Case III: Whether Any Man Can Come Up to the Example of Christ in Always Pleasing God
“For I do always those things that please him.”
Q. I. Is any man able, in this life, to come up to the example of Christ in this, to do always those things that please God F
Answer, In regard there is none that doth good and sinneth not, and God neither can nor will be pleased with sin, no, not in his own people, but most of all hates it in them, it cannot be that any man in this life should fully come up to Christ’s example herein; yet may we come so far towards it, that, not only in our immediate addresses to God, but in the general course of our lives, we may arrive at pleasing God. Thus Enoch and Noah walked with God; that is, in their general course they walked so as to please God and approve themselves in his sight. Thus the meanest actions, if done by us unto the Lord, as servants of Christ, have a promise of acceptance and reward.
Q. II. How may we come in our measures to be followers of Christ in this, to do always those things that please God P
Answer, In order to this, there is something necessary with reference, 1. To our persons; 2. To our principles; 3. To our practices. With reference to our persons: And here it is necessary, 1. That there be an alteration of our natures by renewing grace; for they that are in the flesh cannot please God.
These wild vines must needs bring forth sour grapes, the fruit they bear (how specious and fair soever to the eye) is evil fruit. Where there is not a good treasure of grace in the heart, a man cannot in his actions bring forth good things.
Many enlightened sinners think, by reading and praying, and forsaking some gross and glaring sins, to pacify God, and set all aright. Mistaking souls! let me undeceive you; you begin at the wrong end: your first and greatest care must be to get your hearts and natures changed and renewed by the force of converting grace; you labour in vain at the streams, while the fountain of corruption in the heart remains in its strength; you must not think it is with you as it is with a ruinous house, where the mending of it here and there a little will make up all again; but the old building must be quite taken down, and the foundation stone laid anew, in a sound repentance from dead works and thorough conversion of God. Till this be done, you must know God hath no pleasure in you, neither will accept an offering at your hand, as he doth from those that are his friends.
2. That there be the acceptation of your persons through faith in Jesus Christ; for, in him alone it is that God will be well pleased. So that, without faith interesting us in him, it is impossible to please God.
For the better understanding both these particulars, know that there are two attributes of God to which you must bear a conformity, or else you cannot please him.
1. The holiness of God, For he is not a God that hath pleasure in iniquity; he heareth not sinners; the fooHsh shall not stand in his sight; he hateth all the workers of iniquity.
2. The justice of God. For he will by no means clear the guilty. Could we have inherent holiness in us, in our unpardoned state, yet justice could not but be infinitely offended while guilt lieth unremoved, as you may see in Christ; for, though he were perfectly holy, yet being under the guilt of our sins imputed to him, the severity of God’s justice broke out against him.
Now, man being naturally an offence, both to the holiness and justice of God, there must of necessity pass upon him, in order to his pleasing God, this two-fold change:
1. The real change of sanctijication. I call this a real change, because by this there is a real change; infusing new qualities and dispositions; making him of proud, humble; of carnal, spiritual and heavenly, &c.
2. The relati’ve change of justijication, I call this a relative change, because it is not a real change in a man’s nature, but in his condition; making him to stand in a new relation to the law, with reference to which he was before guilty and condemned: but now the law pronounces the same man clear and acquitted; and it was not from any righteousness infused into him, but for the satisfaction and payment another laid down for him: satisfaction there must be, and righteousness must be tendered, else God cannot be at peace. We have nothing to pay. O sinners! away to Christ for it; hide thee in the clefts of that rock; run to the fountain open for sin and imcleanness. Appear not before God, but in the robe of Christ*s righteousness: he sends you to Jesus, as he did them to Job.” Go to my servant Job; he shall pray for you; him will I accept.’* Get out of yourselves; flee to Christ; labour to be found in him; else all your endeavours, in washing yourselves, will be to no effect.
3. With reference to our principles. And here it is necessary that some corrupt principles be unlearned, and some holy principles be received and retained.
Some corrupt principles must be unlearned; as, 1. That it is enough if we serve God on the Lords-day and we may serve ourselves all the rest of the week. Though God hath reserved one day in seven wholly for his immediate service, (which is therefore in a peculiar sense called the Lord’s-day,) yet we must know that every day is his, and that he hath not allowed us one hour of time but only for his service. Indeed he hath service of more sorts than one; but we must know that the business of our ordinary affairs, if rightly done, is serving the Lord Christ. God is as truly served by you in the working-day’s labour as the Sabbath-day’s rest, if you do it in a right manner, and to holy ends.
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There are a generation whose religion is but a Sunday’s religion, which they put on and ofF with their Sunday’s clothes, and then they think God is fairly served for the week, although God knows, that the little they do then is but poorly done either. Never think God will accept it at thine hands, when thou livest six days for the world and thyself, for one that thou spendest to him. This shows thee to be under the unmortified power of self-love, and not to be the Lord’s; for none of his liveth to himself. You must remember, that you are but to learn upon the Sabbath how to serve God all the week; and not to think, when the Lord’s day is ended, his work is done.
2. That if God be served morning and evenings it is enough though we serve ourselves the rest of the day. God must be served every day, and all the day: you must be serving him not only in your feast, but at your common meals, not only on your knees, but in your callings.
Some think, that, if they keep all religious duties, they may do what they list at other times; that, if they be intemperate, lascivious, unrighteous, it is but to make over again with God at night, and all will be well; like the strange woman in the Proverbs, that, having made her oflPering, was presently ready for new wickedness, as if she had paid off the old score, and might now run boldly upon a new. Those are not the children of God but of BeUal.
Others think, that though they may not serve the devil at any time, yet giving God his dues morning and evening, they may serve themselves the rest of the time. But in vain do they lay claim to God, who live more to themselves than him. This will be found horrible sacrilege, to put off God with but a tenth. God is to be eyed and served in all that you do; and this is what I drive at; that we may not divide ourselves between God and the world, between his services and our own ends, and so put him off with a partial service; but that we may do all in obedience to him, and so may be entirely the Lord’s; that he may in all things be glorified by us, and we may not lose our reward.
II. Some holy principles must be received and retained; as,
Principle 1. That the pleasing God is our only business and our highest blessedness. First, our only business: What is it we call or count our business?
]. That is a man’s business “joJiich his livelihood and subsistence depend upon. The lawyer reckons the law his business; and the tradesman counts his trade his business — because upon these their livelihood and subsistence depend. Brethren, our whole depends upon the pleasing God; do this, and you do all; miss in this, and you mar all: please him and you are made for ever; if he be not pleased, you are undone for ever. How careful is the selfish courtier to please his prince! how will he crouch and flatter? and, if he can but divine what will gratify and please him, he thinks himself happy! And why, but because all his dependence is upon his prince’s favour? Much more do we depend upon the favour of God: blessed is the man whom he chooseth! m his favour is life! but woe to them that have God against them! they are perfectly miserable: reprobate silver shall men call them, because the Lord hath rejected them. If the Lord do but say to a man, as he did to Moses, thou hast found grace in my sight, and I know thee by name — happy is that man! but, if he thus say: I have no pleasure in thee! you may cover the face of that man, as they did Haman’s, and carry him away! Miserable must his end be if he continue!
2. That is a man’s business which he hath his stock and talents for. If a man be intrusted as a steward or factor, his business is to buy in the commodities that are useful. Beloved, all our time, parts, interests, food, raiment, and all other mercies, spiritual or temporal, are the stock wherewith God has intrusted us, and are all for his own use and service. And is it not a sad and fearful case, that God should have so great a stock going, as lies in the hands of all the sons of men, and yet have, if I may so speak, so little profit of it, I mean so little glory by it, that he should sow so much and reap so little, strew so much and gather so little? Is it not sad, that men should have so much in vain? Hast thou health and wealth, and dost thou not use them for God? It is all in vain. Hast thou understanding, and yet improved it but for contriving thine own affairs and worldly designs? thy reason and understanding are become vain. O! how wilt thou answer, that thou hast had so great a stock in thy hands, and made so little improvement of it?
It had been well for some men if they never had a foot of land or an hour of ease, if they never had the understanding of men, because they have not used their talents for God, and for the ends for which they were put into their hands.
3. That is a mans business which his capacities do call for. It is a man’s business, if in the capacity of a judge, to do justice; or of a servant, to do his master’s will. Brethren, all your capacities evidence it to be your business to please God; you are his friends, you are his servants, therefore you must please him well in all things; his children, and therefore must set yourselves to honour him; his spouse, and therefore it is your business to please your husband.
4. That is a man’s business which he hath a maintenance from. If a man be maintained in the place of a schoolmaster, it is his business to teach; if of a soldier, it is his business to fight. Beloved, do you not know at whose finding you are? and do you think God keeps so many servants to be idle, or to mind their own designs and pleasures? God hath cut you out every one his work, every man his hands full: so much work is to be done within door, and so much without door; so much towards God, towards your neighbour, towards your ownselves, that you have no time to be idle in, and you shall dearly reckon for it, if you will eat his bread, and will not do his work. And, as pleasing God is our chief business.
Principle 2. So it is also our highest blessedness; for man’s happiness lies in God’s favour. Our happiness is in attaining the end of our being; and therefore the great query among the philosophers was, What was the end and happiness of man? Now, the true end of our being is, that we may please God; for his pleasure we are and were created. And for this end also we are now created, that we should yield ourselves unto God, and being built up a spiritual house, should offer up to him spiritual sacrifices, acceptable through Christ. This is the end of our redemption, that we should not serve ourselves, but him, in holiness and righteousness all the days of our lives, and that we should not henceforth live to ourselves, but to him that died for us. It is the end likewise of our justification, that our consciences being purged, we should acceptably serve the living God. In a word, it is the end of our glorification, that, being translated into heaven, we should perfectly please God, and serve him night and day in his temple. So that the pleasing God is the sole end and happiness of man. And this will be clear, because we then do promote ourselves most when we please God best: for, by this, you shall have this twofold advantage.
I. You shall be the favourite of God. O glorious promotion! Haman thought himself no little man when he was on Ahasuerus’ right hand, and yet he was at length but preferred to the gallows. But what shall be done to the man whom God delights to honour? O blessed is that man! Woe to him that touches him! “It had been better for him that a mill-stone were hanged about his neck, and be drowned in the midst of the sea, than that he should offend such a one!” God is infinitely careful of his favourites; the apple of his eye is touched when they are injured. Whosoever toucheth them shall not be innocent. God hath a blessing for those that show them kindness; he will render vengeance upon the ungodly for every hard speech they utter against them.
O man! doth not thy soul say, happy are the people that are in such a case! Will not thy condition be most blessed, when God shall be thus infinitely tender of thee, take all the kindnesses done to thee as done to himself, and all the injuries done to thee as afironts to himself? This is the happy case of his favourites I
2. Evet’y thing you do shall be found on your account “joith God. Brethren, are you believers, or are you not? Do ye believe the immortality of the soul, and the life to come, or do ye not? the ways of most declare them to be such as do not, to be mere infidels, though professed Christians. If you think there be an eternal state to come, will it not be your highest wisdom to provide for it, and lay up what possibly you can, that you may inherit it in the other world? Will not every wise man, that knows he is shortly to be removed into another country, be careful to transport all he can, that he may enjoy it at his coming? Beloved, if you do indeed believe that you must be for ever in another world, will it not be your best way to be doing that, the fruit whereof you shall enjoy for ever? Were not he a madman, that, having but a very short term upon a living, should yet go building and planting P 3 there, when he had a land of inheritance to build upon? Infinite is the mischief that comes of self-seeking and self-pleasing. You are eternal losers by it. God will say, you have your reward. Something you may have in hand, but the eternal reward is lost. Brethren, I am ambitious for you that what ye do you should do for ever, that all should meet you in the other world, and that there you should reap the everlasting fruit of what you are doing now. A wise builder will build for ever, and not that which shall last only for a day or year. Oh, that you would be wise builders! Do all for God, and you shall have eternal advantages. Learn but this lesson, “to set yourselves in all things to please God, and you will be promoting and advancing yourselves in all that ever you do;” always laying up a treasure in heaven; still adding to the heap. And, O! what riches will you come to, when, by every day, and every hour, and every action, you are gainers! for, God will not let the least thing that is done for him, no, not a cup of cold water, go without an everlasting reward, nor your labour be in vain.
Principle 3. That isoheii you have done all, if God be not pleased, you have done nothing. Settle it in your heart that all is in vain that is not done for God: when you do not please God, you do not profit yourselves. When men offer ever so richly and freely, if not in such a manner as is pleasing to God, all is but a vain oblation. If men will do more than ever God required, and be zealous in things that God has not commanded, it is “but in vain that they worship him.” Beloved, so much time as you have lived to yourselves you have lived in vain; because it was quite beside your end. O! it is a heart-cutting consideration to a tender Christian to think of this; that when life is short, and time so Uttle in all, yet he must be fain to cut off so much. Why, man, so many hours must thou cut off from thy days, and so many years from thy life, as thou hast not lived unto God but to thyself, are lost as to the ends of life and time. If on repentance thou art forgiven, thou art not rewarded for them.
Beloved, you must count that you have lived no longer than you have lived unto God:” To me to live is Christ.’* I should account I did not live, if I did not live to him: it is the only employment of my life to serve him: I should not tell what to do with my life, unless it were to spend it for him.
Christian, thus you must reckon: so much time as I have lived to Christ, so much I have saved; and so much as I have lived to myself, so much I have lost. It is not the man, but the beast, that lives while we live below our reason, which distinguishes the human life from that of brutes. Now, while we live not to God, we live utterly below our reason itself; which is sufficiently discovered in that God is the author and end of man. Doth not reason dictate, that God should have the glory of his own work, and the vessel should be to the potter’s use? Doth any man plant a vineyard, or keep a flock, and not expect the fruit or milk? “God hath made thee, O man, for himself,” and hast thou the face of a man, and dost not blush at this, to think that
God should make and mention thee in vain? If thou hast a grain of ingenuity, thou wih abhor the thoughts of this, that thou shouldst be in vain. Why, so much as thou art for thyself, thou art for nothing. It may be thou livest a very busy life, but thou actest not for God; thou art all this while but busily doing nothing. Thou mayest sit down in the evening, and say, “I have been all this day doing nothing.” Thou wilt find a blank in God’s book for that day. Nothing on thy account; or this sad record, “such a day spent, and nothing done.” God has his day-book, and takes notice of all your carriages, how you rise, and how you go forth to your labours; how you speak, how you eat, and whether you eye him, and his glory in all, or look no higher than yourselves. “We have been toiling all night, and caught nothing.” May not this be the sad complaint of many a man: I have been toiling all my life, and yet have done nothing, because what I did was not done unto the Lord? How would you take it of your servants, if, coming home in the evening, you should find every one of them minding their own business and pleasure, and your work left undone? Is it not sad, sirs, that so many days and hours should pass over us, and we be no nearer our end than we were before? Your little children are busy from morning till night, and yet all the while have been doing nothing; and so are you, when you are but seeking your carnal selves, and not serving and pleasing God in what you undertake.
Principle 4. That the favour of all the woi’ld can nothing avail you, if God be not pleased mth you and by you. If there were auy that could save you from his wrath, you need not be solicitous to please him; and, if he be not well pleased, we are all undone: “Thou, even thou, art to be feared; and who shalt stand when once thou art angry?” When men have slight thoughts of God’s anger, and the fear and dread of him are not on their hearts, no wonder if they be not careful to please him. You must be convinced that the displeasure of God is the most formidable thing in the world, else you can never learn this great lesson. Beloved, if you should please men, and all the world should be on your side, what would this avail, while God is your enemy? If all men should bless you and speak well of you, what would this profit when God should rise up in judgment against you and condemn you? It is not a man’s bar, but God’s that you must stand at; it is not by men’s votes you must be cast or acquitted; it will not go by most voices, but God himself is the judge. In his breast it is whether you shall live or die. If a man were upon trial for his life, what would it avail him that all his fellow-prisoners, and the whole crowd about him were for him, when the whole bench and jury were against him? If your lives and estates were in question, to whom would you go to make a friend, the judge or the people? Sirs, be convinced that, if God be against you, it is as bad as if God and all the world were against you; for all signifies nothing without him. O! whatever you do, study to get in and keep with him. I tell you the time is coming when the breath of men will signify nothing: when their commendation will do you no good. O man, though all the world should give thee their hands, and subscribe thy certificate, it would signify nothing in God’s account, or his court. Many build their hopes of heaven upon the good opinion that others have of them: but I tell thee, man, though thou couldst cany letters of commendation with thee when thou diest, and all the ministers of the gospel should give thee their Bene” diciteSy all would be no more than a blank paper; and he would not save thee a jot the sooner if he should find thee to have been but a secret hypocrite, a rotten-hearted professor, all the while.
Principle 5. That God would not be pleased with you in any thing, except you make it your- care to please him well in every thing. You will be one day ashamed, except you “have respect to all God’s commands.” “You have not a good conscience, except it be your care in all things to live honestly.” If Naaman must be excused in one thing, to bow in the house of Rimmon, that he might not despise his Master, this is enough to spoil every thing. Some will needs keep God’s good will, and the world’s too, and so will give both their turns: they will serve God at home, and conform to the world abroad. These men have two faces and two tongues: the one for the good, and the other for the bad company that they come into. Some held two first principles; the one the “common foundation of all good,” which is God, and the other the cause of all evil: and they worshipped both; the “good principles for love,” and the evil for fear. Just such a religion are many among us now of. But let them know.
whoever they arc, that, while they grasp all, they lose all; for God will never own time-servers, nor men-pleasers for the servants of Christ.
III. yVit/i reference to their practice. And here, as ever you desire to come to that blessed life of “doing always those things that please God,” you must carefully follow these six rules., Rule 1. Look round about you to the ischole lati tude and compass of your duty. Great is the latitude of Christianity: “Thy commandment is exceeding broad;” and many professors scarce look more than one way; but, while they intensely mind one thing, they neglect another. It may be, while they are taken up with the care of religious duties, they forget relative duties; or they are careful of personal duties, but very remiss in the duties that they owe to the souls of their families; or they complain and mourn over their own sins, but lay not to heart others’ sins. It may be, they are more punctual in their more immediate duties towards God, but are very negligent in their duties towards men; or they will spend much time for their souls, but little lay to heart the case of the church, the misery of perishing souls that are round about them. Possibly, they keep the Sabbath strictly, and pray, hear, and fear an oath; but in the meantime, make little conscience of breaking their promises, passing hasty and uncharitable censures, spending time vainly, being unprofitable in their discourse, close handed to godly uses, suffering sin to go unreproved, letting out their passions at every petty cross. Many will mind their duty to them that are within, and in the meantime are very short in their duties to them that are without. This is too common a case. Where is the Christian almost that seriously bethinks himself, what might I do to win souls? It may be you will go on in the company of the godly, where you may be edified: but, when do you go to your poor neighbour, whom you see to live in a sinful state, and tell him of his danger, and labour to gain him to Christ? Yea, so much is this great duty neglected and out of fashion, that I am afraid many question whether it be a duty or not; as if you might let sin lie upon the soul of your brother, and yet be innocent. If it were but his ox or ass that lay ready to perish, you would make no question but it were your duty to help him out of the ditch; and do you think in earnest that you owe more to these than you do to his soul? Is it to ministers only, or to all believers, the Scripture belongs? “The fruit of the righteous is a tree of life; and he that winneth souls is wise.” Surely the lives of too many Christians speak the same language that Cain spake with his mouth: “Am I my brother’s keeper?” It is true, God will have you keep every one, within the bounds of your proper station, so as to take occasions, yea, to seek occasions, as you are able, to be doing good to others. Do you not know how to get within your poor neighbour? Carry alms with you; do him a kindness; oblige him by a courteous and winning carriage; then shall I expect to see the kingdom of Christ flourish gloriously, when every one that professeth godliness shall arise and take hokl of the skirt of his neighbour. O, see your neglects in.
this; do not think it enough to keep your own vineyard; let your friends and neighbours have no quiet for you, till you see them setting in good earnest to seek after heaven; or, if you’ might bring in but every one his man to Christ, what a blessed thing were this! I lose myself in this argument; but I am content to do so, this duty being so miserably neglected.
Too many Uve as if religion lay all in “praying and hearing, holy confidence,” and the like; forgetting “that pure religion and undefiled is this, to visit the fatherless and widows in their afflictions.” The other should be so done, as that this should not be left undone. You make conscience of being just, and true, and faithful, but do you not forget to win upon others by your kindness and afiableness? as if it were not written in your Bible, “Be pitiful, be courteous, having compassion one of another.” Say not “it is not my nature.” What doth grace serve for, but to correct the evils of your temper? Is not ours a religion of self-denial? Do not the rules of religion enjoin us to be followers of whatsoever is lovely and of good report, and may render religion amiable to the world?
Rule 2. Use a wise forecast that every day may fall ill its time and ordei’, and every work may have its room. It is not enough to do God’s work, but it must be done in his order. That which in itself is good and necessary, may be so ill-timed as to become a sin. It is a duty to tell our brother of his sin; but, to rip it up in your passion, or to be retorting upon him when he is Christianly admonishing you, is a sin. Your worldly business must not shut out religion, nor religious duties take you so as to neglect your callings; but every duty must have its place. But, for the doing of all in God’s order, take these five directions.
Direct. 1. Begin at home,
, In provoking to good. Why must God plead with you; “thou that teachest another, teachestthou not thyself?” Be an example of thine own rule; else the hypocrite’s charge will come in against thee. They bind heavy burdens, but will not touch them with one of their fingers. O observe God’s order! “These words which I command thee shall be in thine heart;” that must be our first care; and then, having got our lesson well ourselves, we must teach it to others: “And thou shalt teach them diligently to thy children, and talk of them when,” &c. At least, if thou hast not already attained it, be sure to learn with the first; and, when thou professest to duty, intend thyself first, and speak most to thy own heart.
2. In reproving evil: else thou wilt be branded for a hypocrite. First cast the beam out of thine own eye. We may not think, as many do, mistakingly, that we must not reprove another, when we are guilty of the same sin; but we must in such a case be sure to cast the first stone at ourselves. Be soonest angry with thyself, and most severe to thine own sins rather than to others. It is strange to see the great censoriousness of professors to others, and how tender they are of their own corruptions, and impatient of reproof. Reader, fear and avoid this sin.
Direct. 2. Let God he Jirst served. Let God have the first of thy thoughts, the first of the day, the first of thy strength. How heavily is God displeased with the profane priests, because they will serve themselves first with sacrifices before him! It is the holy counsel that one gives: Hold the door of thy heart fast against the world in the morning, till thy heart hath been first in heaven, and seasoned and fortified thence against the temptations thou art like to meet with as soon as thou comest below. Indeed all must be done as God’s service, but so as that his immediate service must be done first. It is the counsel of several heathens, that all undertakings should be begun with prayer. Saith Aratus, let us begin with God. And the very Mahometans begin their books always, as men use to do their wills, “In the name of God,”
Direct. 3. First cleanse the inside. Cleanse first that which is within the cup. Though they are much out that live as if all their work did lie within doors, yet remember that it lies chiefly here. It is a most preposterous course in religion to begin first with the outside. O Jerusalem, wash thine heart! When once this is done, reformation will quickly begin in the life, but not otherwise. Many are careful that all that appear to men should be beautiful, but their hearts are neglected: these carry about them the marks of the hypocrite. And what will it profit thee, O vain man, to have all secret from men, since God knows and detects thee, and hath appointed a day when he will anatomize thy heart before the world?
Direct. 4. Eye those duties that a?’e of most importance. The hypocrite is very punctual in less matters, but neglects the weightier things of the law; judgment, mercy, and faith. He is for a religion that will cost him but little; and therefore, words being very cheap, he will be as forward as any mighty zealot in the circumstantials of religion, and marvellously censorious of others that come not up to his mind, as men of wide principles and large consciences; but, in the mean time, he is very negligent of secret duties, a great stranger to self-denial and walking humbly with God. He strains wonderfully at a ceremony, but it may be, he can swallow the gains of unrighteousness safe enough. It may be he will decry superstition, and never wants a stone to sling at a profane churchman; but in the meantime walks loosely in his family, makes little conscience in his dealings, or will take up his cups as freely as another, so he be not drunk; or if he will not take a penny of his neighbour’s estate, he is most unmerciful to his good name, and will take up any report that is going. Brethren, you must make conscience of the least sin, and of the least duty; but it is a fearful sign when men are zealous against less sins, and yet connive at greater, as these are.
Direct. 5. Take thejirst opportunity when God gives a Jit season for any duty. Let not Satan beguile you, by telling you of another or better time. It may be thou hast a purpose to reprove thy brother for his sin; but how long wilt thou be purposing? Now God gives thee an opportunity. It may be, thy backward heart saith, “not now, but another time,” and so puts it off till he or thyself be removed, and he be hardened; then, at least, thou art guilty of the sin that he commits in the meanwhile, because thou hast “not done thy duty” to prevent it. It is in thine heart to deal with thine unconverted friend or neighbour about his spiritual state; but it may be, while thou art delaying, death comes, and snatches him away in his sins, or takes thee oflp, and so farewell for ever to any opportunity of doing the soul of thy brother any good. How often are the closet-duties hindered, or miserably disturbed, for want of care to lay hold on the first opportunity? We think another hour in the day may do as well; but then one thing or another unexpectedly falls in, that nothing is done to the purpose; therefore beware of this cheat. Our Saviour would take his season for prayer before day, when his other work was pressing.
Rule 3. Do nothing in things sacred “without God’s command; nothing in things civil without God’s allowance. OflPer not with strange fire. In God’s worship you must see you be well able to answer that question, “Who hath required these things at your hands?” Here the command must be observed without adding or diminishing, yet understanding this with two cautions:
1. “Though men may not stamp their invented ceremonies with a moral signification, nor impose nor use them, though with good intentions of edifying people by devising means;” as if Christ had not sufficiently provided for the edified of his people without their devices: and, though nothing may be used as a part of worship that God hath not commanded, (for, it is enough to make any thing rejected by the Lord of Divine Worship if he shall say, “I commanded it not, spake it not, neither came it into my mind,”) yet nevertheless those things that are merely circumstantial, and not in the general kind necessary nor intended as any part or means of worship, may be determined of by human prudence, according to the general rules of the word, which must always be observed. And, for want of understanding, many have ignorantly condemned preaching by an hour-glass, in a high place, in churches, by way of doctrine and use, &c. running from one extreme to another.
2. We may not think that God’s ordinance, remaining for substance, may be forsaken, because of some “faults in the administering, or in the way of their administration.” The administering of God’s ordinances belongs not to the people, but to the minister; and, if he fails in his duty, by administering them in a way that is not, or is less edifying, it is my grief, but his sin. Hophni and Phineas were corrupt in their lives, and brought in much corruption and rudeness into the service of God, yet Elkanah and Hannah, with others of the godly, did nevertheless attend God’s worship and sanctuary. Much corruption was crept both into the doctrine, worship, and lives of the Jews, yet our Saviour (though he still cried down the corruption and would not join in it) never prohibited communion with them in God’s worship, but enjoins it, and practises it, both he, and his parents, and apostles.
But now, in things civil, it is sufficient that you have the allowance of the word, though not the command; always provided, that the general rules be here observed, all to the glory of God, and not to abuse our lawful liberty to the offence of others. Now, your actions being thus justifiable, as to the matter of them, (without which it is impossible, had you never so good intentions, to please God,) the influence and virtue of holy ends in them will be effectual to turn all into religious duties, as a touch of the philosopher’s stone turns the baser metal into gold. Rule 4. In every action let God he uppermost; hut in religious actions let God he all. Let none of your actions terminate in yourselves; but labour to be able in sincerity to give this account of any thing you set about, that this you do because it is pleasing to God, because it is his will concerning you. Set a mark upon this caution; beware in those actions wherein self may bear a part, lest it should sweep stakes, and carry all. You may, in your common actions, have an eye to your outward commodity and comfortable being in the world, but this must not be the chief thing, much less the all that you design herein; for, by looking no higher than self, you incur this double mischief, 1. You lose so much from your own account; 2. You usurp on the great prerogative of God. I fear we are not aware of the fearful evil in self-seeking; it is no less than deposing God from the throne, and setting ourselves in his stead. It is God’s great prerogative, and the proper worship that is due to him, as God, that he should be the last end of all the operations of us his creatures, and that all our motions should terminate in him. Now, when we eye our own commodity, and not God, and look to this more than unto God, we arrogate the divine prerogative to ourselves, and set ourselves above him; which is no less than heinous idolatry. And, if it be such a heinous sin to bow down to an image, which is but the giving God’s outward worship to. the creature, how much more to seek and honour ourselves before God! This is to give his inward worship, which of all is the principal, to the creature. O, how many that pass for good Christians, will be found heinous idolaters, because they have sought their own carnal ends more than God and his glory! and many real Christians, though they mainly design God and his glory, yet in many particular actions contract great guilt, by looking no higher than themselves in what they do. I know you cannot be always thinking of God, yet I would have you never forget what you have been taught — in the entrance of every solemn action, to remember God, and make him your end. Lie down in the name of God every evening; go forth in his name every morning; resolving to undertake all for him. When you enter upon your callings, sit down at your meals, make a journey or a visit, do it as unto the Lord, with design to please him therein. This you may come to with care and watchfulness.
Again, In “religious actions let God be all.” Here self (I mean carnal self) must be shut out; otherwise this dead fly will spoil the box of most precious ointment. It is true, self will be crowding in; but you must exclude it carefully; otherwise, if this be the predominant ingredient, all your duties will be but lost labour. What more pleasing to God than prayer? this is incense before him. What more delightful than alms? this is a sacrifice acceptable and well-pleasing unto him. How happy a testimony had Cornelius! “Thy prayers and thy abns are come up as a memorial before God:” yet, when self is predominant in those duties, “prayers, alms,” &c. are all but lost.
Rule 5. JV/ien you have done all, he careful to deny all, and deny not God’s mercy in enabling and assisting you: this must be with all thankfulness observed; attributing nothing to yourselves, and giving God all the glory. Take the pattern of holy David: “But who am I, and what is my people, that we should offer so willingly? of thine own have we given thee.” And of blessed Paul: “Not I, but the grace of God which is within me.” And of good Nehemiah, who, when he had done the most eminent service for God, cries at last for pardoninomercy, “Remember me, O God, concerning this also, and spare me according to the greatness of thy mercy!”
Rule 6. Do all in the name of the Lord Jesus. Having carefully set out for God in the morning, and directed your common actions to “him as your end” throughout the day, doing all in his sight, and with a desire to please him therein, bring all to “Christ in the evening,” and present all to God by him, confidently expecting God’s acceptance and reward for all that you have done; for this he hath promised, be your actions ever so mean, because
Q they were done in his service. If you neglect this, you lose all at last: for God will accept of no sacrifice but from the priest’s hands; and therefore you must expect no acceptance with God, nor any reward from him, but only through Christ. You must be sure, therefore, not only to make a formal mention of Christ’s name, but to build all your hopes of success on him alone, and to come to God with an actual and lively dependence on him.
Thus have I resolved the case propounded. I will but answer an objection, and briefly press your duty by some motives, and so conclude.
Objection. You bind heavy burdens. What! must we be always in the traces? surely, this severity of religion is more than needs!
A?iswer 1. Burden, man! it is thy happiness: if holiness and pleasing God be a burden, health is a burden, heaven and happiness are a burden.
Ansisoer 2. This is no other burden than what God himself hath bound upon your consciences. “What art thou, O man, that repliest against God? Have I put upon you a devised and unnecessary strictness; or bound that burden upon you which I will not touch with one of my fingers?” “Say I this as a man, or saith not the law the same also?” Whose word is this, “Be thou in the fear of the Lord all the day long?” “Do all to the glory of God.” “Exercise thyself unto God.” What have I pressed but what the saints have practised? “One thing I do, I press towards the mark.” “One thing have I desired of the Lord, that will I seek after.” “Thy servant that is devoted to thy fear.” “Enoch walked with God three hundred years.” What is this but what the Scriptures hath foretold shall be? “They shall walk up and down in the name of the Lord.” “Then shall be upon the bells of the horses, and upon every pot in Jerusalem, hoHness to the Lord.” Dispute not against God, but up and be doino-: it is an ill sign when the heart rises against strictness of the duty: you utterly mistake in thinking this life of strictness to be bondage. Who have joy unspeakable and full of glory, who know the peace that passeth all understanding, if not those that thus walk with God?
Now, my brethren, let me beseech you to be conscientious practitioners of this great lesson: Study to do always those things that are pleasing unto God. O! that I knew but how to engage you; that I could but get you to set these rules before you all the days of your lives for your practice! It is not enough that you give the hearing, and like the preacher, or approve the doctrine. But, Sirs, what will you do? Too many of my hearers are like Ezekiel’s, chap, xxxiii. 32. What say you, brethren, will you learn with me? O! that I might lead you on to a thorough acquaintance with the strictness and power of religion, and the holy frame which will be God’s delight and your felicity. Brethren, what seek I for? God knows, this is my ambition, that I may but help you on the way of holiness. I would not that you should be such bad proficients, as to be always of the lower form, and keep on merely in a dull and barren course: my desire for Q2 you is, that you should not be shrubs, but cedars of tall growth, choice experience, singular communion, “walking with God,” shining to the conviction of the world. Will you let me but prevail with you in so good a design? Why should you mourn at last, and say how have I hated instruction, and my heart despised reproof? I have not obeyed the voice of my teachers, nor inclined my ear to them that instructed me. That I may invite you to this holy course, consider:
I. It is very possible; for, first, God is very easily pleased: he is not like a froward master, that cannot, that will not, be pleased. If you do but make it your study and care to please him, and thoroughly set your heart to it, your willing mind shall be accepted; and though you should not go through with the work, God v.’ill say, thou didst well that it was in thy heart. When the heart is set to please the Lord, and we do unfeignedly put to it, though there be many failings, God will overlook them all.
Secondly, God hath told you what will please him, and hath cut out your work to your hand. You need not say, wherewith shall we come before the Lord? He hath shown you what is good, and what he requireth of you. You need not say, who shall ascend into heaven to bring down the mind of God from heaven? no, the word is nigh you. God hath set before you his law, as in a table: on one side the things that please, on the other those that displease him. O! that you may be found among those that choose the things that please him: otherwise, since you know your Master’s will and do it not, you will be found worthy of many stripes.
Thirdly, God hath given particular rules for the doing of all your work in the manner that will please him. Had God told you only what must be done, and not how it must be done, you might have been at a loss; but he hath prescribed the very manner how every thing must be done, that you might have full directions. He hath shown you how you must pray, and hear, and give alms — how you must carry it in all circumstances. He hath told you, not only how you must fast, but how you must eat; to wit, with watchfulness and temperance; with an eye to his glory, as the servant of Jesus Christ. He hath shown you not only how you should “rest on the Lord’s day,” but how you must follow your calling on the rest; viz. with diligence and discretion; minding him as your end, as those that herein serve the Lord Christ. He hath told you how you must manage your dealings; with equity and charity, doing the very same to others that your conscience tells you ye would have them, in the like case, do unto you: how you must sleep; even as those that know he encompasseth their path and their lying down; and how you must awake; to wit, so as to be still with him.
Fourthly,” God hath given you special helps:
to this end you have the mind of Christ.” And
you have “the Spirit of Christ.” Indeed,” they
that are in the flesh cannot please God: but you
Q3 are not in the flesh, but in the Spirit.” You that are believers, have not the law only in your Bibles, but in your hearts.
II. It is very profitable. Glorious advantage shall you have by this course. First, this is the most speedy and certain way to assurance, for want of which many of you complain, but henceforth you must complain no more; for either you will follow this course, and then you will have it, or you will not, and then cease your hypocritical complaint, when it is through your own wilful disobedience that you are without it. When once you are habituated to this course, and find it to be the chief of your care, and that which your very hearts are set upon above all things else, “to glorify and please God, and approve yourselves in his sight,” you cannot want assurance, unless through your own ignorance; for this is the most undoubted evidence in the world, that you are the children of God, whatever unallowed failings you may be guilty of.
Secondly, Hereby you shall be certain of God’s gracious and favourable presence always with you. See the text, “He that hath sent me is with me; for I do always those things that please him.”
Thirdly, By these means you shall be always laying up a treasure in heaven. Brethren, “what are you for?” Are you men for eternity, or are you for present things? Is your design for glory, honour, and immortality? Are you for riches in the other world for your part in Paradise? If you are for true riches, here is your way; by this you shall be daily and hourly increasing the stock of your own glory. My vehemence is only that fruit may “abound to your account;” that all you do may meet you in heaven; and Christ may show you “your good works another day, as the widows did Dorcas her garments.”