Post by Admin on Mar 27, 2024 16:43:14 GMT -5
THE SIN, FOLLY, AND DANGER OF MEN'S CALLING CHRIST THEIR LORD, AND NOT YIELDING OBEDIENCE TO
HIS LAWS; OR THE SINFULNESS AND HAZARD OF A PROFESSION OF RELIGION. WITHOUT A CORRESPONDENT PRACTICE
Several sermons preached, at Ettrick, in summer, 1728.
And why call ye me Lord, Lord, and do not the things which I say? - LUKE 6:46.
THERE was, together with the disciples, a great multitude gathered
to hear Christ, and to be healed by him, ver. 17. Many of them
pretended a great regard for him; but it went no farther than good
words. Our Lord tells them, that such is every man, good or bad,
according as his life is, vers. 44, 45, "For every tree is known by his
own fruit: for of thorns men do not gather figs, nor of a bramble bush gather they grapes.
A good man, out of the good treasure of his
heart, bringeth forth that which is good; and an evil man, out of the
evil treasure of his heart, bringeth forth that which is evil: for of the
abundance of the heart, his mouth speaketh." And he closely applies
this to their conscience in the text. Wherein we have,
1. A concession. He grants they made a fair profession; they called
him Lord, their Lord. They owned his authority and Lordship over
them, as if they were his subjects and servants ready to receive and
obey his commands. They addressed themselves to him for his help,
one and another crying, Lord, help me, pleading to receive benefit by
him as their Lord. And this they did at times with much seeming zeal
and concern, Lord, Lord.
2. A charge. He charges them with nothing like this in their practice.
Though they called him their Lord, they carried not themselves at all
as his subjects and servants. Though they would have him to do for
them, they would do nothing for him. In his preaching and life, he
laid their duty before them: but though they owned him for their
Lord, they shewed no regard in their practice to what he said, no
conformity to his doctrine and example.
3. An expostulation. He puts them to consider the inconsistency of
these things, and the unaccountableness of yoking together a
profession and a practice that destroyed one another. A lord and a
subject or servant are relatives; to the one it belongs to command, to
the other to obey, Mal. 1:6. Why will ye plead the relation, and yet
throw off the duty of the relation? "If ye call me your Lord, why do ye
not what I say or bid you? If you will not do what I say or bid you,
why do ye call me your Lord?"
Two doctrines are deducible from the text thus explained.
DOCTRINE I. There are who call Christ their Lord, owning his
authority over them, and looking for benefit by him, who yet make
not conscience of doing the things which he as a Lord says to them,
and requires of them.
DOCTRINE II. It lies on men's consciences before the Lord, to take it
home to themselves, to consider and answer it, how they come to call
Christ their Lord, and yet make not conscience of doing the things
which he as a Lord says to them, and requires of them.
I shall handle these doctrines in order.
DOCTRINE I. There are who call Christ their Lord, owning his
authority over them, and looking for benefit by him, who yet make
not conscience of doing the things which he as a Lord says to them,
and requires of them.
In discoursing this doctrine I shall,
I. Consider men's calling Christ their Lord.
II. Consider their not doing the things which he says,
notwithstanding of their calling him their Lord.
III. Shew how it comes to pass, that people call Christ Lord, and their
Lord, and yet make not conscience of doing what he says.
IV. Apply the doctrine.
I. I will consider men's calling Christ their Lord.
Under this head, I will shew,
1. How men call Christ their Lord.
2. What they do call Christ, that call him their Lord.
3. What is the import of their calling him Lord.
First, I will shew how men call Christ their Lord. Men call him their
Lord,
1. Professing Christianity. Christians is the name of Christ's disciples
who owned him for their Lord and Master: Acts 11:26. "The disciples
were called Christians first at Antioch." As ye are called Christians, ye
are called by his name, owning him for your Lord and Master: Matth.
23:10. "One is your Master even Christ. Some, that they may take to
themselves a liberty, which others may not, will pretend they do not
make a profession. Strange! Christians and yet not professors! Can
there be a more holy profession, than that of Christianity, whereof
Christ is the head! Heb. 3:1. "Wherefore, holy brethren, partakers of
the heavenly calling, consider the apostle and high priest of our
profession, Christ Jesus. Nay, at that rate ye take the name, and
throw off the thing.
2. Being baptized in his name, Matth. 28:19. They are thereby
externally marked for his subjects and servants, and renounce the
devil, the world, and the flesh. It is a badge of subjection to Christ,
which the members of the visible church have taken on, to
distinguish them from the world, whereof Satan is the god; while
Christ is the Lord and God of the church.
3. Praying unto him, or to God in his name, Acts. 7:59. Dan. 9:17.
Every praying person, so far as he prays like a Christian, calls Christ
his Lord, and begs his help; though many do little consider what that
requires of them in their practice.
4. Attending the assemblies of his people to hear his word, Ezek.
23:31. The Lord Christ has appointed these assemblies for declaring
his will to his people, as to what he will do for them, and what he will
have them to do: and the very coming thither in a way of outward
reverence, is a calling him Lord, from whom we are to learn our duty.
Consenting personally to the covenant, Is. 44:5. Thereby they say, he
is, and shall be for ever their Lord, and that they shall be his only,
wholly, and for ever. And at whatever time any have given such
consent, they have no power to retract it after. Whether ever they
shall renew it again or not, it stands recorded before God, and they
will be judged by him accordingly.
6. Lastly, Partaking of the sacrament of the Lord's supper. The very
name of that ordinance bears the partakers to call him so, 1 Cor.
11:23, 26. And it is a very solemn profession before the world, angels,
and men, that he is our Lord, and we give up with all other lords. We
take Heaven's seal upon it, and in a manner make oath that it is so.
Secondly, I will shew what they do call Christ, that call him their Lord.
1. They call him their Lord God; as Thomas did, John 20:28, "My
Lord, and my God." They own him to be God their Creator, who
made them, and preserves and sustains them, to be their Sovereign
Lord, the Most High God with his Father and Spirit, unless they
declare the contrary. For so the universal church of Christ on earth
do understand Christ to be the Lord, Rom. 9:5, however lightly men
let of his commands.
2. Their Lord Proprietor, Master, and Owner, however little regard
they show to the will of his providence and precepts, Rom. 14:9. For
as all things are his by creation, so the Father has by a new title made
him heir of all things, Lord of all, which is declared in the gospel,
Acts 10:36. And so the head of every man is Christ.
3. Their Lord Redeemer, Exod. 20:2. however unsuitably they walk
to the redemption purchased by him. For so his people understand
him to be our Lord, who bought us with his precious blood, paying
our ransom while we were captives of sin and Satan, giving himself
for us.
4. Their Lord Husband, however refractory and disobedient they
prove to him: Jer. 3:14, "Turn, O backsliding children, saith the Lord,
for I am married unto you." Is. 54:5, "Thy maker is thine husband,
the Lord of hosts is his name." And so they own their obligation to be
subject to him, faithful and obedient till death. For as he is Lord, he
is a Lord Head and Husband, to his church.
5. Lastly, Their Lord King, however rebellious they be: Is. 33:22,
"The Lord is our Judge, the Lord is our Lawgiver, the Lord is our
King, he will save us." They own him to be King in Zion, having
power and royal dominion over them, to command, reward, and
punish, as they carry themselves towards him.
Thirdly, What is the import of their calling him Lord? Men calling
him so, do in effect own, acknowledge, and profess,
1. His undoubted authority to command and prescribe duty to them:
owning him as their Lord Husband, King, and God, they cannot deny
but he has authority to bind them with laws. The husband claims
authority over his spouse, the king over his subjects; and shall not
God claim authority over his own creatures? All these meet together
in Christ our Lord; so, by our own confession, he has authority over us.
2. The justice and equity of his commands: Rom. 7:12, "The law is
holy; and the commandment holy, and just, and good." Husbands
and kings among men, may require unjust things of their relatives,
through their own perverseness or blindness: but he being our Lord
God, is essentially just, and can command nothing but what is truly
good. Will we venture to attack the boliness of God, to accuse his
commands of injustice, for an excuse of our neglect of them?
3. Our absolute obligation to obey him. If he is our Lord, we owe him
an illimited subjection, obedience without disputing his commands,
Psal. 119:4. and a resignation to his providence without reserve,
Matt. 20:15. As the clay is in the hand of the potter, so are we in his.
The potsherds of the earth may strive with one another, but shall
they strive with their Maker?
4. The strongest ties upon us to be for him. If he is our Proprietor
and Redeemer, are we not bound by all the ties of honour and
gratitude to be wholly his? Do we say, he redeemed us from death,
and can we deny but we are bound to live for him? Has he redeemed
us by dying for us, in our room and stead, and so saved us from dying
eternally; what possible stronger incentive can there be to obedience?
5. Lastly, The expectation of happiness from him. Calling him our
Lord, we expect from him and by him, the pardon of our sin, the
favour of God, and a part in the kingdom of heaven, Matt. 7:21. We
know that he is not only Lord of this world, but of the other world;
and so we raise our expectation accordingly.
II. I will consider men's not doing the things which he says,
notwithstanding all this. We may take it up in three things.
1. Christ as a Lord prescribes duty to his subjects. He has not an
empty title of lordship and dominion, but is a Lawgiver: Is. 33:22,
"He is our Lawgiver." And the law of the ten commands, in their
spirituality and extent, is his law, binding by his authority on all that
call him Lord, Exod. 20:2, 3, &c. As he is the Lord our God, he claims
absolute and illimited subjection and obedience of us; as he is our
Proprietor, he claims the absolute disposal of us; as he is our
Redeemer, he requires our living wholly to him; as he is our
Husband, he demands our being subject to him in love, faithfulness,
and obedience till death, yea for ever; and as he is our King, he
requires the duty of faithful subjects, and to have no commerce with
his enemies.
2. He intimates his will to them as to their duty. He says what he
would have them to do. We have his written laws in the Bible, which
is God's word to every one into whose hand it comes. His ministers,
as his messengers, do in his name proclaim his laws, and require
obedience to them. Conscience within men's breasts testifies the
necessity of obedience. So that none can pretend ignorance. If they
be ignorant of his will, it is affected; they desire not to know it; as
those do, Job 21:14, who say unto God, "Depart from us; for we
desire not the knowledge of thy ways."
3. Yet men neglect it, and regard it not in their practice. They plead
the relation to him, but make no conscience of the duty of it. He has
laid down their duty in laws and commands, and has intimated it to
them: but they take no heed to regulate their practice according to
them. He says what things he would have them to do, but they do
them not.
1st, They have no due sense of their being absolutely bound up to his
will, but fancy themselves to be at some liberty to walk according to
their own, as if the government were divided betwixt Christ and
themselves: Psal. 12:4, "Who have said, With our tongue will we
prevail, our lips are our own: who is lord over us? They do not feel
the tie of the yoke of Christ always upon them, but are like bullocks
unaccustomed to the yoke, skipping at ease according to their own pleasure.
2dly, They frame not their life according to his will. Their habitual
walk and practice is not holy, but loose, licentious, untender, carnal,
and like the world, not like the followers of Christ; like the Ephesians
in their unconverted state, Eph. 2:2, who "walked according to the
course of this world, according to the prince of the power of the air,
the spirit that now worketh in the children of disobedience." They
attend ordinances, and perform some religious duties: but look into
the strain of their conversation, it is no wise Christ-like, but world like;
contrary to that exhortation, Rom. 12:2, "Be ye not conformed
to this world; but be ye transformed by the renewing of your mind."
3dly, They never set themselves to do all that he says; contrary to
what the Psalmist did, Psal. 119:6, who "had respect unto all God's
commandments." This one or other thing that he says, they do: but
they were never brought to a compliance with the things he says
without reserve. They pick and choose out some things, but they
reject others: a clear evidence that his authority which is stamped on
all his commands, has little weight with them, Jam. 2:11.
4thly, They habitually do against what he says, making their own
lusts and inclinations their law; like those who said, Jer. 2:25, "I have
loved strangers, and after them will I go." They call him their Lord;
but Satan and their lusts are really their lords, to whom they yield
their obedience, being captives at their pleasure.
Lastly, They do nothing purely because he says it, else they would
endeavour to do all. In what they do, they have other ends than to
please him: they do it to please themselves, for their own profit,
pleasure, or safety.
III. The third general head is, to shew how it comes to pass, that
people call Christ Lord, and their Lord, and yet make not conscience
of doing what he says. The springs of this ruining practice, that so
prevails, are many: as1. The want of a thorough change in their nature; Luke 6:43, 44, "A
good tree bringeth not forth corrupt fruit: neither doth a corrupt tree
bring forth good fruit. For every tree is known by his own fruit: for of
thorns men do not gather figs, nor of a bramble-bush gather they
grapes." There is some change made on them, therefore they call
Christ Lord; it is not carried through, therefore they do not what he
says. Hence they are neither cold nor hot; they are neither professed
enemies, nor cordial friends; like the Laodiceans, of whom our Lord
said, Rev. 3:15, "I know thy works, that thou art neither cold nor hot."
1st, Good education and religious company embalms some dead
souls; but still they want the principle of the Spirit of life; like those
of whom the apostle says, Jude ver. 19, "These be they who separate
themselves, sensual, having not the Spirit. So they continue dead in
sin still, and their course of life becomes abominable with dead
works, till in end they are twice dead, ver. 12.
2dly, The gospel being new to some, makes a reel among their
affections; as it did among the stony-ground hearers, Matt. 13:20, 21,
"He that received the seed into stony places, the same is he that
heareth the word, and anon with joy receiveth it: yet hath he not root
in himself, but dureth for a while: for when tribulation or
persecution ariseth because of the word, by and by he is offended. So
that they have some liking of the gospel, and begin to look kindly
towards the way of God: but it changes not their hearts, ver. 21. And
the newness going away, these affections wear off, and they begin to
appear in their own colours of black nature. Hence we have many,
who, while they were springing up in youth, blossomed fair, and
solemnly gave their names to Christ at sacraments: but being grown
up, turn stark naught.
3dly, They get some new light into their heads, but no new life into
their hearts. This was the case of many of John's hearers, who
afterwards withered away; concerning whom Christ said, John 5:35,
"He was a burning and a shining light: and ye were willing for a
season to rejoice in his light."
4thly, Many get awakening grace, that never get converting grace.
Their convictions bring them to call Christ Lord; but they living
strangers to the work of conversion, cannot do the things which he
says.
2. Entertaining wrong notions of religion. They form to themselves
such notions of religion, as leave them at liberty in the course of their
walk.
(1.) They think that is religion to call Christ Lord in performing
duties of worship, praying, &c. and consider not that the substance of
religion lies in holy, tender walking: Tit. 2:11, 12, "The grace of God
that bringeth salvation, hath appeared to all men; teaching us, that
denying ungodliness, and worldly lusts, we should live soberly,
righteously, and godly in this present world." Hence having done
these duties of worship, they are at no more care to keep their hearts
in the Lord's fear all the day long; but, on the contrary, can take the
greater liberty to themselves in loose walking; as the whore did, Prov.
7:14, 15, "I have peace-offerings with me; this day have I paid my
vows. Therefore came I forth to meet thee, diligently to seek thy face,
and I have found thee." Hence publicans and harlots enter into the
kingdom of heaven before such persons.
(2.) They think that faith
will save them, though it be dead, idle, and unactive; contrary to
what the apostle saith, James 2:14, "What doth it profit, my brethren,
though a man say he hath faith, and have not works? can faith save
him? ver. 26, "As the body without the spirit is dead, so faith without
works is dead also." They do not consider, that that faith is not saving
faith, which is so. Hence they can take a great deal of liberty in the
way of sin, and put off repentance from time to time, even to a death bed,
upon the confidence that their faith in Christ will save them.
Such have been of old, and still are, Jude ver. 4, "For there are
certain men crept in unawares, who were before of old ordained to
this condemnation, ungodly men, turning the grace of our God into
lasciviousness, and denying the only Lord God, and our Lord Jesus
Christ." There is no true faith but what purifies the heart, Acts 15:9.
and sanctifies the whole man; and the salvation by faith, is salvation
from sin.
3. Reigning unbelief. Of this our Lord complained, John 5:40, "Ye
will not come to me, that ye might have life." Whatever pretences
there are to believing in Christ, the unholiness of the lives of men is a
convincing evidence, that unbelief is reigning at bottom with most of
us: Is. 53:1, "Who hath believed our report? and to whom is the arm
of the Lord revealed?" The holiness of God, the spirituality of his law,
his hatred of sin, and how severely he punisheth, are not believed.
The report concerning Christ, another world, heaven and hell, sinks
not deep into the hearts of many. If these things were truly believed,
it is not possible that men could be so easy in a way of sin.
4, Want of consideration, Luke 15:17. People dream away their
lifetime; and however deep they can enter into the consideration of
other things, they have no power to consider their soul's state and
case: Is. 44:20, "He feedeth of ashes: a deceived heart hath turned
him aside, that he cannot deliver his soul, nor say, Is there not a lie in
my right hand?" Self-examination is utterly neglected; so there is no
due reflection made on their souls' state, and the course of life they
are leading: Is. 1:3, "The ox knoweth his owner, and the ass his
masters crib: but Israel doth not know, my people doth not
consider."
5. The natural enmity of the heart prevailing against conviction;
Rom. 8:7. "The carnal mind is enmity against God: for it is not
subject to the law of God, neither indeed can be." Hence is rebelling
against the light, keeping the truth prisoner in the head, that it may
not get into the conversation to rule there, Rom. 1:18. There are
notions of truth that force their own way into the mind, especially
under a clear gospel-ministry: the natural enmity yoking with these,
fights against them; and getting over them, runs with a stronger
current than otherwise, Rom. 7:13.
6. Lastly, Unmortified lusts still keeping the rule and dominion over
the soul, though Christ has the name of their Lord. Many call christ
Master, who are still servants to sin, serving diverse lusts and
pleasures. Hence these hurry them into sinful courses, that they
must do what their impetuous lusts drive them to, and cannot do the
things that Christ says.
USE 1. Of Information. Hence we may see,
1. That ungodly sinners after the dropping of the gospel, are self condemned,
and will be condemned out of their own mouths. They
own Christ's authority over them, which Jews and pagans do not;
and yet they regard it not in their walk, Mal. 1:6.
2. They are unreasonable and foolish in their expectation of benefit
from Christ, and shall be disappointed: Matth. 7:21. "Not every one
that saith unto me, Lord, Lord, shall enter into the kingdom of
heaven: but he that doth the will of my Father which is in heaven." O
how can we expect salvation from Christ, who have no regard to what
he says! Ye will not do his will to honour him, but dishonour him by
trampling on his commands! will not be saved from sin.
3. A profession of subjection to Christ, and bearing the external
badges of it, is common to many of the devil's goats with Christ's
sheep. Nobody needs value themselves upon it; for though we say
well for Christ as our Lord, yet if we do not accordingly, we but
deceive ourselves.
4. Lastly, No man has reason to be stumbled at religion itself,
because of the unsuitable lives of some professors of it. Many such
stumbling-blocks are laid down this day in the way of the blind
world; they that lay them shall bear their judgment: but why should
it be improven against the truths or practice of religion itself, since
our Lord plainly forewarns that it will be so?
USE 2. Of Exhortation. Ye do all call Christ your Lord, profess
Christianity, have been baptized in his name, &c. Consider calmly
and seriously, how your life answers your profession, whether ye do
what he says or not, what regard ye shew to his commands in your
practice. Consider,
1. It is expected that they who own Christ for their Lord, should carry
themselves as his subjects and servants, that his will should be their
law, his commands the rule of their life. To call him Lord, and yet
cast his laws behind your backs, is to mock him with those, Matth.
27:29, 30. "And when they had platted a crown of thorns, they put it
upon his head, and a reed in his right hand: and they bowed the knee
before him, and mocked him, saying, Hail King of the Jews. And they
spit upon him, and took the reed, and smote him on the head."
2. If he is your Lord, as he has power and authority to command you,
so he has power to revenge your disobedience, and to reward your
obedience. His obedient children may be sure their labour shall not
be in vain, 1 Cor. 15 ult; and the disobedient will find the weight of
his hand, that will grind them to powder, 2 Thess. 1:7. 8.
3. As he is a Lord, he is Lord and Saviour, Lord Redeemer. And what
is it that he redeems from, and saves from? Is it not sin? Tit. 2:14.
"He gave himself for us, that he might redeem us from all iniquity,
and purify unto himself a peculiar people, zealous of good works."
Matth. 1:21. "Thou shalt call his name Jesus: for he shall save his
people from their sins." He gave his life for that end, Eph. 5:25, 26.
What horrid injury must it then be, to pretend he is your Lord, to
save you, and yet ye will live in your sin, directly contrary to what his
precious blood was shed for?
4. Lastly, Though we are not saved by our doing, but by believing; yet
faith and holiness are inseparable: James 2:14. "What doth it profit
though a man say he hath faith, and have not works? can faith save
him?" Where there is not holiness of heart and life, there is no true
faith in Christ there. Faith if it be true, unites the soul to Christ,
works by love, purifies the heart, carries the soul heavenward in its
conversation. Doing in perfection what Christ says, is reached by no
believers here; but doing in sincerity, is what differences them still
from unbelievers.
Consider well then what regard ye show to what Christ says. And let
your consciences answer these questions.
1. Can ye say before the Lord, appealing to his omniscience, that ye
have renounced your own will, lusts, and inclinations, to follow
whatsoever the Lord discovers to be his will for you to do; and ye
sincerely endeavour to stick by that renunciation, to conform
yourselves to his will? Acts 9:6. I doubt most of us have never been
brought that length yet; and that many who have said it at some
times have resiled from it, and follow their own will more than
Christ's to this day.
2. Do ye really so far comply with whatsoever God has discovered to
be your duty, that ye dare not neglect it, but must endeavour it? Psal.
119:6. Can you think ye show an upright regard to the Lord's
commands, when there are some of them that you can cast behind
your back? No; if you regard them not all, ye regard none of them as
ye ought. Say not, There is none can do all. It is true, none can do all
perfectly; but there is no upright man, but he will put hand to all that
he knows to be his duty, and do his endeavour in every one of them.
3. Do ye sincerely set yourselves to oppose and fight against every
thing the Lord discovers to be sin, and are ye longing to have the
victory over it? Rom. 7:24. Are there not some sins that are your
bosom-idols, which ye cannot be brought to part with? Are there not
such sins with many who indulge themselves in sins, of the vileuess
of which none can be ignorant, that are not given up to a reprobate
sense, as lying, filthiness, dishonest dealing, &c.?
4. Do ye really lie open to discoveries of sin and duty from the Lord's
word? Job 34:31, 32. An upright servant desires to know his master's
will; but the refractory and rebellious servant, having no mind to do
it, cares not for knowing it, Job 21:14 Do ye read the Bible, or care for
hearing it read, and attend to it as that from whence ye are to learn
your duty? When ye do read or hear the word, do ye embrace it as the
rule you are to regulate your practice by?
5. What weight has Christ's saying a thing with you, when a
multitude of the world says against it? The world says there is no ill
in many things, that the Bible says there is much ill in. It says, there
is no harm, where the word says there is. In a word, the Bible says,
the way to heaven is the way of strictness or straitness; the world
says, there is no need of that strictness of life. Now, when the world's
opinion carries it in your practice against Christ's decision in his
word, do ye do the things which Christ says?
6. Do ye, in every part of your life and conversation, endeavor to
approve yourselves to Christ as your Lord? 1 Pet. 1:15, "As he which
hath called you is holy, so are ye holy in all manner of conversation?"
Do ye look on him as the party with whom ye have to do in all; not
only in your religious duties, but in the common affairs of life, or
worldly business? not only in your personal walk, but in the several
relations wherein ye stand, as husbands, wives, children, and
servants? 1 Cor. 7:24. Alas! most men shuffle out any regard to
Christ's commands, out of their worldy business, and their relations,
confining their religion to their religious duties of praying, &c.
7. Lastly, How do ye take any intimations of the Lord Christ's will
made to you, to discover your duty or your sin in particular cases?
Have they a silencing weight with your consciences, or do they but
irritate your passions? Is. 11:6. So the Psalmist shewed his regard,
Psal. 141:5, "Let the righteous smite me, it shall be a kindness; and
let him reprove me, it shall be an excellent oil, which shall not break
my head." Those that cannot bear an admonition, reproof, or to be
told of a fault, but presently are up in their own defence to ward off
conviction, shew they have more regard to their credit, than their
conscience, the authority of Christ the Lord, and any thing he says,
Hos. 4:4.
HIS LAWS; OR THE SINFULNESS AND HAZARD OF A PROFESSION OF RELIGION. WITHOUT A CORRESPONDENT PRACTICE
Several sermons preached, at Ettrick, in summer, 1728.
And why call ye me Lord, Lord, and do not the things which I say? - LUKE 6:46.
THERE was, together with the disciples, a great multitude gathered
to hear Christ, and to be healed by him, ver. 17. Many of them
pretended a great regard for him; but it went no farther than good
words. Our Lord tells them, that such is every man, good or bad,
according as his life is, vers. 44, 45, "For every tree is known by his
own fruit: for of thorns men do not gather figs, nor of a bramble bush gather they grapes.
A good man, out of the good treasure of his
heart, bringeth forth that which is good; and an evil man, out of the
evil treasure of his heart, bringeth forth that which is evil: for of the
abundance of the heart, his mouth speaketh." And he closely applies
this to their conscience in the text. Wherein we have,
1. A concession. He grants they made a fair profession; they called
him Lord, their Lord. They owned his authority and Lordship over
them, as if they were his subjects and servants ready to receive and
obey his commands. They addressed themselves to him for his help,
one and another crying, Lord, help me, pleading to receive benefit by
him as their Lord. And this they did at times with much seeming zeal
and concern, Lord, Lord.
2. A charge. He charges them with nothing like this in their practice.
Though they called him their Lord, they carried not themselves at all
as his subjects and servants. Though they would have him to do for
them, they would do nothing for him. In his preaching and life, he
laid their duty before them: but though they owned him for their
Lord, they shewed no regard in their practice to what he said, no
conformity to his doctrine and example.
3. An expostulation. He puts them to consider the inconsistency of
these things, and the unaccountableness of yoking together a
profession and a practice that destroyed one another. A lord and a
subject or servant are relatives; to the one it belongs to command, to
the other to obey, Mal. 1:6. Why will ye plead the relation, and yet
throw off the duty of the relation? "If ye call me your Lord, why do ye
not what I say or bid you? If you will not do what I say or bid you,
why do ye call me your Lord?"
Two doctrines are deducible from the text thus explained.
DOCTRINE I. There are who call Christ their Lord, owning his
authority over them, and looking for benefit by him, who yet make
not conscience of doing the things which he as a Lord says to them,
and requires of them.
DOCTRINE II. It lies on men's consciences before the Lord, to take it
home to themselves, to consider and answer it, how they come to call
Christ their Lord, and yet make not conscience of doing the things
which he as a Lord says to them, and requires of them.
I shall handle these doctrines in order.
DOCTRINE I. There are who call Christ their Lord, owning his
authority over them, and looking for benefit by him, who yet make
not conscience of doing the things which he as a Lord says to them,
and requires of them.
In discoursing this doctrine I shall,
I. Consider men's calling Christ their Lord.
II. Consider their not doing the things which he says,
notwithstanding of their calling him their Lord.
III. Shew how it comes to pass, that people call Christ Lord, and their
Lord, and yet make not conscience of doing what he says.
IV. Apply the doctrine.
I. I will consider men's calling Christ their Lord.
Under this head, I will shew,
1. How men call Christ their Lord.
2. What they do call Christ, that call him their Lord.
3. What is the import of their calling him Lord.
First, I will shew how men call Christ their Lord. Men call him their
Lord,
1. Professing Christianity. Christians is the name of Christ's disciples
who owned him for their Lord and Master: Acts 11:26. "The disciples
were called Christians first at Antioch." As ye are called Christians, ye
are called by his name, owning him for your Lord and Master: Matth.
23:10. "One is your Master even Christ. Some, that they may take to
themselves a liberty, which others may not, will pretend they do not
make a profession. Strange! Christians and yet not professors! Can
there be a more holy profession, than that of Christianity, whereof
Christ is the head! Heb. 3:1. "Wherefore, holy brethren, partakers of
the heavenly calling, consider the apostle and high priest of our
profession, Christ Jesus. Nay, at that rate ye take the name, and
throw off the thing.
2. Being baptized in his name, Matth. 28:19. They are thereby
externally marked for his subjects and servants, and renounce the
devil, the world, and the flesh. It is a badge of subjection to Christ,
which the members of the visible church have taken on, to
distinguish them from the world, whereof Satan is the god; while
Christ is the Lord and God of the church.
3. Praying unto him, or to God in his name, Acts. 7:59. Dan. 9:17.
Every praying person, so far as he prays like a Christian, calls Christ
his Lord, and begs his help; though many do little consider what that
requires of them in their practice.
4. Attending the assemblies of his people to hear his word, Ezek.
23:31. The Lord Christ has appointed these assemblies for declaring
his will to his people, as to what he will do for them, and what he will
have them to do: and the very coming thither in a way of outward
reverence, is a calling him Lord, from whom we are to learn our duty.
Consenting personally to the covenant, Is. 44:5. Thereby they say, he
is, and shall be for ever their Lord, and that they shall be his only,
wholly, and for ever. And at whatever time any have given such
consent, they have no power to retract it after. Whether ever they
shall renew it again or not, it stands recorded before God, and they
will be judged by him accordingly.
6. Lastly, Partaking of the sacrament of the Lord's supper. The very
name of that ordinance bears the partakers to call him so, 1 Cor.
11:23, 26. And it is a very solemn profession before the world, angels,
and men, that he is our Lord, and we give up with all other lords. We
take Heaven's seal upon it, and in a manner make oath that it is so.
Secondly, I will shew what they do call Christ, that call him their Lord.
1. They call him their Lord God; as Thomas did, John 20:28, "My
Lord, and my God." They own him to be God their Creator, who
made them, and preserves and sustains them, to be their Sovereign
Lord, the Most High God with his Father and Spirit, unless they
declare the contrary. For so the universal church of Christ on earth
do understand Christ to be the Lord, Rom. 9:5, however lightly men
let of his commands.
2. Their Lord Proprietor, Master, and Owner, however little regard
they show to the will of his providence and precepts, Rom. 14:9. For
as all things are his by creation, so the Father has by a new title made
him heir of all things, Lord of all, which is declared in the gospel,
Acts 10:36. And so the head of every man is Christ.
3. Their Lord Redeemer, Exod. 20:2. however unsuitably they walk
to the redemption purchased by him. For so his people understand
him to be our Lord, who bought us with his precious blood, paying
our ransom while we were captives of sin and Satan, giving himself
for us.
4. Their Lord Husband, however refractory and disobedient they
prove to him: Jer. 3:14, "Turn, O backsliding children, saith the Lord,
for I am married unto you." Is. 54:5, "Thy maker is thine husband,
the Lord of hosts is his name." And so they own their obligation to be
subject to him, faithful and obedient till death. For as he is Lord, he
is a Lord Head and Husband, to his church.
5. Lastly, Their Lord King, however rebellious they be: Is. 33:22,
"The Lord is our Judge, the Lord is our Lawgiver, the Lord is our
King, he will save us." They own him to be King in Zion, having
power and royal dominion over them, to command, reward, and
punish, as they carry themselves towards him.
Thirdly, What is the import of their calling him Lord? Men calling
him so, do in effect own, acknowledge, and profess,
1. His undoubted authority to command and prescribe duty to them:
owning him as their Lord Husband, King, and God, they cannot deny
but he has authority to bind them with laws. The husband claims
authority over his spouse, the king over his subjects; and shall not
God claim authority over his own creatures? All these meet together
in Christ our Lord; so, by our own confession, he has authority over us.
2. The justice and equity of his commands: Rom. 7:12, "The law is
holy; and the commandment holy, and just, and good." Husbands
and kings among men, may require unjust things of their relatives,
through their own perverseness or blindness: but he being our Lord
God, is essentially just, and can command nothing but what is truly
good. Will we venture to attack the boliness of God, to accuse his
commands of injustice, for an excuse of our neglect of them?
3. Our absolute obligation to obey him. If he is our Lord, we owe him
an illimited subjection, obedience without disputing his commands,
Psal. 119:4. and a resignation to his providence without reserve,
Matt. 20:15. As the clay is in the hand of the potter, so are we in his.
The potsherds of the earth may strive with one another, but shall
they strive with their Maker?
4. The strongest ties upon us to be for him. If he is our Proprietor
and Redeemer, are we not bound by all the ties of honour and
gratitude to be wholly his? Do we say, he redeemed us from death,
and can we deny but we are bound to live for him? Has he redeemed
us by dying for us, in our room and stead, and so saved us from dying
eternally; what possible stronger incentive can there be to obedience?
5. Lastly, The expectation of happiness from him. Calling him our
Lord, we expect from him and by him, the pardon of our sin, the
favour of God, and a part in the kingdom of heaven, Matt. 7:21. We
know that he is not only Lord of this world, but of the other world;
and so we raise our expectation accordingly.
II. I will consider men's not doing the things which he says,
notwithstanding all this. We may take it up in three things.
1. Christ as a Lord prescribes duty to his subjects. He has not an
empty title of lordship and dominion, but is a Lawgiver: Is. 33:22,
"He is our Lawgiver." And the law of the ten commands, in their
spirituality and extent, is his law, binding by his authority on all that
call him Lord, Exod. 20:2, 3, &c. As he is the Lord our God, he claims
absolute and illimited subjection and obedience of us; as he is our
Proprietor, he claims the absolute disposal of us; as he is our
Redeemer, he requires our living wholly to him; as he is our
Husband, he demands our being subject to him in love, faithfulness,
and obedience till death, yea for ever; and as he is our King, he
requires the duty of faithful subjects, and to have no commerce with
his enemies.
2. He intimates his will to them as to their duty. He says what he
would have them to do. We have his written laws in the Bible, which
is God's word to every one into whose hand it comes. His ministers,
as his messengers, do in his name proclaim his laws, and require
obedience to them. Conscience within men's breasts testifies the
necessity of obedience. So that none can pretend ignorance. If they
be ignorant of his will, it is affected; they desire not to know it; as
those do, Job 21:14, who say unto God, "Depart from us; for we
desire not the knowledge of thy ways."
3. Yet men neglect it, and regard it not in their practice. They plead
the relation to him, but make no conscience of the duty of it. He has
laid down their duty in laws and commands, and has intimated it to
them: but they take no heed to regulate their practice according to
them. He says what things he would have them to do, but they do
them not.
1st, They have no due sense of their being absolutely bound up to his
will, but fancy themselves to be at some liberty to walk according to
their own, as if the government were divided betwixt Christ and
themselves: Psal. 12:4, "Who have said, With our tongue will we
prevail, our lips are our own: who is lord over us? They do not feel
the tie of the yoke of Christ always upon them, but are like bullocks
unaccustomed to the yoke, skipping at ease according to their own pleasure.
2dly, They frame not their life according to his will. Their habitual
walk and practice is not holy, but loose, licentious, untender, carnal,
and like the world, not like the followers of Christ; like the Ephesians
in their unconverted state, Eph. 2:2, who "walked according to the
course of this world, according to the prince of the power of the air,
the spirit that now worketh in the children of disobedience." They
attend ordinances, and perform some religious duties: but look into
the strain of their conversation, it is no wise Christ-like, but world like;
contrary to that exhortation, Rom. 12:2, "Be ye not conformed
to this world; but be ye transformed by the renewing of your mind."
3dly, They never set themselves to do all that he says; contrary to
what the Psalmist did, Psal. 119:6, who "had respect unto all God's
commandments." This one or other thing that he says, they do: but
they were never brought to a compliance with the things he says
without reserve. They pick and choose out some things, but they
reject others: a clear evidence that his authority which is stamped on
all his commands, has little weight with them, Jam. 2:11.
4thly, They habitually do against what he says, making their own
lusts and inclinations their law; like those who said, Jer. 2:25, "I have
loved strangers, and after them will I go." They call him their Lord;
but Satan and their lusts are really their lords, to whom they yield
their obedience, being captives at their pleasure.
Lastly, They do nothing purely because he says it, else they would
endeavour to do all. In what they do, they have other ends than to
please him: they do it to please themselves, for their own profit,
pleasure, or safety.
III. The third general head is, to shew how it comes to pass, that
people call Christ Lord, and their Lord, and yet make not conscience
of doing what he says. The springs of this ruining practice, that so
prevails, are many: as1. The want of a thorough change in their nature; Luke 6:43, 44, "A
good tree bringeth not forth corrupt fruit: neither doth a corrupt tree
bring forth good fruit. For every tree is known by his own fruit: for of
thorns men do not gather figs, nor of a bramble-bush gather they
grapes." There is some change made on them, therefore they call
Christ Lord; it is not carried through, therefore they do not what he
says. Hence they are neither cold nor hot; they are neither professed
enemies, nor cordial friends; like the Laodiceans, of whom our Lord
said, Rev. 3:15, "I know thy works, that thou art neither cold nor hot."
1st, Good education and religious company embalms some dead
souls; but still they want the principle of the Spirit of life; like those
of whom the apostle says, Jude ver. 19, "These be they who separate
themselves, sensual, having not the Spirit. So they continue dead in
sin still, and their course of life becomes abominable with dead
works, till in end they are twice dead, ver. 12.
2dly, The gospel being new to some, makes a reel among their
affections; as it did among the stony-ground hearers, Matt. 13:20, 21,
"He that received the seed into stony places, the same is he that
heareth the word, and anon with joy receiveth it: yet hath he not root
in himself, but dureth for a while: for when tribulation or
persecution ariseth because of the word, by and by he is offended. So
that they have some liking of the gospel, and begin to look kindly
towards the way of God: but it changes not their hearts, ver. 21. And
the newness going away, these affections wear off, and they begin to
appear in their own colours of black nature. Hence we have many,
who, while they were springing up in youth, blossomed fair, and
solemnly gave their names to Christ at sacraments: but being grown
up, turn stark naught.
3dly, They get some new light into their heads, but no new life into
their hearts. This was the case of many of John's hearers, who
afterwards withered away; concerning whom Christ said, John 5:35,
"He was a burning and a shining light: and ye were willing for a
season to rejoice in his light."
4thly, Many get awakening grace, that never get converting grace.
Their convictions bring them to call Christ Lord; but they living
strangers to the work of conversion, cannot do the things which he
says.
2. Entertaining wrong notions of religion. They form to themselves
such notions of religion, as leave them at liberty in the course of their
walk.
(1.) They think that is religion to call Christ Lord in performing
duties of worship, praying, &c. and consider not that the substance of
religion lies in holy, tender walking: Tit. 2:11, 12, "The grace of God
that bringeth salvation, hath appeared to all men; teaching us, that
denying ungodliness, and worldly lusts, we should live soberly,
righteously, and godly in this present world." Hence having done
these duties of worship, they are at no more care to keep their hearts
in the Lord's fear all the day long; but, on the contrary, can take the
greater liberty to themselves in loose walking; as the whore did, Prov.
7:14, 15, "I have peace-offerings with me; this day have I paid my
vows. Therefore came I forth to meet thee, diligently to seek thy face,
and I have found thee." Hence publicans and harlots enter into the
kingdom of heaven before such persons.
(2.) They think that faith
will save them, though it be dead, idle, and unactive; contrary to
what the apostle saith, James 2:14, "What doth it profit, my brethren,
though a man say he hath faith, and have not works? can faith save
him? ver. 26, "As the body without the spirit is dead, so faith without
works is dead also." They do not consider, that that faith is not saving
faith, which is so. Hence they can take a great deal of liberty in the
way of sin, and put off repentance from time to time, even to a death bed,
upon the confidence that their faith in Christ will save them.
Such have been of old, and still are, Jude ver. 4, "For there are
certain men crept in unawares, who were before of old ordained to
this condemnation, ungodly men, turning the grace of our God into
lasciviousness, and denying the only Lord God, and our Lord Jesus
Christ." There is no true faith but what purifies the heart, Acts 15:9.
and sanctifies the whole man; and the salvation by faith, is salvation
from sin.
3. Reigning unbelief. Of this our Lord complained, John 5:40, "Ye
will not come to me, that ye might have life." Whatever pretences
there are to believing in Christ, the unholiness of the lives of men is a
convincing evidence, that unbelief is reigning at bottom with most of
us: Is. 53:1, "Who hath believed our report? and to whom is the arm
of the Lord revealed?" The holiness of God, the spirituality of his law,
his hatred of sin, and how severely he punisheth, are not believed.
The report concerning Christ, another world, heaven and hell, sinks
not deep into the hearts of many. If these things were truly believed,
it is not possible that men could be so easy in a way of sin.
4, Want of consideration, Luke 15:17. People dream away their
lifetime; and however deep they can enter into the consideration of
other things, they have no power to consider their soul's state and
case: Is. 44:20, "He feedeth of ashes: a deceived heart hath turned
him aside, that he cannot deliver his soul, nor say, Is there not a lie in
my right hand?" Self-examination is utterly neglected; so there is no
due reflection made on their souls' state, and the course of life they
are leading: Is. 1:3, "The ox knoweth his owner, and the ass his
masters crib: but Israel doth not know, my people doth not
consider."
5. The natural enmity of the heart prevailing against conviction;
Rom. 8:7. "The carnal mind is enmity against God: for it is not
subject to the law of God, neither indeed can be." Hence is rebelling
against the light, keeping the truth prisoner in the head, that it may
not get into the conversation to rule there, Rom. 1:18. There are
notions of truth that force their own way into the mind, especially
under a clear gospel-ministry: the natural enmity yoking with these,
fights against them; and getting over them, runs with a stronger
current than otherwise, Rom. 7:13.
6. Lastly, Unmortified lusts still keeping the rule and dominion over
the soul, though Christ has the name of their Lord. Many call christ
Master, who are still servants to sin, serving diverse lusts and
pleasures. Hence these hurry them into sinful courses, that they
must do what their impetuous lusts drive them to, and cannot do the
things that Christ says.
USE 1. Of Information. Hence we may see,
1. That ungodly sinners after the dropping of the gospel, are self condemned,
and will be condemned out of their own mouths. They
own Christ's authority over them, which Jews and pagans do not;
and yet they regard it not in their walk, Mal. 1:6.
2. They are unreasonable and foolish in their expectation of benefit
from Christ, and shall be disappointed: Matth. 7:21. "Not every one
that saith unto me, Lord, Lord, shall enter into the kingdom of
heaven: but he that doth the will of my Father which is in heaven." O
how can we expect salvation from Christ, who have no regard to what
he says! Ye will not do his will to honour him, but dishonour him by
trampling on his commands! will not be saved from sin.
3. A profession of subjection to Christ, and bearing the external
badges of it, is common to many of the devil's goats with Christ's
sheep. Nobody needs value themselves upon it; for though we say
well for Christ as our Lord, yet if we do not accordingly, we but
deceive ourselves.
4. Lastly, No man has reason to be stumbled at religion itself,
because of the unsuitable lives of some professors of it. Many such
stumbling-blocks are laid down this day in the way of the blind
world; they that lay them shall bear their judgment: but why should
it be improven against the truths or practice of religion itself, since
our Lord plainly forewarns that it will be so?
USE 2. Of Exhortation. Ye do all call Christ your Lord, profess
Christianity, have been baptized in his name, &c. Consider calmly
and seriously, how your life answers your profession, whether ye do
what he says or not, what regard ye shew to his commands in your
practice. Consider,
1. It is expected that they who own Christ for their Lord, should carry
themselves as his subjects and servants, that his will should be their
law, his commands the rule of their life. To call him Lord, and yet
cast his laws behind your backs, is to mock him with those, Matth.
27:29, 30. "And when they had platted a crown of thorns, they put it
upon his head, and a reed in his right hand: and they bowed the knee
before him, and mocked him, saying, Hail King of the Jews. And they
spit upon him, and took the reed, and smote him on the head."
2. If he is your Lord, as he has power and authority to command you,
so he has power to revenge your disobedience, and to reward your
obedience. His obedient children may be sure their labour shall not
be in vain, 1 Cor. 15 ult; and the disobedient will find the weight of
his hand, that will grind them to powder, 2 Thess. 1:7. 8.
3. As he is a Lord, he is Lord and Saviour, Lord Redeemer. And what
is it that he redeems from, and saves from? Is it not sin? Tit. 2:14.
"He gave himself for us, that he might redeem us from all iniquity,
and purify unto himself a peculiar people, zealous of good works."
Matth. 1:21. "Thou shalt call his name Jesus: for he shall save his
people from their sins." He gave his life for that end, Eph. 5:25, 26.
What horrid injury must it then be, to pretend he is your Lord, to
save you, and yet ye will live in your sin, directly contrary to what his
precious blood was shed for?
4. Lastly, Though we are not saved by our doing, but by believing; yet
faith and holiness are inseparable: James 2:14. "What doth it profit
though a man say he hath faith, and have not works? can faith save
him?" Where there is not holiness of heart and life, there is no true
faith in Christ there. Faith if it be true, unites the soul to Christ,
works by love, purifies the heart, carries the soul heavenward in its
conversation. Doing in perfection what Christ says, is reached by no
believers here; but doing in sincerity, is what differences them still
from unbelievers.
Consider well then what regard ye show to what Christ says. And let
your consciences answer these questions.
1. Can ye say before the Lord, appealing to his omniscience, that ye
have renounced your own will, lusts, and inclinations, to follow
whatsoever the Lord discovers to be his will for you to do; and ye
sincerely endeavour to stick by that renunciation, to conform
yourselves to his will? Acts 9:6. I doubt most of us have never been
brought that length yet; and that many who have said it at some
times have resiled from it, and follow their own will more than
Christ's to this day.
2. Do ye really so far comply with whatsoever God has discovered to
be your duty, that ye dare not neglect it, but must endeavour it? Psal.
119:6. Can you think ye show an upright regard to the Lord's
commands, when there are some of them that you can cast behind
your back? No; if you regard them not all, ye regard none of them as
ye ought. Say not, There is none can do all. It is true, none can do all
perfectly; but there is no upright man, but he will put hand to all that
he knows to be his duty, and do his endeavour in every one of them.
3. Do ye sincerely set yourselves to oppose and fight against every
thing the Lord discovers to be sin, and are ye longing to have the
victory over it? Rom. 7:24. Are there not some sins that are your
bosom-idols, which ye cannot be brought to part with? Are there not
such sins with many who indulge themselves in sins, of the vileuess
of which none can be ignorant, that are not given up to a reprobate
sense, as lying, filthiness, dishonest dealing, &c.?
4. Do ye really lie open to discoveries of sin and duty from the Lord's
word? Job 34:31, 32. An upright servant desires to know his master's
will; but the refractory and rebellious servant, having no mind to do
it, cares not for knowing it, Job 21:14 Do ye read the Bible, or care for
hearing it read, and attend to it as that from whence ye are to learn
your duty? When ye do read or hear the word, do ye embrace it as the
rule you are to regulate your practice by?
5. What weight has Christ's saying a thing with you, when a
multitude of the world says against it? The world says there is no ill
in many things, that the Bible says there is much ill in. It says, there
is no harm, where the word says there is. In a word, the Bible says,
the way to heaven is the way of strictness or straitness; the world
says, there is no need of that strictness of life. Now, when the world's
opinion carries it in your practice against Christ's decision in his
word, do ye do the things which Christ says?
6. Do ye, in every part of your life and conversation, endeavor to
approve yourselves to Christ as your Lord? 1 Pet. 1:15, "As he which
hath called you is holy, so are ye holy in all manner of conversation?"
Do ye look on him as the party with whom ye have to do in all; not
only in your religious duties, but in the common affairs of life, or
worldly business? not only in your personal walk, but in the several
relations wherein ye stand, as husbands, wives, children, and
servants? 1 Cor. 7:24. Alas! most men shuffle out any regard to
Christ's commands, out of their worldy business, and their relations,
confining their religion to their religious duties of praying, &c.
7. Lastly, How do ye take any intimations of the Lord Christ's will
made to you, to discover your duty or your sin in particular cases?
Have they a silencing weight with your consciences, or do they but
irritate your passions? Is. 11:6. So the Psalmist shewed his regard,
Psal. 141:5, "Let the righteous smite me, it shall be a kindness; and
let him reprove me, it shall be an excellent oil, which shall not break
my head." Those that cannot bear an admonition, reproof, or to be
told of a fault, but presently are up in their own defence to ward off
conviction, shew they have more regard to their credit, than their
conscience, the authority of Christ the Lord, and any thing he says,
Hos. 4:4.