II. I shall give the reasons of it ; though they be evident already in stating the nature of this subjection, yet I shall add more.
1. Because obedience is the best impression or stamp of our religion upon us. In the christian religion Christ is set forth, not only as our lord and ruler, of sovereign authority, but also a perfect pattern and example commended to our imitation. This reason is urged by the apostle : Heb. v. 8, 9, 'Though he were a son, yet learned he obedience by the things he suffered: and being made perfect, he became the author of eternal salvation unto all them that obey him.' Christ's submission to his Father iu the hardest duties, and his obeying him at the dearest rates, is made one ground why obedience is required of us, that head and members may be all of a piece : Phil. ii. 8, ' He became obedient to the death, even the death of the cross.' Though he was- God, equal with the Father, and so above all law given to man, yet did he take upon him the yoke of obedience, and submitted not only to the same laws that we are governed by, but also to the special law of a
VeR. 24.] SERMONS UPON EPHESIANS V. 463-
mediator, to undergo a shameful, painful, and accursed death. That which was most remarkable in his sufferings, and in the whole course of his life, was obedience. Now this is true religion, to imitate what we worship, and to obey Christ as Christ obeyed God. What better expression of gratitude can we show to him who was consecrated through grievous afflictions, and unknown pains and sufferings, to the end that he might be our faithful and compassionate high priest? This doctrine laid to our hearts will bring forth the like obedience and affection towards him that he showed to the Father for our sakes.
2. This obedience is the qualification of those that shall have bene- fit by Christ. That is evident in the same chapter : ver. 9, ' He is the author of eternal salvation to those that obey him.' On the con- trary, vengeance is threatened on those ' that obey not the gospel,' 2 Thes. i. 8.
But you will say, If this be so, then what is become of faith and re- pentance, which everywhere in scripture are said to give us title to the privileges of the gospel ?
I answer — Obedience is sometimes taken largely, and sometimes- strictl}^
[1.] Largely, as comprehending both faith and repentance, and other duties required of us in the gospel ; and so faitli and repentance is a part of obedience, as well as those other duties that God by that narae hath commanded; for God, that hath commanded us to live holily, hath required of us also to repent and believe in Christ ; and so repentance is obedience and faitli obedience. Faith is so called in many places : Eom. X. 16, ' But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?' So Kom. i. 5, 'We have re- ceived apostleship for the obedience of faith among all nations;' Kom. xvi. 26, 'The mysteries of the gospel are made manifest for the obedi- ence of faith ; ' that is, that we may submit ourselves to God through. Christ. So Acts vi. 7, 'Many of the priests were obedient to the faith ; ' that is, entertained the belief of the gospel. So repentance is obedience ; for often impenitency is opposed to obedience : Isa. i. 19, 20, ' If ye be willing and obedient, ye shall eat the good of the land : but if ye refuse and be rebellious, ye shall be devoured with the sword ; for the mouth of the Lord hath spoken it.' Thus it is taken largely.
[2.] Strictly, as it is distinct from faith and repentance ; and so we say that our right to the privileges of the gospel is begun by faith and repentance, and continued by new obedience. Yea, we say further, that obedience may be taken either for the first consent and purpose of sub- jection to Christ ; and so it is the same with faith and repentance, or entering into covenant with God ; or it may be taken for our actual performance of the duties required by Christ, and so it is a fruit of faith and repentance.
(1.) The consent of obedience is implied in the nature of faith and repentance ; as in the marriage covenant we consent to the duties belonging to that relation. That it is implied in the nature of repent- ance is plain, because it is a turning from sin to God. Now none are turned to God in heart but those that are ready and willing to obey him. For faith, take it for assent to the doctrine of the gospel, it is the sum of things to be believed and done. We believe the command-
464 SERMONS UPON EPHESIANS V. [SeR. XXIX.
ments, as well as the mysteries of salvation : Ps. cxix. 66, * Teach me good judgment and knowledge, for I have believed thy commandments ; ' that is, we believe that they are of God, and require our obedience. Now though laws are not presently obeyed because we believe them to be the king's laws, yet that belief is a sense of our obligation to obey. Consider the gospel in the form of a covenant: Acts ii. 41, 'They received the word gladly.' Now the word and covenant of God offereth privileges for our happiness, and requireth duty for our work ; we assent both to the one and the other, and so subjection is implied. Take it for our acceptance of Christ ; so we receive him as Lord as well as saviour : Col. ii. 6, ' As ye have received Christ Jesus the Lord, so ■walk in him.' With a hearty consent of subjection to him, as well as to enjoy the privileges and immunities of his kingdom. Take it for our dependence and reliance on God's mercy ; still they are joined : Ps. cxix. 166, ' Lord, I have hoped for thy salvation, and done thy com- mandments.' It is presumption to look for a thing in a way wherein God will never grant it. A man that sinneth away his peace can have no more confidence in Christ tlian one that goreth and woundeth him- self can expect to be without pain.