Ezekiel 11:20

That they may walk in My statutes.

Properties of obedience

First, it must be hearty: the heart must be delivered up to the Word, as the apostle saith, to be framed and fashioned thereby; and then from an inward principle, obedience must be yielded to the will of God. Secondly, it must be sincere, for the end of it, whilst we walk worthy of the Lord in all well pleasing, as he saith to the Colossians, God must be our chief aim, and all that we do this way must once be done to Him, and for Him. Thirdly, it must be regular, for the form and manner of it, squared out by the Word, which must be a rule unto us, both in point of faith and in matter of practice. The law itself in this respect is not abrogated, but still continues in force, as a rule to live by. And this we should do for these motives--

1. From God.

2. From ourselves.

For God, first it is that that doth wonderfully honour Him, when we can be content to deny ourselves, and as it were to dispossess ourselves of ourselves, that we may put Him into whole possession of our hearts. Secondly, this He expects of us as a Father, as a Master, as a Teacher, as a King, as a Creator and Maker of us. Thirdly, this He commends in His people when they observe to do His commandments, as when He compares His Church to the horses in Pharaoh’s chariot, implying that His people were such as could be content to be turned and wound any way by Him. Fourthly, this is accepted of God above all sacrifices, as the prophet tells Saul; to obey is better then sacrifice (1 Samuel 15:22). As in respect of God, so in respect of ourselves, we should show ourselves obedient. First, because it is possible to obey God in such a measure, at least, as shall be accepted. If we are in the covenant, God hath undertaken to enable us to observe His statutes, and we may attain to grace whereby to serve God acceptably, as the apostle saith. Secondly, as it is possible, so it is profitable too; for every man shall be rewarded according to his works, and as the apostle saith, not the hearers of the law, but the doers shall be justified, so it is not our hearing of the Word, our profession of religion, our know, ledge that will carry it, but as St. James saith, you shall be blessed in the deed, Thirdly, it is comfortable, as well as profitable, to obey God; it is even our life. If the philosopher could say that our life stands in doing things virtuous and praiseworthy amongst men, how much rather may we use the same speech of doing the will of God from the heart. This, indeed, is to live, and nothing else but this, This is the man whiles he byes, and this he leaves behind him when he dies. For then, it is not how great anyone hath been upon earth, or how rich, beautiful, politic, valorous, etc.

these respects sway nothing with God; but so much goodness as any man hath had, so much comfort he carries with him, and so much honour, respect, and love he leaves behind him when he goes hence. Now then, if you bear any respect to God, if you would grace the Gospel, glad your teachers, silence your enemies, encourage your brethren, bring comfort to your own souls; the thing you are to perform and look to is practice. This is it that must justify your knowledge, for hereby we are sure that we know Him if we keep His commandments (Job 2:3). This is that the Lord aims at in all His ordinances, How shall we come to this obedience? Be sure you be in Christ, settle that, for from the old Adam you can suck nothing else but treason and rebellion: it is by the second Adam that anyone is made fit to obey. This being presupposed, then, that you are in Christ--First, you must get a treasure on the inside, make the tree good, and the fruit will be good also; according to the goodness of the sap, will the fruit be. Secondly, you must act those graces that you have, be doing still, up and be doing; and the Lord shall be with you. Never stand objecting, I cannot do such a duty, master such a corruption, resist such a temptation, bear such a cross, part with such a child, etc.; but put you yourselves upon the work, and say, God bids me do thus and thus, and I will do it, at least endeavour it. I am able to do all things through Christ that strengthens me, saith Paul (Philippians 4:13). But especially, make use of the covenant. He hath promised here, you see, to give blessings without and grace within; even one heart, a new heart, a soft heart, and all to this end, that we may walk in His statutes, and observe His commandments, and do them, etc. Improve this covenant, make your best of it, and say as the prophet, Lord, give Thy strength to Thy servant, that I may keep Thy Word; I am Thy servant, Lord, there is a relation between us, I am in covenant with Thee, and I come for that strength which Thou hast promised in the covenant, And I will be their God, and they shall be My people. This is now the last clause of the new covenant, and the upshot of all the rest. And I will be, etc.; wherein we have these two things to consider oral. For their part, they must behave themselves as His people.

2. And for His part, He will be their God. That the Lord is very ready (so soon as He hath made His people) to smite a covenant with them, and to marry them to Himself. First, He fits them, and then He contracts them. Thus He dealt with Abraham, the Father of the Church: God calls him out of his own country, bestows His grace upon him, calls for the exercise of it: Walk before Me, and be upright, and then smites a covenant with him (Genesis 17:1). And so He dealt afterwards with His people Israel. He calls them out of idolatrous Egypt, humbles and tries them in the wilderness, gives them summons in Mount Sinai, prepares them beforehand, by thunderings and lightnings, and the noise of the trumpet, and the smoking of the mountain, etc.; and having thus subdued them to His fear, He makes a covenant with them (Exodus 19:1). Thus He dealt with Israel, and thus also with the Gentiles, as you may read, Hosea 2:1, which the apostle also makes use of (Romans 9:1). I will say to them that were not My people, Thou art My people; and they shall say, Thou art my God. And so the apostle applies it to some particular Gentiles (2 Corinthians 6:1). Come out from among them My people, and be ye separate, saith the Lord, and not touch the unclean thing, and I will receive you. And I will be a Father unto you, and ye shall be My sons and My daughters, saith the Lord Almighty. Thus, you see, God is wondrous ready to smite a covenant with His people. The ground of this covenant is Jesus Christ, the angel of the covenant; He was God for the business with God, and man for the business with man; He partaketh of both God and man, that they may both meet in one in Him; and whereas there was a difference between them, He reconciles and makes them one again. To this end God--

1. Deputes Christ to the office of a Mediator, and sends to His people this angel of the covenant.

2. They accept of Him for their Mediator, and say as the people of Israel did of Moses, If we should hear the voice of the Lord our God, speaking out of the fire, we should die; go thou near and hear all that the Lord our God shall say, and speak thou unto us all that the Lord our God shall speak unto thee, and we will hear it and do it. In like sort, the people of God stand affected toward Christ, and say; if God will please to look upon them in Christ; and deal with them in His mediation, they will be content to put themselves upon Him, and to obey Him in all things. This is the ground of the covenant. Next for the motive that stirs Him up thus to make a league with His people; it is merely His own grace and goodness, it is because He hath set His love upon them, as He tells the Israelites (Deuteronomy 7:7). Thirdly, if you inquire into the order, it is thus--First, a covenant of grace is made with Christ; and next, in Christ it is made with all Christian men and women. The first capitulation and condition is with Christ, as He is head of the Church: God gives unto His Son Christ a People from all eternity, that He should redeem them and bring them back again. Next, the Lord having first covenanted with Christ, He covenants also with us; He fits us in Christ for Himself, and then brings us home to Himself. Lastly, the end of all this that God doth for His people is--

1. In respect of Himself, that He may set forth His own grace and goodness to the sons of men.

2. In respect of us, that He may secure us of our salvation in all the parts and degrees thereof. Is God thus ready to make a league with His people? take notice, then, in the first place, of the wonderful grace and goodness of God, that He should descend so far below Himself as to enter into covenant with such silly worms as we.

This goodness of His appears especially if you consider how--

1. He seeks it.

2. Seals it.

3. Performs it.

For the first, it had been grace wonderful in Him, if He would have but accepted at our hands terms of peace upon our suit and submission, but behold His goodness in that He is pleased to sue to us for reconciliation. It had been our part, questionless, to have sued to Him rather, as being underlings, and far inferior to Him; besides, we had done the wrong, and we were in His danger, not He in ours. Secondly, He shows His love to us, as in seeking, so in smiting this covenant with us, which is a wonderful grace in Him, if you consider--

1. The matter that this covenant contains; or,

2. The manner of confirming it.

For the first, this covenant contains all good things desirable--

(1) Freedom from all evil that may any way prove hurtful to us.

(2) The enjoyment of all good things; for God promiseth to give two worlds, yea, He will bestow Himself upon us, which is more than all the world besides. Secondly, for the manner His mercy appears in, that He confirms this covenant in the Son of His love. Consider, in the next place, how He seals this covenant with us; we break with Him continually, and prove false in the covenant. He never fails towards us, and yet He is ready upon all opportunities to confirm it unto us: He gives us all possible satisfaction for the present, and for the future; He is ready from time to time, as we fail on our part, and so are ready to question any part of the covenant, to seal again unto us, this year, and that year, this quarter, and that quarter, this month, and that month; whensoever we fail or doubt, if we but come unto Him in His ordinances and desire satisfaction, He is ready to set to a new seal for our confirmation, And now that you have seen what this covenant of grace is, what need more words to persuade you to embrace it; and yet there want not many motives hereunto.

1. It is greatly for our advantage to make this covenant with God. For--

(1) What an honour is it to us, that God should vouchsafe to enter into bond, as it were, for our security?

(2) What a benefit? “I will be your God!” etc. Princes may covenant with their subjects for peace, for living, for liberty, but none besides God can make a covenant of life with any: it is He alone that can say unto us, Live and never die, as in that place of Ezekiel forecited, I said unto her, live, namely, the life of grace here, and the life of glory hereafter.

2. Next, see how free a covenant it is God makes with us, even a covenant of grace: there is nothing required of us more than this, to disclaim ourselves, and to make Christ alone our Teacher, our Head, our all-sufficient Saviour, for in Him we shall be beloved.

3. Consider how full a covenant this is; He undertakes with us not for ourselves only, but for our seed after us: for, “I am thy God, and the God of thy seed.”

4. As it is a full, so ‘tis also a firm covenant, even such as shall stand unalterable to all perpetuity; heaven and earth shall pass, but not one tittle thereof shall fall to the ground; ‘tis an everlasting covenant. Lastly, see how desirous the Lord is to enter into this covenant with you, for He sent His Son into the world on purpose to make this covenant, and now still He sends abroad His ambassadors in His name, to entreat you to accept of condition of peace, and to be content to be reconciled unto Him. Now therefore, as Joshua sometimes spake to the children of Israel, when he renewed the covenant between them and God: Fear the Lord, saith he, and serve Him in sincerity and truth, etc. And if it seem evil to you this day to serve the Lord, choose you this day whom you will serve, etc. And that’s the second thing we propounded to be done by every one of you, keep covenant with your God; we have the advantage of it, we shall be sure to have the comfort, the safety, the happiness: in doing of this, there is great reward; for God cannot lie, He cannot deny Himself, He cannot but make good unto us, whatever He hath undertaken to do for us, therefore hold Him to it. Lastly, be you all exhorted to improve this covenant for all good intents and purposes, but especially for the confirmation and strengthening of your faith: Say, I have God’s hand, Gold’s seal, God’s oath, that He will be my God; why should I not then take heart and comfort? If I could do my part of the covenant, I should not doubt that God would do His. It is a covenant of grace that we are entered into, and God hath undertaken for us as well as for Himself. Only be sure you be in the covenant, and then God will be a God to you; than the which, what can be said more to your comfort, though we should speak unto you this twelvemonth? How shall I know that God is in covenant with me? He hath indeed smitten with me an outward covenant in the sacrament of baptism, but how may I come to know that God is in special covenant with me, and that He is my God? For your satisfaction herein, see first, how this covenant works upon you, and affects you. Doth it drive you from sin, and make you diligent in duty? Again, see whether you have the counterpane of God’s covenant within you or no: for He hath promised in this new covenant to put His fear in our hearts, and write His laws in our inward parts, etc. these are as a pair of indentures, whereof He keeps the one, and gives us the other. Lastly, see what you do in the covenant: do you endeavour to keep touch with God and to please Him in all things? and when you fail and come short of that you should do, have you no rest in your souls, till you have been with God, and there shamed yourselves in His presence, and made your peace? well and good then, for this you may trust to. (R. Harris, B. D.)

And they shall be My people, and I will be their God.--

The happiness of him that hath God for his God

Lo, this crowns all the rest, and is the top of man’s felicity, when God takes him into covenant, For proof of this point, we have a double testimony--

1. From God’s self (and that should be sufficient).

2. From the people of God. God, when He had spoken much by way of promise to His Church, as that He would give them rain in the due season, etc., so that they should eat of the old store, and bring forth the old because of the new; yea, that He would set His tabernacle among them, etc., at length He concludes all with this (verse 12), I will walk among you, I will even neighbour with you, as it were, and I will be your God, and ye shall be My people. So 2 Corinthians 6:17. As on the other side, when He would show Himself most of all displeased with a people, and seal up greatest wrath against them, He calls them, Loammi: Ye are not My people, and I will not be your God (Hosea 1:9). And if with this testimony of God, you join the testimony of the Church, the point will be yet more plainly proved; Happy is that people that is in such a ease.; yea, happy is that people whose God is the Lord (Psalms 144:15). Blessed is that nation whose God is the Lord: and the people whom He hath chosen for His own inheritance (Psalms 33:12). The honour and happiness of a nation and people lies in this, that they have God for their God. And the same is true also of particular persons: Blessed is the man whom Thou choosest, etc. (Psalms 65:4). Thence that exclamation of Moses: Happy art thou, O Israel: who is like unto thee, O people, saved by the Lord, the shield of thy help, and who is the sword of thine excellency, etc. (Deuteronomy 33:29); wherein stood the happiness of Israel above other nations, but in this, that God was so near them? This you will more easily believe, if you consider the reasons. And first, when a man hath God, he hath all; for God is blessedness itself, and all blessedness in the world is but derived from Him. God is, as essentially in Himself, so causally the root and fountain of all happiness in the creature, and everything is so far forth happy, as it partakes of God. For it is God alone that can free man from that that makes him miserable, sin and the curse; and it is God only that can bestow upon him that will make him truly blessed, grace and glory. So that man’s happiness lies in God. Again, when God comes into the heart, all other comforts come along with Him. If God once be your God, then Christ also is your Saviour, the Holy Ghost is your Comforter; the Word is yours, the sacraments yours; angels, saints, and all creatures are yours (1 Corinthians 3:22). Add hereunto, the immunities and privileges of those that have God for their God. We have spoken of many of these heretofore. The prophet speaks all in short: The Lord God is a sun, and a shield; the Lord will give grace and glory: and no good thing will He withhold from them that walk uprightly (Psalms 84:11). (R. Harris, B. D.)