The Beatitudes, Appendix · Sermon 10
The good Practitioner.
Ioh. 13.17.
If ye know theſe things, happy are ye if ye do them.
IN this Chapter our Bleſſed Saviour, the great Doctor af the Church, falls upon teaching his Diſciples; he taught them
1. Doctrinâ, by doctrine, ver. 34. A new Commandement give I unto you, that ye love one another. Chriſt was now going out of the world; and as a father when he is dying leaves a charge with his children that they love; ſo our Saviour leaves this ſolemn charge with his diſciples, that they did love one another.
2. He taught them emblemate, by embleam, ver. 4. he took a Towel and girded himſelf. Thus teaching them by a ſacred embleam, how he did begirt himſelf with with our fleſh: the bleſſed angels ſtood wondring at this, how the divine nature could be girdled with the humane.
3. He taught them exemplo, by example, ver. 5. he poureth water into a Baſon, and began to waſh his diſciples feet: he teacheth them humility by his own example; he ſtoops to the meaneſt office: he waſheth his diſciples feet, and this he did for their imitation, ver. 14. ye ought alſo to waſh one anothers feet. Now our Lord Chriſt having thus taught his diſciples, by Doctrine, Embleam, and Example, he makes as it were the Uſe of all in the words of the Text foreign, If you know theſe things, happy are ye if ye do them.
A text that deſerves to be engraven in letters of gold upon our hearts; a text, that if well obſerved, will help us to reap benefit by all other texts. A Sermon is never heard a right till it be practiſed: I ſhall therefore make this Sermon to be by the bleſſing of God as a ſelvidg to keep the reſt from ravelling out. That were an happy Sermon which would help you to put all the other Sermons you have heard in practice.
If you know theſe things, &c. by the word foreign [theſe things] our Saviour by a Synecdoche, comprehends all the matters of religion, though more particularly thoſe two things he had been immediately before ſpeaking of, love and humility.
In the Text there is 1. a Suppoſition, if ye know, and do.
2. A benediction, happy are ye. Doctr. From whence this Doctrine ariſeth, That it is not the Knowledg of the points of religion, but the Practice of them that makes a man happy. Had Chriſt ſaid, if ye know theſe things happy are ye, and there had made a ſtop, and gone no further, we ſhould have thought knowledg had been enough to have made one happy; but Chriſt ſtaies not here, but goes further, happy are ye if ye do them; Chriſt doth not put happineſs upon knowing, but doing. So that the Doctrine clearly reſults, That it is not knowledg but practice renders a man bleſſed.
This Propoſition conſiſts of two Branches, and I ſhall handle them diſtinctly.
1. That Knowledg alone in the myſteries of religion, will not make a man happy.
2. That it is the Practique part of religion makes a man happy.
1. Branch of the Doct.1. That Knowledg alone in the myſteries of religion will not make a man happy. Mat. 7.21. Luk. 6.46. Why call ye me Lord Lord, and do not the things which I ſay? It is not the foreign the ſpeculation of the moſt glorious truths can bring a man to heaven: If a man could diſcourſe de omni ſcibili, if his head were foreign a Treaſury of wiſdom, an Ocean of learning, as it is ſaid Hyperbolically of Albinus, Beringarius, Hermolaus Barbarus and others, yet this could not entitle him to happineſs: his knowledg might make him admired, but not bleſſed. If a man knew all the policies of State, the myſteries of Trade, the ſubtilty of Arts, the ſyſtem of Divinity, all this could not crown him with happineſs.
Indeed, knowledg in the Theory of Religion hath a beauty in it next to the Pearl of grace; this gold is moſt pretious. Knowledg is the enriching of the minde, it is a faire garland to look upon; but as Rachel though beautiful, yet being barren, ſaid, give me children or I dye; ſo if knowledg doth not bring forth the child of obedience, it will dye and come to nothing: I would by no means diſparage knowledg: knowledg is the Pilot to guide us in our obedience; if zeal be not according to knowledg, it is foreign will-worſhip, it is the ſetting up an altar to an unknown God. Knowledg muſt uſher in obedience; it is as abominable to God to offer up the blinde as the lame. Final ignorance damnes, Hoſe. 4.6. My people are deſtroyed for lack of knowledg. The Hebrew word is foreign they are cut down, or fell'd like Trees, ſo that there is a neceſſity of knowledg: knowledg is the elder ſiſter, but obedience is better than knowledg; here the elder muſt ſerve the younger: knowledg may put us into the way of happineſs, but it is only practice brings us thither. That knowledg alone cannot make a man happy, I ſhall prove by three demonſtrations.
1. Knowledg alone doth not make a man better, therefore it cannot make him happy: bare knowledg hath no influence, it doth not leave a ſpiritual tincture of holineſs behind; it doth inform, not transform: knowledg of it ſelf hath no power upon the heart to make it more divine: it is like weak phyſick that doth not work; it doth not warm the affections, or purge the conſcience: it doth not fetch vertue from Chriſt to dry up the bloody iſſue of ſin: a man may receive the truth in the light of it, not in the love of it, 2 Theſ. 2.10. the Apoſtle calls it foreign a form of knowledg. Rom. 2.20. Knowledg alone is but a dead form, having nothing to animate it: he that hath knowledg only, is a ſpiritual ſtilborn: he looks like a Chriſtian, but hath neither appetite nor motion. Knowledg alone makes men monſters in religion; they are all head, but no feet, they do not walk in Chriſt, Col. 2.6. A man may have knowledg and be neglective of his duty, as Plutarch ſaid of the Grecians, they knew what was juſt, but did it not: A man may have knowledg, and be prophane; he may have a clear head, and a foul heart. The ſun may ſhine when the way is dirty: the underſtanding may be irradiated, when the foot of a ſinner treads in unholy paths; now then if knowledg abſtracted from practice doth not make a man better, then it cannot make him happy.
2. Knowledg alone will not ſave, therefore it will not make a man happy: if knowledg alone will ſave, then all that have knowledg ſhall be ſaved; but that is not true, for then Judas ſhould be ſaved, he had knowledge enough; then the Divel ſhould be ſaved; he can transform himſelf into an Angel of light; he is call'd foreign from the great knowledge he hath, a man may have knowledge and be no better than a Divel; hell is full of learned heads; now if knowledge alone will not ſave, then it will not put a man into a ſtate of bleſſedneſs.
3. Knowledge alone makes a mans caſe worſe, therefore it cannot make him happy.
1. Knowledge takes away all excuſe and apology. Joh. 15.22. Now ye have no cloak for your ſin.
2. Knowledge adds to a mans torment: Woe unto thee Corazin; it ſhall be more tolerable for Tyre and Sidon at the day of judgement than for thee. It will be better with Indians than Chriſtians living in a contradiction to their knowledge: Luke 12.47. That ſervant which knew his Lords will, and did not according to his will, ſhall be beaten with many ſtripes. Knowledge without practice ſerves only as a Torch to light men to hell; the brighter the light, the hotter the fire. If a King cauſe his Proclamation to be publiſhed, the Subject knows it, but obeys not, this doth the more incenſe the King againſt him, he will puniſh it for a contempt; better be ignorant than knowingly diſobedient. Now then, if knowledge alone makes a mans caſe worſe, then it is far from making him happy.
Uſe Uſe. Get knowledge, but do not reſt in it; will you reſt in that which will not make you happy? what is it to cry the Temple of the Lord? what is it to lay knowledge up, and not lay it out? in this ſence, he who encreaſeth knowledge, encreaſeth ſorrow, Eccleſ. 1.18. his knowledge will but ſerve to condemn him. If knowledge ſeparated from practice would make men happy, the people of England were a happy people, they want not for knowledge; never ſince the time of the Apoſtles did the light ſhine clearer; but here is the miſchief, moſt people know only to know; it may be ſaid of the generality of people as Seneca ſpeaks, malint diſputare quam vivere, they had rather diſpute well than live well; they would have knowledge to be ſpangle them, rather than ſanctifie them. Alas, knowledge alone will never make them happy; men may build their neſts among the ſtars, yet make their bed in hell; they may have knowledge to crown them, and God to damn them. O Chriſtian, who glorieſt in thy knowledge and haſte no more, wherein doſt thou excel an Hypocrite? wherein doſt thou excell the Divel? he knows all the Articles of the Creed, he could ſay to Chriſt it is written — Is it not ſad that a man ſhould have no better evidences to ſhow for heaven than the Divel!
How unprofitable is the luxuriancy of knowledge? he who is only fill'd with knowledge, is like a glaſſe fill'd with froth; what a vain, fooliſh thing is it to have knowledge, and make no ſpiritual uſe of it! It is as if a man had ſeveral Fountains in his Garden, but never waters his Flowers with them; or as if an Aſſe ſhould be laden with Provender, but eats not of it. So many a man carries a great deal of knowledge about him, but doth not feed upon the ſweetneſs of it, nor digeſt his knowledge into practice. To know only to know, is like one that knows certain Countries by the Map, and can diſcourſe of them, but never travell'd into them, nor taſted the ſweet ſpices of thoſe Countries. So the Gnoſtick in Religion hath heard and read much of the beauty of holineſs, but never travelled into Religion, nor taſted how good the Lord is; what is it the better to have the Bible in our heads, if not in our hearts? can Notions be Cordials when we come to dye? To conclude this, men cannot properly be denominated Chriſtians from their knowledge: you do not call him an Handicraftſman who doth not work in his Trade; let a man be never ſo skilfull, yet you do not call him a Goldſmith who did never refine a veſſel, or try gold; though a man hath skill in Chirurgery, yet you do not call him a Chirurgian who did never lance a wound, or dreſs a ſore: ſo it is improper to call him a Chriſtian who hath knowledge, but no practice; he knows he ſhould mortifie ſin, but he doth not, he knows he ſhould ſhow works of mercy, but he doth not; he never yet wrought in the trade of godlineſs.
2, Branch of the Doct.2. I proceed to the ſecond Branch of the Doctrine, That it is the practique part of Religion makes a man happy; knowledge without practice is like a fair Arbour without fruit; the Art of practice is the moſt noble Art; the llfeblood of Religion runs thorow the veines of obedience; here I ſhall ſhow
1. Why there muſt be practice.
2. That it is only the practique part of Religion makes a man happy.
1. Why there muſt be practice; the reaſon is, becauſe it is only practice that anſwers Gods end in giving us his Word both written and preached; Levit. 18.4. Ye ſhall do my judgments, & keep mine Ordinances to walk therein, Deut. 26.16. This day the Lord thy God hath commanded thee to do theſe ſtatutes & judgments; thou ſhalt therefore keep & do them. Not only thou ſhalt know them, but obey them, foreign ▪ the Word of God is not only a Rule of knowledge, but a Rule of duty. If you ſpeak to your Children and tell them what is your mind, it is not only that they may know your mind, but do it. God gives us his Word not only as a Picture to look upon, but as a Copy to write after. The Maſter gives his ſervant a Candle, not to gaze on, but to work by: The light of Scripture is to guide our feet into the way of obedience; and ſo David calls the Word of God, not a Lamp to his eyes, but a Lanthorn to his feet, Pſal. 119. implying, that the light of the Word is rather to walk by than to ſee by. God gives us his Word as his Will and Teſtament which he leaves in charge with us to ſee it performed. If God would only have had his Laws to be known or talk'd of, he might have delivered them to Parrots: If he would only have had them kept ſafe, he might have graven them with an iron pen, and laid in the rock for ever, Job 19.24. But therefore he delivers the Records of heaven to men, that they ſhould be obeyed. The Lord gives us his Precepts as a Phyſitian gives the patient his Receits to take and apply: for this end are all Gods inſtitutes that we may by practice apply them for the purging out ſin, and bringing the ſoul into a more healthful temper: God gives us his Word, as the Mother gives the Child the breaſt, not only to look upon, but to draw it; many have gone to hell with the breaſt in their mouthes, becauſe they have not drawn it, and turned the milk of the Word into ſacred nouriſhment.
2. That it is only the practick part of Religion makes a man happy: This is clear, if we conſult either with Scripture or Reaſon.
1. It appears by Scripture; the Scripture knows no other way to happineſs but practice; Pſalm 15. ult. He that doth theſe things ſhall never be moved. foreign It is Calvins gloſs upon the words, The Pſalmiſt doth not ſay He that knows theſe things ſhall never periſh, but He that doth them. To be a foreign, a doer of the Word, entitles a man to bleſſedneſs: Jam. 1.25. This man ſhall be bleſsed in the deed: not foreign, for his deed; (as the Papiſts wrongly gloſs) but foreign, in his deed; obedience is rather an evidence of bleſſedneſs than a cauſe.
Search from one end of the Bible to the other, and you ſhall find the Crown ſtill ſet upon the head of obedience. The Saints renowned of old have ever received their commendations and titles of honour from their obedience: Moſes a man mighty in words and deeds, Acts. 7.22. Cornelius a man fearing God, giving much alms. When Chriſt pronounceth the ſentence of abſolution, ſee how it runs, Come ye bleſſed of my Father, inherit the Kingdom; for I was an hungred and ye gave me meat; thirſty, and ye gave me drink, Matth. 25.34, 35. Chriſt is not ſaid at the laſt day to reward men according to their knowledge, but their deeds: Behold I come quickly, and my reward is with me to give every man according as his works ſhall be, Rev. 22.12. So then, if the Scripture that Mercurial rod points out no other way to happineſs but practice, then it is in vain to expect it any way elſe.
2. It appears by Reaſon; happineſs is not attainable but in the uſe of means; now the uſe of means implies practice. Salvation muſt not only be ſought out by knowledge, but wrought out by practice, Phil. 2.12. There can be no Crown without running, no recompence without diligence. If happineſs comes only in the uſe of means, then it is neither imaginable, or feaſible without practice.
Uſe 1 1. If it be only the doing part of Religion makes men happy; Reproof. Then it ſharply reproves them who know much, yet do nothing; they talk of God, but do not walk with God; men are all for knowledge, becauſe it is counted an O…nament; they would be ſtuck with this gay flower, but one leaf of the tree of life is worthy all the tree of knowledg. Tis better to practice one truth then to know all: herein moſt Chriſtians are defective; they have with Rachel good eyes, but they are barren. Mephiboſheth caught a fall and became lame, 2 Sam. 4.4. Since Adams fall men are lame on their feet; they walk not in the wayes of obedience. Men know coveteouſneſs is a ſin: The Greek word for coveteouſneſs foreign ſignifies an immoderate deſire of getting*Ex vi nominis ſignificat ſtudium ſemper plus habendi. Ger.; like Midas who deſired every thing he touched might be turned to gold; the ſeveral ſpecies of ſin grow upon this root of coveteouſneſs. 2 Tim. 3.2. Yet men live in this ſin, and nothing can cure them of this dry dropſie, Amos 2.7. that pant after the duſt of the earth. Men know ſwearing is a ſin; for this the land mourns. Jer. 23.10. Sinners let their oaths flie, and God ſends a flying roul againſt them. Zach. 5.2, 3. Yet they will not leave this ſin. They know drunkenneſs to be a ſin: there is death in the Cup, yet the drunkard will drink it off. Men know uncleanneſs to be a ſin. Exod. 20.14. it waſts their ſtrength, blots their name, wounds their conſcience, wronges their poſteritie, damnes their ſouls. Rev. 22.15. yet they will follow this ſin, and burn in luſt though they burn in hell. — Tranſiens eſt quod delectat, aeternum quod cruciat.—
Men know they ſhould be winged with activity in the duties of religion, but they can be content to let theſe duties alone. They know they ſhould mortify the fleſh, pray in their families, be juſt in their dealing, give alms to the poor; but if there were no other Bible to teach us theſe things than the lives of moſt, we ſhould not know there were any ſuch duties Commanded. For the moſt part, men are no changlings; what they were twenty, thirty years ago, they are the ſame ſtill; as proud and unreformed as ever. The beſt Tooles have been either broke, or worn out upon their rockie hearts, yet they are as unhewn and unpoliſhed as ever. The Bellows are burnt, the lungs of Gods Miniſters are waſted, yet how much reprobate ſilver remaines ſtill in many of our Congregations! If none are happy but doers of the word, how few will be ſaved?
But why do ſo few come up to the Practical part of religion? Surely it is 1. for want of deep humiliation: he that hath the ſpirit of bondage let looſe upon him, apprehends himſelf as it were in the Forlorne-hope, he ſees the ſea of his ſins before him ready to ſwallow him up, and the juſtice of God behind purſuing and ready to overtake him; he cries out as St. Paul, Act. 9.6. Lord, what wilt thou have me do? Wilt thou have me repent, believe? I ſtand ready preſt to what ever ſervice thou Commandeſt: the humbled ſinner doth not diſpute, but obey. The ſeed that had not depth of earth, withered and came to nothing, Math. 13.5, 6. The reaſon men do not bring forth the fruits of obedience, is, becauſe they have not depth of earth: they were never yet deeply humbled for ſin: A proud man will never obey; inſtead of trampling his ſins under his feet, he tramples Gods Laws under his feet. Jer. 43.3, 4. He who ſtoops in humility, is the likelieſt to put his neck under Chriſts yoak: he that ſees himſelf within an inch of hell, asks the Jailors queſtion, What muſt I do to be ſaved? Act. 16.30. What will not a condemned man do for a pardon?
2. Want of Practice, is for want of faith. Iſa. 53.1. Who hath believed our report? This makes Sermons to be like ſhowres of raine falling upon a rock, they neither mollifie, nor fructifie, becauſe men are in part infidels; they had rather diſpute then believe: ſuch as live Scepticks die Atheiſts. Did men believe ſin were ſo bitter, that wrath and hell followed it, would they take this ſerpent into their boſom? Did they believe there were a beautie in holineſs; did they believe godlineſs were gain; that there were joy in the way, and heaven at the end, would they not turn their feet into the way? Men have ſome ſlight tranſient thoughts of theſe things, but their judgments are not fully convinced, nor their conſcience fully captivated into the belief of them. This, this is Satans maſter-piece, his draw-net by which he drags millions to hell by keeping them in infidelitie; he knows if he can but keep them from the belief of the truth, he is ſure to keep them from the practice of it.
3. Mens backwardneſs to Practice, is from the difficultie of the practical part of religion; it is eaſie to hear a truth, to give ſome aſſent, to commend it, to make a profeſſion of it; but to digeſt a truth into practice, this is hard, and men are overgrown with ſloth, they are loth to put themſelves to too much trouble; Prov. 19.15. Can men dig for gold, and not for the Pearl of price? Can they take pains in the purſuing of their ſins, and will they be at no paines for the ſaving of their ſouls? I dare be bold to ſay, It coſts many a ſinner more ſweat and labour in toyling about his luſts, then it coſts a Saint in ſerving his God*Impij quare ſtrenuè ſerviunt diabole! Cypr..
4. The World comes between and hinders: The thorns choak the ſeed of the Word. Men practice ſo much in the world, that they have no time to practice better things: the world is like a Mill, it makes ſuch a noiſe in carnal hearts, that it drowns the ſound of Gods ſilver Trumpet. Mens affections are ſomtimes kindled by the preaching of the word, and we begin to hope that the flame of godlineſs will break forth in their lives, but then comes the earth and puts out this fire; how many Sermons lie buried in earthly hearts? More die then are put in the Bill of Mortality.
Oh that the want of Practice in this age were more laid to heart! This is a Lamentation, and ſhall be for a Lamentation: many Profeſſors are all ear; if we ſhould ſee a Creature made up of nothing but ear, it were a monſter in nature; how many ſuch monſters are there in Chriſtianitie? They hear, and hear, and are never the better; like the Salamander which lies in the fire, but as Naturaliſts ſay, it is never the hotter.
Some ſatisfie themſelves with the having of Ordinances. Judg. 17.13. Then ſaid Micah, Now know I that the Lord will do me good, ſeeing I have a Levite to my Prieſt. But what is Phyſick if it be not applied? what is it to have the ſound of the word in our ears, unleſs we have the ſavour of it in our hearts? It will be little comfort to men on their death-beds, to think that Chriſt hath been preached in their ſtreets, and they have been lifted up to heaven in Goſpel adminiſtrations, when their Conſciences ſhall tell them they have been unholy and unreformed; they have come into Gods Houſe as the beaſts did into the Ark; they came in unclean, and went out of the Ark unclean.
Uſe. 2 2. It exhorts all to become Practitioners in Religion.Exhort. There are three ſteps leading to heaven, Knowledg, Aſſent, Practice; it is not the taking the two firſt ſteps, but the third ſtep which will make you happy. Obedience is the Grand precept both of the Law and Goſpel; in this ſtands a Chriſtians duty, in this conſiſts his felicity. 1 Sam. 15.22. To obey us better than Sacrifice Per victimas aliena caro, per obedientiam vero propria voluntas macta…ur.. Tis grateful to God, tis graceful to a Chriſtian. What is the excellencie of a thing but its practicalneſs and uſefulneſs? what are the fine feathers of a bird if it cannot ſing? what is a plant though decked with leaves if it brings not forth fruit? What is it we commend in an Horſe, his eyes or his good mettle? Cant. 5.5. My hands dropped with Myrrhe. I may allude, not only a Chriſtians lips muſt drop knowledge, but his hands and his fingers muſt drop Myrrhe, that is, by working the works of obedience.
Let me uſe ſome Divine Motives to tempt Chriſtians to the practique part of godlineſs.
1. Goſpel-obedience is an evidence of ſincerity; as our Saviour Chriſt ſaid in another ſence, Joh. 10.25. The works which I do, bear witneſs of me. Though never man ſpake like Chriſt, yet when he comes to put himſelf upon a trial, he will not be judged by his words, but by his works, they bear witneſs of me; ſo it is not a Chriſtians golden words, but his works which teſtifie of him; Pſal. 119.59. I have turned my feet unto thy ſtatutes. David did not only turn his ears to Gods Teſtimonies, but he turned his feet to them, he walked in them: we judge not of the health of a mans body by his high colour, but by the pulſe of the arm where the blood chiefly operates: ſo we judge not of a Chriſtians ſoundneſs by his knowledge or high expreſſions; what is this high colour? Saul may be among the Prophets; but the eſtimate of a Chriſtian is to be taken by his obediential actings towards God.
2. To be practitioners in Religion will not only do your ſelves good but others: This will both honour Religion, and propagate it.
1. It will honour Religion; the Goſpel may be compar'd to a beautiful Queen; the fruitful lives of Profeſſors are ſo many jewels that do adorn this Queen, and make her ſhine forth in greater glory and magnificence; what a honour was it to godlineſs when the Apoſtle could ſay, the faith of the Romans was trumpeted abroad in every place! Rom. 1.8. I thank my God that your faith is ſpoken of throughout the whole world. That is, faith flouriſhing into obedience; 1 Theſ. 1.2, 3. We give thanks to God for you, remembring your work of faith, and labour of love. Chriſtians ſhould be ambitious to keep up the credit of Religion.
2. The practice of thoſe truths we know, will much propagate Religion; Practice is the beſt Syllogiſme and Argument we can uſe to prevail with others; this will confirm them in the truth of Religion. The Emperor Jovinian ſaid to the Orthodox, and Arrian Biſhops, I cannot judge of your Doctrine, but I can judge of your lives; their practice would preach loudeſt. If others ſee us make a profeſſion, and yet live in a contradiction to what we profeſs; if they hear Jacobs voice, but ſee Eſaus hands, they will think Religion is but a devout complement, a ſevere policy; why doth the Father forbid his Children to ſwear, when he himſelf ſwears? would you gain many Proſelytes to Religion? be doers of the Word; ſay as Abimilech to his fellows, Judg. 9.48. What ye have ſeen we do, make haſt and do as I have done. Would ye be as load-ſtones to draw your children and ſervants to heaven; ſet upon the practice of holineſs. Baſil obſerves, that Julian in one of his Epiſtles writing to Arſatius, ſaith that the Chriſtian Religion did much flouriſh by the ſanctity and liberality of them who profeſſed it.
3. Thus we ſhow our love to Chriſt; Joh. 14.21. He that hath my Commandements, and keepeth them, he it is that loveth me. We uſe to ſay, If you love me, do ſuch a thing. This me thinks ſhould be a great Argument to obedience; by the love ye bear to Jeſus Chriſt, obey his Word. Every man would be thought to love Chriſt; I but try your love by this touch-ſtone; Are ye caſt into a Goſpel-mould? do you obey? It is a vain thing for a man to ſay he loves Chriſts perſon, when he ſlights his commands*Qui Dei praecepta contemnit, Deum non diligi…; neque enim principem veneramur ſi odi… ejus leges habemus. Iſidor..
4. Without practice you will come ſhort of them who have come ſhort of heaven: Herod did many things, Mar. 6.20. foreign, he was in many things a practiſer of Johns Miniſtry. Thoſe who reſt in the ſpeculative part of Religion, are not ſo good as Herod.
5. What unſpeakable comfort will obedience yeild both in life and death!
1. In life; is it not a comfort to a man when he hath been caſting up his Accounts and finds that he hath gained in his Trade? you come hither in the uſe of Ordinances, Word, and Prayer, to trade for heaven; now if ye find upon a true account that ye have gain'd in the Trade of godlineſs, and are fill'd with the fruits of the Spirit, will not this be a great comfort to you? he who is full of good works, God will gather the fruit, and bleſſe the Tree.
2. Obedience gives comfort at death; what a joy was it to St. Paul when he came to die, that he could make that ſweet appeal, 2 Tim. 4.7. I have kept the faith! that is, Paul had kept the Doctrine of Faith, and had lived the life of faith. Oh with what comfort may a Chriſtian lay his life down, when he hath laid his life out in the ſervice of God! This was a death-bed Cordial to King Hezekiah, Iſa. 38.3. Remember, O Lord, I beſeech thee how I have walked before thee in truth. A man may repent of his fruitleſs knowledge, but never did any man repent of his obedience when he came to die; never did any Chriſtian who is going to reſt with God, repent that he had walked with God.
6. What is the end of all Gods adminiſtrations but obedience? what are all Gods Promiſes but perſwaſions to obedience? what is the end of all Gods threatnings which ſtand as the Angel with a flaming ſword in their hand, but to drive us to obedience! Deut. 11.28. A curſe if ye will not obey. What is the voice of mercy but to call us to duty? the Father gives his child money to bribe him to ingenuity. The fire under the Still makes the Roſes drop; the fire of Gods mercies is to make the ſweet water of obedience diſtill from us; mercy (as Ambroſe ſaith) is a medicine which God applies to us to cure our barrenneſs: what are all the examples of Gods juſtice upon non-proficients, but allarums to awaken us out of the bed of ſloth, and put us into a poſture of ſervice? Gods rod upon others is a Feſcue to point us to obedience; if God hath not his end in reſpect of duty, we cannot have our end in reſpect of glory.
7. Motive; conſider what a ſin diſobedience is; that is a ſad Scripture, Jer. 44.16. As for the word thou haſt ſpoken to us in the Name of the Lord, we will not do.
Diſobedience is
1. A ſin againſt Reaſon; are we able to ſtand it out in defiance againſt God? 1 Cor. 10.22. Do we provoke the Lord to jealouſie? are we ſtronger than he? it is as if the thorns ſhould ſet them ſelves in battel array againſt the fire; will the ſinner go to meaſure arms with the great God? what Solomon ſaith of laughter, Eccleſ. 2.2. the ſame may be ſaid of Rebellion, it is mad.
2. Diſobedience is a ſin againſt Equity: we have our ſubſiſtence from God, in him we live and move; and is it not equal that as we live upon him, we ſhould live to him? juſtitia jus ſuum cuique tribuit; is it not juſt and fitting that as God gives us our allowance, we ſhould give him our allegiance? If the General give his Souldier pay, the Souldier is to march at his command, not only by the Law of Arms, but the Law of equity.
3. Diſobedience is a ſin againſt Conſcience; God by Creation is our Father, ſo that Conſcience binds to duty: Mal. 1.6. If then I be a Father, where is my honour?
4. Diſobedience is a ſin againſt our Vows: We have taken the oath of Allegiance. Thy vows are upon me O God, Pſal. 65.12. We have many vows upon us; our Baptiſmal vow, our Sacramental, our National, our Sick-bed vows; here are four cords to draw us to obedience, and if we ſlip theſe Sacred Knots, and caſt theſe cords from us, will not God come upon us for Perjury? If oaths will not bind us, God hath chains that will.
5. Diſobedience is a ſin againſt our Prayers. We pray, Thy will be done: So that by Non-obedience we confute our ſelves, and live in a contradiction to our own prayers. That man who is ſelf-confuted, is ſelf-condemned.
6. Diſobedience is a ſin againſt Kindneſs. 'Tis a diſingenious ſin: it is a kicking againſt Gods bowels, a deſpiſing the riches of his goodneſs, Rom. 2.4. Therefore the Apoſtle links theſe two ſins together, 2 Tim. 3.2. foreign Diſobedient, Unthankful: and this dies a ſin of a Crimſon colour. One calls ingratitude, The Seminary of ſin *Pet. Crinitus l. 2. Poem.. It is an epitomizing ſin. Brutus his unkindneſs went deeper to Caeſars heart, than the ſtab. — Ingratus hoc unum benefacit cum perit. —.
7. Diſobedience is a ſin againſt Nature. Every creature in its kinde obeys God. 1. Animate creatures obey him. God ſpake to the Fiſh to ſet Jonah aſhore, and it did it preſently, Jonah 2.10. What are the Birds thankful Hymms (as Ambroſe calls them) but tributes of obedience?
2. Inanimate creatures obey God. The Stars in their courſe fought againſt Ciſera. Judg. 5. The Wind and the Sea obey him. Mar. 4.41. The very Stones if God give them a Commiſſion, will cry out againſt the ſins of men. Hab. 2.11. The ſtone ſhall cry out of the wall, and the beam out of the timber ſhall anſwer it. If men ſhould be ſilent, the ſtones would in ſome manner have teſtified of Chriſt. Luk. 19.40. At Chriſts Paſſion the Rocks did rend. Mat. 27.51. Which tearing Rhetorique was a voice to tell the world that the Meſſiah was now crucified. Shall every creature obey God but man? O Chriſtian, think thus with thy ſelf; if God had made me a ſtone, I ſhould have obeyed him; and now that he hath made me rational, ſhall I refuſe to obey? This is againſt Nature. There are none that diſobey God but Man and the Divel, and can we finde none to joyne with but the Divel?
8. Diſobedience is a ſin againſt Self-preſervation*1 Pet. 4.17.. Diſloyalty is treaſon, and by treaſon the ſinner is bound over to the wrath of God. 2 Theſ. 1.7, 8. The Lord Jeſus ſhall be revealed from heaven with his mighty angels in flaming fire, taking vengeance on them who obey not the Goſpel. He that refuſeth to obey Gods will in Commanding, ſhall be ſure to obey his will in Puniſhing. The ſinner while he thinks to ſlip the Knot of Obedience, twiſts the Cord of his own Damnation. Thus ye have ſeen the ſin of Diſobedience ſet out in its bloody colours: Be wiſe now therefore O ye Kings, be inſtructed ye Judges of the earth; ſerve the Lord with fear; Kiſs the Son left he be angry. Kiſs Chriſt with a kiſs of love; Kiſs him with a kiſs of loyaltie; When his wrath is kindled but a little, bleſſed are all they that put their truſt in him, Pſal. 2. ult.
9. The Benefit of obedience. Pſal. 19.11. In keeping his precepts there is great reward. Obedience is Crowned with happineſs; So ſaith the Text, happy are ye, &c. If this argument will not prevaile, what will?
Queſt. But what happineſs?
Anſw. All kind of bleſſings are poured upon the head of Obedience, as the precious oyl was poured on Aarons head.
1 Temporal bleſſings. Deut. 28.3, 4, 9. Bleſſed ſhall be the fruit of thy body, and the fruit of thy ground; bleſsed ſhall be thy basket and thy ſtore, &c. If thou ſhalt keep the Commandements of the Lord thy God, &c. He that hath a fruitful Heart, ſhall have a fruitful Crop. God will make him to thrive in his Eſtate: And his basket ſhall not only be full, but bleſſed. God will bleſs what he hath. Here is not only the Sack full of corn, but money in the mouth of the Sack.
2. Spiritual bleſſings. Exod. 19.5. If ye will obey my voice indeed, then ye ſhall be a peculiar Treaſure to me, above all people. You ſhall be my Portion, my Jewels, the Apple of my eye; I will give Kingdoms for your ranſome. Jer. 7.23. Obey, and I will be your God. I will make over my ſelf to you by a deed of gift. What a Superlative diſtinguiſhing mercy is this! Pſal. 14.4. Happy is that people whoſe God is the Lord.
3. Eternal bleſſings. Heb. 5.9. Chriſt became the author of Eternal ſalvation, to all them that obey him: It is a ſalvation that bears date to eternity: Oh then, who would not be in love with obedience! while we pleaſe God, we pleaſure our ſelves.*foreign. Homer. II. We are ready to ſay as Amaziah, 2 Chron. 25.9. But what ſhall we do for the hundred Talents? Ye ſee brethren, you are no loſers by Obedience; who did ever kindle a fire on Gods Altar for nought? Mal. 1.10.
3. I ſhall lay down ſome Rules to help Chriſtians in Uſe 3 their Obedience,Direction. that it may be the Sacrifice of a ſweet ſmelling ſavour to God.
Obedience muſt have theſe four Ingredients in it.
It muſt be cordial, Deutr. 26.16. The Lord thy God hath commanded thee to do theſe ſtatutes, thou ſhalt therefore keep and do them with all thy heart. foreign Rom. 6.17. Ye have obeyed from the heart *Obedienta non ſervili metu ſed cordis affectu ſervanda, non timore poenae ſed amorae juſtitiae.. Obedience without the heart is like fire on the Altar without Incenſe. The heart is the ſeat of Love, and 'tis Love perfumes every duty. The heart makes ſervice a Freewill offering, elſe it is but a tax: Cain brought his ſacrifice, not his heart; it was rather a mulct than an Offering: Without the heart our Religion is like the Angels aſſuming dead bodies; thoſe bodies did eat, and drink, and walk, but they had no ſoul to animate them. They did movere, not vivere: how many do but aſſume the duties of Religion; Obedience without the heart is hypocriſie. How canſt thou ſay I love thee, when thy heart is not with me? Judg. 16.15.
2. Obedience muſt be extenſive, it muſt reach to all Gods Commandments, 1 King. 9.4. Luke 1.6.
Queſt. But who can arrive at this?
Anſw. Though we cannot keep all Gods Commandements Legally, yet we may Evangellically: A good Chriſtian
1. Conſents to the equity of the whole Law; Rom. 7.12. The Law is holy, and juſt, and good: he ſets his ſeal to every Law.
2. He doth make conſcience of every Law: David had reſpect to all Gods Commandments, Pſal. 119.6. his eye was upon all; every command hath ſuch authority upon a Chriſtian, that he knows not how to diſpence with it; though he fail in every duty, yet he dares not neglect any duty.
3. A child of God deſires to keep every command; Pſal. 119.5. O that my wayes were directed to keep thy ſtatutes. what a child of God wants in ſtrength, he makes up in will; Rom. 7.18. To will is preſent. The regenerate Will ſtands bent to all Gods Precepts.
4. The gracious ſoul mourns that he can do no better; when he fails, he weeps: O wretched man that I am, Rom. 7.24. O this unbelieving heart! how am I clog'd with corruption! The good I would, I do not. Thus doth a Child of God lament his failings, and judge himſelf for them, and this is in a Goſpel ſenſe to keep every Law.
Unſound hearts as they are ſlight in their obedience, ſo they are partial; ſome duty they will diſpenſe with, ſome ſinne they will indulge, in this thing the Lord pardon thy ſervant, 1 King. 5.18. The Hypocrite will walk in ſome of Gods ſtatutes, not in all, like a foundred Jade that will not ſet all his feet upon the ground, but favours one foot: Such foundered Chriſtians there are, who halt, and limp, and favour themſelves in ſome things, though it be to the hazard of their ſouls; Herod could as well die as leave his Inceſt. True obedience is univerſal as the Papiſts ſay, we owe to our Mother the Church, an Unlimited ſubjection; its true here, we owe to our God Unlimited obedience.
3. The third Ingredient into obedience is Faith; Heb. 11.6. Without faith it is impoſſible to pleaſe God. therefore it is call'd the obedience of faith, Rom. 16.26. Abel is ſaid by faith to offer up foreign, abetter ſacrifice than Cain. — Sacra ſolet magnis rebus ineſſe fides. Faith is a vital principle, without it all our ſervices are dead*Sicut in arbore quicquid pulchritudinis ineſt, ex radice proficiſcitus, ita in anima quicquid decorum, ex fide. Aug.. Therefore the Scripture ſpeaks of dead works, Hebr. 6.1.
But why muſt this ſilver thread of faith run through the whole work of obedience?
I anſwer, becauſe faith looks at Chriſt in every duty, and ſo both the perſon and offering is accepted: Epheſ. 1.6. He hath accepted us in the beloved. We are not accepted through our duties, but through the beloved: Faith looks at the Merit of Chriſt to take away the guilt; and the Spirit of Chriſt to take away the filth which cleaves to the moſt angelical ſervices, thus it procures acceptance.
The High Prieſt under the Law looked at Chriſt in all; when he offered up the Sacrifice, he laid his hand upon the head of the beaſt ſlain, which did point at the Meſſiah, Exod. 29.10. So Faith laies its hand in every Goſpel-ſacrifice upon the head of Chriſt; his Blood doth cleanſe, and the ſweet Odours of his Interceſſion do perfume our holy things. Now Faith looking up to Chriſt in every Duty, finds acceptance.
Nay, Faith doth not only look at Chriſt, but it unites to Chriſt, as the Siens is graffed into the ſtock. Believers are part of Chriſt; Chriſt and the Saints make one body Myſtical; no wonder then if God caſts a favourable aſpect upon thoſe ſervices which Believers preſent to him.
4. Obedience muſt be conſtant; Revel. 2.26 He that keepeth my works unto the end, to him will I give the morning ſtar.
Faith muſt lead the Van, and Perſeverance muſt bring up the Rear: There is a foreign, ſomething ſtill remaing for a Chriſtian to do,Non currenti ſed vincenti datur corona. Aug. and he muſt not leave work till the night of death comes on.
Mnaſon of Cyprus an old Diſcilple, Acts 21.16. what an honour is it for one to be gray-headed in Religion? what a credit when it ſhall be ſaid of him, His laſt works are better than his firſt! Revel. 2.19. A good Chriſtian is like wine full of ſpirits which is good to the laſt drawing. A Limner makes his laſt work more compleat and curious: bleſſed is that man who the nearer he is to death, moves ſwifter to the heavenly Center.
FINIS.