Case II: What a Christian Must Be and Do That He May Please God
“Furthermore then, we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would aboimd more and more.”
Q. What may and must a Christian be and do, that he may please God?
A. To your jpleasing God, something is necessary as to your persons or estates, and something as to your performances and acts,
I. As to your persons or estates, it is necessary in general that you be in a state of reconciliation with God. If you would walk worthy of the Lord unto all pleasing, you must first be friends with him; for how can two walk together, except they be agreed? Get the controversy taken up between God and thee, and then thou shalt, with Levi, walk with God in peace. Labour to get the breach made up, to have the enmity slain, to have divine displeasure removed. Till thy pardon be obtained, and thy peace made, nothing thou canst do will please God; he will be angry with thy person, and angry with thy prayers. What a sharp message is that to impertinent sinners, Mai. i. 10. God cannot take pleasure in their persons; “I have no pleasure in you, saith the Lord of Hosts,” nor in any of their performances; “neither will I accept an offering at your hand.” He professes that his soul had no deUght iti them, and tells them, they are unto him as a vessel wherein there is no pleasure. It is the modest expression of that vessel into which nature empties itself. Come in, then, and touch the golden sceptre; yield to mercy; kiss the son; resign to Christ; accept of the peace tendered to you in the word of reconciliation; and then God will be a friend.
More particularly, that you may be in a state of reconciliation, and so in a capacity of pleasing God, you must follow these directions.
1. Put off’ every sin. It is your iniquity that separates between you and your God. If thou wouldst have God pleased, forsake every sin; pluck it out; cast it from thee: if thou regard iniquity in thy heart, God will not hear thee, nor regard thee. If thou art of them that have pleasure in unrighteousness, the Lord hath no pleasure in thee; he is not a God that hath pleasure in wickedness; evil shall not dwell with him; the fools shall not stand in his sight; he hateth all the workers of iniquity. See that thou abandon every sin that thou knowest; spare not one Agag, not a right eye, not an Herodias; for then God will not spare thee: give the darling of thy bosom a bill of divorce; say to the idol get thee hence. God will not look upon that man that seems pleasant upon any sin. The jealous God will not endure to see thee embracing any sin with delight; he will not bear it, to see thee smile upon any sin; he holds thee a traitor to his crown, if thou willingly harbourest his enemy. Though thou be very diligent in God’s service, and presentest him with muhitudes of sacrifices and many prayers he will be pleased with nothing, but hide his face and stop his ears, while thou keepest thine iniquities in thy hands. God will not amicably treat with them that will not put away the evil of their doings. O look into thine hands, thy heart, and into thy house, into thy shop, thy trade, thy calling, and see if there be any way of wickedness that thou art found in. Thou canst not have peace with God, nor he pleasure in thee, till this be removed: put off, therefore, the old man, with his deeds.
2. Put on the Lord Jesus Christ,
First, The red robe of his righteousness for justification. The Lord will never give thee a good look, nor a good word, but in Christ: he is a revenging, a consuming fire out of Christ; but get on his robes, and he will be well pleased. Enoch had this testimony, that he pleased God; but Christ had much more, that God was well pleased with sinners in and for him. Away with these rags and with these fig-leaves: how can the righteous soul of God but abhor you, whilst in the filthy clothes of your own righteousness? Dare not to come unto God but with Christ in your arms; approach him not but in the garment of your elder brother, lest you carry away the curse. Joshua’s filthy garments must be put off*, and Christ’s raiments put on, else there is no standing before the bright and burning eyes of infinite holiness. Put on the Lord Jesus in believing; that is, accept of him in all his offices, with all his inconveniences, and deliver up thyself to him, and this will entitle thee to his merits and righteousness: without this nothing will avail. If thy head were waters, and thine eyes a fountain of tears; if thou shouldst war thy tongue to the root with praying; if thou shouldst weep an ocean, and wash thyself in it, all could not get out one spot: nothing can be accepted while thou art out of Christ; and therefore, in the first place, apply thyself to him. God will accept no gift but of his altar.
Secondly, The xdiite robe of his grace of sancti-Jication, Thou, that art in the flesh, (that is, unrenewed, unsanctified,) “canst not please God.” Never think to make up the matter by a little “mending and reforming” particular acts: man, thy heart must be renewed; thy state must be clean altered, or God cannot be pleased. The tree must be made good, the fountain must be healed, or else the stream will be salt, and the fruit sour. If Christ be once formed in thee, that is his image, in his grace, God will love thee. Likeness is the ground of love: similitude and suitableness of nature are the loadstones of affection, God cannot but love his own likeness. Wouldst thou have his favour? wouldst thou be his delight? then conform to his pleasure, study to be like him, purify thyself as he is pure, “The righteous Lord loveth righteousness;” he desireth “truth in the inward parts,” and takes infinite complacence in the graces of his people. These are the spikenard, the spices, the bed of lilies, the sweet ointments, that Christ is so taken with: these are the cinnamon and the tree of frankincense, the calamus and caraphire, the myrrh and aloes, the chains of the neck, and the precious pearls, that he is so ravished withal, and doth so superlatively commend. This is the raiment of needle-work, and gold of Ophir, wherein the queen is presented to her royal husband. Therefore, “as the elect of God, holy and beloved, put ye on bowels of mercy, kindness.” “Put off all these, anger, wrath, malice, filthy communication; and put ye on the new man.” Particularly let me commend to you some special graces, which God doth manifest him to be wonderfully pleased withal: as ever you would please God, get on these:
1st, Be clothed mtJi htimility. This is a garment which must be put on, or else you cannot be accepted or saved. Here is the dress you must come to God in: he must be “served in humility of mind.” You must humble yourselves to walk with him. Humility is a plain, yet comely garment. This grace doth eminently honour God, and therefore God doth put a peculiar honour upon, and manifest a most special delight in this. Of all the men in the world, this is the man that God will look unto; even him that is poor and of a contrite spirit, that trembles at his word. Though he be a high and lofty one, that inhabiteth eternity, whose name is Holy, (whence the trembling soul is ready to conclude, that surely such a fearful Majesty cannot but despise him, such a sin-hating purity cannot but abhor him,) yet he will lay aside his Majesty, and bear with man’s impurity, and condescend to most familiar and constant communion and habitation with his poor dust, when contrite at his feet, and prostrate in humility. If thou wouldst be accepted of God, come, as Benhadad’s servants to the king of Israel, with a rope about thy neck, and ashes on thy head. Think meanly of thyself, and God will honour thee. Put thyself in the lowest room, and God will set thee higher; be little in thine own eyes, and thou shalt be high in his. A proud heart and a proud look are, with God, the first-born of abomination. As ever thou wouldst have God well pleased with thee, be thoroughly displeased with thyself: if thou dost thoroughly loathe thyself, God will love thee; if thou abhorrest thyself, God will delight in thee: be angry with thyself, and the Almighty will turn away his anger from thee: condemn thyself, and God will acquit thee: in nowise extenuate thy sins, nor justify thyself. Think the worst of thyself, and be willing that others should think meanly of thee, and heartily love them that slight thee. This is the frame with which God is well pleased: pass sentence on thyself, and God will absolve thee: set thyself at his footstool, and he will lift thee up into the throne.
2d, Labour for sincerity. This is not a distinct grace from the rest; yet, for the doctrine’s sake, I speak to it distinctly. Uprightness is the great thing that God seeks after and covenants for. It renders all our persons and performances acceptable before God. Such as are upright in the way are God’s delight. To these are all the promises of peace, salvation, pardon, preservation, and blessedness. In a word, there is no <Tood thine; God will withhold from them that walk uprightly. This was
Noah’s praise, that he was upright in his generation; this was that which set ofF Job at such a rate, that God doth so extol him for, and, as it were, made his boast of him, the singular sincerity and integrity of his heart. Study to be upright. See that the main bent of thy heart be to please God and honour him; that God’s interest be uppermost with you; that he have the chief share in you; and that the eye of the soul be principally to him; for in this sincerity doth consist, as to your main state. Let your great care be your hearts; here is a Christian’s great work. The Lord seeth not as man seeth; for man looks on the outward appearance, but the Lord looks on the heart: see therefore that you look to it. Let thy eye be chiefly where God’s eye is: he minds not so much what thou dost, as with what heart. Go then and do likewise; yet be not satisfied in this, that you are upright as to your estates, but labour to approve yourselves in uprightness to God in your particular actions. Do common as well as spiritual actions with holy ends: much of your lives is lost for want hereof. So much as is done for God, of his grace he counts himself our debtor for: but what is done for no higher end than self, is lost from our account.
3d, Put on a spirit of zeal and activity. How wonderfully is God pleased with Phinehas’ zeal! what a great approbation doth he manifest of him! what attention doth he give to him! He is so greatly pleased with the zealous appearance of him, that he turns away his displeasure from the whole congregation of Israel, and overlooks their crimson provocation against him. On the contrary, there is nothing that God is more displeased with than remissness and lifelessness, and indifference in religion. The lukewarm water is not a greater offence in the stomach, than the lukewarm professor to God; and therefore he will spew such a one out of his mouth. Christians, where is your zeal for the Lord of Hosts? Christ’s redeemed must he “zealous of good works.” “Not slothful in business, but fervent in spirit, serving the Lord, instantly, night and day, for the hope of the promise.” Do not only that which is right in the sight of the Lord, but do it with all your heart. The Lord loveth a willing servant. Bestir yourselves for the Lord. Be ye followers of Christ, who went up and down doing good. Every Christian should be a common blessing, a public good. This is to be the children of your Father which is in heaven, who is “good unto all, and his tender mercies are over all his works:” and be sure that the father doth best love that child that is most like him. A private narrow spirit is a low and a base spirit, unworthy of a Christian. A catholic communicative spirit is full of great desires and great designs; a large heart set “upon doing good,” whose fire, though ever hottest within, will be breaking forth of his breast, and provoking others; whose love will not be confined to a party, but gladly and thankfully owneth Christ wherever he sees him. This catholic spirit, I say, is the glory of religion, the church’s blessing, and God’s delight.
4th, Lively faith. This is a precious grace in God’s account; it giveth glory to God, and therefore God taketh no small pleasure in it. By faith Enoch obtained that testimony, that he pleased God. If you would walk so as to please God, you must walk by faith. Christians must look to the things unseen; they must not live at the common rate. Christ must be their life and breath, their prayer and their promises, their daily bread. By faith, the elders obtained that good report. It was faith that Christ was so greatly taken with in the centurion, which made him to commend him for a none-such. This was that which won such singular praise and approbation from our Saviour to the woman of Canaan, even her victorious faith. “Thou hast taken away my heart, my sister, my spouse: thou hast taken my heart with one of thine eyes,” that is, with thy faith. Live in the power of faith, and thou wilt please him to the heart; give glory to him by believing. Let the life thou livest in the flesh be by faith of the Son of God. Faith, as one well says, is the navel of morality.
Live by faith in prosperity. Though thou hast the world about thee, let it not be above thee; keep it at thy feet; use it as thy servant; be much in the views of glory and contemplations of eternity; buy as “though thou possessedst not; rejoice as though thou rejoicedst not; love as though thou lovedstnot; use this world as not abusing it:” it is but a fashion, not a substance, and that which is passing away. Use it therefore with mortified affections, and prove the sincerity of your faith by the victory over your inordinate content and delight in, and desires after, and cares for, the things of this world.
Live by faith in adversity; weep as though you wept not, enduring the cross, and despising the shame, as looking unto Jesus, accounting Christ’s reproaches your riches, his shame your glory. Compare these light afflictions with the promises; count, if you can, the riches that are laid up in them; roll yourselves upon the Lord, and know that your heavenly Father hath no greater delight than to see his children trust him with confidence, when all visible helps are out of sight, and he seems to be their enemy.
5th, Put on the ornament of a meek and quiet spirit; this is in the sight of God of great price. Study to be like your Father, slow to anger, ready to forgive, forgetting injuries, loving enemies, requiting ill-will with kindness, ill-words with courtesies, neglect with benefits; and, if any wrong you, do him kindness the sooner: so shall you bear his likeness, and be his delight. And, know, if you are of unmortified passions and unbridled tongues, that God hath a special hatred and displeasure against a froward heart and a froward tongue. O! seek meekness: how can the holy Dove rest in an angry heart? Christ is a lamb of meekness; how can he take pleasure in an unquiet contentious spirit? Verily with the froward he will show himself froward. If you will not forgive others, he will not forgive you. Art thou hard to be pleased, a froward wife, a froward master, a cross and wilful servant? Surely God will not be pleased with thee; he will mete to you as you measure to others.
6th, Get a spirit of self denial, God is then pleased best when self is displeased most. When we can be content to be empty, content to be abased, that God may be honoured, and, with the holy Baptist, are willing to be eclipsed by Christ, willing to decrease, that he may increase, counting ourselves no losers while his interest is a gainer, rejoicing that we are made low for Christ’s advancement; this is well-pleasing unto God. How greatly was he pleased with Solomon’s self-denying choice, giving him his asking, and throwing in riches and honour into the bargain! Strange was Abraham’s self-denial! What! to sacrifice, with his own hand, the whole hope of his family, the heir of promise, the child of his years, a son, an only son, when his life was bound up in the lad’s life! Was ever mortal thus put to it? But Abraham shall not be a loser; God gives him a testimony from heaven; blesses him, blesses his seed, blesses all nations in him. Wonderful was Moses’ self-denial, but more wonderful were his acceptation and reward. None like Moses. God preferred him in a better manner than Pharaoh could. He must speak to him face to face, as a man to his friend; his word shall be as it were a law with God: speak for whom he will, they shall be spared, though they seem to be destined to destruction. But, speak against him who durst, they shall be sure to bear their iniquity. Forget thyself; announce thine own wisdom, thine own worthiness, thine own will; bridle thy passions, curb thy appetite; this do, and thou shalt be greatly accepted, and shalt find that God’s favour will infinitely reward thee for all the murmuring oppositions and discontents of thy flesh, which will he ready to be impatient to have the reins held so liJJrd.
7th, Maintain a spirit of resolution and constancy in the ivaT/s of God. This was the renown of the three worthies. They feared not the fierceness of Nebuchadnezzar’s rage, nor the fire of the furnace; all the world could not make them bow; and how gloriously did God own them, and miraculously evidence his pleasure in them. Stand your ground; resolve to live and die by substantial godliness: cleave to the Lord with full purpose of heart; let no difficulties make you change your station; then shall you be an honour and a pleasure to God that made you.
Well then, would you know what frame of heart is pleasing to God? Why, this humble, sincere, zealous, active frame; this believing, meek, self-denying, resolved frame: this is the frame that is well pleasing in the “sight of God.”
II. As to your peiformance. More briefly, that those may please God, you must heedfully observe these five things: —
1. That they be done by the right ride, which is God’s word. You must not follow the imaginations of your own hearts; you must not do that which is right in your own eyes; in all sacred actions you must have God’s commands to warrant you. You may not offer to God that of which you are not able to say, “thou requirest these things at our hands.” In all civil actions you must have God’s allowance: be sure he will never accept that which this world condemns: under pain of God’s displeasure, dare not you set your hand to what the world forbids.
2. That they he done to the right end, which is God’s glory. How damnably did the Phariseea err! how miserably did Jehu miscarry! and both in acts for the “matter commanded,” for want of aiming at this end.
3. That they proceed from right principles, ( 1.) Faith, without which it is impossible to please God: prayer will not avail, except it be the prayer of faith. We believe, and therefore we speak. (2.) Love. If we should “give our goods to the poor,” and bodies to the fire, and not from love, “it would profit us nothing.” Where the slavish fear of hell only, or the lash of conscience, or the love of mans praise, carries men to duties; where any other carnal principle is predominant in the act; it cannot please God. (3.) Fear. We cannot serve God acceptably without “reverence and godly fear (no slavish fear). The Lord taketh pleasure in them that fear him,” in them that hope in his mercy. Observe the happy mixture where these two are conjoined: that it is a true filial fear. Saith David, “I will come to thy house in the multitude of thy mercy,” (behold his faith,) “and in thy fear will I worship toward thy holy temple” — there is his fear with faith: faith without fear were bold presumption; fear without faith is sinful despair: join them together, and God is well pleased.
4. That they be done in a right manner, pre paredly, not rashly and inconsiderately, in the presence of so dreadful a Majesty. Prudently; for lawful acts may be spoiled, and done unlawfully, without consideration had to the offence that may in some cases attend them: yea, holy duties, as well as common actions, may be turned into sins, by being ill-timed, and for want of a due attending the present circumstances. Holily, not rashly, uttering any thing with our mouth before God; but behaving ourselves as in his sight, heartily, not feignedly, with our lips going when our minds are gadding.
5. That they he directed through the right means, that is, “Jesus Christ, the only way to the Father.” Bring all thy sacrifices to the high-priest; offer all upon this altar; else all is lost. Not that it is enough to say, “through our Lord Jesus Christ, Amen,” at the end; but in every duty you must come with a lively dependence on him for righteousness and strength, for assistance and acceptance. Remember to do all this in the name of the Lord Jesus: to come leaning upon his hand; without this all your service will be rejected.