Front matter (continued, part 26)
[8.] Eighthly and lastly, Consider what some refined heathens and civilized pagans have done in this very case. There are stories of heathens that would not look upon beauties, lest they should be ensnared. Democritus plucked out his own eyes to avoid the danger of uncleanness. Socrates speaks of two young men who flang away their belts, when, being in an idol temple, the lustrating water fell upon them, detesting the garment spotted by the flesh. Alexander would not see the woman after whom he might have lusted. Scipio Africanus, warring in Spain, took New Carthage by storm, at which time a beautiful and noble virgin fled to him for support; he being twenty-four years old, and so in the heat of youth, hearing of it, would not allow her to come into his sight for fear of temptation—but caused her to be restored in safety to her father. So when Demosthenes the orator was asked a large sum of money
to behold the beautiful Lais, he answered, He would not buy repentance so dear, neither was he so ill a merchant as to sell eternals for temporals. Nor would Caesar search Pompey's cabinet, lest he should find new matters of revenge. Memorable is the story of the children of Samoseta, that would not touch their ball—but burnt it, because it had touched the toe of a wicked heretical bishop as they were tossing and playing with it.
Now shall some refined heathens, shall civilized pagans abstain from the appearance of evil, from occasions and temptations to sin? and shall real Christians fall short of them? Shall blind nature do more than grace? Shall men fallen in the first Adam do more than those who are raised and enlivened by the second Adam? But to prevent all mistakes, let me add, though many heathens have abstained from the appearance of some evil —yet they have not abstained from the appearance of all evil; neither have they abstained from the appearance of any evil out of a hatred of evil; nor from any principles of saving light, or life, or love; nor out of any regard to any royal law of God; nor out of any regard to the honor or glory of God—but either out of vain-glory and popular applause, the pole-stars by which they steered all their actions, or out of hypocrisy, which set a tincture and dye upon all their actions.
What writer has more golden sentences than Seneca against the contempt of gold. Yet if Tacitus and others of his contemporaries may be credited, none more rich, none more covetous than he, as if out of design he had persuaded others to cast away their money, that he himself might come and gather it up again, etc. And thus you see that there are very great reasons why every Christian should avoid the very show, suspicion, or appearance of evil, etc. But,
[11.] Eleventhly and lastly, He who sets himself resolutely, mostly, habitually, against his bosom sins, his constitution sins, his most prevalent sins, etc.—he has certainly a saving work, a powerful work of God upon his soul. True grace will make a man stand stoutly and steadfastly on God's side, and work the heart to take part with him, against the most darling sins, though they be as dear as right hands or as right eyes. True grace will lay hands upon a man's most beloved lusts, and cry out to heaven, "Lord, crucify them, crucify them! Down with them, down with them even to the ground. Lord, do
justice, do speedy justice, do exemplary justice upon this bosom lust, this master sin! Lord, hew down root and branch! let the very stumps of this Dagon be broken all in pieces! Lord, curse this wild fig-tree, that fruit may never more grow thereon!"
Certainly God and Christ is set up highest in that man's heart, who bends most of his thoughts, strength, and endeavors against his constitution sins, against the sins of his place, calling, condition and complexion. It is very observable that the Jews, after they had been in the Babylonish furnace for idolatry, they ever hated and feared idolatry, as much as the burned child dreads the fire; yes, they would die any death rather than admit an idol. Josephus tells us how stoutly they opposed Pilate and Petronius, who would have set up Caesar's statue in their temples, offering their throats to the swords of the soldiers, rather than they would endure that idol in God's house.
Oh when once the heart of a Christian comes thus to be set against all his golden and silver idols, then we may safely say, "Behold a true Israelite, in whom there is no deceit." He who finds his lusts, his bosom, his darling lusts, begin to fall before him, as Haman once begun to fall before Mordecai, Esther 6:13, he may safely and confidently conclude that the seed of God abides in him, 1 John 3:9. But having discoursed so largely as I have concerning bosom sins, darling lusts, head corruptions, in my other writings, I need say no more at this time. And thus you see that there are eleven particulars in regard of sin and a Christian's actings about it, that manifests a true saving work of grace to be in the souls of the saints.
II. Secondly, Where the constant, ordinary, standing, and abiding purpose, disposition, frame, and general bent of a man's heart, soul, spirit, desires, and endeavors—are fixed and set for God, for grace, for holiness in heart and life—there is a most sure and infallible work of God passed upon that man's soul. [Psalm 40:8, 39:1, 101:3; 2 Cor. 1:12; Psalm 119:4-5, 20; 2 Chron.
19:3, 30:18, 19; Neh. 1:11; Isaiah 26:8-9.]
The constant bent and the settled purpose of a true child of God, is for God, for grace, for holiness in heart and life. Psalm 119:112, "I have inclined my heart to keep your statutes always, even to the end." Verse 38, "Establish your word unto your servant, who is devoted to your fear." Verse 44, "So shall I keep your law continually forever and ever." Verse 45, "And I will walk at liberty: for I seek your precepts." Acts 24:16, "And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men." Heb. 13:18, "Pray for us: for we trust we have a good conscience, in all things willing to live honestly."
Gracious souls do strongly affect that which they cannot easily effect: Psalm 119:57, "You are my portion, O Lord: I have said that I would keep your words." Some read this verse thus, "Lord, I have said, my portion shall be to keep your words." Holy David was fully determined and resolved in himself, to keep God's royal law, in spite of the world, the flesh, and the devil. And so Barnabas exhorted the disciples, that with full purpose of heart, they should cleave unto the Lord, Acts 11:23; as if all piety and truth of grace consisted in gracious purposes of heart.
Certainly when the bent of a man's mind, and the settled purpose of a man's soul, and the sincere desires of his heart, are for God, for grace, for holiness in heart, in life, then the state and condition of that man is eternally safe and happy. It is very observable that the great apostle Paul, in his spiritual conflict, lays a very great stress upon these things; witness Romans 7:16, "And if I do what I do not want to do, I agree that the law is good." So verse 18, "For I have the desire to do what is good, but I cannot carry it out." So verse 19, "For what I do is not the good I want to do; no, the evil I do not want to do—this I keep on doing." So verses 21-22, "So I find this law at work: When I want to do good, evil is right there with me. For in my inner being I delight in God's law." So verse 25, "So then with the mind I myself serve the law of God."
Certainly, the truth, the life, and power of grace, of holiness, of regeneration, is not so much seen in our actions, as in the renewing and sanctifying of our minds and wills, according to that Romans 12:2, "Be transformed," or metamorphosed, as the Greek has it, "by the renewing of
your mind." No man is to judge of the soundness or sincerity of his spirit by some particular acts—but by the constant frame and bent of his spirit, and by his general life in this world. If particular actions might determine whether a man had grace or no grace, whether he were in Christ or not in Christ, whether he were a saint or not a saint, whether he were sincere or unsound; we would many times conclude, that those had no grace—who indeed have; and that they were not in Christ—who indeed are; and that they are no saints—who indeed are; and that they are not sincere—who certainly are true Nathanaels. [Though the needle of the seaman's compass may jog this way and that way—yet the bent of the needle will still be northward. So though a Christian may have his particular sinful joggings this way or that way— yet the bent of his heart will still be God-wards.]
The best saints have had their various motions, and have very foully and sadly miscarried as to particular actions—even then when the constant course and bent of their spirits have been God-wards and Christ-wards, and holiness-wards and heaven-wards, etc. Witness David's murder and adultery, Noah's drunkenness, Lot's incest, Joseph's swearing, Job's cursing, Jonah's vexing, Peter's denying, and Thomas' not believing. Such twinklings do and will accompany the highest and fairest stars. He who walks most steadily—may sometimes trip. He who cannot endure to see a spot upon his clothes—may yet sometimes fall into a quagmire. So the holiest and exactest Christians—may sometimes be surprised with many infirmities and unevennesses, and sad miscarriages.
Certainly, particular sinnings are compatible with a gracious frame, though none are with a glorious condition. Though no darkness, no clouds can be mixed with the sun in heaven—yet both may be in the sky above. Our best estate on earth is mixed—and not absolutely pure. Glory annihilates all sinful practices—but grace only weakens them. The most sincere Christian is but an imperfect Christian—and has daily cause to mourn over his infirmities; as well as he has cause to bless God for his graces and mercies. Well, sirs! look—as every particular stain does not blemish the universal fineness of the cloth, so neither does this or that particular sin disprove and deny the general bent of the heart!
Particulars may not decide the estate either way. It is true, a man by a
particular sinning is denominated guilty—but by no one particular sin, can a man's estate be challenged, either for good or bad. He who shall judge of a Christian's estate by particular acts—though notorious bad, will certainly "condemn the generation of the righteous." We must always distinguish between some single good actions—and a series of good actions. It is not this or that particular good action—but a continued course of holy actions, that denominates us holy. Certainly, as there is no man so holy—but sometimes he falls into this or that particular sin. Just so—there is no man so wicked—but sometimes he falls in with this or that particular duty. Witness Pharaoh, who in a fit desires Moses and Aaron to pray for him. And witness Balaam, who in a good mood desires to die the death of the righteous. And witness Saul, who under a pang of conscience, condemns himself, and justifies David. And so witness Ahab's humbling of himself, and Nineveh's repenting, and Felix's trembling, and Herod's hearing of John Baptist gladly. [Mere particular actions do not conclude, either way, the estate of the soul. A hypocrite may do some good act—an upright person may do some sinful act. A man must give in judgment for or against himself, according to the habitual purpose and temper of his heart and life, etc.]
Now look, as every sin which a godly man falls into, through infirmity, does not presently denominate him ungodly; so neither will a few good actions done by a wicked man prove him godly. It is what the course and tenor of the life is—which must be most diligently and wisely observed— for every man is—as his course and bent of life is. If his course be holy— the man is so. If his course be wicked—the man is wicked. There is a maxim in logic, namely—that no general rule can be established upon a particular instance. And there is another maxim in logic, namely—that no particular instance can overthrow a general rule.
So here, as no man can safely and groundedly conclude from no better premises than from some few particular actions, though in themselves materially and substantially good—that his heart is therefore sincere; so on the contrary, no man ought to conclude, because of some gross particular sinful actions, and sinful motions—that his heart is unsound.
O sirs! we are not to make a judgment of our states and conditions, by some particular actions, whether they are good or evil. But we are to
make a judgment of our estates and conditions by the general frame, bent, and disposition of our hearts—and by the constant tenor of our lives. [It is not an occasional pang of the soul, nor a rare mood—but his habitual purpose, resolution, and inclination to godliness—which evidences the man to be really godly. Psalm 119:10, "My soul breaks for the longing that it has unto your judgments at all times," etc. A sheep may slip into a slough, as soon as a swine. But the sheep loves not to wallow in the mire, as the swine does. An apple tree may have a period of barrenness. And though the apple tree is barren one year—yet it brings forth fruit the next.]
It is certain, that God accounts every wicked man guilty of all those sins, wickednesses, and vanities, which the settled purpose, desire, bent, bias, and frame of his soul inclined him to—though he does not actually commit them! Mat. 5:28, "He who looks on a woman to lust after her, has committed adultery already with her in his heart." A man may commit adultery, and yet not touch a woman. There are many thousands that die of the wound in the eye.
Just so in 1 John 3:15, "Whoever hates his brother is a murderer." A man may commit murder—and yet not kill a man; yes, he may commit murder —and yet not touch a man. Proverbs 23:7, "For as he thinks in his heart— so is he." The man is as the mind is. God esteems of wicked men according to their hearts, and not according to their words. So it is as certain that the Lord accounts every godly man to do all that good—which the settled purpose, frame, bent, bias, and sincere desires of the soul inclines him to. 2 Cor. 8:12, "If there be first a willing mind, it is accepted."
Just so in Hebrews 11:17, "By faith Abraham, when he was tried, offered up Isaac: and he who had received the promises offered up his only son;" that is, Abraham offered his son—in disposition and full purpose of heart, and willingness of mind—which God accepted for the deed. A true intent is in God's account—as a real act. So David had a purpose, a mind, a will to build God a house—and for this God commends him: 1 Kings 8:18, "Since it was your desire to build a temple for My name, you have done well to have this desire." Yes, God rewards him for it, as if he had actually done it.
Just so, when that servant who owed his master ten thousand talents had showed his readiness, and willingness, and resolvedness to pay all: "Lord, have patience with me, and I will pay you all!" Mat 18:26, a thing as impossible for him to do, as it is for us to keep the whole law, and not to fail in one point. But his desires, his mind, his will, his purposes was to do it. Well, and what does his master do? Why, his master had compassion on him, and loosed him, and forgave him the debt, verse 27. His master took the servant's willingness—for full and current payment; he accepted of the will for the deed.
Just so, when Zaccheus had sincerely professed his purpose and willingness to make restitution, Christ presently replies, "This day has salvation come to your house," Luke 19:9. Certainly the Lord accounts that soul a true believer, and a blessed soul—who sincerely desires to believe. Witness Matthew 5:6, "Blessed are those who hunger and thirst after righteousness; for they shall be filled." And it is as certain that the Lord accounts that sinner a true penitent, who does sincerely desire, purpose, and resolve to repent, to break off his sins, and to turn to the Lord—as you may see in that great instance of the prodigal. Luke 15:1820, "I will set out and go back to my father and say to him: 'Father, I have sinned against heaven and against you. I am no longer worthy to be called your son; make me like one of your hired men.' So he got up and went to his father. But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him." As soon as ever the prodigal did but purpose and resolve to repent, and return to his father, the compassions of his father are kindled and turned towards him, and he does not walk— but runs and falls on his neck! And instead of kicking and killing, there is nothing but kissing and embracing a returning prodigal.
God always sets a higher value upon our dispositions than upon our actions; and in our best services he esteems more of our wills than he does of our deeds, as is evident by these scriptures. [2 Cor. 8:10; 1 Cor. 9:17; 1 Peter 5:2; Exod. 25:2; Philem. 14.]
Every godly man is as good in the eye and account of God—as the ordinary frame and bent of his spirit speaks him to be. Every man is as
holy, as humble, as heavenly, as spiritual, as gracious, as serious, as sincere, as fruitful, as faithful, as watchful, etc.—as the settled purposes, desires, resolutions, and endeavors of his soul speaks him to be. Hence Noah is said to be a just man, and perfect or upright in his generation, Gen. 6:9. And hence Job is said to be a perfect and an upright man, one who feared God and eschewed evil, Job 1:1-8. And hence David is said to be a man after God's own heart, 1 Sam. 13:14; and "who shall fulfill all God's will," Acts 13:22. Here the Greek word is wills, to note the universality and sincerity of his obedience.
And hence Zacharias and Elizabeth are said to be both righteous before God, walking in all the commandments and ordinances of God blameless, Luke 1:5-6. Hence the church is said to be all fair: Cant. 4:7, "You are all fair, my love, and there is no spot in you." And hence those hundred forty and four thousand saints who had their Father's name written in their foreheads, Rev. 14:1, are said to be without fault: verse 5, "No falsehood can be charged against them; they are blameless." God in the covenant of grace, and upon the credit of his Son's blood, and for the glory of his free grace and favor, is graciously pleased to accept of his people, and to approve of his people, and to delight in his people, and to interpret his people—according to the common bent, frame, disposition, resolution, sincere desires, and constant endeavors of their souls.
III. Thirdly, If your OBEDIENCE is the obedience of faith—then your estate is good—then you have assuredly an infallible work of God upon your souls.
Question. But how shall we know whether our obedience is the obedience of faith or not? How may a man discern when his obedience springs from saving faith?
Answer. You may certainly know whether your obedience is the
obedience of faith or no, by these following particulars:
[1.] First, That obedience which springs from saving faith—is a FULL obedience, a UNIVERSAL obedience. David did look upon his universal obedience as a special testimony of his uprightness: Psalm 119:6, "Then shall I not be ashamed—when I have respect unto all your commandments." Mark! the psalmist does not say, When I obey all your commandments—then shall I not be ashamed. But, "When I have a respect to all your commandments—then shall I not be ashamed." Now a respect to all God's commandments notes an inward awe and reverential eye towards every duty which God requires. The words, according to the Hebrew, may be read thus: "Then shall I not blush—when my eye is to all your commandments." Now you know the traveler has his eye towards the place where he is going, and though he is short of it—yet he is still a-going on and pressing forwards, all he can to reach it.
Just so, when the eye of a saint is to all the commands of God, and he is still a-pressing forwards towards full obedience, such a soul shall never be put to the blush; such a soul shall never be ashamed in the great day of our Lord Jesus. So Acts 13:22, "I have found David the son of Jesse, a man after my own heart, which shall fulfill all my will;" the Greek is, all my wills, to note the sincerity and universality of his obedience. So Acts 24:16, "And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men." So Heb. 13:18, "We trust we have a good conscience, in all things willing to live honestly." That obedience which springs from saving faith, does neither dispute divine commands, nor divide divine commands one from another. Zacharias and Elizabeth "were upright in the sight of God, observing all the Lord's commandments and regulations blamelessly," Luke 1:5-6.
That obedience which springs from saving faith is a full obedience, a universal obedience. It is universal in respect of the subject, the whole man, and it is universal in respect of the object, the whole law. Mark! he who obeys sincerely obeys universally, though not in regard of practice, which is impossible. Yet,
(1.) In regard of his WILL and DESIRES. His will and desire is to
obey all: Romans 8:18, "For to will is present with me." Psalm 119:5, "Oh that my ways were directed to keep your statutes!"
(2.) In respect of ELECTION or CHOICE. He chooses to obey all: Psalm 119:173, "Let your hand help me: for I have chosen your precepts." The word here rendered chosen signifies to choose upon trial and examination: I have chosen your precepts before all, and above all other things. [The word notes a careful and diligent choice, upon good trial and proof.] I have chosen your precepts for my chief good, and for my only treasure. I have chosen your precepts—to own them, to follow them, and to obey them.
(3.) In respect of APPROBATION. He approves of all the commands of God, as holy, just, and good; he highly approves of those royal commands that he cannot perfectly obey: Romans 7:12, "Therefore the law is holy, and the commandment holy, just, and good." And verse 16, "I consent unto the law that it is good." He assents to the commands of God as holy, and he consents to them as good.
(4.) In respect of AFFECTION. He loves all the commands of God, he dearly loves those very commands that he cannot obey: Psalm 119:97, "O how I love your law!" Such a pang of love he felt, as could not otherwise be vented—but by this glowing exclamation, "Oh how love I your law!" Verse 113, "I hate vain thoughts—but your law do I love." Verse 163, "I hate and abhor lying—but your law do I love." Verse 119, "You put away all the wicked of the earth like dross: therefore I love your testimonies." Verse 127, "Therefore I love your commandments above gold, yes, above fine gold." Verse 159, "Consider how I love your precepts." Verse 167, "My soul has kept your testimonies; and I love them exceedingly."
(5.) In respect of VALUATION or ESTEEM. He highly values all the commands of God, he highly prizes all the commands of God, as you may see by comparing these scriptures together: Psalm 119:72, 127-128, Psalm 19:8-11, Job 23:12.
(6.) In respect of his PURPOSE and RESOLUTION. He purposes and resolves, by divine assistance, to obey all, to keep all: Psalm 119:106, "I have sworn, and will perform it, that I will keep your righteous
judgments." Psalm 17:3, "I am purposed that my mouth shall not transgress."
(7.) In respect of his INCLINATION. He has an habitual inclination in him to keep all the commands of God: 1 Kings 8:57-58, 2 Chron. 30:1720; Psalm 119:112, "I have inclined my heart to perform your statutes always, even to the end."
(8.) In respect of ENDEAVORS. He endeavors to keep all: Psalm 119:59, "I turned my feet unto your testimonies." There is no man who obeys God truly, who does not endeavor to obey God fully. And thus you see in what respect that obedience which flows from saving faith is a full obedience, a universal obedience. A child of God obeys all the commands of God in respect of his sincere desires, purposes, resolutions, and endeavors; and this God accepts in Christ for perfect and complete obedience. This is the glory of the covenant of grace—that God accepts and esteems of sincere obedience as perfect obedience. Such who sincerely endeavor to keep the whole law of God—they do keep the whole law of God in an evangelical sense, though not in a legal sense.
In the work of conversion, God infuses all grace together, and writes not one particular law in the hearts of his children—but the whole law, which is a universal principle, inclining the soul impartially to all, Ezek. 11:1920. The gracious soul sincerely falls in with every command of God, so far as he knows it, without prejudice or partiality; he dares not pick and choose what commands to obey, and what to reject, as hypocrites do; he has an eye to see, an ear to hear, and a heart to obey the first table as well as the second; and the second as well as the first. He does not adhere to the first, and neglect the second, as hypocrites do; neither does he adhere to the second, and despise the first, as profane men do.
[The rule is good and true, he who serves and obeys God for God's sake, will equally obey all that God commands him. No one command is unjust or unreasonable, to him whose heart is upright in obedience, etc.]
All Sauls, Jehus, Judases, Demases, scribes, pharisees, and temporaries— they are still partial in their obedience; for while they yield obedience to some commands, they live in the habitual breach of other commands, Mat. 23:23. Jehu boastingly calls out, "Come, see my zeal for the Lord Almighty," 2 Kings 10:29-30. But if Jehoshaphat had gone a little further, he might have seen his calves too, contrary to God's commands. Herod heard John Baptist gladly, and did many things. But if John will be close and plain with him, he shall then first lose his liberty, and then his head for his labor, Mark 6:16-17. A sincere Christian loves all the known commands of God, and prizes all the commands of God, and sees a divine image, majesty, and authority stamped upon all the commands of God. And therefore the main bent and disposition of his soul is to obey all, and to be subject to all the commands of God. Let me in a few particulars open this great truth a little more fully to you. And therefore take me thus.
First, A sincere Christian will endeavor to obey God in suffering commands as well as in doing commands; in losing as well as gaining commands. An unsound Christian, he loves cheap obedience; he is willing to fall in with those commands which are not chargeable or costly; he loves a cheap gospel, and a cheap ministry, and a cheap membership, and a cheap communion of saints, etc. But when his obedience comes to be chargeable, when his obedience to divine commands may cost him his health, his strength, his liberty, his riches, his estate, his friends, his credit, his name, etc., then he retires, then he cries out, It is a hard saying, who can bear it? John 6:60. This is a hard commandment, who can obey it?
When religion is attended with freedom, honor, and safety; when religion is attended with riches, pleasures, and applause—then unsound hearts will put forwards. But when these part, then they bid religion farewell. As you see in the young man in the Gospel, who was willing to follow Christ so long as he might be no loser in following of him, Mat. 19:20-25. But
when it came to this—that he must part with his riches or with Christ— then he gives up, and goes away sorrowful, because he had great possessions. But now a sincere Christian will obey even the most chargeable and costly commands of God, as you may see in that little book of martyrs, and the tenth and eleventh chapters of the Hebrews. And as you may see in the three children in Daniel, in the disciples, in the primitive Christians, and in the martyrs in the Marian days. Mat. 19:27, "We have left everything to follow you!" But,
Secondly, If your obedience springs from true faith—then you will endeavor to obey God in relative commands as well as in absolute commands. You will not only hear, and pray, and read, and meditate, and fast, and mourn—but you will labor to be godly in domestic relationships. Remember this forever, everyone is that in reality— which he is at home. Many make a great profession, and have great abilities and gifts, and can discourse well on any pious subject, whose homes are not little heavens—but little hells. Some are very much like angels in public, saints in the church, and devils in their homes!
This is very applicable to many high professors this day, who are very forward in the general duties of religion, and yet make little conscience of relative duties. But he whose obedience springs from true faith—he will make conscience of relative commands as well as of absolute commands. Whatever command has the stamp of God, the authority of heaven, upon it, though it seems ever so small—he dares not disobey it. If he sees a beam of divine majesty sitting upon the face of any command, he will submit to it. You know men will not refuse a penny if the king's stamp is upon it; so if the authority of God is stamped upon the least command, a sound Christian will yield subjection to it as well as the greatest command. Mark, if a man makes no conscience of relative commands, though his general life as a Christian be ever so admirable—yet he has great cause to suspect himself and his estate, and that his heart is not right in the sight of God, Acts 8:21.
Oh that you would seriously consider that domestic graces and duties do more demonstrate true piety and godliness, than public duties, than general duties, do; for pride, vain-glory, self-ends, and a hundred other outward carnal considerations, may put a man upon the general duties of
religion, as you may see by the scriptures in the margin, [Isaiah 58:1-5; Hosea 5:14; Zech. 7:4-7.] and as you may see in the scribes and pharisees throughout the New Testament. But it argues both truth and strength of grace to be diligent and conscientious in the discharge of relative duties. And this is the true reason why the apostles in their epistles do so frequently, so earnestly, and so strongly, by variety of motives, press Christians to the performance of their relative duties. But,
Thirdly, If your obedience springs from saving faith—then you will endeavor to obey God in affirmative commands, as well as in negative commands. You will not only look upon what God would not have you to do—but you will also look to see what God would have you to do. Dives was not cast into hell for oppressing Lazarus—but for not showing mercy to Lazarus. He was not damned because he took anything from him—but because he gave nothing to him, Luke 16:19-29. The evil servant did not riot out his talent—but omitted the improvement of it, for which he was cast into outer darkness, Mat. 25:24-31. Those reprobates in the same chapter did not rob the poor saints—but omitted the relieving of them, which was their ruin. Moab and Ammon were banished the sanctuary to the tenth generation for a mere omission, because they met not God's Israel in the wilderness with bread and water, Deut. 23:3-4.
Look! as the omission of good diet breeds diseases, so the omission of religious duties will either make work for repentance, or for hell, or for the Physician of souls. Mark, there is many a man's religion lies merely in negatives; he is no swearer, no drunkard, no adulterer, no oppressor, no defrauder, etc. Luke 18:11, "God, I thank you that I am not like other men--robbers, evildoers, adulterers." A formal professor's obedience to divine commands does principally lie in negatives. He considers not so much what the command requires—as what it prohibits; and he pleases himself rather in abstaining from evil—than in doing of good; in being outwardly reformed—than in being inwardly renewed. He thinks it enough that he turns from sin—though he makes no conscience of turning to God. If you ask him concerning affirmative commands, there you will find him speechless. Ask him, "Are you holy? Are you humble? Are you heavenly? Are you sincere? Are you a believer? Do you set up God as the great object of your fear? Do you love God with a superlative
love?" etc. Now here you strike him dumb; he looks upon the neglect of these things as no sins, because they are not such scandalous sins as the other things are, Isaiah 8:13, Psalm 18:1, Isaiah 58:13. Remember, sirs, sinful omissions many times lead to sinful commissions, as you may see in the angels that fell from heaven to hell. And as you may see in Adam, who fell from his highest glory into a woeful gulf of sin and misery. But,
Fourthly, If your obedience springs from saving faith—then you will endeavor to obey God in the spirit of the command, as well as in the letter of the command. In every command of God there is an inner aspect and an outer aspect; one part of Christ's law binds the flesh, and another part binds the spirit: "You shall do no murder;" there is the letter of the command. "You shall not be angry with your brother without a cause;" there is the spirit of the command. "You shall not commit adultery;" there is the letter of the command. "You shall not look upon a woman to lust after her;" there is the spirit of the command, Mat. 5:21-22, 27-28.
The pharisees of old did not look to the spirituality of the law—but only to the letter of the law; they rested wholly upon an outward conformity to the law. When their hearts were full of hellish lusts, they were all for the letter of the law, they regarded not the inside of the law. They were all for washing of platters and cups, and for beautifying of tombs, like an adulteress, whose care is to paint and set a fair face upon a foul heart. They were all for paying tithe of mint and anise and cummin. But they regarded not the inside of the law, they omitted the weightier matters of the law, namely, judgment, mercy, and faith, Mat. 23:23.
While Paul walked by the letter of the command, he was blameless in his own account. But when he came to walk by the spirit of the command, then sin revived, and he died, Philip. 3:6, Romans 7:9. Friends, there are the more general duties of religion—such as hearing, praying, reading, fasting, discoursing, etc. Now these all lie in the very letter of the command. And there are the more inward and spiritual duties of religion —such as the exercise of faith, fear, love, hope, joy, patience, contentment, humble submission, and choosing of God, and cleaving to God, and delighting in God, and admiring of God, and exalting of God, and following hard after God, and holy meditation, and self-examination,
etc. Now all these lie in the very spirit of the command. [Could a man come up to all affirmative and negative precepts in his outward life—yet, if he were not spiritual in all these inward duties, his obedience would be but as a body without a soul. The pharisees rise higher in their outward obedience, and yet Christ clearly and fully shows that they were wretched adulterers and murderers, though they were not guilty of any such outward crimes, etc.]
Now in the exercise of these more spiritual duties, that our fellowship and communion with God mainly lies. In the more general duties of religion— a hypocrite may manifest the excellency of his gifts. But in the more spiritual duties of religion—a sincere Christian does manifest both the excellency and efficacy of grace. Mark, an unsound heart looks no further than to the bare letter of the command, to bare hearing, and bare praying, and bare preaching, and bare fasting, and bare giving, and bare receiving, and bare suffering; he looks no further than to that part of the command which only binds the flesh, or outward man. And if he does but observe that in the main, he thinks he has done marvelously well.
But now, a sound, a sincere Christian, he looks to the spirit of the command. And if he does not come up to that in sincere desires, in gracious purposes, in fixed resolutions, and in cordial endeavors—he can have no peace, no rest, no quiet, no comfort. O sirs! as ever you would see God, and enjoy God another day, you must labor, not only to obey the letter of the command—but also to bring your hearts to the sincere obedience of the spirit of the command. This is a very close, piercing, distinguishing, and discovering sign of saving grace. But,
Fifthly, If your obedience springs from saving faith—then you will labor, not only to obey God in the matter—but also in the manner of the command; not only in the substance of the command—but also in the circumstance of the command. God requires the manner as well as the matter. And God looks upon that work as not done, that is not done in a right manner. "Did not the Lord command sacrifice? and did not Cain offer sacrifice? and yet God had no respect to him, nor to his offering, because his sacrifice was not offered up in a right manner, his offering was not offered up by a hand of faith; he offered his offering—but because he did not offer himself as an
offering to God, his offering was rejected by God," Gen. 4:8. [Luther on Genesis.]
A work may be materially good that is not formally and eventually good; and this was Cain's curse. How frequently did God command the Jews to pray? and yet he plainly tells them, "When you spread forth your hands, I will hide my eyes from you; yes, when you make many prayers, I will not hear," Isaiah 1:15. He commanded them to sacrifice, and yet he says, "To what purpose is the multitude of your sacrifices?" verse 11, and all because they did not manage their prayers or sacrifices in a right manner. Their hands were full of blood, and their hearts were full of sins, and their lives were full of lewdness; and therefore all their services were vain oblations, yes, an abomination to God.
An unsound heart looks no further than to the substance of the command. If he has heard, and prayed, and fasted, and read, and repeated, and given alms, and received the Lord's supper; he strokes himself, and blesses himself, and hugs himself, and thinks all is well, and so he looks no further. But a sound sincere Christian, he looks to the circumstance as well as the substance, to the manner as well as to the matter of the command. When he prays, he labors to pray fervently, earnestly; he labors to get his heart into his prayers. When he hears, he will hear with attention and intention of spirit. When he walks, he endeavors to walk wisely, humbly, faithfully, fruitfully, circumspectly, exemplarily, winningly, convincingly, blamelessly. When he obeys, he desires and endeavors to obey freely, willingly, cheerfully. [James 5:17, 18; Micah 6:8; 1 Pet. 2:12, and 3:1-3; 1 Thess. 2:10; 2 Cor. 1:12; Psalm 110:3.]
O sirs! if we pray—yet pray not fervently; if we hear—yet hear not fruitfully; if we obey—yet obey not willingly; if we show mercy—yet do it not cheerfully; all is worth nothing, all will come to nothing, Isaiah 58:13. Mark, there are some circumstances accessory, and some necessary; some wherein the being, and some wherein the well-being of a duty does consist; and if you abstract these from them, the duty is worth nothing. Take away fervency and humility from prayer; take away faithfulness and fruitfulness from hearing; and take away willingness and delight from obedience; and all will be worth nothing. God regards not only the matter
—but the manner.
Criton said, That God loved the adverbs better than the nouns. Not to pray only—but to pray heartily; not to merely do duties—but to do them heartily—is the great wisdom of a Christian. What is the sun without light, or the fountain without water, or the body without the soul, or wood without fire, or a gun without a bullet, or a ship without a rudder? No more are words in prayer—without the spirit of prayer. God looks more at the manner than at the matter of your prayers. And let thus much suffice to confirm the first particular. But,
[2.] Secondly, That obedience which springs from saving faith —is an obedience which is only grounded upon the word of God, the commands of God. Psalm 119:4-5, "You have commanded us to keep your precepts diligently. Oh that my ways were directed to keep your statutes!" Isaiah 8:20, "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them." Mat. 5:18, "For truly I say unto you, Until heaven and earth pass, one jot or one tittle shall in no wise pass from the law, until all be fulfilled." John 10:35, "The Scripture cannot be broken." Chapter 12:48, "He who rejects me, and receives not my words, has one who judges him; the word that I have spoken, the same shall judge him in the last day." 2 Tim. 3:16-17, "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works." Now the reasons why that obedience which springs from saving faith is an obedience which is only grounded upon the word of God, the commands of God, are these five:
(1.) And the first is drawn from the supremacy and sovereignty of God—who alone is to prescribe to man his duty. He is our great Lord and Master, he is our only Lord and Lawgiver. Isaiah 33:22, "For the Lord is our Judge, the Lord is our Lawgiver, the Lord is our King." James 4:12, "There is one Lawgiver, who is able to save and to destroy; who are you who judge another?" Now by the laws of this Lord and Lawgiver, we must square all our actions. Look! as it would be very absurd in a servant to do that work which he thinks fit, and not what his master commands; so it is as absurd for men to think, that God will accept of this or that at
their hands, when they cannot plead his superscription and authority for what they do. God will one day say to such, "Who has required this at your hands?" Isaiah 1:12. O sirs! you must lay the command of God as a foundation for what you do, or else all your buildings, though ever so glorious, will certainly totter and fall! In all you do, you must be able to say, "Thus says the Lord," or else after you have done your best, you may be undone forever. But,
(2.) Secondly, God's promise and blessing is only annexed to God's command. He who will have the sweet of the promise, and the blessings of heaven—he must look that his obedience be grounded upon divine commands. In holy actions it is not your performance, nor your grace, nor your warmth, nor your zeal—but the command and the promise that is annexed to it, that will bear you out. Therefore we are called children of the promise, and heirs of the promise, Gal. 4:28; Heb. 6:17. The children of God, in all their obedience, should still keep an eye upon the command of God, and the promise of God, as ever they would run the race that is set before them, Heb. 12:1. But,
(3.) Thirdly, Our obedience must be grounded and bottomed upon a divine command, because of that great corruption, pollution, blindness, and darkness which is upon our minds and understandings, which would carry us to what not, if we were not to steer our Christian course by divine commands. Col. 2:20-22. The apostle condemns those things which had a show of humility and great mortification, because they were not grounded upon a divine command. And Christ condemned many practices of the scribes and pharisees, because they were not grounded upon a divine command, as you may see by comparing the 6th, 15th, and 23d chapters of Matthew together. But,
(4.) Fourthly, Our obedience must be bottomed upon a divine command, because else we can never be able to bear up our hearts comfortably, courageously, confidently, and resolutely, under all the afflictions, oppositions, temptations, persecutions, and discouragements that we meet with in the ways of the Lord, and in doing the work of the Lord. Psalm 44:9, seq.; Ezek. 28:12, 22. All the messages that the prophets delivered were
still grounded upon a divine command, "Thus says the Lord;" and this steeled their spirits in the work of the Lord, this made them resolute and undaunted in the midst of all the afflictions and oppositions that they met with. And so it was a word of command that raised the spirits and encouraged the hearts of the apostles in the work of the Lord, in the face of all the oppositions, threatenings, and buffetings which they met with from the civil powers, Acts 4:19-20, and 5:29.
You know Absalom lays his bloody commands upon his servants, as their highest encouragement to that bloody work of killing his brother Amnon, 2 Sam. 13:28. "Now Absalom had commanded his servants [his assassins], saying, Mark you now when Amnon's heart is merry with wine, and when I say unto you, Smite Amnon, then kill him, fear not: have not I commanded you? Be courageous, and be valiant;" or sons of valor, as the Hebrew runs. And so a Christian must lay the command of God before him, as his highest encouragement to do what God requires of him, etc.
(5.) Fifthly and lastly, Our obedience must be bottomed and grounded upon the commands of God—to difference and distinguish ourselves from all hypocrites, formalists, superstitious and profane people—whose obedience is sometimes bottomed upon the traditions of men, and sometimes upon the commandments of men. It was the sin of the ten tribes of Judah, that they complied with the command of Jeroboam and his princes, to worship the calves at Dan and Bethel; and for this the wrath of the Lord fell heavy upon them. "Ephraim is oppressed, trampled in judgment, intent on pursuing idols." And sometimes their obedience is bottomed upon the examples of men, sometimes their obedience is bottomed upon the examples of their forefathers and ancestors—Jer. 10:3, "The customs of the people are vain," etc.—and sometimes upon the examples of great men. This was that which the pharisees objected against believing on Christ. [Isaiah 29:13-14; Mat. 15:1-10; Mark 7:3-10; Hosea 5:11, 12; Jer. 44:17-18, etc.; John 7:48-49.] "Have any of the rulers or of the pharisees believed on him? but this people who knows not the law are cursed." And sometimes they bottom their obedience upon the example of the multitude. This was Demetrius his argument against Paul,
on the behalf of Diana, "that all Asia and the world did worship her," Acts 19:26-27. And therefore the doctrine of Paul, that they are no gods— which are made with hands, was false, and not to be tolerated. This has always been, and is still, the common plea of many, "We do but as the most do—and surely a great many eyes can see more than one or two!" And hereupon they exclaim against others for their singularity, because they won't do as the rest of their neighbors do. But,
[3.] Thirdly, That obedience which springs from saving faith— is a growing obedience, it is an abounding obedience. Such a man's desires, will, study, and labor—is to get up to the highest pitch of obedience, to get up to the highest round in Jacob's ladder: Rev. 2:19, "I know your work, and charity, and service, and faith, and your patience, and your works; and the last to be more than the first." The church of Thyatira is commended,
(1) first, for their love;
(2) for their charity;
(3) for their faith, and
(4) for their patience.
And in the general course of their life, they daily became more excellent; for their "latter works were more than the first," that is, they were more manifest proofs of their constancy, and more worthy of praise than the first. This faithful church is commended for their holy progress in grace and holiness.
So Paul, "Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me. Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus." Philippians 3:12-14. The Greek word emphatically imports a pressing on with an eager pursuit after the mark. It is the same word that signifies to persecute, because the
earnestness of his spirit in pressing toward the mark now, is the same that it was in the persecution of those who pressed toward the mark before. Look! as good runners, when they come near unto the finish line, stretch out their heads, and hands, and whole bodies; so Paul in his whole race so labored unto that which was before, as if he were still stretching out his arms to take hold of it.
If such a man might have his choice, he would be the most humble, the most holy, the most heavenly, the most mortified, the most patient, the most contented, the most thankful, the most fruitful, the most active, the most zealous, and the most self-denying Christian in the world, 1 Peter 1:15-16. If he might have his choice, he would be as holy as God is holy; and as perfect as his heavenly father is perfect; he would do the will of God on earth, as those princes of glory, the angels, do it now in heaven, namely—freely, readily, cheerfully, delightfully, universally, reverentially, and unweariedly, etc. If he might have his choice, he would exercise every grace, and perform every duty, with all his might. He sees so much excellency and beauty in God and Christ, that he cannot be at rest until he is swallowed up in the enjoyment of them. He sees so much excellency in grace, that nothing but perfection of grace will satisfy him. He makes perfection not only his utmost end—but he also labors after perfection with his utmost strength and endeavors. When God is made the apex of a man's desires, the apex of a man's affections, the apex of a man's life and comfort—then will he be the apex of a man's endeavors too.
That obedience which springs from saving faith, when it is not wintertime with a Christian, is a fruitful obedience, it is an abounding obedience, it is a progressive obedience. Look! as the mercy and favor of God to a believer is not stinted nor limited—so the obedience of a believer to God is not stinted or limited. But now the obedience of hypocrites is always stinted and limited. This command they will obey—but not that one; this duty they will do—but not that one; this work they will attend—but not that one, etc.
[It is not every believer's happiness always to make a progress in grace. Solomon and Asa, and others, run retrograde for a time. Saints have their winter seasons; they have their decaying times, and withering times, as well as their thriving times, their flourishing times, Rev. 2:4.]
[4.] Fourthly, That obedience which springs from saving faith— is the obedience of a son, not of a slave; it is a free, voluntary, evangelical obedience, and not a legal, servile, and forced obedience. Psalm 110:3, "Your people shall be willing in the day of your power, in the beauties of holiness;" in the Hebrew, it is willingnesses, in the plural number, to show their exceeding great willingness. Psalm 27:8, "When you said, Seek you my face, my heart said unto you, Your face, Lord, will I seek." By face is meant, (1.) God himself: Exod. 20:3, "Before my face," that is, before me. (2.) His favor, Jer. 18:17, "I will show them the back, and not the face, in the day of their calamity." Now, no sooner had God given forth a word of command for the psalmist to seek him, and to seek his favor—but presently his heart did echo to that command: "Your face, Lord, will I seek."
So in Jer. 3:22, "Return, faithless people; I will cure you of backsliding." "Yes, we will come to you, for you are the Lord our God." Every gracious soul has the duplicate of God's law in his heart, and is willingly cast into the mold of his word: Romans 6:17, "You have obeyed from the heart the form of doctrine that has been delivered to you," or whereto you were delivered, as the words may be read. They did not only obey—but they obeyed from the heart, their hearts were in their obedience. Psalm 40:8, "I delight to do your will, O my God! yes, your law is within my heart," or in the midst of my heart, as the Hebrew runs; these note the tenderest affections. There is the counterpart of the law written, yes, printed upon every gracious heart; a godly man will live and die with the law of God stamped upon his heart, Col. 1:12; Philip. 1:8; Jer. 31:33.
O beautiful Apocalypsis! said the martyr, catching up the book of Revelation, which was cast into the same fire with him to be burned. O blessed Revelation! how happy am I to be burned with you in my hands!
It was Christ's food and drink to do his Father's will; and the same mind is in all the saints, as was in Christ Jesus. "They delight in the law of God after the inward man," John 4; Philip. 2:5; Romans 7:22. True obedience flows from principles of heartiness and love within, and not from selfish ends, which are carnal and worldly. It is observable, that Jehu's obedience was as ample and as large as God's command: 2 Kings 10:30,
"And the Lord said unto Jehu, because you have done well in executing that which is right in my eyes, and have done unto the house of Ahab according to all that was in my heart, your children of the fourth generation shall sit on the throne of Israel." And yet because his heart was not in his obedience, and because he did not purely act for God—but for himself, that he might bring about his own designs, he met with a revenge instead of a reward; as you may see in Hosea 1:4, "And the Lord said unto him, Call his name Jezreel, for yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu." Jehu's heart was not in his obedience; for though he rooted out Baal worship—yet the golden calves must still continue. He destroyed idolaters—but not idolatry. And this carnal policy brought down vengeance and misery upon him and his posterity.
Artaxerxes goes far: Ezra 7:23, "Whatever is commanded by the God of heaven, let it be diligently done." To what a height does this heathen prince rise! He will do anything for God, he will do everything for God that he requires. But mark, what is that which moves him to it? Is it love to God? is it delight in God? Oh no! all his obedience proceeded from nothing but fear of wrath and vengeance, as is evident in the latter part of the verse: "For why should there be wrath upon the realm of the king, and of his sons?" or, as the Hebrew runs, Why should there be boiling or foaming anger, great indignation? as it is rendered and made the utmost degree of divine displeasure in Deut. 29:28. Some read these words, "Against the realm of the king and his sons," as distinct one from another, and not depending one upon another; thus: Against the realm, the king and his sons; and this reading the original will bear. And this reading shows, that as the king feared God's wrath against himself, so also against his realm and children. And accordingly he was the more studious and careful to escape it. Blind nature was afraid of divine wrath, and therefore was the more sedulous to prevent it.
Oh! but now a true child of God, he has the law of God written, not only in his understanding—but also in his heart and affections. "I will give you a new heart and put a new spirit within you; I will remove your heart of stone and give you a heart of flesh. I will place My Spirit within you and cause you to follow My statutes and carefully observe My ordinances."
Ezekiel 36:26-27. And this is that which makes his obedience to be pleasing and delightful to him; so that if he might be free from the injunctions and directions of the word, he would not value such a liberty, Exod. 21:4-6, etc.; he would not swear, nor lie, nor be drunk, nor whore, nor dissemble, nor cheat, nor run into all excess of riot if he might— because in his soul he has a principle of grace, and an inward contrariety and antipathy against it. He would not cease to hear, to read, to pray, to meditate if he might—because his soul takes a pleasure and sweet delight in these things. There is a principle within him agreeable to the precepts of Scripture, which makes all pious performances to be easy and pleasurable to him.
Look! as the eye delights in seeing, and the ear in hearing, so a gracious heart (except when it is under a cloud of desertion, or in the school of temptation, or under some grievous tormenting afflictions, or sadly worsted by some prevalent corruption) delights in obedience. Actions of nature, you know, are actions of delight; and so are all those actions that spring from a new nature, a divine nature, etc.
[5.] Fifthly, That obedience which springs from saving faith is a transforming obedience. It mightily alters and changes a man; from impurity to purity, from sin to sanctity, from unrighteousness to righteousness, from earthly-mindedness to heavenly-mindedness, from pride to humility, from hypocrisy to sincerity, etc., 2 Cor. 3:18, Romans 12:1-2. Such as please themselves with this, that they are no changelings, and that they are whatever they were, these are still in the gall of bitterness, and bond of iniquity, Acts 8:23. That obedience of the Romans, which was said to have come abroad unto all men, was an exemplary obedience, and a transforming obedience, Romans 16:19. Certainly, gospel-obedience is a grace of much worth, and of great force upon the whole man; for when it is once wrought in the heart, it works a conformity to all God's holy will. "Thanks be to God that, though you used to be slaves to sin, you wholeheartedly obeyed the form of teaching to which you were entrusted." Romans 6:17. But having spoken more largely of this in my other writings, let this touch here suffice, etc.
[6.] Sixthly, That obedience which springs from saving faith—is a constant obedience; it is a fixed and resolved obedience. Not
in respect of practice and continued acts, "for in many things we all stumble." "There is not a just man upon the earth, who does good and sins not." "Who can say, I have made my heart clean, I am pure from my sin?" "There is no man who sins not." "If we say we have no sin, we deceive ourselves, and the truth is not in us," etc. [James 3:2; Eccles. 7:20; Proverbs 20:9; 1 Kings 8:46; 1 John 1:8; Psalm 17:3.] But in respect of a Christian's sincere desires, bent of will, purpose of heart, resolution of soul, and faithful endeavors: Psalm 119:20, "My soul is consumed with longing for your laws at all times." Verse 112, "My heart is set on keeping your decrees to the very end." Verse 33, "Teach me, O Lord, the way of your statutes, and I shall keep it unto the end." Job 17:9, "The righteous shall hold on his way; and he who has clean hands shall be stronger and stronger." So Isaiah 40:29-31, Job 2:3. Mark, the renewed man has at all times a desire to fear the name of the Lord, Neh. 1:11; a will to live honestly at all times, Heb. 13:18. And it has some endeavors and exercise of spirit, to keep always a conscience void of offence towards God and men, Acts 24:16.
The Israelites, in their marches toward the holy land, were many times interrupted by divers enemies—but yet they advanced in their course, as soon as they could get rid of their enemies. Just so, though the believer is many times interrupted, in the course of his obedience, by many fierce temptations, and strange working of corruptions—yet after the temptation is over, the believer returns to the course of obedience with greater resolution, and with redoubled strength and courage, and in the end perfects his course of holiness in the fear of the Lord, 2 Cor. 7:1.
Mark, the apparent motion and walking of an unregenerate man in a way of righteousness and holiness—is but artificial, from the motives of hypocrisy and self-interest, (like the flying of Architus' artificial dove,) and having no inward principle of life, it endures not. But the motion and walking of a man renewed by grace in ways of holiness and righteousness, is like the natural living motion of birds, it continues as long as life continues. And as everything in motion, the nearer it comes to the center, the more swiftly it moves; so the nearer the believer moves to his rest in heaven, the more inclined he is in all his motions towards God; "he forgets the things which are behind, and reaches forth unto those things
which are before," Philip. 3:13.
That obedience which springs from saving faith is a fixed and resolved obedience; like David's worthies, it will break through a multitude of Philistines, through an army of difficulties, impediments, and discouragements, that it may be found doing the will of God. To make this a little more clearly and fully out, observe with me these few things:
First, No contrary commands of men, shall take this man off from his obedience to the commands of God. Acts 4:19, and 5:29, etc.
Secondly, No stream of evil examples, no current of corrupt times, shall bear them down in ways of obedience. Joshua 24:15, "I and my household will serve the Lord, though all Israel should serve idols." And Noah was upright with God, and walked with God in his generation, when the whole world was overspread with violence, and all flesh had corrupted their ways, Gen. 6:9, and 7:1.
Thirdly, No worldly profit or advantage shall bribe this man from his obedience. Heb. 11:8. Abraham will obey and follow God, though he forsakes all the benefits and contentments of his native country, and of his father's house, not knowing where his lot should fall, etc.
Fourthly, No carnal disputes or reasonings with flesh and blood shall dissuade him from his obedience. Heb. 11:7. Noah might have raised many objections against that strange attempt of building an ark—a work of a hundred and twenty years' continuance. But Noah waves all disputes, and falls upon building of the ark, according to the command of God. Just so Paul, as soon as he was converted, he was commanded by God to preach to the Gentiles; he might have made abundance of objections against that service—but instead of objecting, he falls close to his Master's work, and never consults with flesh and blood, Gal. 1:15-17.
Fifthly, No flood of natural affection shall hinder them in the way of their obedience. When God commanded Abraham to offer up
Isaac as a burnt-offering, he goes about it readily, and never acquaints Sarah with it, lest she should have hindered him in his obedience, and he goes three days' journey to effect it, Gen. 22 compared with Heb. 11:17-19. When God commands, Abraham will not stick at it, though the command is to offer up a son, a natural son, and not an adopted son; an only son, and not one of many; a son of the free-woman, and not of the bondwoman; a son of his old age; a son of the promise; a son in whom all the nations of the earth should be blessed; a son of his love and delight; a son who made the good old man laugh and be merry—Isaac signifies laughter —a son who was grown up to some years; witness the wood of the burntoffering that he carried, Gen. 22:6-7.
And this was the commendation of Levi: Deut. 33:8-9, "And of Levi, Moses said, Let your Thummim and your Urim be with your holy one" [Urim and Thummim signify light and perfection, according to their best derivation in the Hebrew tongue, and they are here put in the plural number, lights and perfections, to note the plenty as well as the excellency of divine graces,] "You tested him at Massah; you contended with him at the waters of Meribah. He said of his father and mother, 'I have no regard for them.' He did not recognize his brothers or acknowledge his own children, but he watched over your word and guarded your covenant." [By Urim and Thummim, some understand sincerity of life, and soundness of doctrine.] This relates to that heroical fact of the Levites, Exod. 32:26-29, when, at the commandment of Moses, they slew their idolatrous brethren who had worshiped the golden calf, not sparing those who were most nearly allied to them—but did execute God's judgments upon parents, brethren, and children, as if they had been mere strangers to them; the Levites were so impartial in God's cause as not to acknowledge either father or mother, brother or children, against his command. Natural affections are strong—but supernatural obedience is stronger. Some have well observed, that the married martyrs, who were parents of many children, as Rogers, Watts, Guest, Rawlins, etc., suffered with most alacrity.
Sixthly, No terrors, no threats, no reproaches, no afflictions, no oppositions, no persecutions, no bonds, no banishments, no dangers, no deaths—shall deter them or affright them from
their obedience—as will evidently appear by comparing of these scriptures together, Psalm 44:16-21; Acts 20:23-24, 21:12-13, and 24:14; Dan. 3:14-19; Rev. 12:11. This is most evident in the histories of the ten persecutions, and in all other histories, both of a former and a later date, etc.
Physicians observe a difference between the natural and preternatural heat in men's bodies. The preternatural heat, which arises from distemper, may be more for the present. But as it exceeds for measure, so it abates for time, because the natural heat is a more equal, and moderate, and durable heat; every part has an equal share, and it is not extreme, and yet it continues. Thus it is with hypocrites and upright people in the matter of obedience. The hypocrite may, in a kind of preternatural heat, in a hot fit, in a present heat, fall upon hearing, and reading, and praying, and reforming of his family, and upon leaving of this sin and that, and upon casting off this vain company and that, and upon associating of himself with this good company and that. But this hot fit does not last; the cold fit overtakes him again, and then he bids farewell to all his duties, and loses all his good inclinations, and lays aside all his warm resolutions. Will the hypocrite pray always? Job 27:8-9. Ephraim's goodness was as a morning cloud, which soon vanishes, and as the early dew, which is soon dried up by the sunbeams, Hosea 6:4. They were both false and fickle, unsteady and unstable; constant only in inconstancy. Their hearts were never right with God, for they were not steadfast in his covenant, Psalm 78:36-37. There are four times wherein a hypocrite may express a great readiness and forwardness to religious duties:
(1.) First, When he is under terrors and distress of conscience. Oh, now for a little ease, a little rest, a little quiet, a little comfort—what won't the hypocrite do! etc.
(2.) Secondly, When he is under sore and heavy afflictions. Hosea 5:15, "In their affliction they will seek me early." Isaiah 26:16, "Lord, they came to you in their distress; when you disciplined them." Psalm 78:34, "When he slew them—then they sought him." It is a reproach to some: No plague—no prayer; no punishment—no prayer, etc. So Pharaoh and Ahab, etc.
(3.) Thirdly, When religion is in fashion, when it is a credit to be a professor, and when profession is the highway to profit and preferment. In the warm summer of prosperity, when there is no hazard, no danger, no loss to be a Christian, who then so forward in religious duties as the hypocrite? But when the sun of persecution is up—then he falls away, Mat. 13:5-6.