The Good of Early Obedience, Chapter 16
CHAP. XVI.
Directs our obedience as to principles, matter, manner, and end.
Duty 2.2 YOU that are under the yoke of Chriſt, ſee that you bear this yoke aright. Many put it on that do not bear it becomingly. As it is one thing to make a covenant with God, and another thing to keep it; So it is one thing to take up the yoke of Chriſt, and another thing to walk aright under it. To him that orders his converſation aright will I ſhew the ſalvation of God, Pſal. 50.23. Then a man orders his converſation aright when he makes conſcience of thoſe duties which this yoke lays him under: And therefore, let this be your great work and buſineſs. I will expreſs my meaning in four things.
1. See that the principles of your obedience be right.
2. See that your obedience be in right exerciſes.
3. See that all be done in a right manner.
4. That it be done to a right end.
1. Look to the Principles of your obedience. No man can do the duties injoyn'd by Chriſt without a principle of life from Chriſt. Without me ye can do nothing, Joh. 15.5. All performances which flow not from ſpiritual principles wrought by Chriſt in the heart, ſtand for nothing in the account of God. Though much may be done, yet it is no obedience. Therefore when the Lord deſigns himſelf honour from the ſervice and obedience of any, he firſt makes them veſſels to honour meet for the maſters uſe, 2 Tim. 2.21.and prepared to every good work; and how? but by infuſing ſpiritual principles into the ſoul where there were none before. As the Prophet, when he would heal the waters,2 King 2.21, 22. threw ſalt into the ſpring. Regeneration doth not lie in a change of actions, but in a change of principles. This is that writing the Law in the heart, which God in the New Covenant promiſeth, Heb. 8.10. The writing the law with ink makes it a rule of obedience; but when it is written in the heart, it then becomes a principle of obedience. Chriſt calls it a making the tree good; firſt make the tree good, and the fruit will be good, Matth. 12.33. And it is elſewhere called a new heart and a new ſpirit, Ezek. 36.26. We muſt not by this underſtand any ſubſtantial newneſs. A ſinner in converſion is the ſame perſon that he was before, tho he is a new creature▪ the ſoul under a work of grace is the ſame in ſubſtance as before, and the faculties are the ſame. The change is not of the faculties, but of the qualities. As when a garment is cut into a new faſhion, the cloth is ſtill the ſame. Naaman was the ſame man when he was a Leper, as when he was cured.
The work of grace begins where ſin began; the depravation of our nature was firſt in the mind and heart, Epheſ. 4.18. in a corruption of principles. And accordingly the work of renovation lies in furniſhing the ſoul with contrary principles: and therefore God ſayes, I will put my law in their mind, and write it in their heart. That which is intended by it is, a planting in the ſoul thoſe principles of obedience whereby it is inabled to conform to the whole will of God. And this is the great thing that we ſhould look to in the whole courſe of our obedience, what the principles are by which we are acted in duty; it being a matter of great concernment, for
1. Such as our principles are ſuch will our actions be. If our principles are carnal, our performances will be carnal; unſound principles will produce unſound obedience. Actions can riſe no higher then the principles from whence they flow; the fruit can be no better than the tree that bears it. Our beſt actions come under the denomination of evil, if the principle they proceed from be not good; and ſo that which we account to be duty, God may reckon to be ſin. An action, in it ſelf indifferent, yet becomes holy, if the principle from whence it flows be holy. Quod forma eſt in phyſicis idem eſt principium in moralibus. Therefore it concerns us to look to our principles.
2. The truth of any mans grace cannot be judged of by what he doth, but by the principles from which he doth what he doth. Gifts may for a time act as ſtrongly, & carry a man out as zealouſly as grace: There was no diſcrimination in appearance between the corn of the ſtony ground and that which grew on the good ground, no difference in the likeneſs, as grew the one ſo grew the other; the ſame blade, and the ſame greenneſs; the difference lay in that which could not be ſeen, and that was in the root. The one had root the other had not.
3. We can never come to a knowledge of the ſoundneſs or unſoundneſs, the ſincerity or hypocriſie of our own hearts but by our principles. Hypocriſie may make as great a change of external actions as grace, but it can never make a change of principles;Mat. 2.27. it may clean the outſide of the cup and platter, but not the inſide. It may garniſh a ſepulchre of rotten bones, but cannot make the dead live within.
4. Such as a mans principles are ſuch will the arguments that move him to duty be. You may know much both of the truth and growth of grace by the arguments that move you to duty. Two may perform the ſame act of obedience, but the argument that draws them may be very different. One may be moved by the goodneſs of God,Hoſ. 3.5. They ſhall fear the Lord and his goodneſs; another by his juſtice and ſeverity. One may obey him as an indulgent father; another as a righteous judge. Fears of wrath and terrours of conſcience may compel one, while another is under the conſtraints of love, 2 Cor. 5.14. The love of Chriſt conſtrains us. One may obey out of reſpect to the command, another out of reſpect to himſelf. An inſtance of this you have in Abraham and Shechem. Abraham is circumciſed in obedience to the command,Gen. 17.23, 24. but Shechem ſubmits to it for carnal advantage: The young man deferred not to do the thing becauſe he had delight in Jacobs daughter, Gen. 34.19.
Our principles are then carnal, when the arguments of our obedience are ſo; The Devil himſelf, as bad as he is, yet he will ſometimes preſs a man to duty: he loves to ſail with the wind; he knows he hath the ſinner thereby in a ſnare, and God abhors him ſo much the more. He that doth a good work upon a bad argument provokes God, becauſe he doth that for the ſake of a luſt, that he would not do at the command of Chriſt. There is no ſuch friend to hold a man up in right evangelical obedience as right principles.
5. This is the great thing God looks at in all our obedience: not only what our works are, but what our principles are. And in the day of judgement God will not call us to account only for the actions we do, but for the principles we do them by; and we ſhall ſtand or fall according as they are ſound or corrupt. The Apoſtle hints this to us, Rom. 2.16. in telling us that at the day of judgment, God will judge the ſecrets of men by Jeſus Chriſt. Now principles are the great ſecrets of men, hid from all but God and a mans own heart. Nothing is more latent; they are as the ſpring to a Clock: you ſee the hand move, but that which cauſes the motion is not ſeen. Actions are manifeſt and may be ſeen by all, but principles are ſecret and diſcerned by none; but God takes ſtrict notice of them and will judge us according to them. Nothing therefore concerns a man more than to ſee that the principles of his obedience be right.
Now the great principles that a man is acted by, and that carry him on in goſpel obedience are theſe three,
Faith.
Love.
Self denial.
1. Faith. This is the great principle of all acceptable obedience; without which no obedience can pleaſe God: the Apoſtle is peremptory in it, Heb. 11.6. Without faith it is impoſſible to pleaſe God. And therefore all goſpel obedience is called the obedience of faith, Rom. 16.26. There is a twofold obedience to the goſpel.
1. Obedience to the call of the goſpel, whereby fallen ſinners are invited, and by various methods of grace perſwaded to return to God and live. Now there can be no obeying the goſpel in this ſenſe without faith. For how can a man turn from his ſins, and take Chriſt upon the terms of the goſpel, reſigning himſelf to the guidance of his word and ſpirit, without faith?
2. There is obedience to the rule of the goſpel; which directs and guides us how to live and walk ſo as to approve our wayes to God. For the goſpel is not only the power of God to ſalvation, Rom. 1 16.but it is the will of God alſo for our guidance and direction; and all obedience to it, as ſuch, is the fruit of faith: Therefore we are ſaid to live by faith, Gal. 2.20. and to walk by faith, 2 Cor. 5.7. And living and walking take in the whole courſe of a Chriſtians obedience in the language and ſenſe of the Scripture.
As the goſpel hath not only its credenda but its agenda, not only truths to be imbraced, but duties to be practiſed; ſo faith hath both a receptive, and a diſpenſing property: it receives the truths of the goſpel, and imbraces them; 1 Theſ. 2.13. Ye received the word, not as the word of men, but (as it is in truth) the word of God. And it hath a diſpenſing property too, whereby it payes homage to Chriſt in all capacities; it doth not only receive the Law at his mouth as a Prophet, and reſt upon his merits as a Prieſt, but ſubjects to his yoke as a King; Faith is an active principle, it doth as freely ſubmit to the government of Chriſt, as it readily accepts of pardon and ſalvation by him. By faith Abraham obeyed, Heb 11.8. This is one principle of obedience.
2. Another principle is love. And this is of as great importance as the other; nay faith it ſelf is deficient without this, for faith works by love, Gal. 5.6. This love as it is the Chriſtians badge and character, (Let them that love thy name be joyful in thee, Pſal. 5.11.) So it is the great principle of obedience: The Law being a miniſtration of death; 2 Cor. 3.7. Eccleſ. 12.13.the great principle of obedience there was fear. Fear God and keep his commandments: but the goſpel is a miniſtration of life and glory, and the great principle there is Love; if a man love me he will keep my words, Joh. 14.23. Love is vertually all obedience, and therefore our Lord Chriſt reduces all the precepts to this, Thou ſhalt love the Lord thy God, Matt. 22.37, 39.and thy neighbour as thy ſelf. So that the ſubſtance of Religion is contained in this: It is not Circumciſion, as the Jew would, nor uncircumciſion, as the converted Gentile would, but faith that works by love, Gal. 5.6.
There is no ſuch principle of obedience as Love. This will be evident if you conſider but eight properties of it.
1. It is an appretiative principle, that prefers and values Jeſus Chriſt above all. It ſees ſuch a beauty and excellency in him that it counts all loſs and dung in compariſon of him.Phil. 3.8. And he that thus loves Chriſt can't but obey him.
2. Love is an opening principle. Open to me my ſiſter, Cant. 5.2. and ver. 6. I opened to my beloved. Chriſt can have no entrance into the heart if love do not let him in This is the opening grace.
It is ſo in God the Father. What makes him open his eternal counſels and purpoſes of grace and mercy to poor creatures, but love?
It is ſo in God the Son. What made him open heaven and come into the world? open the virgins womb and be born? open his ſide and let out his blood, and ſo open a new and living way for us to the Father?Heb. 10.20. What makes him open his arms to receive returning ſinners, and open the gates of glory for them? but love.
It is ſo in God the Holy Ghoſt. What makes him open blind eyes, and deaf ears, and hard hearts? but love.
And look how love works in God to us, ſo it works in us to God; it opens the ear to hearken to him; it opens the mouth to ſpeak for him; it opens the hand to work for him; it opens the heart to entertain and imbrace him.
3. Love is a liberal principle, it is all for giving: it is the moſt bountiful affection. Love is all for laying out upon its object. It is ſo with God. Divine love expreſſes it ſelf in acts of bounty;Joh. 3.16. Luk. 11.13. Pſal. 84.11. Heb. 8.10. Epheſ. 2.5. God ſo loved the world that he gave his ſon: He gives Chriſt, He gives his Spirit, He gives grace and glory, He gives himſelf. I will be their God. So it is ſaid of Chriſt, He loved us and gave himſelf for us. And look how love acts in God and Chriſt, ſo it acts in all that are born of God; he that loves God gives all to God; he gives not only his time and ſtrength and talents, but he gives himſelf. I am my beloveds.Cant. 6.3.
4. Love is a laborious principle: It is alwayes doing; Amor neſcit ferias; it hath no days of leiſure; it ſets all the wheels of the ſoul in motion. And therefore the holy Ghoſt joyns love and labour together. God is not unrighteous to forget your work, and labour of love, Heb. 6.10. Your work of faith and labour of love, 1 Theſ. 1.3. As the word of God is objectum practicum, a thing not only to be known, but obeyed; ſo love is principium operativum, not a meer notion ſwimming in the brain, but a devout affection quickning the heart to obedience. I have lifted up my hands to thy commandments which I have loved, Pſal. 119.48.
If any thing keep a man cloſe to God in duty it is love;2 Cor. 12.10. for this will ſpend and be ſpent; as it is right in regard of its object, ſo it is laborious in its motion; and doth ſo inlarge the diſpoſitions and reſolutions of the heart for God, that as it knows it cannot do enough, ſo it is apt to overlook all it doth as nothing. And this is many times the reaſon of thoſe complaints that are found among Chriſtians; that it is not with them as in time paſt; they cannot pray, nor act, nor walk, nor work for God as once they could and did: the complaint ariſes meerly out of an improv'd affection; not becauſe duty is leſſened, but becauſe love is increaſed. He that loves but little, will think he doth enough when he doth leaſt; but as love is increaſed, ſo duty will be diminiſhed in our eſteem, though it be inlarged in our endeavour.
5. Love is a regulated principle, it acts by rule, and direction. The motions of love are voluntary and free; but its offices and acts are bounded by the commandment. As the Promiſe is the rule of faith, ſo is the Precept the rule of love. Love to God is not a love of equals but of inferiours, and therefore comes under a law; it is our duty to act it, but it is Gods prerogative to govern and guide it. The expreſſions of our love are to be wholly regulated by what God requires and commands of us; what ever is done otherwiſe though in the ſervice of God, yet it hath not love for its principle.
Many ſupererogate in the ſervice of God, and think this love to God, as the Papiſts; and among our ſelves how zealous are many for ceremonies and ſuperſtitious obſervances, and think this is their love to God; whereas it is in the language of God himſelf, a hating of him: as you ſee in the ſecond commandment, Viſiting the iniquity of the fathers upon the children to the third and fourth generation of them that hate me. Exod. 20.5, 6.Who they are that hate him, the former part of the command tells you; they are ſuch as corrupt the worſhip of God by any manner of will worſhip, or humane inſtitutions. Though every ſin hath a degree of hatred of God in it, yet falſe worſhip is in a peculiar manner ſaid to be a hating of him, becauſe it is a down right invading the rights of his Soveraignty, to whom alone it belongs to preſcribe how he will be worſhipped; and hence one ſays, it is a leſs ſin in the worſhip of God, not to do what God commands, than to practiſe what he hath not commanded; becauſe in the former we ſhew our weakneſs to do the will of God; but in the latter we ſhew our impudence, in making our ſelves wiſer than God.1 Joh. 5 3. Herein is love that we keep his commandments.
6. Love is a commanding principle, it ſwayes the heart. Every man is acted by the power of love. That which gives ſin its dominion in the ſoul is the love of it: So much as a man loves ſin, ſo much power it hath over the heart; and ſo much as we love Chriſt, ſo much he rules in us; for Chriſt and luſt rule by love. As love to ſin abates, the power of ſin decays; and as love to Chriſt increaſes, ſo his intereſt and government advances in the ſoul. Therefore it is that God beſpeaks us to give him our hearts, Prov. 23.26. My ſon give me thy heart, and to love him with all our hearts, Matt. 22.37. Becauſe he knows that if he hath our hearts he hath all.
7. Love is an induring principle. It beareth all things,—indureth all things, 1 Cor. 13.7. Jacob ſerved twice ſeven years for Rachel, and indured hard things, and yet the time was ſhort,Gen. 29.20. and his burden light, all was nothing becauſe of the love he had to her. Neſcit amor molimina, love knows no difficulties, how can it when it makes hard things eaſie.
Is it not a hard thing to keep the reſpects of the ſoul fixed upon God when he hides from it, or frowns upon it? Amare Deum cum ſe praebet inimicum. This Luther counted a very hard work; but love makes it eaſie.
Is it not a hard thing to indure reproaches and perſecutions for Chriſt? yet love makes it eaſie. I take pleaſure in reproaches and perſecutions and diſtreſſes for Chriſts ſake, 2 Cor. 12.10. There is no man can take pleaſure in theſe things for themſelves; no, but for Chriſts ſake. It is love to Chriſt that ſweetens all.
Is it not a hard thing to lay down our lives for Chriſt? and yet love makes it eaſie. I count not my life dear, ſayes Paul, ſo that I may finiſh my courſe with joy, Acts 20.24. They loved not their lives to the death, Rev. 12.11. there is no part of Chriſts Yoke grievous to love; no duty burthenſom. Great peace have they that love thy law, and nothing ſhall offend them, Pſal. 119.165.
8. Love is a laſting principle. The holy Ghoſt ſayes it never faileth, 1 Cor. 13.8. it is ſure to hold out and perſevere to the laſt. Nay it ſhall not only be a principle of obedience in Saints while they are in this world, but in heaven for ever. A believer is acted by ſome principles in the preſent ſtate, that ſhall ceaſe in heaven; but love ſhall never ceaſe; it ſhall be a principle of obedience in heaven to Eternity.
O what an excellent principle of obedience is love! and therefore ſee that your love to Chriſt be ſincere; and that all your ſervices to Chriſt flow from this principle; for without it all ye do is nothing; If I give my body to be burned, and have not love, it profits me nothing, 1 Cor. 13.3.
3. The third principle of obedience to Chriſt is ſelf denial. There is a ſelf denial before cloſing with Chriſt, which is neceſſary in order to the taking up his Yoke. As Chriſt finds every ſinner in himſelf, ſo he firſt calls him out of himſelf to cloſe with him. If any man will come after me let him deny himſelf, and take up his Croſs and follow me, Matt. 16.24. A man muſt come out of himſelf to Chriſt.
And there is a ſelf denyal which is the effect of cloſing with Chriſt; that follows upon our believing, and is an eſſential part of ſanctification; None of us liveth to himſelf, and no man dyeth to himſelf, Rom. 14.7. Self-opinion, ſelf-will, ſelf-love, ſelf-confidence, all muſt be denyed; every imagination, and every high thing muſt be brought into captivity to the obedience of Chriſt, 2 Cor. 10.4, 5. Nay righteous ſelf too is as much to be denyed in point of dependance, as carnal ſelf, is in point of indulgence; for truſting to ſelf-righteouſneſs hath undone many. Not only our unrighteouſneſs will undo us if we abide init, but our very righteouſneſs will undo us alſo if we truſt to it; and why? becauſe hereby we thruſt Chriſt out of office,Rom. 10.3. and make void his righteouſneſs. Let your box of oyntment be never ſo precious,Eccleſ. 10.1. yet this dead fly will ſpoil it all. If once judgment be ſent forth to victory over every thing of ſelf, then art thou prepared for a full ſubjection to the Yoke of Chriſt. Nothing a man doth can be called goſpel obedience, unleſs it be done from a principle of ſelf-denial: for till then all his duties are but a ſacrificing to his own net, Hab. 1.16.or as the Prophet Hoſea calls it, a bringing forth fruit to himſelf, Hoſ. 10.1. Our Lord Chriſt himſelf acted from this principle, for as he did not his own will, ſo he ſought not his own glory.Joh. 8.50. I ſeek not mine own glory, but the glory of him that ſent me. A man can never carry it becomingly under the Yoke of Chriſt, nor keep his commandments unleſs he be acted by a principle of ſelf-denial. That is the firſt thing therefore that you are to look to, that the principles of your obedience be right.
2. If you would order your converſation aright under this Yoke of Chriſt, ſee that your obedience be in proper acts and exerciſes. All that is done in Religion is not obedience; all that is done with reference to God, is not obedience to God. There is a building wood, and hay, 1 Cor. 3.12.and ſtubble upon the foundation, this work muſt be all burnt. It is the vanity of Popery, and the wickedneſs of its teachers, to prefer the precepts of men before the commands of Jeſus Chriſt,Matt. 15.…. and ſo to take up the Yoke of Antichriſt inſtead of the Yoke of Chriſt. This obedience, tho done in the name of Chriſt, yet is down right rebellion againſt Chriſt.
Nothing can be obedience to Chriſt but what is done with reſpect to the authority of the commands of Chriſt. Not this or that ſingle command, but all. Many obey Chriſt in one command, and neglect another; zealous in ſome things, but muſt he diſpenſed with in others. The Yoke of Chriſt doth not conſiſt of any one ſingle obſervance, but is made up of many duties; it is as extenſive as the preceptive part of the goſpel, which comprehends in it whatever is in any ſenſe the matter of our duty. The whole government of heart and life, with reſpect to God, to our ſelves, to others, is fully taught by the precepts delivered in the goſpel. And therefore obedience lies not in ſome particular obſervances as to this or that command, but it is an intire and full reſignation of our ſelves to the laws of Chriſt, as they are a rule of guidance and government to the whole man. We muſt have reſpect to all. That obedience that is not univerſal is not real. Quod propter Deum fit aequaliter fit. I eſteem all thy precepts concerning all things to be right, Pſal. 119.128. Whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report; if there be any virtue, and if there be any praiſe, think on theſe things, Phil. 4.8.
But yet, there is a preference in the commands of Chriſt; ſome are greater then others; there are foreign, the weightier matters of the law; Matt. 23.23.Some commands are more eſſential to piety, others are more circumſtantial. Some wherein the glory of God, and the ſalvation of the ſoul are more immediately concerned; in others more remotely. Some precepts there are wherein the vitals and main parts of religion are contained, there are others that are but as fences about theſe. And therefore though every command is to be obeyed, yet ſome are to be preferred. Though it is a duty to reſpect all, yet not with the ſame degree of reſpect Though the commands are all equal in regard of the authority of the law-giver; yet in reſpect of the things commanded, there is a difference and diſproportion. To love God is a greater duty than to love my neighbour. To obey is better then ſacrifice, and to hearken then the fat of rams, 1 Sam. 15 22. I will have mercy and not ſacrifice, Matt. 9.13.
Now then if you would have your obedience manifeſted in proper acts and exerciſes, then obſerve theſe ſix rules.
1. Neglect no duty in its ſeaſon; ſeveral ſeaſons have their ſeveral duties annexed to them by God, which makes them more a duty then any other duty. That which is the duty in ſeaſon is greater than any other duty.
2. Where God layes moſt weight there we are to expreſs moſt care. As for inſtance.
I. Where any commandment is called great, there God layes great weight; Thou ſhalt love the Lord thy God with all thy heart, and with all thy ſoul, and with all thy mind, this is the firſt and great commandment, Matt. 22.37, 38. Therefore this ought to have our firſt and greateſt obſervance.
II. Where God gives forth commands with the greateſt ſanctions, and ſevereſt penalties, there he layes great weight; and there we ſhould expreſs great care. So in the ſecond commandment; there you have a ſanction conſiſting of a ſore threat, and a ſweet promiſe: Viſiting the iniquity of the fathers upon the children to the third and fourth generation of them that hate me, and ſhewing mercy to thouſands of them that love me and keep my commandments. Therefore of all ſins we ſhould take heed of falſe worſhip, and idolatry, for this God abhors: and keep cloſe to divine inſtitution in all religious performances.
III. Where two duties come together, there the greater is to take place of the leſs. Agendum eſt id quod eſt major obligatio. In this caſe that which is the leſſer duty ceaſes for that time to be a duty; and the greater duty becomes the only duty.
Thus poſitive precepts are to give place to moral precepts. Though I am commanded to keep the Sabbath and do no work; yet for preſerving my neighbours life, or houſe when on fire, I may as lawfully work on that day as any other.
And in moral precepts; the leſs is to give place to the greater. Thus when the firſt and the fifth command meet; (obey God, and obey your rulers.) the firſt is to take place. The power of a delegate is not to be own'd in competition with the authority of God. In praeſentia majoris ceſſat poteſtas minoris. In this caſe ſuperiours are not to be obeyed. For no command of ſuperiours can bind againſt the command of God, who is higher then the higheſt.
Again; when my own temporal good, and the ſpiritual good of another meet in competition, I am to prefer his ſpiritual good before my own temporal good. Therefore Paul would rather never eat meat, then offend his Brothers conſcience. This is the meaning of that in 1 Joh. 3.16. We ought to lay down our lives for the brethren. That is, our corporal lives for their ſpiritual. As in time of perſecution, when the death of the ſtrong may confirm the ſaith of the weak, and ſo be a ſervice to the ſalvation of others; then we ought not to count our lives dear.
IV. When external duties are commanded, internal obedience is therein required and chiefly intended. For every precept is given to the whole man; and therefore binds the inward man as well as the outward, or elſe we are obliged to be hypocrites, and ſeem what we are not. When we are commanded to repent; to hear, to pray, to do good works, they are not the outward acts only that Chriſt calls for; but the inward graces and affections. And therefore you never obey the precept, whatever duties you perform, unleſs they be done in ſpirit and truth.
V. Obſerve the ſtation and condition God hath ſet thee in, and the circumſtances thou art under, and attend to the duties thereof. For that which is the duty of one may not be the duty of another: and that which is a great duty at one time, may be no duty at another. One man may be a Magiſtrate, another a Miniſter, and ſo may be obliged to thoſe duties which are no duties to another.
VI. Laſtly, whatever duties conduce moſt to Gods glory; whatever have the greateſt tendency to our own ſalvation, and the ſalvation of others; whatever may put the greateſt honour upon religion, and render it lovely among men, and put to ſilence the ignorance of the fooliſh: 1 Pet. 2.15.in theſe things lye the proper acts and exerciſes of obedience. And therefore theſe are the works chiefly to be attended to by all that are under the Yoke of Chriſt: but we muſt not ſo be concerned in the greateſt, as to neglect the leaſt. Qui minima ſpernit paulatim decidit. Spiritual decays begin in the neglect of leſſer duties. Remember that of Chriſt to the hypocritical Phariſees: Theſe ye ought to have done, and not to leave the other undone, Matt. 23.23. And that in Matt. 5.19. Whoſoever ſhall break one of theſe leaſt commandments, ſhall be called the leaſt in the kingdom of heaven.
3. If you would carry it becomingly under the Yoke of Chriſt, as you muſt look that the principles of your obedience be right; and that the matter of your obedience be in right exerciſes: ſo you muſt ſee to the manner of your obedience. It is not the bare doing what God commands that is obedience, unleſs it be done in a right manner. Moſt men miſcarry herein; taking up in a bare performance of duty, and reſting in opere operato, in the work done, Like the blind Papiſts, that bead out their devotions, and ſerve God by tale. How few watch over their hearts in duty, or look to the frame of their ſpirits in obedience: whereas this is the great thing God looks at. And therefore the precept doth not only direct in the matter to be done, but alſo in the manner of doing: not only what, but how. Take heed how ye hear, Luke 8.18. Take heed ye do not your alms before men, Matt. 6.1.
Now what doth our Lord Chriſt mean by theſe take heeds? but to ſhew us how poſſible it is for a man to miſcarry in the very doing of duty, if he do not make as much conſcience, and ſhew as much care in the manner of doing, as in the matter to be done. Malum ex quolibet defectu. Tho all requiſites muſt concur to make an action morally good, yet any defect makes a good thing evil. And therefore in all inſtances of obedience the manner is carefully to be attended to. For
1. This is the great diſtinguiſhing character between a true believer and an hypocrite. It is not in the matter done, but in the manner of doing. both may be ingaged in one and the ſame duty: and yet it may be an act of grace in one, and an act of ſin in the other. The good man prays; ſo doth the hypocrite; but the one prayes with faith and fervency; the other draws nigh to God with his lips, when the heart is far from him. Matt. 15.8.The good man ſerves God; ſo doth the hypocrite: but the one brings the male of the flock; Mal. 1.13.the other brings the torn, and the lame, and the ſick. The one ſerves him deceitfully; the other acceptably.Heb. 12.28.
2. A duty that is materially good, may be formally evil by failing in a right maner. Good becomes evil, and duty is turned into ſin by an undue manner of performance. It is iniquity even the ſolemn meeeting, Iſa. 1.13.
3. It makes God diſown his own appointments, and reject the very performances which the precept makes a duty. When ye come to appear before me, who hath required this at your hand to tread my courts? Iſa. 1.12. It was Gods requirement, as you may ſee, Deut. 12.5. To the place which the Lord your God ſhall chooſe to put his name there, to his habitation ſhall ye ſeek, and thither ye ſhall come. So that they had the command of God for treading his Courts; and yet here God rejects his own appointments. Who hath required this at your hand? Though God required it, yet not of ſuch as they were; nor in ſuch a manner as they appeared. So in v. 13. Bring no more vain oblations, incenſe is an abomination to me. But were not theſe oblations and incenſe of Gods own inſtitution? Yes, but becauſe they were feignedly performed, therefore they were not accepted; and ſo became vain and abominable. But there is a farther hint in the words; for oblations were from the people; incenſe was from the prieſts: ſo that when he ſaies, their oblations are vain, and incenſe an abomination, he doth therein reject the ſpecious worſhip and ſervices both of prieſts and people. He that offereth an oblation is as if he offered ſwines blood, Lev. 11.7.and he that burneth incenſe as if he bleſſed an Idol, Iſai. 66.3. And if God rejects that worſhip which he himſelf appointed, and ſo was right for the matter; becauſe not done in a right manner; what ſhall become of that worſhip which is neither right for matter nor manner? where the commandments of God are made of none effect by the traditions of men? this,Matt. 15.6. wherever it is, renders the worſhip of God vain; for ſo the Lord Chriſt himſelf hath determined the caſe, Matth. 15.9. In vain do they worſhip me teaching for Doctrines the commandments of men. O that our ſuperſtitious will-worſhippers would conſider this, who have (to uſe the Phrophets phraſe,) the broth of abominable things in their veſſels, Iſa. 65.4. and as ever they would avoid the devils meat, let them ſhun feeding upon his broth. For little innovations in the worſhip of God open a door for the gradual entrance of the moſt abominable idolatries. And ſo the houſe of prayer becomes by degrees a den of thieves, Matt. 21.13.
4 A man may lay himſelf under great vengeance and judgement from God in the doing the very thing which God commands, for want of a right manner. Curſed be the deceiver that hath a male in his flock, and voweth and ſacrificeth to the Lord a corrupt thing, Mal. 1.14. Sacrificing was a duty commanded by God, but he that corrupted his ſacrifices came under a curſe; as they did that offered the blind and the lame, and the ſick, to God, ver. 8. When men have not a rule from the word of God for a warrant of their worſhip, that is a blind ſacrifice. When there is action without affection; the lips without the heart; that is a lame ſacrifice. When dutyes are done coldly, without life and vigour; that is a ſick ſacrifice, and ſuch a ſacrificer is a deceiver, becauſe he doth not obſerve the right manner, and curſed be the deceiver. So Jeremy 48.10. Curſed be he that doth the work of the Lord deceitfully, 1 Corinth. 11.29. He that eateth and drinketh unworthily eateth and drinketh judgment to himſelf. And what the judgment is, he tells you in the next verſe. For this cauſe many are ſick and weak among you, and many ſleep. Many were under ſoar diſeaſes, and many ſwept away by death, for coming to the Lords table in an unworthy manner.
It is of great concernment therefore to ſee that your obedience be right for the manner. Otherwiſe we may think we ſerve God when our very ſervice becomes ſin. It is excellent counſel of the Apoſtle, Heb. 12.28. Let us have grace whereby we may ſerve God acceptably. That which gives the acceptance is the manner of obedience. Now there muſt be four things to make obedience right for the manner.
I. It muſt be a willing obedience; duties are to flow from the heart freely, like the drops that come from the hony comb without preſſing: it is a character peculiar to the ſubjects of Jeſus Chriſt, they are a willing people. And herein the efficacy of grace is ſeen, in taking away natural reluctancy and oppoſition; and bringing the will into ſubjection to Chriſt. And therefore it is ſaid to be an effect of the day of his power in the ſoul.Pſal. 101.3. Thy people ſhall be willing in the day of thy power. God is more honoured by the obedience of the will, than by all the ſervice of the outward man. Humane force may compell this; but nothing but grace can rule the other. Many obey; but it is by conſtraint, not by choice. The influence of by ends or forreign motives, or the compulſion of a natural conſcience, or fears of hell, and wrath, may compell them to do many things, as Herod did; but they are burthenſome and grievous. Ever as the will is ſuch is the ſervice: and therefore God who in ſome caſes accepts the will for the deed, never accepts the deed in any caſe without the will. 2 Cor. 8.12.In the duties of Gods ſervice, the will is all in all. Thou Solomon my ſon, know thou the God of thy father, and ſerve him with a perfect heart, and with a willing mind, 1 Chron. 28.9.
II. It muſt be an univerſal obedience. And that both in reſpect to the ſubject, and to the object.
1. With reſpect to the ſubject, it muſt be the obedience of the whole man. Jeſus Chriſt hath redeemed both body and ſoul; and regeneration is a work upon the whole man; All things are become new, 2 Cor. 15.17. and therefore the ſervice of the whole man is required.1 Cor. 6.20. Glorifie God in your body and in your ſpirit, which are Gods. Many give God an outward obedience, but their hearts are ſet upon their luſts, and many pretend their hearts are good, and right with God, but their lives are vitious, and among the unclean: but where the Yoke of Chriſt is truly taken up, the whole man is the Lords.
2 With reſpect to the object. The whole will of God as revealed in his word. Walk in all the wayes that I have commanded you, that it may be well with you, Jer. 7.23. There are affirmative precepts and negative: commands for ſuffering as well as doing; poſitive commands and relative: greater commands and leſs. None may be neglected. It is ſaid of David, he fulfilled all Gnds wills, foreign.Acts 13.22. i. e. his will in all his commands. He had reſpect to all his commands, Pſal. 119.6. Zachary and Elizabeth walked in all the commandments and ordinances of the Lord blameleſs, Luke 1.6. and it will be ſo wherever the heart is right with God. For in regeneration the whole law of God is impreſſed upon the heart; ſo that the ſoul is equally inclined to all the commands as to one; and makes conſcience of one as well as another.
I know, in a legal ſence, no believer on earth can obey univerſally, and fully: for in many things we offend all. But Evangelically, and in the ſenſe of the new covenant, every believer keeps all the commands of God, that is
1. In love and eſteem: I eſteem all thy precepts concerning all things to be right, Pſal. 119.128. Now love is the fulfilling of the law, Rom. 13.10.
2. In unfeigned deſire. That which his ſoul longs after is,Col. 4.12. to ſtand perfect and compleat in all the will of God. O that my wayes were directed to keep thy Statutes, Pſal. 119.5.
3. In purpoſe and reſolution. I will keep thy ſtatutes, Pſal. 119.8. All people will walk every one in the name of his God, and we will walk, in the name of the Lord our God for ever and ever, Micah 4.5. Thus they cleave to the Lord with purpoſe of heart.Acts 11.23.
4. In ſincerity of indeavour and undertaking. He ſets no bounds to his obedience, that is hypocriſie, but forgetting the things that are behind, and reaching forth to thoſe things which are before. He preſſes toward the mark, Phil. 3.13, 14. and this according to the tenour of the new covenant, is full and perfect obedience.
III. It muſt be an upright and ſincere obedience. Walk before me and be thou perfect, Gen. 17.1. in the margent it is, be thou ſincere, or upright. So that ſincerity and uprightneſs is new covenant perfection. The perfection of grace in heaven is glory; but the perfection of grace on earth is ſincerity. One dram of this in the heart is worth a world. It is that which God delights in; Thou trieſt the heart, and haſt pleaſure in uprightneſs, 1 Chron. 29.17. Nay he doth not only delight in uprightneſs; but in the perſons and performances of the upright. The upright in their way are his delight, Prov. 11.20. there you ſee his reſpect to their perſons; and from the perſon, this delight of God paſſeth to their performances. The prayer of the upright is his delight, Prov. 15.8. God can take no pleaſure in any duty without ſincerity; becauſe all duties that are not done in ſincerity are a lye. It is ſaid of thoſe Iſraelites in Pſal 78.34, 36, 37. When they ſought God, and returned, and inquired early after him, that they did but lye to him with their tongues, and why? Becauſe their hearts were not right with him.
It is ſincerity that commends every duty to God. It ſupplies all other defects: denominates a man a Saint under all his failings: it is the only ſoyl wherein grace takes root, and grows proſperouſly: It is that one thing wherein only the true Chrian can outſtrip the hypocrite; it is that which crowns all grace with perſeverance. No wonder therefore that the Apoſtle is ſo earneſt with God for this grace in behalf of that Church, Phil. 1.9, 10. Now this I pray—that ye may be ſincere. And that David applies himſelf ſo earneſtly to God upon this account, as he doth, Pſal. 119.80. Make my heart ſound in thy ſtatutes, that I be not aſhamed. Hypocriſie ends in ſhame; it is the glory of a Chriſtians obedience when it is done in ſincerity.
IV. It muſt be a conſtant obedience. Tho there may (through the ſtrength of remaining luſts, & the imperfections of grace) poſſibly be many particular unevenneſſes, and ſinful deviations in the courſe of the ſaints obedience, as it was in Noah, Lot, David, Peter, &c. yet in the main,Job 17.9. he holds on his way. I have inclined my heart to perform thy ſtatutes alwayes to the end, Pſal. 119.112. Not by pangs and fits, but alwayes; not for a time, and then draw back, but to the end. Judas was a diſciple, and put on Chriſts Yoke for a while: but Satan enters, and the Yoke is caſt off. Simon Magus takes up Chriſts Yoke for a fit; but,Acts 8.21. his heart not being right with God, he ſoon caſts it off again.
There is a great deal of this volatile devotion in the world. Many take up Chriſts Yoke early, and caſt it off again as ſuddainly: their goodneſs is (as was ſaid of Ephraims) Hoſ. 6.4. as a morning cloud, and as the early dew that goes away. Or like the new moon, that ſhines a while in the firſt part of the night; but is down, and diſappears before half the night be gone. But bleſſed are they that keep judgment, and he that doth righteouſneſs at all times, Pſal. 106.3. Now when obedience is thus circumſtanced; when it is done willingly, fully, ſincerely, and conſtantly; then it is done in a right manner.
4. See that your obedience to Chriſt hath right ends, it is a known maxim, non actibus ſed finibus penſantur officia. Duties are not weighed and eſteemed ſo much by acts as by ends. Though a good end cannot juſtifie a bad action, yet the beſt action is corrupted by a bad end. Jehu is imployed in a good work; a work well pleaſing to God; a work to which he was called of God;2 King, 9.6, 7. viz. the deſtroying the houſe of idolatrous Ahab. And yet when he had done it, God threatens to avenge the blood of Jezreel upon the houſe of Jehu, Hoſ. 1.4. God firſt anoints Jehu for that work, to ſhed the blood of the houſe of Ahab, and then bid him go and do it: and then declareth his acceptance of it when done: (2 King. 10.30. Thou haſt done well in executiting that which is right in mine eyes) yea promiſeth to reward him for doing it;2 King, 10.30. Becauſe thou haſt done to the houſe of Ahab all that was in mine heart, thy children of the fourth generation ſhall ſit on the throne of Iſrael, and yet after all this threatens to avenge this blood upon Jehu's houſe. What ſhould be the reaſon of this? Becauſe though the work was good, yet Jehu's end was bad. It was not done in zeal for the Lord as he pretended,2 King. 10.16. but his end was to get the Kingdom. I obſerve hence two things.
1. A man may poſſibly do that very thing which is commanded by God, and yet not do the will of God. He may ſerve his own luſts in doing what God requires.
2. God may reward a work in this world, and yet puniſh it in the next. A work may be materially good, and ſo may have a reward here; and yet our end in it may be carnal and corrupt; and for that God may puniſh it hereafter. It is a very miſchievous thing for a man to ſubject a good work to bad ends; Our Saviour ſpeaks of ſome that pray to be ſeen of men, Matt. 6.5. and that devour widows houſes, and for a pretence make long prayers, (Matt. 23.14.) a bad end to a good action. And what follows, therefore ye ſhall receive the greater damnation.foreign
It is a baſe contempt that is put upon God when his worſhip is made a pretence to vile ends. Some preach Chriſt out of envy, Phil. 1.15. What work more ſpiritual? what end more carnal? this is proſtituting Religion to ſerve our luſts; and ſo make Gods ſtream to turn the devils mill. Or as if we did ſet up another God beſides him, as every carnal man doth: for he that hath no higher end in all his actions than himſelf, is a God to himſelf. Hence it is that corrupt and falſe Teachers are ſaid to make their belly their God, Phil. 3 19.becauſe their higheſt end in all they do in the matters of Religion is to feed their belly, and to gratifie their carnal appetite in worldly pleaſures and preferment, a Scripture never more verified then in this day. It is of great concernment therefore that in all we do, our intentions and ends be right, for
1. Our ultimate end doth greatly influence all our actions, they are greatly guided and governed by that. If a mans end be carnal and ſelfiſh, it will influence every duty, every act of Religion. He brings forth fruit to himſelf in all.Hoſ. 10.1. If a mans end be the eternal injoyment of God as his chief good and utmoſt felicity; why then all his duties and performances are directed to his Glory; that whatever he doth may pleaſe God. He lives to the Lord, and dies to the Lord. Rom. 14.8. 2 Cor. 5.9.He labours that whether preſent or abſent he may be accepted of him.
2. A mans ſtate in grace is diſcovered by nothing more then by fixing a right end. Grace is not diſcovered by what a man doth, but by the end he doth it to. One ſayes three things muſt concurr to denominate a man truly godly.
That he be ſure to make God his portion.
That he be nothing in point of ſelf-righteouſneſs.
That he have a change of his utmoſt end.
A man cannot call his moſt ſpiritual action, an action of grace, unleſs he doth it to a holy end.
True wiſdom lies in three things.
1. In propounding and fixing a right end.
2. In the choſing proper and ſuitable means.
3. In a diligent uſe of theſe means to the attaining to this end: and you have all theſe pointed at in that of the Apoſtle, Phil. 1.11. Being filled with the fruits of righteouſneſs, which are by Jeſus Chriſt to the praiſe and glory of God. Fruits of righteouſneſs muſt be our work: as the means which muſt be done by Jeſus Chriſt, by whom we have ſtrength for performance. And they muſt be done to the praiſe and glory of God as our end.
3. There is nothing in our beſt duties and performances that can any way ſtead us to communion with God, unleſs our end be good. One end in all duties is to obtain communion with God. There is Commerce and Communion: Commerce is when one man Trades with another for private advantage; and ſo a man will maintain commerce with a ſtranger, or an enemy. But communion ſuppoſes love and delight in the object. A carnal man may have commerce with God in duties for ſelfiſh ends; as they that followed Chriſt for the loaves: Joh. 6.26.but a man can have no communion with God in duty unleſs his ends be right. He puts himſelf ſeven times farther from God by an unholy end, than by a holy action he ſeemed to draw nigh to him.
Our ends therefore are to be narrowly looked unto. The beſt action is corrupted by a bad end: and our civil and natural actions have a holineſs upon them, and are tinctured with religion, when they are done to a right end. Therefore the Apoſtle counſelling ſervants in their duty to man, bids them make the glory of Chriſt their end, Epheſ. 6.5. Servants be obedient to your maſters — in ſingleneſs of heart as unto Chriſt. And ver. 6. Not with eye-ſervice as men pleaſers, but as the ſervants of Chriſt. And again, ver. 7. With good will doing ſervice as to the Lord, and not to men. The great deſign of the Apoſtle's counſel is to ſublimate and enoble their ends: that the meaneſt act of their ſervile ſtate may reach to Chriſt. Be obedient as unto Chriſt. And as the ſervants of Christ; and as to the Lord. What ever a man doth, whether in civil or ſpiritual performances, if his ends be not right, his heart cannot be right.
There is a twofold end in obedience, which commends it to God: the one is ſubordinate to the other as the ultimate. The ſubordinate end is the honour and credit of the goſpel, the good of our neighbour, the edification of the Church; and our own ſalvation: That when we have done all, we be not caſt awayes, 1 Cor. 9.27. 2 Ep. Joh. 8.loſing all that we have wrought: but that we receive a full reward. Then there is the ultimate end of our obedience: and that is the honour and glory of God, which is the chief end of all. Whether ye eat or drink, or whatever ye do, do all to the glory of God, 1 Cor. 10.31. If the ſtream of every action empty not it ſelf into the ſea of Gods glory, it runs waſt. This is the mark of a hypocrite, ſelf love is his higheſt principle, and ſelf-ſeeking is his utmoſt end. But the Chriſtians true character is in this; Love to God is the great principle he acts by; and the glory of God is the great end he aims at.
I might here anſwer a caſe of conſcience,Caſe of Conſcience. whether a man ought alwayes actually to intend his ultimate end? that is, whether he ought to have his eye continually upon the glorifying of God in every particular duty which he performs?
Anſw. 1, A. 1. Affirmative precepts though they alwayes bind, yet they bind not to all times. now this being a duty by virtue of an affirmative precept, it is alwayes a duty, yet not abſolutely neceſſary in every particular act. Indeed as the affirmative doth include a negative, ſo it binds ad ſemper, to all times; ſo that we muſt at no time do any thing againſt Gods glory, that may reflect any diſhonour upon him.
2. There is need of a diſtinction for the fuller reſolution of this caſe. Aims and intentions with reſpect to their end are either habitual, or actual, or virtual.
1. Habitual. The work of grace in the heart is to change and ſublimate our end; ſo that wherever grace is, there is an habitual ſcope and aim at Gods glory as the end of all obedience. But this is not ſufficient.
2. There is an actual aim at the glory of God in each particular performance. Now this cannot be the duty of a believer in his preſent imperfect ſtate, for three reaſons.
1. Becauſe it would leave no place for other duties.
2. It is not abſolutely neceſſary in every particular act: though it ought to be frequently done, yet it is not ſo neceſſary in every duty as that it ceaſes to be an act of obedience if it be not actually done. If a man make a voyage to the Indies, his aim and deſign is to be there in ſuch a time, and accordingly he ſets ſail in purſuance of his end. Yet his end is not in his eye, in every action he doth in ſteering and guiding the veſſel. So it is in this caſe: The deſign of a Chriſtian is the glory of God in all his actions, though he may not actually aim at it in every particular performance.
3. It is impoſſible to perform it where there is a conſtant luſting of the fleſh againſt the ſpirit, as is in every believer;Gal. 5.17. and therefore a further work of grace muſt paſs upon the regenerate ſoul then can be attained in this ſtate, to enable it hereto; and that is in glorification, whereby grace is compleated and freed from all mixtures of fleſh, and interruption in its acts by temptation. Saints in heaven do actually intend the glory of God in every thing they do; and no wonder, for they ſee face to face. They are held cloſe to God by an immediate and uninterrupted viſion. Therefore the holy Ghoſt puts theſe two, ſight and ſervice together, Revel. 22.3, 4. His ſervants ſhall ſerve him, and they ſhall ſee his face. They ſhall ſerve him, ſo they do here; I but there they ſhall ſerve him perfectly, with purity of intention, and compleatneſs of performance; and how ſo? they ſhall ſee him immediately and injoy him fully. God is never perfectly ſerved till he is fully injoyed.
3. There is a virtual aim and intention, which is more then habitual. And though it is not actual, yet the action hath thereby ſuch a tendency as naturally referrs to the glory of God. He that in alms-giving actually intends the good and comfort of his poor neighbour, doth therein virtually aim at the glory of God. When a man by his repentance, and mourning for ſin, actually aims at the obtaining of pardon and forgiveneſs, the tendency of his action is to an end ſubordinate to the glory of God. For it is the glory of God to forgive ſin. So then I would reſolve the caſe thus.
To intend the glory of God habitually, is not enough for a believer to do. To intend it in every particular duty actually, is more then a believer can do. But to intend it in each duty virtually, and as oft as we can actually, this is a believers preſent duty: and obedience thus performed ſhall certainly find acceptation with God. And ſo much for the ſecond direction, to ſuch as are under Chriſts Yoke; that they would labour to bear it becomingly: which is done when obedience is from right principles; and conſiſts in proper performances; and all is done in a due manner; to a right end.