Heaven Opened, Treatise · Chapter 15
CHAP. XV. Obedience in the Covenant.
7. OBedience, Ezek. 36.27. I will put my Spirit within you, and cauſe you to walk in my ſtatutes; and ye ſhall keep my judgments, and do them, Obedience is either of the Heart, or of the Life. In this Scripture, God undertakes for both.
1. For the obedience of the Heart, he undertakes in the former words, [I will put my Spirit in your heart;] where the Spirit dwells, be rules. Where Satan dwells, he rules, and where the Spirit of the Lord dwells, there God rules; the Spirit in the heart, is the Law in the heart. Thoſe two Promiſes, I will put my Spirit in your hearts, and I will write my Law in your hearts, ſignifie the ſame thing. The Law in the heart, is the will of man melted into the will of God. The Law of God may be in the mouth, and the heart a Rebel; its reception into the heart, notes the hearts ſubjection to it.
The Obedience of the heart includes two things:
1. The opening of the heart to the Word.
2. The reſolution of the heart for the Work of the Lord.
1. The opening of the heart to the Word. What wilt thou have me to do Lord! That's the voice of an obedient heart. Veniat verbum & ſubmittemus. Speak Lord, command Lord, what wilt thou? And when he ſpeaks, whatever it be, the word is embraced and accepted of the heart, Dan. 4.27. Let my counſel be acceptable to thee. The acceptance of the word in the heart, is ſignified by its hearkening to it. To hearken, is more then to hear; though they ſometimes note the ſame thing, yet ordinarily, hearing is of the ear, hearkening of the heart, Pſal. 81.11. Iſrael would not hearken, my people would none of me. They heard what the Lord ſpake, but they would not hearken; that is, as tis there interpreted, they would none of the Lord. They rejected the word of the Lord which he ſpake unto them. When the word is let come in with Authority, ſuffered to rule in the ſoul, when the heart gives up it ſelf unto it, then it is accepted; there's its hearkening to it.
2 The reſolution of the heart for the work of the Lord, Pſal. 110.106. I have ſworn, and I will perform it, that I will keep thy righteous judgments. I have vowed, and I will perform. I have covenanted, and I am determined to keep thy ſtatutes. The word which thou haſt ſpoken to us in the name of the Lord, we will not do, that's the rebellious; Whatſoever the Lord ſhall ſpeak, we will do, that's the obedient heart.
Where the heart is thus reſolved to obey, this is that obedience, which ſhall be accepted unto ſalvation. Where this reſolution is, as there is opportunity there will be practice; and where there's not opportunity, in Gods account, this is it. This is Praying, this is Hearing, this is giving, and feeding, and cloathing, and viſiting; this is walking circumſpectly, working righteouſneſs, ſhewing mercy, exerciſing Faith, and Patience, and Repentance; this is our keeping the Commandments of God, and walking in his Statutes; an heart to obey, is our obeying; an heart to do, is our doing; an heart to ſuffer in Gods account, is our ſuffering for his Name.
But here it muſt be carefully noted, that though ſincere reſolution for Obedience, be Obedience, yet every reſolution, is not that reſolution. Reſolution for Obedience is then ſincere, where
1. It flowes from an inward and rooted inclination.
2. It's bottomed on a firm belief of Scripture Revelation.
3. It's built on the higheſt and weightieſt Reaſons.
4. It's the reſult of the moſt mature and deep deliberation.
1. A ſincere reſolution flowes from an inward rooted inclination, Pſal. 119.112. I have inclined mine heart to perform thy ſtatutes. Our new purpoſe, is from our new nature: It is not produced by ſome ſudden fright, or ſence of danger; or meerly by a preſent force of Argument: but by a Divine power, working the heart to a ſuitableneſs to the will and waies of God, and an habituall propenſion and inclination thereto. Reſolution for holineſs, without an holy inclination, is a Blade without a Root; as freſh and as green as it looks, 't will wither and come to nothing; no Ropt, no Fruit, nor laſting. The heart is the root of action, and grace is the life of the root: When our Reſolutions are the Blade, ſprouting forth of this living Root, then they will abide, and bring forth the Ear, and an Harveſt.
2. A ſincere reſolution is bottomed on a firm Aſſent, to the truth of Scripture Revelation. A Chriſtian reſolves for godlineſs, becauſe he believes God, that he is as he hath ſaid, the Rewarder of them that diligently ſeek him. He is built on the Scriptures; as his hopes, ſo his purpoſes have the foundation of the Prophets and Apoſtles, on which they ſtand. Whatever Reſolution hath not this Foundation, is but as an houſe upon the Sands.
3. A ſincere Reſolution is founded on the higheſt Reaſon. Where we reſolve without Reaſon, we will quickly find a Reaſon to change. Where we reſolve we know not why, we ſhall change we know not how ſoon. To reſolve we know not why, and to reſolve on we know not what, will be alike unſtable. Though there be Reaſon for Religion, yet Religion may be taken up without Reaſon. Whatever Reaſon there be for it, yet if it be not underſtood, or conſidered, 'tis all one as if there were no Reaſon at all. And if there ſeem ſome Reaſon for it, yet if it be not the higheſt Reaſon, when a ſtronger then it comes, we quickly change our purpoſe.
The Reaſons we have for our ſerving and following God, are the higheſt of all Reaſons; and that whether we reſpect it as our duty, or our happineſs. For,
1. There's none can lay ſuch claim to us as God. Whoſe am I? Who hath made me? Who hath bought me? 1 Cor. 6.20. Glorifie God in your bodies and in your ſpirits, which are his. Pſal. 100.2,3. Serve the Lord with gladneſs. For the Lord he is God, it is he that hath made us, not we our ſelves, we are his people, and the ſheep of his Paſture. What reaſon have you to ſerve men, or to ſerve ſin or the world? Men think they have reaſon for it, but what reaſon? Are any of theſe Gods? Are men your Gods? Is ſin or the world God? Do you owe your ſelves to them? It is he that hath made us, and his we are: As the Apoſtle concerning obedience to Parents, much more may it be ſaid here; Children obey your God, for this is right. This is his due, and your duty; if any one can lay as good a claim to you, let him carry you away for ſervants.
2. There's none can be better to us then God. None can require, and none can reward our obedience as he. Where can you be better then with God? Heel require no more, then that you ſerve him till you can find a better Maſter. He that ſaith 'tis beſt to ſerve ſin, and the world, is a fool, and hath ſaid in his heart, there is no God. If God be God, he is the chief, yea the onelyonly good. If any thing in the world, upon what account ſoever, be thought better then the Lord, that's ſet up for a God in his room.
3. Whomſoever we ſerve, 'tis God muſt pay us our Wages at laſt. God is Judge, he is the Rewarder both of the evill and the good, both of thoſe that ſerve him, and thoſe that ſerve him not. If you receive the Lord, he will be your reward; if you ſerve him not, he will reward you; but what reward have you? Thoſe mine Enemies which will not have me to reign over them, bring them and ſlay them before me; There's their reward. Sin hath its rewards, but what are they but vanity and vexation? Or if they were better, how long will they laſt? But when ſin hath paid the moſt it can, Oh what a reward is there behinde that God hath to pay you! This ſhall ye have of mine hand, ye ſhall lye down in ſorrow.
4. The Wages which God will give, ſhall certainly be bleſſed or dreadfull, according to our Obedience or Diſobedience. The reward that God hath to give, is an eternal reward: Eternal ſalvation to them that obey him, everlaſting deſtruction to him that ſerveth him not.
I have a ſoul, this carkaſs is the leaſt part of me; there's another world, a world to come; a few years is the moſt I have to ſpend in this; I muſt abide eternally, eternally in the other world.
How inconſiderable is it what I have here, whether little or more, better or worſe; in a ſhort time that will come all to one. But oh my eternity what's that like to be? Why tis God that muſt determine it, and he will certainly reward every man according to his works, Rom. 2.6,7,8,9,10. Who will render to every man according to his deeds. To them which by patient continuance in well doing, ſeek for glory, honour, and immortality, eternal life. But to them that are contentious and obey not the truth, tribulation and anguiſh, &c. There's glory and ſhame, mercy and wrath, life and death ſet before me; there's no third ſtate, one of the two muſt be my lot, and this is it that doth determine which; If I obey I live, if I diſobey I die for ever.
Now when my reſolution is founded on ſuch Reaſons as theſe, then which none can be imagined higher and more weighty; (till eternity become of leſs regard then time, and an immortall ſoul be ſet below a periſhing body) and when the queſtion being put, Shall I follow God or not? God or the world? God or my luſt? Speak ſoul, give in thy Anſwer; when this is the Anſwer it gives, Why there's none can lay ſuch claim to me as God; there's none can be as good to me as God; whomſoever I ſerve, its God muſt be my Rewarder; my everlaſting bleſſedneſs, or eternal ruine depends on him, and muſt be infallibly determined, according to my obedience or diſobedience: This is the plain caſe, Obey, and Live: Obey, or die for ever. And therefore what can I ſay leſs or more, but that I am the Lords, and will be his Servant. Let others chuſe whom they will ſerve, as for me, O my ſoul, ſerve thou the Lord. This reſolution thus founded, is like to ſtand.
4. A ſincere Reſolution, is the fruit of mature deliberation. Deliberation gives Reaſon its full weight; makes the ſtrength of it appear; it layes all things in the Ballance; its the comparing of Reaſons for, and againſt; the weighing of Arguments and Objections; encouragements, and diſcouragements; caſting the coſt, as well as the gain: particularly, In this deliberation there muſt be a conſidering,
1. What there is in this Obedience.
2. What it is attended with that may diſcourage.
1. There muſt be a conſidering, What there is in this Obedience: Or otherwiſe we reſolve upon we know not what. Now there are five things in this Obedience:
Subjection.
Activity and Induſtry.
Integrity.
Circumſpection.
Spirituality.
1. Subjection. Servants muſt be ſubject, muſt not be at their own wills, but at the will of another: The heart of man naturally affects Dominion; that's the great controverſie of ſinners with God, Who ſhall be Lord? We are Lords, (we would be at leaſt) we will come no more unto thee, Jer. 2.31. Obedience yields that God ſhould be Lord; yea and all others alſo, whom he hath made Lords over us. The ſervants of Chriſt muſt not be, and yet muſt be the ſervants of men; they muſt not ſerve the luſts, but muſt be ſubject to their righteous Lawes and Commands. God muſt be obeyed; and Magiſtrates, Miniſters, Maſters, Parents muſt be obeyed in the Lord, and for the Lord; yea and they muſt be, when God will have it ſo the Servants of ſervants.
While they muſt not ſerve the humours of the greateſt, they muſt ſerve the neceſſities of the meaneſt; muſt ſtoop to the loweſt of Offices, even to the waſhing of the feet of the leaſt Diſciple: All this the Lord expects of them, and they muſt be ſubject. They muſt not diſpute, but do his will; onelyonly it muſt be conſidered, that there is a double diſputing the will of God: There is a diſputing whether that which is pretended to be the wil of God, be ſo or no; this ought to be done. And there is a diſputing or queſtioning that, which is granted to be the will of God, whether it be fit to be done or ſafe to be done: Is it not better to let it alone? What advantage is there in it? What reaſon is there for it? No, they muſt not thus diſpute; this is Reaſon enough, God will have it ſo. Gods will is ever Reaſon, and it muſt be our Reaſon. It's enough for thee to ſay, This is that which the Lord hath commanded, and I muſt be ſubject. This is one thing that muſt be conſidered, I will Obey, but can I be Subject?
2. Activity and Induſtry. The ſervant of the Lord muſt be Active, and Induſtrious. Whom he ſends into the Vineyard, he ſends to work, and not to ſleep. The life of a Chriſtian is laborious; whileſt others are in their beds, he muſt be on his knees: whileſt others take their Pleaſure, he muſt take Pains: whileſt others take their times, now a little, and then a little, he muſt ſit at it, be ever about his Maſters buſineſs. An active ſpirit, is an excellent ſpirit and tis neceſſary in a Chriſtian.
1. An Active ſpirit, is an Excellent ſpirit; Sluggards are the refuſe of the Earth.
But here it muſt be conſidered, that there is a double Activity, Naturall, and Gracious.
1. Natural, which ariſes from an innate vigour and vivacity of ſome mens ſpirits: There needs not induſtry in ſuch, to bring forth action, 'tis but leaving nature to its courſe, and that will fly high enough of it ſelf. It requires more Induſtry to regulate and ſometimes to reſtrain, then to put forth into Action. Its more labour for them to reſt, then to be doing.
2. Gracious: Which is either Natural Activity, managed and improved for God, turn'd into a right courſe, running in a right Channel; or a Naturally Unactive ſpirit, raiſed and quickened by grace, and Religious Induſtry. This gracious, this holy Activity, this is the Excellency; it is the extract of the ſpirits and life of all our Parts and graces; and will go further, and do more high Honour, and more abundant ſervice to God and his Goſpel then is done by a thouſand others.
An Active Sinner, is by accident the worſt of men: How much ſervice for the Devil will he diſpatch in a little time?
An Active ſinner is life and death met together. He is all life, and yet dead, and the more he hath of death, becauſe ſo much of life; like poyſon in Wine, he deſtroyes the more effectually: Yet the evill is not in his Activity, but in the matters wherein he is imployed; the good mettal, or keenes of a Weapon, is its Excellency; but in a mad mans hand better a wooden then an iron ſword. An Active Spirit is ſo Excellent, that its pity that ever ſin ſhould have the uſing of it; 't were well for Religion, if the Devil were a Drone, and had no other ſervants but the Sluggards of the Earth. But Activity when ſet right is of great price in the ſight of God: It is of great price in the ſight of God, becauſe it ſets a great price upon God. Slothfulneſs puts a ſlight upon God; when the Scriptures have ſet forth the Magnalia Dei, the great things, and the deep things of God, when the Lord Jeſus is evidently ſet forth as crucified before our eyes, as the Propitiation for ſin; when the preciouſneſs of his blood, the tenderneſs of his bowels, the riches of his grace, the ſufficiency of his righteouſneſs, his ſatisfaction and pardons, are all held forth in open ſight; when the beauties of holineſs, the joyes of the ſpirit, that peace which paſſeth all underſtanding, are laid forth to view; when the moſt glorious things are ſpoken of the City of God, Jeruſalem which is above; when God in his word calls to us, Awake ſleepers, ariſe ſluggards, ſee whats before you; all this may be yours, if you will; Sloathfulneſs puts this ſlight upon all, Tuſh, all this is not worth the breaking my ſleep for; 'tis not all worth my labour to ſeek after; my eaſe and my quiet is better to me, then God and all his glory.
We may beſt underſtand the value we put on things, by the pains and the coſt we are content to be at to purchaſe them. When ſinners beſtow themſelves ſo upon the world, will bear ſuch labour and travell, are ſo conſtantly ſo, indefatigably induſtrious in the purſuance of it; and withall, run ſuch hazards and dangers for it, they make it evident enough what rate they put upon it; he whoſe time, and his ſtrength, whoſe days and his nights, yea whoſe ſoul, and his hopes, muſt all be laid out in a purchaſe, muſt all go for a piece of Land, or a little money, or pleaſure; we need no other proof, what a bargain he thinks this world to be. I care not much for this world, 'tis a vanity, a ſhadow, the faſhion of it paſſeth away; I hope tis far enough off my heart, how ever I am charged with greedineſs after it: But what then mean all the expences of thy time, of thy ſtrength, of thy ſpirits, that thou daily layeſt out upon it? What means ſo much hunting after, and heaping it up for thy ſelf? What, haſt thou been hunting all this while after ſhadowes? Heaping up vanities? No, no, thou miſtakeſt thy ſelf, theſe ſhadowes are thy ſubſtance; theſe vanities are the God whom thou adoreſt: If thou didſt not prize, thou wouldſt not venture ſo deeply for them.
And ſo on the other ſide, when ſo little is done for God: When any thing muſt ſuffice to be ſpent on ſouls, or eternity; what cheap things do we count them! I love God above all; with all my heart, with all my ſoul; he is all my hope, and all my deſire; what a miſerable creature were I, if it were not for my hope in God? What would all the world be to me, ſhould I loſe my ſoul? But doſt thou ſpeak in earneſt? Doſt thou think what thou ſpeakeſt? What, and ſo very a Drone in ſeeking of God? What, and ſo indifferent, ſo cold, and ſo ſpiritleſs in thy enquiries after him, in thy motions towards him? So ſparing of thy labour, ſo negligent of duty, ſo ſeldom at it, ſo ſoon weary, ſo many delayes, ſo many excuſes? How many times hath God called thee after him, and all thine anſwer hath been an excuſe? An excuſe inſtead of an Ordinance, an excuſe inſtead of a Prayer, an excuſe inſtead of Action, an excuſe inſtead of an Alms, an excuſe inſtead of an Admonition, or a Reproof; if he will be ſerved with excuſes, he ſhall have ſervice enough, but little beſides. I am weary, or tis too late, or tis cold, and and ſo a ſhort, and haſty Prayer muſt ſerve, or none at all. I have much buſineſs upon me, a Family, a Farm, and the cares and trouble of it, that I cannot have ſo much time nor freedom to attend upon God as others have; and ſo a Sermon loſt, a Sacrament loſt. I live amongſt ill neighbours, if I ſhould be ſo forward, and ſo active for God, ſo zealous, and ſo ſpiritual in my Diſcourſe, in my way, I ſhould be but a ſcoff and a reproach, and it may be a prey to evill men. I want ability to ſpeak to the edification of others, I have not the boldneſs as others have, to reprove or admoniſh; I pray thee have me excuſed. Wiſe men indeed, an Excuſe inſtead of a Duty! 'Tis all one, as if when the Lord calls to thee, Come to me and be ſaved, thy Anſwer ſhould be, I pray thee excuſe me, I muſt to the Devil and be damned.
But is this thy love? Is this thy zeal? Is this thy valuing of God above all?
Tremble Sluggard, whatever excuſes thou findeſt out, ro ſubſtitute in the room of duty, this is that thou canſt never excuſe, nor acquit thy ſelf of a ſlighting of God. Thy very excuſes will accuſe thee for a ſloathful ſervant, and this for a ſlighter of God: Whileſt the Apoſtle ſayes, I reckon that the ſufferings of this life are not worthy to be compared with the glory that ſhall be revealed: But I reckon ſaiſt thou, that all that glory to come, is not worthy to be compared with the preſent labour.
But now Activity and Induſtry puts a great price upon God, this is written upon all our labours, He is worthy for whom I do all this. ſome of the moſt humble watchful laborious Chriſtians, do ſometimes complain, Oh I fear, I love not God; his Favour, his Honour is little ſet by me; but whence then is thy care to pleaſe God? Whence are all thy labours of love? Do'ſt watch, and pray, and work, and run? Can'ſt ſpend and be ſpent for God, and yet not love him? Do'ſt live to God, can'ſt dye for God, and yet not prize him? What greater proof can'ſt give of love, then ſuch labour.
2. Activity is neceſſary. It is a vain thing to think of making any thing of Religion without it; the work of it is too great, to be done by lying ſtill; the comforts of it lye too deep, to be gotten out by a wiſh. There's many a poor man in this world, that would be the richeſt man in the Countrey, if riches may be gotten by a wiſh; he may aſſoon with himſelf into wealth, as thou into grace and comfort. This one thing, mens not being able to bear the labour of Religion, is a Rock, at which many a ſoul hath ſplit, and ſuffered an eternal wrack.
He that hath ſome love to holineſs, and yet not ſo much as to carry him through the work of holineſs, is ſhort of ſincerity; and ſhort of ſincerity, ſhort of ſalvation. He that ſticks not at labour, will not ſtick at ſuffering: He that ſluggs at doing, will ſhrink back from ſuffering. Say not, There's a Lion in the ſtreets; overcome the Lion, and you will not fear the Bear: Get over (Difficulties) and there's but one ſtill more. (Diſtreſs) betwixt thee and glory. Paſs the firſt, and thou wilt be the more bold to venture the latter. Holy Activity will be a witneſs of thy ſincerity; carry this witneſs in thine heart, and then, which way ever the world does go, and what ſtorms ſoever may fall, thou wilt have this to uphold thee, Integrity and uprightneſs ſhall preſerve me, and eternity reward me. Where Sincerity is the root, and holy Activity the bloſſom, an eternal weight of glory ſhall be the fruit. Lye idle, and all will be loſt. Take heed of (Soul take thine eaſie,) leſt the next word thou hear be [This night ſhall thy ſoul be required of thee.]
Well, this is a ſecond thing included in Obedience, Activity; and this alſo muſt be conſidered ere thou reſolveſt; I will Obey, but can I Labour?
3. Integrity. The Obedience which God expects, muſt be entire Obedience; not onelyonly the Obedience of the whole man, but to the whole will of God. Pſal. 119.8. Then ſhall I not be aſhamed, when I have reſpect to all thy Commandements. 1 Pet. 1.14,15. As obedient children, be ye holy in (al… manner) converſation. Matth. 28.20. Teaching them to obſerve all things, whatſoever I have commanded you. But of this having ſpoken more largely elſwhere, it ſhall ſuffice to give ſome ſhort hints,
1. Of one comprehenſive duty, wherein all the reſt are included, and on which they depend; and that is, The holding up, and maintaining Gods Authority in the ſoul. As God hath ſet up his Authority over the ſoul; his word which is to have the government of it, ſo hath he ſet up an Authority in the ſoul; the Underſtanding and the Conſcience. Theſe Powers, as they are under Authority, under the Authority of the word; ſo they are ſet in Authority, over the ſubordinate and inferiour faculties, the Will, and the Paſſions, or Affections. But ſin now hath made a mutiny, and Inſurrection; the Will riſes againſt Reaſon, and will not be guided; the Paſſions rebell againſt Conſcience, and will not be governed; nay they do not onelyonly reſiſt, but take upon them to command, and impoſe upon Conſcience: What the Will would have, Conſcience muſt ſay tis Reaſon it ſhould have; muſt be put upon it, to finde out Arguments, to prove Will to be Reaſon; and to determine, that what the Will would have done, ought to be done, facile credimus quod nimis volumus: We eaſily bring our Opinion to our Affection; bring our ſelves to believe that to be right, which we are unreaſonably willing to have to be tight: But if it cannot prevail thus far, to gain Conſcience to ſay that's right, which it would have to be right, then it will put hard for it, to carry it whether it be right or wrong. And this rebellion of the Will, and ſo of the Paſſions againſt the Reaſon, is the great reaſon of the ſouls rebellion againſt God.
When Conſcience hath loſt its Authority, Gods Authority is gone. Whileſt the Underſtanding and the Conſcience are maintained in their due Authority, where the Will and Affections are held in their due ſubjection, there the Lord reigneth. While Conſcience rightly inform'd hath its due, God ſhall have his due: Where the Will and the Paſſions have no more then their due, he ſhall have his own. God ſhall be will'd the more, where nothing elſe is will'd too much. God ſhall be loved the more, and feared the more, where nothing elſe is lov'd and fear'd too much. The more Anger, the more Hatred, the more Grief will be ſpent upon ſin, if it be not inordinately ſpent elſewhere. Oh how much ſervice might be done, and how much quiet would be enjoyed in the heart, were this Authority and Subjection maintained and held up.
We may ſay of our Affections, as men ſay of Fire and Water, They are the worſt Maſters, but the beſt Servants. How much ſhould the Lord have of us, were theſe onelyonly the Executioners of his will. If Conſcience be commanded by the word, and the Will and Affections would be commanded by Conſcience, what would there then be wanting? We ſhould then not onelyonly be abundantly ſerviceable, but all would be ſerene, and ſweet, and comfortable within us. If nothing were will'd, but what ſhould be will'd, we ſhould ever have our will. If nothing were deſired, but what ſhould be deſired, and no more then it ſhould be lov'd or deſired, we ſhould ever have what we love. If we were not angry, or grieved, or afraid, but where we ought, and no more then we ought; what a calm would there be upon our ſpirits, even in ſuch caſes, wherein the ſpirits of others are like a troubled Sea, that cannot be at reſt, whoſe waters caſt forth mire and dirt: But where there is ſuch diſorder, ſuch rebellion of the Inferiour againſt the Superiour Faculties, there we are at a perpetual loſs, both in point of duty and comfort. This therefore is neceſſary, if we will be obedient: And thoſe that have prov'd what there is in it, do underſtand that this is hard work.
2. I ſhall inſtance in ſome few particular duties that are harder then others. He that will be entirely obedient, muſt ſtick at nothing that God will have. There's ſcarce any thing that God requires, but Luſt will be quarrelling at, as too hard; but there are ſome duties harder then others. It ſhall ſuffice onelyonly to name them: The denyal of our ſelves. The diſobliging our neareſt friends. The loving our Enemies. The diſobeying all the world, in their unrighteous commands. Obeying God, rather then men; returning good for evill. Reproving men for ſin, eſpecially if they be S…periours, or ſuch on whom we have dependency. The ſacrificing our Iſaacs, yea parting with all that we have.
Well, this alſo muſt be conſidered ere you reſolve; you will obey, But are you for any thing, for every thing the Lord requires?
4. Circumſpection and care, Epheſ. 5.15. See that ye walk circumſpectly. A little labour will go far with care, but will be nothing without it. 'Tis not he that is hot, and buſie, and active at all adventures; he that keeps to his Line and his Rule, hee's the obedient Chriſtian. 'Tis not ſo much Action, as regular Action, wherein the life of Chriſtianity lies. He that lives by rule, peace be on him, and mercy. Activity without care, is Extravagancie: 'Tis care that keeps within compaſs. He that is all Action, has the more need of caution. A Chriſtian muſt have his eyes in his head, as well as a ſoul in his body. He that reſolves well in Generals, and comes not off in Particulars, does but build Caſtles in the Air. What we ordinarily are, pro hic & nunc, in Particulars, will beſt prove what we are. He that is for any thing but this, any time but now, is for nothing.
Circumſpection notes two things:
Taking notice.
Taking heed.
He that will be circumſpect, muſt eye and obſerve what's before him; muſt have his eye upon his End, his Rule, and his Goings; muſt eye duty and ſin, opportunities and temptations, his times and ſeaſons; he muſt take heed, as well as take notice; muſt keep a ſtrict eye on himſelf, and hold a ſtrict hand on himſelfe, that he leap not over a duty, nor turn aſide to iniquity; muſt ſet a guard upon himſelf, upon his tongue, upon his eyes, upon his appetite, upon his company, upon his habit, upon his thoughts, upon his paſſions, upon all the motions of his ſoul, and the actions of his body.
This will require ſomething. What not a word but muſt be weighed? Not a look but muſt be look'd to? Not a thought but muſt be examined? Not a ſin to be allowed? Not a duty to be abated? Not a circumſtance to be neglected? Muſt all be in Weight and in Meaſure, by Line, and by Rule, and this alwais too? If ſomething might ſerve, if ſometimes might ſuffice, it might be borne; but to keep touch in every point, and that every day, this is an hard ſaying indeed. But thus it muſt be, to live as a Chriſtian, and to walk exactly, accurately, preciſely, is the ſame thing. Duty and ſin, though they be as far diſtant as Heaven and Hell, yet there is but an hair betwixt them. The leaſt latitude is a tranſgreſſion, either all this, (that is as to the purpoſe of the heart;) either all this, or nothing.
Well, all this muſt be conſidered; You will be Obedient, but will you be circumſpect?
5. Spirituality. This Obedience muſt be the Obedience of faith, Rom. 16.26.. It is the very life of Jeſus made manifeſt in our mortal fleſh. I live yet not I, but Chriſt liveth in me, and the life which I now live in the fleſh, I live by the faith of the Son of God. Chriſtians Obedience is their walking in Chriſt, Coloſſ. 2.6. All the Acts of it are exerted and performed in the ſtrength of Chriſt. I will go in the ſtrength of the Lord, without him they can do nothing, but can do all things through Chriſt which ſtrengthneth them. I live, yet not I, bur Chriſt liveth in me. I work, I wreſtle, I run, yet not I, but Chriſt in me; as the Apoſtle ſpeaks of his ſins, It is no more I that do it, but ſin that dwelleth in me. 'Tis ſin that ſins, ſo may it be ſaid of duty, It is no more I that do it, but Chriſt that dwelleth in me. Though both be the act of the Perſon, both the ſin and the duty; yet the Principle of the one, is Luſt, the Power of the other is of Chriſt. Chriſtians cannot go through, and they dare not ſet upon a duty, without looking up to Chriſt, and leaning upon him for aſſiſtance. They cannot go through, and therefore they will not ſet forth, but it the ſtrength of the Lord. All t…eir Acts of Obedience are exhibited, and offered up in the name of Chriſt. Their ſervices are their ſacrifices to God, and Chriſt is their Altar. What is a ſacrifice without an Altar? Chriſt is our Altar, which ſanctifies our gift. God looks on all, and ſo do they, as nothing worth without Chriſt; God will not accept, and therefore they will not offer other then the Lamb for their ſacrifice. All their acts of Obedience are acknowledged to the praiſe of Chriſt, It is no more I that do it, but the grace of God which was with me. Grace does the work, and Grace ſhall carry away the praiſe. Chriſt is all in the race, and therefore on his head the Crown is ſet. Not unto us Lord, not unto us but to thy Name be the pra ſe. Not of us, and therefore not unto us; of him, and therefore unto him. If I am any thing, what others are not, if I have done any thing more then others, no thank to me, and therefore no praiſe. To him be all, who is All in all to me. Chriſtians Obedience, is their walking in Chriſt.
Chriſtians Obedience is their walking in the Spirit. They have received the Spirit, and they walk in the Spirit, Gal. 5.16. they have not received the ſpirit of this world, (their ſpirit is not fleſh) but the Spirit which is of God, 1 Cor. 2.12. They are dead to things carnal, the ſpirit of the world is departed, they have given up this ghoſt: 'Tis the Spirit of the living God that lives in them, and in this they live and walk. They walk in the Light of the Spirit, in the Power of the Spirit; the Spirit of the Lord ſteets their Courſe, and fills their Sails; is their Pilot, and their Star, and their Wind that carries them on. When they pray, they pray in the Spirit; when they hear, they hear in the Spirit; through the Spirit, they mortifie the fleſh, are crucified to the world; they obey, they ſuffer, they fight, they overcome, through the Spirit of the living God that is in them: They live in fellowſhip with the Spirit, and by him with the Father and the Son. They dwell in the inviſible world, their acquaintance and converſe is in Heaven, thither they have acceſs, and there they have acceptance; thither they have their recourſe, and thence they have their returns. Duties and comforts, are the tokens that are paſſing betwixt Heaven and Earth. Their life is Love, and Joy, and Praiſe; theſe are the moſt noble acts of their Obedience, and theſe give Wings to their hearts, carry them on more ſwiftly, and more ſweetly through all their courſe.
Oh how heavily do we drive on, how ſlowly do our Wheels move, when the Spirit of the living God is not in the Wheels. Oh how dead are our Duties, how lame are our walkings, what low and poor ſpirited creatures are we: How weak are our hearts, how unripe our fruits; we do but half do what we do, there is no heart in our life, we are as bodies without ſouls, whileſt our ſoul is without a Spirit. Oh how ſad is it with many of us, upon this account! By our eſtrangement from God, we have even loſt our ſelves; we are not what we are, becauſe we are no more where he is. By our diſtances from Heaven, we are even choaked with the damps of the Earth. We are fit for little, we proſper in nothing, God takes no pleaſure, and we take no comfort in any thing we do, our ſpirits are ſo chil'd and benummed within, as that we neither make ſign in our work, not ridance of our way And what are we in our Societies? To how little profit do we meet? How little heat do we get yea how much do we loſe at our brethrens fires? We ſerve often, but to damp and cool each others ſpirits; as if it might be no longer ſaid, Wo to him that is alone, but wo be to him that is in company; alone hee's more warm.
Chriſtians, I ſolemnly profeſs, I am aſhamed of my ſelf, and my heart is pained within me, to obſerve how inſipid, how ſpiritleſs, how carnal our converſes are; how often may we meet? How long may we ſit, Chriſtian with Chriſtian, ere any thing that ſavours of the ſpirit of a Chriſtian comes from us? Oh how hard muſt we ſtrain for a few gracious words! How little does come? How heartleſs when it comes? How very few of us are there, whoſe ordinary converſe ſpeaks us to be men of another world, whoſe buſineſs, and whoſe delight lyes above, and are in good earneſt preſſing on towards Heaven? How ſeldom, and how ſhort-breath'd are our ſpiritual diſcourſes? How little muſt ſuffice? How quickly are we diverted to things carnal and ſenſual? Sure 'tis our little communion with God, that hath thus incarnated and communion of Saints.
Oh let us live more in the fellowſhip of the Spirit, and we ſhall have fellowſhip one with another, to better purpoſe. Lets warm our ſelves at the Sun, lets dwell more in his Beams, and we ſhall get and give more Light and Heat. Thus muſt it be conſidered ere we reſolve, what there is in this Obedience.
2. It muſt be conſidered, What it is like to be attended withall from without. What ſuffering it may coſt us, what ſcorn, and contempt, and reproaches, and perſecutions of all ſorts; it's like to ſet Earth and Hell upon our backs; if carnal counſels, and fleſhly policies, if all the powers of darkneſs, if might and malice can do it, this way will be made too hot, and too hard for thee: Tribulation, great tribulation thou muſt expect, and canſt not eſcape; and the more ſtrict and circumſpect, the hotter muſt thou look thine Aſſaults will be.
Profeſſors of Religion that are of the largeſt ſize, that are not ſo ſtrict to their Rule, but they can diſpence with Duty: nor ſo forward in point of Zeal and Activity, but they can remit and abate as occaſion ſerves, may eſcape this perſecuting world the better; but he that will be faithful, who ever eſcape, is ſure to be made a Prey. This alſo muſt be well conſidered, I will follow Chriſt, but can I drink of the Cup that he drank of? Can I be baptized with the Baptiſme, the Baptiſme of Blood that he was baptized with?
There are perſons, who ſometimes take up the profeſſion of Religion, and reſolve all on a ſudden they will follow Chriſt; not underſtanding what there is in it, or what Chriſtianity may ſtand them in; who by that they have look'd a little farther, and finde it another manner of difficulty, then at firſt they imagined; and withall finde the Armies of the Aliens to fall on, the Doggs to tear, the Wolves to worry, the Eagles, and the Vultures, and all the Birds of Prey, to pitch upon them; and begin in earneſt to feel the ſmart of Religion, in thoſe perſecutions that are raiſ'd upon them for it, preſently make their retreat, and go back. Where am I? What have I choſen? Is this to be a Chriſtian? Doth Chriſt look for all this from his followers, and will he leave them to ſuch violence and rapine, as the reward of their faithfulneſs to his name? I never thought it had been ſuch hot ſervice, and if I cannot be a Saint at a cheaper rate then this, follow Chriſt who will for me; let thoſe that have nothing to loſe, or can bear ſo much labour, and pains, and violence, take it up if they pleaſe; for my part, I muſt look to my ſelf, I muſt not be undone.
Maſter I will follow thee whitherſoever thou goeſt, ſaid that Scribe, Matth. 20.7. Man thou underſtandeſt not what thou ſayeſt. Doeſt know whither I am going, where my dwelling, what my lodging is? The Foxes have holes, and the Birds of the ayre have neſts, but the Son of man hath not where to lay his head: And behold there's an end of the Scribes Chriſtianity, we hear not one word more of it.
But now, he that both knows what 'tis to be a Diſciple, that hath look'd through Religion, through the length and breadth of it; hath duly weighed all that can be ſaid for, or againſt his taking it up; hath examined the grounds and reaſons he hath for it, what weight there is in them; hath conſidered the Objections, hath caſt up the coſt and charges of it, and as the iſſue and reſult of the moſt ſerious debate, ſtands ſettled in his judgment, that all things conſidered, it is indiſputably the beſt, and wiſeſt, and ſafeſt courſe he can take; its beyond all controverſie, without all diſpute incomparably better for me, to hearken to the Lord in all that he ſhall require, and to run all hazards with him and that preſently, from this day forward, to the end of my life: He that ſtands thus ſettled in his judgment and thereupon feels his ſoul fixing it ſelf in this peremtory reſolution; well, through the grace of God, I will be his ſervant; I give up my ſelf to the government of his will; to follow him in righteouſnes and holineſs all my daies. I am ſenſible its no light thing to be a Chriſtian, I ſee I muſt be ſubject, I ſee I muſt be circumſpect I ſee I muſt be active, I muſt ſtick at nothing that God will have; I ſee this fleſh wil be pained and put hard to it wil fling & groan under ſo ſevere a yoke: I ſee the Devil and this evil world will be upon me, laying on more lord, to make my bargain as dear as they can: But be there in it what there will, let it coſt me never ſo dear, I am at a point; I will venture all upon it, the Lord is my God, and him will I follow in all things that he ſhall ſpeak; I put my ſelf into the everlaſting Arms; I truſt upon everlaſting ſtrength; I will go forth in the Name of the Lord, and now ſpeak Lord, for I will hear.
This ſincere reſolution, this will hold out; when our holy inclinations are ſo rooted and ſtrong, that they hear down all fleſhly inclinations; when our aſſent to Scripture is ſo firm, that it over balances all Objections againſt it; when our Reaſons for Religion are ſo high and weighty, that they weigh down the higheſt pretences againſt it; when we have throughly conſidered what there is in it, and compar'd all that can be ſaid, for or againſt our following the Lord, and upon the whole matter we judge it our beſt courſe, and accordingly reſolve for it, this is ſincere reſolution, this is the Obedience of the heart.
2. Obedience of the Life, This is the Decree bringing forth, or holy inclination and reſolution ſpringing up into action, and is a neceſſary proof of the ſoundneſs of the reſolution.
Though ſincere reſolution be Obedience in Gods account, yet that reſolution which (ſuppoſing there be time and opportunity) does not break forth into act, is undoubtedly unſound and deceitful. There are two things infallibly included in Spiritual life; a Will, and a Power. Grace is the diſpoſing, and the enabling the heart for an holy life, and where there is both a Will, and a Power, performance will certainly follow. This ſincerity of actual Obedience, is that which the Prayer of the Pſalmiſt looks to, Pſal. 119.80. Let my heart be ſound [in thy ſtatutes] that I be not aſhamed.
There is a ſoundneſs in the Faith, and a ſoundneſs in the Statutes of the Lord. Faith notes in Scripture, either the Doctrine of faith, or the Grace of faith. And accordingly, ſoundneſs in the faith, ſignifies both the receiving and entertaining ſound Doctrine, and the ſound or ſincere imbracing that Doctrine. Soundneſs in the Statutes of the Lord, notes eſpecially the Practice, the living or walking uprightly, under the Power of that Doctrine, under the Government and Obedience of the Statutes of the Lord. What this Obedience of life is, its eaſie to gather out of what hath been ſpoken touching the Obedience of the heart; I ſhall onelyonly adde, that this Obedience is then ſound and ſincere, when
1. In General, the whole courſe of life is the iſſue of the mentioned ſincere reſolution; when the life is the birth of the purpoſe, the fruit growing up out of the holy Root. There may be actions Materially good and holy, that yet are not gracious actions; becauſe they ariſe not from a right ſpring. When the ſoul hath devoted it ſelf to God in Chriſt, and believingly, underſtandingly, and deliberately decreed and determined in his ſtrength to keep his word; and this decree or determination, goes into the performances of the life, and is the root and ſoul of that holy courſe we walk in, there's ſin…erity.
Some perſons may be found, who have taken up the Profeſſion, and go farr in the practice of godlineſs; abſtaining from groſs ſins, yea and making attempts upon the mortification of inward Luſts; applying themſelves to the duties of Religion; Praying, Hearing, Reading, Meditating, Diſcourſing of God, and the things of God; exerciſing themſelves in the works of righteouſneſs and mercy; being Meek, Temperate, Patient; and yet if all this do ariſe onelyonly from the advantages of a good Nature, good Education, good Society and Acquaintance, a powerful Miniſtry, or the workings of natural Conſcience; as poſſibly it may, and doth not ſpring forth from ſuch a fixed, well bottomed reſolution, it is ſhort of ſincerity. Whatever the Blades be, they have no Root, and will certainly wither away.
2. In Particular actions, when they are done in ſimplicity; and ſingleneſs of heart unto the Lord; when whatever ſinful mixtures there may ſometimes be of carnal reſpects, that may have an influence upon the exerting and bringing them forth; yet the great poise that moves the Wheels, the ſwaying motive that brings us on, is God, and our reſpects to his will and Honour.
Now for this alſo the Lord undertakes, promiſing not onelyonly aſſiſtance, but ſucceſs, ſufficient grace, and efficacious grace; I will cauſe them to walk in my Statutes, and they (ſhall) keep my judgments, and do them. I will not onelyonly teach them my Statutes; I will not onelyonly incline their hearts to my teſtimonies; I will not onelyonly ſtrengthen them for my work, but I will cauſe them to walk in my Statutes. The even ſhall be ſure, they (ſhall) keep my judgments, and do them; my word ſhall fail, my promiſes ſhall be of none effect; let me be accounted unfaithfull, if I do not make them faithful to me.