The Good of Early Obedience — Matthew Mead

The Good of Early Obedience · Matthew Mead

THE GOOD of EARLY OBEDIENCE: OR The advantage of bearing the Yoke of Chriſt betimes.

DISCOVERED In part, in two Anniverſary SERMONS, one whereof was Preached on May-day, 1681. And the other on the ſame day in the Year, 1682. And afterwards inlarged, and now publiſhed for common benefit.

By MATTHEW MEAD.

Mat. 11.29. Take my Yoke upon you, and learn of me, for I am meek, and lowly in heart: and ye ſhall find rest unto your ſouls.

Ver. 30. For my Yoke is eaſie, and my burden is light.

LONDON, Printed for Nath. Ponder, at the Peacock in the Poultrey near the Church. 1683.

To the Right Honourable the Lady Diana Alington, the Bleſſings of the upper and nether Springs be multiplyed.

Madam,

WHere great Debts are contracted by inſolvent perſons it is uſual to compound for a little rather then loſe the whole. The many great and undeſerved favours you have conferred upon me have ſo far outdone, not only my power to merit, but my capacity to requite, that unleſs your Honour will admit me to ſome ſmall compoſition, and ſo to pay as I am able by a grateful acknowledgment, I muſt always be in arrearage to your Nobleneſs, being no other way ſolvent then by hearty reſentment.

I know Madam, it is no pleaſure to you to hear of your name from the houſe-top, who have ſo carefully kept ſecret the works of your Right hand from the knowledge of your Left. Let them therefore ſtand recorded in the Prayers of your Favourites, and more durably in the notices of God until that day comes that ſhall both reveal them, and reward them. For the time of divulging ſuch matters to the world (as Mr. Ambroſe ſaid in an Epiſtle to your Honourable Grandfather) will be beſt at the end of it, and beſt done by him who ſhall render to every one according to his works.Mat. 16.27.

In the mean time being importuned to make this diſcourſe publick, to whom ſhould I Dedicate it but to your Honour? That you may not altogether miſcarry in the purchaſe, who have bid ſo high for the unprofitable reſpects of one made very inconſiderable by the preſent complexion of times and providences, but much more by his own perſonal unworthyneſs.

The thing, Madam, which this treatiſe hath in deſign is to vindicate and promote (if God will ſpeed it to that purpoſe) Obedience to the great Redeemer of the world in all, eſpecially in young ones, in a true and timely ſubjection to his Yoke. It being the great and open ſin of the preſent day, to profeſs him in word, but in works to deny him, by ſuch as the Holy Ghoſt brands with the infamous Character of abominable, diſobedient, Tit. 1.16.and to every good work void of judgment. Never was that of the Prophet more verified then by the children of this Generation,Iſa. 53.3. He is deſpiſed and rejected of men. Not only by Jews, Heathens and Mahometans, but (which is more ſad) even by Chriſtians (if they deſerve that name) almoſt of all ſorts. It is not only the ſin of the poor, that they are fooliſh, Jer. 5.4.and have not known the way of the Lord; but of the great men alſo, who though they have known the judgment of their God, yet they have altogether broken the Yoke, and burſt the bonds. The wiſe ſlight Religion as a fooliſh thing; The Nobles of the Earth think themſelves degraded by ſtouping to this yoke: The Rich men that ſhould count all things dung for Chriſt,…il. 3.8. do prefer the dung and droſs of the earth before this Pearl of price. The Voluptuary will not be perſwaded to leave his ſwiniſh delights for all the pleaſures of Godlineſs. Oh how few are the ſincere followers of the Bleſſed Jeſus! This is, and ought to be for a lamentation.

Our lot is caſt in a very brutiſh age, wherein reaſon is buryed in ſenſe, judgment extinguiſhed in appetite, and wickedneſs reigns with reputation; He who dares not be profane is a coward, and that is but a dull ſoul that cannt burleſque the ſacred Scripture, and make a jeſt in Bible. Or if he skills not to direct the poyſonous arrow of a ſpiteful tongue at the Religion and Worſhip of Jeſus Chriſt he is no ingenuous Archer. So that our times are much of the complexion of thoſe which Seneca unmaſking the face of their corrupt State, doth thus decypher, The news of Rome take thus, the Walls are ruined, the Temples not viſited, the Prieſts are fled, the Treaſuries robbed, old men are dead, young men are mad, Vices are Lords over all; The Dictator faults the Conſul; the Conſul chides the Cenſor, the Cenſor blames the Proetor, and becauſe no man will acknowledge himſelf in fault, we have no hope of better times.

Madam, what an honour is it to you, when the days are thus evil, to be devoted in heart and ſoul to Jeſus Chriſt! It is recorded to the everlaſting renown of Joſiah, that good Prince,2 Chron. 34, 3. that while he was young he began to ſeek after the God of his Father. So did your Honour. Goodneſs is no diminution to greatneſs. On the other hand it is charged as a reproach upon the Nobles of Judah, Nehem. 3.….That they put not their necks to the work of the Lord. Greatneſs gives no immunity from ſervice. Nay the higher God hath exalted you, the more you become a Debtor to his goodneſs. The God in whoſe hand thy breath is, Dan. 5.23.and whoſe are all thy ways haſt thou not glorified, was a ſad charge brought againſt one greater then your Honour. It is the ſtanding law of Heaven,Luk. 12.48. To whomſoever much is given, of them much ſhall be required. Where your Honour allows the greateſt wages, there you expect the greateſt fidelity and ſervice; and ſo doth the great God.

Wherefore Madam, let holineſs to the Lord be written upon all your Honour, and all your enjoyments, whatever is intruſted with you ought to be devoted to him, or it can never be rightly injoyed, nor duly improved. God hath honoured you to be the fruitful mother of hopeful children, but remember Madam, that as they derive honour from your loyns in regard of your Station in this world, ſo they derive guilt and pollution upon another account. And what is worldly honour ſtained with a damning guilt? which makes them children of wrath even as others.Eph. 2.3.

There is a nobility that is Divine, and of a Heavenly Original, which hath Religion for the Root, and God for the top of the Kin. In compariſon of which all other Nobility is but an empty ſhadow, and all worldly grandure but as thoſe apples that grow upon the banks of the dead Sea, which under a tempting outſide contain nought but duſt. This honour derives not from the firſt birth, but the ſecond, and is peculiar to them only who are born not of blood, Joh. 1.13.nor of the will of the Fleſh, nor of the will of man, but of God. Would your Honour have thoſe pleaſant branches thus inobled? I know it is the matter of your Prayers, and let me beg you to joyn thereunto your utmoſt indeavours by a ſtrict and pious education; the common want of which hath ſtained the preſent age with as debauched a Nobility and Gentry as ever any time brought forth. And Madam, if to all this you ſhall add the winning motive of your own example, ſo walking in all the Precepts of Chriſt, and in all the virtues of the Holy Spirit, that they may be won into the ways of God by the beauty of your feet, O what an honour and rejoycing would this be to you in the near approaching day of Chriſt Jeſus. How many children have been brought into love with the ways of God by the holy example of Godly Parents. And many more have periſhed by the contrary, who are now curſing the Parents that begat them, and the loyns that brought them forth.

I no way doubt of your Honours ready acceptance of this Preſent, how mean ſoever it be; Seeing it is a great bravery of mind as well to accept little kindneſſes (from them that have no better within their reach) as to confer great ones; For as by the latter you oblige love, ſo by the former you incourage duty. Thus the full Sea ſtocks Clouds richly, while they pay again but by drops. We have a pattern of it in God himſelf, who as he gives the greateſt Boons, ſo he doth not diſdain the leaſt returns, though they are made in Mites. Luk. 21.2, 3.Goats hair and Rams skins are as acceptable an Offering from them that were no better provided, for the building the Tabernacle,Exod. 23.4, 5. as Purple and Scarlet, ſo as it came from a willing heart.

Madam, it is for the compleating the Temple of God in your ſoul that this Offering is made; and though it is neither Purple nor Scarlet yet, ſuch as it is, it comes from as willing a mind as ever Iſraelite offered, from him that brought Gold and Silver, to him that brought Goats hair and Rams skins. And if your Honour be diſpoſitioned like my Maſter you will accept of payment in Mites, where it is the utmoſt and the All that is within the reach of a ſhort arm. But though it cannot reach ſo far as I would, Prayer can; For how incapable ſoever we are of other offices of reſpect and gratitude, yet in Prayers and good wiſhes we ſtand next to immenſity and infiniteneſs. And it is nothing leſs then the great things of both worlds ſummed up in the bleſſed injoyment of God duplicate page duplicate page himſelf, here much, and hereafter much more, that can be an anſwer to his Prayers who without ceaſing bows the knee to the Father of our Lord Jeſus Chriſt for this Bleſsing for you Madam, and your Honourable and Honoured Relations, as becomes

Stepney Novemb. 15th. 1682. Madam, Your Honours highly obliged and humbly devoted Servant Matthew Mead.

The Epiſtle to the READER.

Good Reader,

THough thy concern lies not much in knowing the reaſon of the publication of this Treatiſe, yet it may not be amiſs to give thee this ſhort account of it. That in April 1674, A Gentleman (who was till then a ſtranger to me) came with an earneſt requeſt that I would undertake the Preaching of a Sermon yearly on every May-day to the younger people. I deſiring to know his reaſon why to them, rather then to others? and why on that day rather then upon any other? he told me, that it had often been the grief of his Soul to behold the vitious and debauched practiſes of Youth on that day of liberty. And did hope that many might be induced, either by their own inclinations, or by the counſels of their Parents, or Maſters, rather to ſpend their time in hearing a Sermon; then in drinking and gaming &c. by which means many might be converted and ſaved. The deſign being ſo honeſt, and the reaſon ſo cogent, I was perſwaded to comply with it: and began upon the following May Day, and ſo it hath been continued ever ſince; and I may ſay it, not in any boaſt, but to the praiſe of the glory of the grace of God, with great ſucceſs.

On May-day 1680 I took the Scripture here inſiſted on for the ſubject of my diſcourſe; and having then ſhewed the great advantage of bearing the Yoke of vfflictions, and alſo the Yoke of the Spirit in conviction of ſin in youth; I did promiſe (God granting life and liberty) to treat of the Yoke of Chriſt in converſion in the next Anniverſary courſe. But before that day came I was much ſollicited, both by young and old, (they beſt know why) to make publick the firſt Sermon which I had ſo Preached; and it was fairly tranſcribed, and ſent to me by ſeveral hands for that end; which yet I judged very improper: but to anſwer their importunity I did promiſe that when I had finiſhed the ſubject, I would comply with their deſires. And therefore finding that I could not compaſs my deſign in the ſecond May-day courſe, I did for ſome Lords days following inſiſt on the ſame ſubject, till I had finiſhed it: And that thou hadſt it no ſooner the Bookſeller is accountable, and not I. However if it may be of any advantage to thy ſoul in breaking off the yoke of ſin and luſt, and bringing thee under the yoke of Chriſt; it comes in good time, and to good purpoſe. And when thou findeſt this benefit by it, then pray for him that loves thy ſoul, and deſires thy Salvation, and therein is

November 15. 1682. Thy Real Friend Matthew Mead.

THE CONTENTS.

CHAPTER I. SOmewhat praeliminary. The Yoke explained. What it is Litterally taken, what taken Metaphorically.

CHAP. II. Afflictions called a Yoke, in what ſenſe they are good, and for whom.

CHAP. III. Shewing the difference between the Yoke of the Spirit, and the Yoke of Chriſt. What the Spirits Yoke is. Why convictions are compared to a Yoke. Why ſinners muſt come under the Yoke of the Spirit. Why it is good to come under it betimes.

CHAP. IV. Contains ſome counſels and directions to perſons of ſeveral Denominations, with reſpect to the Yoke of the Spirit.

CHAP. V. The chief Doctrine propounded. Chriſt hath his Yoke. Wherein it conſiſts. The nature and properties of this Yoke. VVhy the commands of Chriſt called a Yoke.

CHAP. VI. Holdeth forth the reaſons of the Doctrine.

CHAP. VII. Holdeth forth the laſt reaſon. viz. from the good of obedience. It is a neceſſary good, a profitable good, an honourable good, a comfortable good.

CHAP. VIII. Anſwers ſome objections againſt Early Obedience.

CHAP. IX. More objections againſt Early Obedience anſwered.

CHAP. X. Wherein the reaſons of ſlighting Chriſt are inquired into, the evil of it aggravated.

CHAP. XI. Wherein the Tryal of our ſtate is preſſed, with ſeven reaſons for it.

CHAP. XII. Several rules for the knowledge of our eſtate are laid down both negatively and affirmatively.

CHAP. XIII. Sheweth the truth of our ſubjection to Chriſt by ſuch things as are neceſſarily antecedent to it.

CHAP. XIV. Shews our ſubjection to Chriſt by ſuch ſigns as are the genuine effects of it.

CHAP. XV. Exhorts ſuch as have taken up this Yoke to thankfulneſs to God who inclined their hearts thereunto. The wiſdom of taking up this Yoke manifeſted.

CHAP. XVI. Directs our obedience as to Principles, matter, manner, and end.

CHAP. XVII. Exhorts to perſeverance under the Yoke of Chriſt, with arguments to preſs it, and directions to guide in it.

CHAP. XVIII. Contains matter of counſel to Chriſtleſs ſinners, with motives and directions to further it.