Page images
PDF
EPUB
[ocr errors]

jects, and to obey: obedience is the actual per- | teach men to obey their governors, but as a formance of commanded duties. Subjection is little dog submits unto a mastiff, or so far as their the root of obedience, and virtually contains it convenience persuades them, but not for conobedience is the fruit of subjection, and sup- science in obedience to God. They teach men poses it. If God be your master, show it by his to look to no higher end than common prefear, or service: it is not calling Christ our servation and liberties, and not to expect proking, but obeying him before all, that will prove tection or reward from the absolute sovereign. us subjects. 'Not every one that saith unto me, In a word, they entice all princes and people into Lord, Lord, shall enter into the kingdom of hea- damnable rebellion against the Lord; as much as ven: but he that doeth the will of my Father if they should entice all constables and justices to which is in heaven.' I beseech you therefore, hold their places without dependence on the prince, brethren, by the mercies of God, that you present But God teaches us that there is no power but of your bodies a living sacrifice, holy, acceptable to God: the powers that be, are ordained of God: God, your reasonable service: and be not con- whosoever therefore resisteth the power, resisteth formed to this world, but be ye transformed,' or the ordinance of God; and they that resist, shall turned into other men, by the renewing of your receive to themselves damnation: for he is the mind, that you may prove what is that good, that minister of God to us for good; even the minacceptable and perfect will of God.'' And this ister of God, an avenger to execute wrath upon is the will of God, even your sanctification.'-him that doeth evil.' Wherefore we must needs 'Forasmuch then as Christ hath suffered for us be subject, not only for wrath, but also for conin the flesh, arm yourselves likewise with the science' sake.'—' For they are God's ministers same mind: for he that hath suffered in the flesh, continually attending upon this very thing; and hath ceased from sin that he no longer should for this cause we must pay them tribute.”—“ Sublive the rest of his time in the flesh, to the lusts mit yourselves to every ordinance of man for of men, but to the will of God.' Yea, we should the Lord's sake, for so is the will of God.''stand perfect and complete in all the will of God,' Judge righteously between every man and his and by the power of the word of God every brother, ye shall not respect persons in judgthought should be brought in obedience unto ment, but shall hear the small as well as the great; Christ. Our obedience should be public and you shall not be afraid of the face of man: for exemplary, for so is the will of God, that with the judgment is God's. And he said to the well-doing we put to silence the ignorance of fool- judges, take heed what ye do; for you judge ish men. Obedience is better than sacrifice.' not for man, but for the Lord, who is with you Whatever you do, therefore, keep close to the in the judgment; wherefore let the fear of the law of God. Lord be upon you.' But our atheistical politicians would teach rulers that they are none of the ministers of God, and that they judge for man only, and not for him. The nature of all true obedience is such as Paul describes in children and servants, that takes its rise and motives from the Lord: Children, obey your parents in the Lord, for this is right.-Servants, be obedient to them that are your masters, according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ: not with eyeservice, as men-pleasers, but as the servants of Christ, doing the will of God from the heart; with good-will, doing service as to the Lord and not to men.'

6

4. To this end we must labour to know the law, and be acquainted with God's will. The book of nature must be studied: the holy scriptures must be searched, and meditated in both day and night. Princes must have this book continually in their hands. Rich and poor must learn it, that they may obey it.

5. Our subjection to God obliges us to a subjection to the officers that he sets over us. If any man say to judges, justices, and constables, 'I will obey the king, but you are not kings, therefore I will not obey you,' he shall suffer as disobeying the king in his officers. Contempt of magistrates and ministers, reflects on God.

6. Yea, hence we must practically understand in what respect to obey our governors not merely as the officers of men: not only as chosen by the people; but as the officers of God, that from him have their authority. The atheistical politicians that derive authority no higher than the sword, or the people's choice, or natural strength,

[ocr errors]

7. Hence also you must learn, that God's authority is the highest authority, and there is indeed no such thing in the world as true authority that is against him, or not subordinate unto him. Therefore if men command us to disobey God, by neglecting that which is a duty, or by sinning against him, their commands are from a disobedient will of their own, but from no au

[ocr errors]

thority and it is better in such cases to obey | Laws are but shadows if there be no execution. God than man. So many prophets, apostles, and O worship the Lord in the beauty of holiness; other martyrs, would not have been sacrificed by fear before him all the earth.'-'Say among the the fury of persecutors, if they had thought it heathen, that the Lord reigneth.' As his projust to obey them before God. God never gave mises, so his peremptory threatenings shall be any man authority against him, nor to nullify fulfilled. He will not revoke his stablished laws his laws. The acts of a justice or constable for fear of hurting wilful sinners, who will not against the king, or beyond their power, are pri- fear his judgments till they feel them. Let all vate or rebellious acts, and not authoritative. the earth fear the Lord, let all the inhabitants of So are the laws of men that are against God. the world stand in awe of him: for he spake, Yet note well, that though we must rather dis- and it was done; he commanded, and it stood obey men, than God, yet we may not forcibly fast.' Mark also the present judgments of the resist, when we may not obey them. And in Lord, and rush not on his indignation. For the some cases (as if a king would ravish a woman, Lord is known by the judgments which he exeor the like) when it is lawful to resist his deed, cuteth: the wicked is oft snared in the work of it is not lawful to resist his state, and disturb his own hands.' Though the wicked contemn the government of the commonwealth. Obey God, and say in his heart, thou wilt not require men cheerfully when God forbids it not: but see it,' yet they shall find that he beholdeth misthat God be your absolute sovereign, whose laws chief to requite it with his hand, and that he is can be dispensed with by none. the helper of the fatherless and poor that commit themselves unto him.'- The Lord's throne is in heaven: his eyes behold, his eyelids try, the children of men: the Lord trieth the righteous; but the wicked, and him that loveth violence, his soul hateth.'

[ocr errors]

If parents or masters command you to break the laws of God, obey them not. Despise them not, but humbly deprecate their displeasure, and obey them in all other things; but in the unlawful thing, obey them not: no, not if they were the greatest princes upon earth. But say as the three witnesses of God, we are not careful to answer thee in this matter if it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thy hands, O king: but if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.'

[ocr errors]

What I have said of magistrates, in the two last cases, I mean of pastors in the church. They must be obeyed in and for the Lord; but not against the Lord. Saith Paul of the churches of Macedonia, they gave their ownselves to the Lord, and unto us, by the will of God.' He that heareth you heareth me, and he that despiseth you despiseth me.' And yet the leaven of the pharisees must be avoided: and an angel from heaven be held as accursed, if he should preach another gospel. And I would not have flatterers to set either princes or pastors above the angels of heaven. Though yet in other respects we may be still obliged, as I said before, to hear and to obey them.

8. The knowledge of God's sovereignty, must teach us to fear his righteous threatenings, and reverence his justice, and prepare ourselves to be judged by him. He rules by his laws, and so by threatenings and promises, which he will make good. It is not a painted fire that he threatens. Judgment is a part of government.

6

9. The sovereignty of God is a comfort to his loyal subjects. They may be sure that he will protect them, and make good his word. Behold he cometh, and his reward is with him. The righteous judge at his appearing will give the crown of righteousness to all them that love his appearing.'-' O let the nations be glad and sing for joy, for thou shalt judge the people righteously, and govern the nations upon earth.'

Let the heavens rejoice, and the earth be glad, before the Lord; for he cometh, for he cometh to judge the world with righteousness, and the people with his truth.'

10. Lastly, the knowledge of God as our sovereign king, must cause us to desire and pray for and promote the glory of his kingdom, and the obedience of his subjects in the world: that his name may be hallowed, by the coming of his kingdom, and the doing of his will on earth as it is in heaven, must be the matter of our daily requests to God. It must be the grief of every subject of the Lord, to think of the heathen and infidel parts of the world; and to see the rebellion of the profane among us; and that the laws of God are unknown or despised by the most of men. Alas! how very many are ruled by their lusts, self-conceit, corrupted wills, and the customs of the world, or the will of men! but how few are ruled by the laws of God! O how should it grieve an honest heart, to see God's kingdom hindered by infidelity, and weakened,

divided, and disturbed by popery, and heresy, | to him of being his own children. All is from and dishonoured by scandal and impiety, as it love, and in a way of love, and for the exercise is! And to see the multitude, and the violence | and demonstration of love: so that when I call and industry of corrupters, dividers and destroy- God our benefactor,' I precisely distinguish ers and the fewness, the coldness, and remiss- this last part of his relation to us from the rest : ness of the builders, the healers and restorers! but when I call him a Father,' I mean the same All you that are loyal subjects to your Lord, la- thing, or relation which a benefactor signifies; ment these ways of rebellion and disobedience, but with fuller aspect on the foregoing relations, and the diminutions and distempers of the sub- and joining of them as they are perfected all in jects of his kingdom, and the unfaithfulness and this. negligence of his ministers: and bend your cares, desires, and prayers, to the promoting of God's kingdom in you, and in the world, and befriend not any thing that hinders its prosperity.

:

CHAP. XV.

The third of these relations, and the next point in the knowledge of God, to be spoken of, is, that he is our most loving father, or bountiful benefactor.' As he is good, so he doth good. As he is the chief good, so he bestows the greatest benefits: and therefore is thence, by a necessary result, our most bountiful benefactor. The term 'Father' comprehends in it all his three great relations to us. 1. A father gives being to his children, and therefore hath some propriety in them; and God is the first cause of our whole being, and therefore we are his own. 2. A father is the governor of his children and God is our chief governor. 3. A father tenderly loves his children that are child-like, loving and obedient to him; and seeks their felicity and so doth God love, and will make happy, his loving and obedient children, who have not only their being from him as their Maker, but their new being, or holy nature, from him as their sanctifier. This last being the end and perfection of the rest, doth communi- | cate its nature to the rest, as the means. And so, 1. The new nature that God thus gives us in our regeneration, is not from his common love, but is an act of special grace, proceeding from his special, fatherly love. 2. The government that he exercises over them, as his regenerated children, is not a common government, such as is that of the mere law of nature, or of works; but it is a special government by a law of grace, a justifying, saving law, or covenant; together with an internal illuminating, quickening, guiding spirit, with church-state, officers, and ordinances, all suited to this way of grace: even as his dominion or propriety by redemption, and our sanctification and resignation, is not a common propriety, but a gracious relation to us as our own father, who hath the endeared relation

Here I shall briefly name the benefits on which this relation of God is founded. 1. Even in creating us, he acted as a benefactor, giving us the fundamental good of being, and the excellency of manhood. 2. By setting us in a well furnished world, and putting all things under our feet, and giving us the use of creatures. 3. By entering into the relation of a governor to us, and consequently engaging himself to terms of justice in his dealing with us, and to protect us, and reward us, if we did obey; and making us capable of an everlasting happiness as our end, and appointing us sufficient means thereto. These benefits denominated God the great benefactor or father unto man, in the state of his creation.

But then, moreover, he is a common benefactor also. 4. By so loving the world, as to give his only begotten Son, to be their Redeemer; a sufficient sacrifice for sin. 5. By giving out his promise or covenant of grace, and making a proclamation of pardon, reconciliation, and eternal life, to all that will accept it in and with Christ, to gospel ends. 6. By sending forth the messengers of this grace, commanding them to preach to every creature the gospel, or word of reconciliation committed to them, and to beseech men, in Christ's stead, as his ambassadors, as if God himself did intreat by them, to be reconciled to God. 7. By affording some common mercies without, and motions of his Spirit within, to second these invitations. But though by this much God hath a title to their dearest love, yet they have no title to his highest benefits, nor are in the nearest relation of children or beneficiaries to him.

But, 8. When he begets us again to a lively hope, by his incorruptible seed, and gives us both to will and to do, and when the Father effectually draws us to the Son, renews us according to his image, takes away our old and stony hearts from us, gives us new and tender hearts, and gives us to know him, and love him as a father; then is he our Father in the dearest and most comfortable sense, and we are his children, that have interest in his dear

sun by its light, will never see it! These beams come down to invite our minds and hearts to God; and if we shut the windows, or play till night, and they return without us, we shall be left to utter darkness.

est love. 9. Therefore we have his Spirit, and pardon, justification, and reconciliation with him. 10. Also we have special communion with him in prayer, praises, sacraments, and all holy ordinances and conversation. 11. We and our services are pleasing to him, and so we are in the light of his countenance, and under a special promise of his protection and provision, and that all things shall work together for our good. 12. And we have the promise of perfection in ever-nally in him, and all flows from him, that hath lasting glory.

Now as you see how God is our benefactor or most gracious and loving Father, let us next see what this must work on us.

1. Goodness and bounty should shame men from their sin, and lead them to repentance. Love is not to be abused and requited with unkindness and provocation. He that can turn grace into wantonness, and do evil because grace hath abounded, or that it may abound, shall be forced to confess that his damnation is just. He that will not hate his sin, when he sees such exceeding benefits stand by, and hears mercy, and wonderful mercy, plead against it, and upbraid the sinner with ingratitude, is like to die a double death, and shall have no more sacrifice for sin.

2. The fatherly love and benefits of God call for our best returns of love. The benefits of creation oblige all to love him with all their heart, and soul, and might: much more the benefits of redemption, and especially, as applied by sanctifying grace, to them that shall be heirs of life, it obliges them by multiplied strongest obligations: the worst are obliged to as much love of God as the best; for none can be obliged to more than to love him with all their heart, &c. but they are not as much obliged to that love we have new and special obligations; and therefore must return a hearty love, or we are doubly guilty. Mercies are love's messengers, sent from heaven to win up our hearts to love again, and entice us thither. All mercies therefore should be used to this end. That mercy that doth not increase, or excite and help our love, is abused and lost, as seed that is buried when it is sowed, and never more appears. Earthly mercies point to heaven, and tell us whence they come, and for what. Like the flowers of the spring, they tell us of the reviving approaches of the sun : but like foolish children, because they are near us, we love the flowers better than the sun; forgetting that the winter is drawing on. But spiritual mercies are as the sun-shine that more immediately depends on, and flows from, the sun itself. And he that will not see, and value, the

The mercies of God must imprint upon our minds the fullest and deepest conceptions of him, as the most perfect, suitable, lovely object to the soul of man; when all our good is origi

the goodness of a means, and finally himself is all; not to love God then, is not to love goodness itself; and there is nothing but good that is suited to our love. Night and day therefore should the believer be drawing and deriving from God, by the views and tastes of his precious mercies, a sweetness of nature, and increase of holy love to God, as the bee sucks honey from the flowers. We should not now and then for a recreation light upon a flower, and meditate on some mercy of the Lord; but make this our work from day to day, and keep continually upon our souls, the lively tastes, and deep impressions of the infinite goodness and amiableness of God. When we love God most, we are at the best, and most pleasing to God; and our lives are sweetest to ourselves: and when we steep our minds in the believing thoughts of the abundant fatherly mercies of the Lord, we shall most abundantly love him. Every mercy is a suitor to us from God. The scope of them all is this, My son, give me thy heart."' Love him that thus loves thee. Love him, or you reject him. O wonderful love! that God will regard the love of man! that he will enter into a covenant of love; that he will be related to us in a relation of love; that he will deal with us on terms of love; that he will give us leave to love him, who are so base, and have so loved earth and sin! yea, and that he will be so earnest a suitor for our love, as if he needed it, when it is only we that need! But the paths of love are mysterious and incomprehensible.

3. As God is in special a benefactor and father to us, we must be the readiest and most diligent in obedience to him. Child-like duty is the most willing and unwearied kind of duty. Where love is the principle, we shall not be eyeservants, but delight to do the will of God, and wish, O that I could please him more! It is a singular delight to a gracious soul to be upon any acceptable duty; and the more he can do good, and please the Lord, the more he is pleased. As fatherly love and benefits are the fullest and the surest, so will filial duty be. The heart is no fit soil for mercies, if they grow not up to

holy fruits. The more you love, the more cheer- | revealed in the gospel, be the most wonderful

fully will you obey.

4. From hence we must learn, both how God is man's end, and what are the chief means that lead us to him.

1. God is not the end of reason, nakedly considered, but he is the end which love inclines us to, and which by love is attained, and by love enjoyed the understanding of which would resolve many great perplexing difficulties that step into our way in theological studies. I will name no more now, but only that it teaches us, how both God and our own felicity in the fruition of him, may be said to be our ultimate end, without any contradiction, yet so that it be eminently and chiefly God. For it is a union, such as our natures are capable of, that is desired, in which the soul doth long to be swallowed up in God; understand but what a filial or friendly love is, and you may understand what a regular intention is, and how God must be the Christian's end.

objective means; yet shall not these do it without the internal effective means. But when love doth shine to us so resplendently without us, in the face of the glorious Sun of love, and is also set into us by the Spirit's illumination, that sheds abroad this love in our hearts, then will the holy fire burn, which comes from heaven, and leads to heaven, and will never rest till it have reached its centre, and brought us to the face and arms of God.

5. From the fatherly relation and love of God, we must learn to trust him, and rest our souls in his securing love. Shall we distrust a Father; an omnipotent father! Therefore is this relation prefixed to the petitions of the Lord's prayer, and we begin with our Father which art in heaven,' that when we remember his love, and our interest in him, and his all-sufficiency, we may be encouraged to trust him, and make our addresses to him. If a Father, and such a Father, smite me, I will submit, and kiss the rod: for I know it is the healing fruit of love. If a Father, and such a Father, afflict me, wound me, deal strangely with me, and grieve my flesh, let me not murmur or distrust him; for he well understands what he doth; and nothing that shall hurt me finally can come from omnipotent paternal love. If a Father, and such a Father, kill me, yet let me trust in him, and let not my soul repine at his proceedings, nor tremble at the separating stroke of death. A beast knows not when we strive with him, what we intend, whether to cure, or to kill him but a child need not fear a killing blow, nor a loving soul a damning death, from such a Father. If he be a Father, where is his love and trust?

2. Withal it shows us, that the most direct and excellent means of our felicity, and to our end, are those that are most suited to the work of love. Others are means more remotely, and necessary in their places; but these directly. Therefore the promises and narratives of the love and mercy of the Lord, are the most direct and powerful part of the gospel, conducing to our end and the threatenings the remoter means. Therefore as grace was advanced in the world, the promissory part of God's covenant or law, grew more illustrious, and the gospel consisted so much of promises, that it is called 'glad tidings of great joy.' Therefore the most full demonstration of God's goodness and loveliness to our hearers, is the most excellent part of all 6. If God be our Father, and so wonderful a our preaching, though it is not all. And there-benefactor to us, then thanks and praise must be fore the meditation of redemption is more powerful than the bare meditation of creation, because it is redemption that most eminently reveals love. Therefore Christ is the principal means of life, because he is the principal messenger and demonstration of the Father's love, and by the wonders of love which he reveals and exhibits in his wondrous grace, he wins the soul to the love of God. For God will have external objective means, and internal effective means concur, because he will work on man agreeably to the nature of man. Though there was never given out such prevalent invincible measures of the Spirit, as Christ hath given for the renewing of those that he will save, yet shall not that Spirit do it without as excellent objective means. Though Christ, and the riches of his grace

our most constant work, and must be studied above all the rest of duty, and most diligently performed. If the tongue of man, which is called his glory, be made for any thing, and good for any thing, it is to give the Lord his glory, in the thankful acknowledgment of his love and mercies, and the daily cheerful praises of his name.

Let this then be the Christian's work. 7. The children of such a Father should live a contented, cheerful life. Diligence becomes them, but not contrivances for worldly greatness, nor cares for that which their Father hath promised them to care for. Humility and reverence beseems them, but not dejection and despondency of mind, and a still complaining, fearful, troubled, disconsolate soul. If the children of such a Father shall not be bold, confident, and cheerful, let

« PreviousContinue »