grace and love; and it ſhall be more tolerable for Sodom and Gomorrah, then for you. But if you have a heart now to accept of Chriſt, to be reſigned to him, and to take up his yoke without any more delay, you have done your work, you have ſaved your ſouls. Now God is yours, Chriſt is yours, Peace, Life, Salvation, all the good of the Covenant, all the glory of Heaven is yours, and therefore you are bleſſed and happy for ever. For as your preſent choice is, ſuch ſhall your Eternal Condition be. The Lord perſwade ſinners to know the things of their peace, before they are hid from their eyes.
FINIS.
End of the text · Matthew Mead, The Good of Early Obedience (1683)