Practical Obedience

You have no right to call me, Lord, Lord, saith the Saviour, unless you do the things which I say. If yc keep my commandments, ye shall abide in my love, even as I have kept my Father’s commandments, and abide in his love. You cannot claim the character, you cannot share the privileges of my people, without yielding a cordial, an habitual and persevering obedience to the divine commandments.

After all that can be said of the nature of the Christian graces; after every effort to discriminate between true religion and false; the spirit of obedience to the Divine commands is the grand test of the genuineness of our faith. By their fniiis ye shall know them. The plain and decisive

Practical Ohedience, 209

question, which should be often pressed upon the reader’s conscience, is this, Is the spirit of the gospel expressed in my habitual deportment?

There is a wide difference between that obedience which the gospel requires, and that which is practised by the most advanced Christian that ever lived. That obedience which, through the

* We are aware of the efforts that have been made, and are still making in one form or another, both by the wise and the unwise, to pervert, if not to destroy, the moral law. Some tell us, that it is abated; others, that it is not binding since the apostacy; and others, that it is not binding till after the gospel is embraced. Sometimes, we are consoled with the notion, that “God does not require perfect obedience of His “people in this fallen state!’* At others, we are quieted in our rebellion by the argument, that” the commandment is «’ not grievous, because it is not the rule of justification I** The truth is, the law is founded in the character of God, and the relation which all intelligent creatures bear to Him. Hence, while this character and relation remain the same, the law will remain, under all possible circumstances, immutably and everlastingly binding. That obedience to the law which the gospel requires, is identified with the requisitions of the decalogue. Do ive 17iake void the law through faith? Yea we establish the law. Is the law so unholy, that it requires abatement? Is the commandment so unjust, that it could not righteously have been the rule of justification? Is God unrighteous — or is every precept of his law, under all the sanction of eternal death, of the same binding force now, that it was when first proclaimed from the sacred

hill?

grace of God the believer is enabled to attain in the present life, and which may be viewed W as conclusive evidence of Chiistian Character, is.

In the first place, cordial. It flows from the heart. God be thanked, says the Apostle to the Romans, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you., Evangelical obedience expresses not merely the form, but the power of godliness. Every thing short of that obedience which proceeds from the heart, is disobedience. God neither requires, nor will accept of obedience which does not spontaneously flow from supreme love to Himself. The moral quality of all actions lies in the disposition of heart with which they are performed. Actions that are apparently good may flow from a very bad heart, and in the sight of God, are as corrupt as the heart from which they flow.

We lead of those who followed our Lord with great zeal for a time; but who at length went back and walked no more with Hi??!, And what was the reason? The love of God was not in them. Their hearts, like that of the young man in the gospel, did not erler into the spirit of the duties which they practised. They did not love the duties themselves, nor desire to glorify God in them. Men often practise the duties of piety from some mercenary end. False motives entwine themselves into all the external duties of the hypocrite. Not so the obedience of the true Christian. That is deep and thorough. It proceeds from the inmost soul. There is a purity of design in all. This is the love of God, that we keep His commandments; and His commandments ARE NOT GRIEVOUS. It is uo task to the Christian to obey the commandments of God. It is his highest pleasure. He delights in being devoted to the service of a being whom he supremely loves. It is his meat and his drink to do the will of Him that sent him, and to finish His nork. It is with heartfelt pleasure, that he consecrates his time, his talents, and his privileges, to the delightful work of glorifying God. The glory of God is the great end of his being. The honour of His name is a motive, paramount to evry other principle; the precepts of His law a guide, paramount to every other rule of duty. The love of Christ constrains him. When he contemplates his duty; he feels the spirit of holy enterprise; when h« looks at the work which God has ^iven him to do; he is animated with pious zal, and is constrained to exclaim, I delight to do thy will, O God, yea, thy law is within my heart 1 He, therefore who obeys God at all, obeys Him from the heart. He obeys internally, as well as externally. His is cordial obedience.

But the obedience of God’s people, is also hahitual. There are some passages of scripture which at first view appear to inculcate the idea, that the obedience of the new man is universal. Caleb and Joshua are said to have wholly followed the Lord. Job is called a perfect and upright man. Zacharias and Anna are said to have been righteous before God, walking in all the commandments and ordinances of the Lord blameless. Whosoever abideth in Christ, saith John, sinneth not. And again. Whosoever is born of God, doth not COMMIT SIN; for his seed remaineth in him, and he cannot SIN, because he is born of God. And thus our Saviour, Then are ye my friends, if ye do whatsoever I command you. But if we would make the Bible consistent with itself, we nmst give these passages some latitude of meaning. The experience of the world, and the declarations of eternal truth, assure us, that There is not a just man upon earthy that sinneth not. We must not

Practical Ohedience. 213

root out all religion from llic earth, because we do not find perfection in men. Moses sinned; Samuel sinned; Paul sinned; Peter sinned; and yet they were all fervently pious. The melancholy fact is, that the best of men do sin greatly. They are sometimes the subjects of the most awful defection.

It’ is needless to conceal the truth, that the sins of good men are of an aggravated character. It is in vain to say, that they do not sin knowingli/. They are indeed often surprised into the commission of sin; but they often commit it with calmness and deliberation. They often commit it in defiance to the sober dictates of reason, and in defiance to the most powerful conviction of their consciences.

It is in vain to say, that they do not sin volunlarily. No man was ever constrained to sin. Sin cannot be forced upon men contrary to their own inclination. The children of God often complain, that their hearts prompt them to sin, but their hearts never constrain them to act contrary to their choice. Seriously considered, it is impossible to sin without acting voluntarily.

The divine law requires nothing but voluntary obedience, and forbids nothing but voluntary disobedience. As men cannot sin without acting, nor act without choosing to act; so they must act voluntarily in sinning.

The children of God therefore do sin; they sin knowingly; they sin voluntarily; but ihei, do not sin habitually. It is not the prevailing habit of their lives to disobey the commandments of God. This cannot be. Sin does not reign in their mortal bodies, that they shoidd obey it in the lusts thereof. Between the old man and the new, there is an unceasing conflict. The flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other, so that they cannot do the things that they would. Still, in the new born soul, the flesh has not the ascendency. The old man is crucifled with Christ, that the body of sin might be destroyed, that henceforth we should not serve sin. This is most surely true of every believer. It is the prevailing habit of his life, to obey the commands of God. He is solicitous to perform whatever God requires, and watchful to avoid whatever He forbids. No true Chrislian can be habitually more engaged in the service of the world and of sin, than in the service of God. His obedience, though not perfect, is habitual.

It may also be added, that, that conformity to the precepts of God’s word upon which we may safely rely as a test of character, is persevering. The disciple of Jesus Christ perseveres in his course to the end of life. He holds on his way. It is the characteristic, as well as the blessedness of those who trust in the Lord, that they arc as Mount Zion which cannot be removed, but abideth for ever.

The Apostle John speaks of a class of professing Christians, that were somewhat multiplied even in those early days of the Christian Church. He says, They went out Jrom us, but they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out that they might be made manifest that they were not all of us. The true disciple endures to the end. Though he foresees that his path is beset with obstructions on every side, still he goes forward. Though dangers may threaten, and trials discourage him; leaning uipon the Beloved, he goes forward. Ilia most vigorous resolutions terminate upon his dut y He goes forward with a firm and vigorous step. No matter how rough the way, with an eye fixed on the Author and Finisher of his faith, he goes forward with unabated ardour, leaving the earth behind him, and animated with the prospect of Heaven and glory before him. He is aiming at the prize of the high calling of God in Christ Jesus, No difficulties are so great, no fatigue so severe, as to divert him from his design. Perfection is his object. He cherishes no present intention to disobey at all. From the heart, he desires and intends to yield a compliance, not merely to this, or that requisition, but to all the divine requirements, without distinction, and without exception.

We have the highest warrant to believe, that obedience thus cordial, habitual, and persevering, is conclusive evidence of our good estate. There are none but real Christians, who thus persevere in the sincere and habitual practice of godliness. The ways of the Lord are right, and the just shall walk in them, hut the transgressors shall fall therein. The way of the Lord is an high way; it is called the way of holiness, and the unclean shall not pass over it.

The scriptures uniformly represent a life of practical godliness as a decisive test of Christian character. A holy life is the grand mark of distinction between the children of God and the children of the devil. In this the children of God are manifest y ami the children of the devil: Whosoever doth not righteousness is not of God. Little children, saith the same Apostle, let no man deidve 7/oiiy he that doth righteousness is righteous; he that committeth siji is of the devil. And again. Hereby do we know that 7ve know him, if we keep his commandments.

It is difficult to conceive how it can be otherwise. There is an inseparable connexion between a holy heart and a holy life. A holy life can no more proceed from an unholy heart, than a pure stream can flow from an impure fountain. Wherever we find cordial, habitual, persevering obedience to the divine commands, there we have reason to believe, the love of God dwells in the heart. Show me a man who makes the law of God the rule, and the glory of God the end of his conduct; who is habitually devoted to the duties of piety and charity; and I will show you one whose heart has been sanctified by the

Spirit of grace. On the other hand, show me. man who, in the general comse of his life, pays n:> regard either to the divine law, or the divine glory; who neither denies himself, nor exerts himself for the honom-ofGod, and the good of his fellow men; and I will show you a man who, notwithstanding all his hopes and his professions, has never felt the power, nor tasted the sweetness of genuine religion. The truth is, men sincerely and habitually act as they love to act. In forming a judgment concerning our own character, we have no right to view our practice better than our principles, nor our principles better than our practice.

At the future Judgment, there will be a public trial of human character. The grand question then to be decided, will be. Are you a child of God? Are you a believer in the Lord Jesu& Christ? This question will be decided by evidence. And the evidence which the Righteous Judge will view as conclusive, will be a life of practical godliness. The Falher, without respect of persons y will judge according to every man’s WORK. When John, in the vision of Patmos, saw the sea gite up the dead which were in it, and Death and Hell give up the dead which rvere in them; they were judged every man according to his work. In looking forward to the process of that day, the reader may anticipate this grand rule of triaL If he leads a life of evangelical obedience, though that obedience is not the ground of bis acceptance, it is evidence that he is accepted. And this is evidence that comes without looking for it. A life of humble, holy, Christ-like obedience, carries hope, and faith, and comfort, along with it. It is conclusive evidence that the love of Christ constraineth you, and is not long maintained without filling the heart with light and joy.

Come then, and try your heart by the same rule whereby God tries it. God has given, or he will give you, a fair opportunity of proving your religion, by bringing it into action. He proved Abraham, and the trial issued in the clearest evidence of Abraham’s religion. He proved the young man in the gospel, and the result of the trial was, that he loved the world more than God. What is the issue of the trial in your case? Frames, and experiences, and professions, and hopes, are nothing without lives of practical godliness. He that hath mj, commandments and kecpeth them, he it is that lovcth me.

The plain question which was stated at the beginning of this essay, is a very important one. Does youT religion express itself in your habitual deportment? — In prosperity, in adversity, in the family, in the world, among friends and foes? Jlemember, he that hath the hope of the gospel, pwrye/^ himself even as Christ is pure. Does your love to God prompt you to a devout attendance upon all His institutions? Does it animate you with increasing attachment to His word and His service? Does your love to man lead you to do justice and love mercy, to livd in peace with all men? Does it make you the better husband, or the better wife; the better parent, or the better child; the better master, or the better servant; the better magistrate, or the better subject; the better friend, or the better citizen?

The religion of Jesus Christ is not a system of empty speculations, designed to have no practical influence. It is not the offspring of wild enthusiasm, that exhausts all its force in feeling, and leaves none for action. A good man out of the good treasure of the heart, necessarily hringeth forth good things. Experience without practice is nothing; and practice without experience is no more. Experimental religion

P radical Obedience. 221

consisis in the reality of the Christian graces, and in their due effect upon the life and conversation. If you are an experienced Christian, you feel the power of religion in your heart, and exhibit it in your life. IVic life of Jesus is made manijest in some good degree inyovr mortal Jlesh. You feel and act in some measure as Christ felt and acted. You discover His spirit; you imitate His example; you exhibit a firm and bold attachment to His cause.

But, reader, with all thy short-comings, with all thy gross violations of duty, is such the habitual course of thy life? Is thine a life of devotion, of meekness, and humility; of supreme attachment to heavenly and divuio things; of self-denial, and of universal benevolence? Try your heart by your practice, and your practice by your heart. If, after candid examination, you find reason to hope that you are one of God’s dear children — washed with the blood, sanctified by the Spirit, clothed with the righteousness of the AVell Beloved; cherish that hope as the gift of heaven. Dismiss your fears; bindyourself to be the Lord’s in an everlasting covenant; think less of yourself, and more and niore of the name, the cross, the glory of your

Redeemer. Henceforth let your light shine. Seek yejirst the kingdom of God and His righteousness and all things shall he added unto you. Or, in other words, do you serve God, and God will take care of you. Submit to His will; trust in His grace, and resign yourself into His hands, with the assurance that The Lord is well pleased with those who hope in his mercy.