theophilus
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Faith is the fountain, the foundation, and the fosterer of obedience.
Men obey not God till they believe him. We preach faith in order that men may be brought to obedience. To disbelieve is to disobey.
One of the first signs of practical obedience is found in the obedience of the mind, the understanding, and the heart; and this is expressed in believing the teaching of Christ, trusting to his work, and resting in his salvation.
Faith is the morning star of obedience. If we would work the work of God, we must believe on Jesus Christ whom he has sent.
Brethren, we do not give a secondary place to obedience, as some suppose. We look upon the obedience of the heart to the will of God as salvation. The attainment of perfect obedience would mean perfect salvation. We regard sanctification, or obedience, as the great design for which the Saviour died. He shed his blood that he might cleanse us from dead works, and purify unto himself a people zealous for good works. It is for this that we were chosen: we are “elect unto holiness.” We know nothing of election to continue in sin. It is for this that we have been called: we are “called to be saints.”
Obedience is the grand object of the work of grace in the hearts of those who are chosen and called: they are to become obedient children, conformed to the image of the Elder Brother, with whom the Father is well pleased.
The obedience that comes of faith is of a noble sort.
The obedience of a slave ranks very little higher than the obedience of a well-trained horse or dog, for it is tuned to the crack of the whip. Obedience which is not cheerfully rendered is not the obedience of the heart, and consequently is of little worth before God. If the man obeys because he has no opportunity of doing otherwise, and if, were he free, he would at once become a rebel—there is nothing in his obedience.
The obedience of faith springs from a principle within, and not from compulsion without.
It is sustained by the mind’s soberest reasoning and the heart’s warmest passion. The man reasons with himself that he ought to obey his Redeemer, his Father, his God; and, at the same time, the love of Christ constrains him so to do, and thus what argument suggests affection performs. A sense of great obligation, an apprehension of the fitness of obedience, and spiritual renewal of heart, work an obedience which becomes essential to the sanctified soul. Hence, it is not relaxed in the time of temptation, nor destroyed in the hour of losses and sufferings.
Life has no trial which can turn the gracious soul from its passion for obedience; and death itself doth but enable it to render an obedience which shall be as blissful as it will be complete. Yes, this is a chief ingredient of heaven—that we shall see the face of our Lord, and serve him day and night in his temple. Meanwhile, the more fully we obey at this present, the nearer we shall be to his temple-gate. May the Holy Spirit work in us, so that, by faith—like Abraham—we may obey!
Charles Haddon Spurgeon, from the sermon The Obedience of Faith, delivered on August 21st, 1890, at the Metropolitan Tabernacle, Newington
Men obey not God till they believe him. We preach faith in order that men may be brought to obedience. To disbelieve is to disobey.
One of the first signs of practical obedience is found in the obedience of the mind, the understanding, and the heart; and this is expressed in believing the teaching of Christ, trusting to his work, and resting in his salvation.
Faith is the morning star of obedience. If we would work the work of God, we must believe on Jesus Christ whom he has sent.
Brethren, we do not give a secondary place to obedience, as some suppose. We look upon the obedience of the heart to the will of God as salvation. The attainment of perfect obedience would mean perfect salvation. We regard sanctification, or obedience, as the great design for which the Saviour died. He shed his blood that he might cleanse us from dead works, and purify unto himself a people zealous for good works. It is for this that we were chosen: we are “elect unto holiness.” We know nothing of election to continue in sin. It is for this that we have been called: we are “called to be saints.”
Obedience is the grand object of the work of grace in the hearts of those who are chosen and called: they are to become obedient children, conformed to the image of the Elder Brother, with whom the Father is well pleased.
The obedience that comes of faith is of a noble sort.
The obedience of a slave ranks very little higher than the obedience of a well-trained horse or dog, for it is tuned to the crack of the whip. Obedience which is not cheerfully rendered is not the obedience of the heart, and consequently is of little worth before God. If the man obeys because he has no opportunity of doing otherwise, and if, were he free, he would at once become a rebel—there is nothing in his obedience.
The obedience of faith springs from a principle within, and not from compulsion without.
It is sustained by the mind’s soberest reasoning and the heart’s warmest passion. The man reasons with himself that he ought to obey his Redeemer, his Father, his God; and, at the same time, the love of Christ constrains him so to do, and thus what argument suggests affection performs. A sense of great obligation, an apprehension of the fitness of obedience, and spiritual renewal of heart, work an obedience which becomes essential to the sanctified soul. Hence, it is not relaxed in the time of temptation, nor destroyed in the hour of losses and sufferings.
Life has no trial which can turn the gracious soul from its passion for obedience; and death itself doth but enable it to render an obedience which shall be as blissful as it will be complete. Yes, this is a chief ingredient of heaven—that we shall see the face of our Lord, and serve him day and night in his temple. Meanwhile, the more fully we obey at this present, the nearer we shall be to his temple-gate. May the Holy Spirit work in us, so that, by faith—like Abraham—we may obey!
Charles Haddon Spurgeon, from the sermon The Obedience of Faith, delivered on August 21st, 1890, at the Metropolitan Tabernacle, Newington