Practical Cases of Conscience Resolved, Chapter 1
DIVERS Practical Cases OF CONSCIENCE Satisfactorily Resolved.
I. Wherein should Christians be singular in their obedience? or what may they, and must they do more than others?
II. What may and must a Christian be and do that he may please God?
III. Whether any man is able in this life to come up to the example of Christ in this, to do alwayes those things that please God?
IV. What weariness in, and unwillingness to duties may stand with grace, and what not?
To which are Added some Counsels & Cordials.
By Ioseph Alleine, late Minister of the Gospel at Taunton in Somersetshire.
London, Printed for Nevill Simmons at the Princes Arms in Pauls Church-yard, 1672.
CHAP. I.
The singular Duties of Christians.
I. Case of Conscience on Mat. 5. 45.
What do you more then others?
Q. I. WHerein should Christians be singular in their obedience? Or what may they, and must they do more then others?
A. Take the Answer in these 16 Rules containing the Character and Compass of a Christian.—
Rule I. Heartily to love them that slight you, and to wish and seek the good of those that hate you, and seek to hurt you: This is the very thing urged in the Text: If you salute your brethren only and love them that love you, do not even the Publicans the same? Matth. 5. 44, 46. To love them that do respect and value us, this every one can do: but to love them truly that think meanly of us, and have prejudices and hard thoughts against us, and to speak well of them that speak evil of us, (as the sweet spirited Calvin, [Let Luther call me Dog or Devil, I will say of him nevertheless, he is a precious servant of Christ Iesus.] This is to do more then others. Thus the Martyr Cranmer, of whom it was a Proverb, [Do the Bishop of Canterbury a displeasure, and you shall ever have him your friend.] Thus that Holy Man in his much to be admired parting words [I had never any greater pleasure in all my life then to forget and forgive injuries, and to shew kindness to them that sought evil to me.] Study who have offended you, and disobliged you, and slighted you, and keep up good thoughts of them (if the case will bear it) and speak nothing but good of them, and think what kindness you may shew them: pray for them; wish well to them; so shall you be the children of your Father which is in Heaven, Mat. 5. 45.
Rule II. To swim against the stream of the multitude: The dead fish will swim with, but the living against the stream: Many will turn Iews when their interest will carry it in the world: when religion is the fashion every one will be in it: But to bear head against the current of the times, and to be for strict Godliness in all your ways, when the stream runs quite against it, to bear it down, and to resolve as David did, to be yet more vile, this is to be, and do more then others. The Samaritanes will needs be Iews, when Alexander favours and helps them, but when Antiochus bloodily rages against them (as in the time of the Maccabees) then they will be none of the kin, but pretend themselves to be of another stock: (Which by the way, was the reason of the deadly hatred afterward between the Iews and them). But to be singular in your good choice and resolutions with Ioshua, though all should vote against you with one consent, and with Noah to be perfect in our generations when never so wicked and so adulterous; and to walk with God when all flesh have corrupted their way, and tread a contrary course; this is to do more then others. Thus the three Children (or rather the three Champions) who would not fear the flouts of the multitude, nor the frowns of the great ones, nor the charge of singularity, but when all the Princes, Governours, Captains, Counsellours, Sheriffs, and all the People, Nations and Languages fell down and worshipped, they stood by themselves and would not sinfully comply, Dan. 3. 3, 7, 18.
Rule III. To take most care of that which is most out of sight. A Christians eye is most on the things least seen; first upon his heart, herein he doth exceed the righteousness of the Pharisees, whose great care was to keep all fair and clean that came to view, but looked no farther: Make great conscience of your carriage in secret, and let your main guard be upon your hearts, and this will be more then others reach to. This was Paul's care to keep his conscience, his inside clean and undefiled, Acts 24. 16. And Iob's care that though all the world did reproach him, he might not put a reproach into the mouth of his conscience, Iob 27. 6. and David's care that his heart might be clean. 2. VponUpon his hope. Others look to the things seen, things in hand. but the true believer eyes his hopes, walks by faith, not by sight; and lives quite a different life from any others in the world besides; As living upon the hopes of Heaven, doth differ from living on the pleasures, profits, and honours of this world.
Rule IV. To be merciful to others failings, and very severe to our own. The noble Romane Cato could more easily forgive any then himself: To aggravate our own evils, and to have an excuse ready for our brothers; to censure our selves freely, and to come with the mantle behind us to cover our brother; this is to do more than others. The hypocrite is a severe censurer abroad: he is like the eye that can see any thing but it self: he can discern a moat in his brothers eye, but not a beam in his own. But the servant of God rebukes others with meekness, but falls out easily and bitterly with himself.
Rule V. To suffer rather then to sin: This was Moses choice: But the hypocrites is quite contrary: he chooseth iniquity rather then affliction: To go so far with Christ as our way lies together, is to do no more then an unsound Professour may reach to: The tryal is when Christs interest and ours do cross; and we must either baulk our duty or our safety and advantage. The famous Martyr under Iulian, would not give one half-penny towards the building of the Idols Temple, though he was offered his life by the Emperour on those terms. The godly High Priest Eleazer when the Nobles perswaded him to eat other meat under colour of swines flesh, and they would perswade the King Antiochus that he had eaten swines flesh, would die rather then stain his profession with the appearance of evil. When a man shall lie in outward misery and have a door of deliverance open, if he will but sin, and yet he will not accept it, as those worthies in Paul's Martyrology; this is to do more then others, Heb. 11. 36.
Rule VI. To rejoyce in losses for Christ, and glory in the Cross: When others be discouraged at the news of hardship; as that forward and seemingly resolved Disciple; or shall be offended assoon as the Sun of persecution is up. We shall take pleasure in infirmities, in tribulations, and rejoyce that we are counted worthy to suffer shame for the name of Christ; This is to do more then others. When the servants of God shall not only patiently, but triumphantly undergo the Crosses, that crack the brains, and break the hearts of others, and shall shake off the Viper without receiving any hurt; when Paul and Silas shall sing in the stocks, and the resolved Martyrs shall embrace the Faggots & kiss the Stake: When the Valiant Philpot shall say of his Prison [In the judgment of the world we are in Hell, but I find in it the sweet consolations of Heaven:] and the Holy Bradford [My Prison is sweeter to me then any Parlour, then any pleasure I have had in all my life.] This is indeed to exceed others.
Rule VII. To be good when we shall be evil spoken of for our labour. A Pharisee will do those duties that will gain applause with men, but to take up with despised duties, disgraceful duties, and with David to be religious, when it will render him Vile, this is to do more then others. The Philosopher could say, It is noble indeed for a man to do well when he knows he shall hear ill for it. To take up Religion when every one kicks it off: to stand up alone with Luther for the truth, when the whole world is gone a wandring after the Whore. To have his hand against every man, and to be for Christ with Athanasius against the whole Universe, this is indeed to do some singular thing.
Rule VIII. To strike in with Gods interest when it is falling. To joyn our selves to the Lords people when its the weakest side: To espouse their interest with Moses, when they were in deep affliction, Heb. 11. 25, 26. To own our selves to be some of them, undauntedly, when this way is every where spoken against; this is to tread Antipodes to the course of this world.
Rule IX. To be most cruel to the sin that is naturally most dear. The hypocrite hides his sweet morsels under his tongue: he spares as it were the fattest of the Cattel: he saith, The Lord pardon his servant concerning this thing: But when a man shall off with his right hand, out with the right eye, serve his Absolon as Ioab did, when he took three darts, and thrust thorow his heart, this is to do more then others. The sincere Christian is most angry with the sin of his temper, against this he aims the arrows of all his prayers: he keeps him from his iniquity: he drives the whole herd of sin before him, but especially shoots at and singles out this to run it down.
Rule X. To live upon the divine promises when others live upon their possessions. Others are all for what is in hand, with them words are but wind; they cannot live upon them: the promises are to them a barren heath and dry breasts: but when we make the promises our heritage, the staff of our life, the life of our hearts, when the promises are the bottle we run to in all our faintings; and while others hope in their Wealth, our hope is in the Word, this is to do more then others.
Rule XI. To love that best and choose it soonest, which doth cross the flesh most? The godly mans rule is, to take the self-denying side, so he be sure it be safe: when others study is to please themselves, his is to curb himself: the life of others is a flesh-pleasing, his a self-denying life: others joy is, when they can gratifie themselves, his when he can get victory over himself.
Rule XII. To be most hot in that wherein self is least concerned. Paul is meek as a lamb under personal injuries, 1 Cor. 4. 12. Acts 17. 16. but how is his spirit stirred when God is dishonoured? A man of understanding is of a cool spirit, that is, in his own concerns: but Moses the meek waxes hot with indignation at the sight of the calf. To be hot and forward in those duties where the fleshes interest is concerned, is to do no more then a Iehu, 2 Kings 10. 16, 30.
Rule XIII. To make true conscience of the least sins, but most conscience of the greatest. In one of these will the hyhocrite be found tardy: It may be he will fly from open sins and startle at gross staring sins; but of little sins he makes little conscience, This he allows of and connives at. Or else he will be very tender of little things, scruple the picking the ears of corn on the Sabbath day, or the curing of the sick, and strain at the gnat; when he will in other things swallow a camel; devour widows houses. The sincere will indulge no sin; grieves for, groans under, cryes out feelingly against his very infirmities, but most dreads what God most hates.—
Rule XIV. To allow your selves in the neglect of no duty, but to reserve your zeal for the duties of most weight. To tythe mint, and cummin, and neglect judgment, mercy and faith; to be zealous for humane Ceremonies, Ordinances, and mens Traditions, and omit the weightier matters of the Law, is right the Pharisees guise, Matth. 23. 23. Matth. 15. 2. To eye both the Tables, to joyn sweetly together morality and piety, to be punctual with Men, but not careless of God; to give to Caesar the things that be Caesars, but first to give to God the things that be Gods, this is to do more then others. The sincere Christian hath respect to all Gods Commandments, walks in all his Statutes; he is throughout with God, but he is most zealous in those things that lie next the heart of religion.
Rule XV. To love your Reprovers. Herein David doth more then Ahab, see their contrary frames, 1 Kings 22. 8. Psal. 141. 5.
Rule XVI. To subject all your worldly interest to your Makers glory, and perform holy duties with holy ends, and while others do their best actions with carnal aims; you must do your common and civil actions with heavenly aims.
Q. How we may know whether we be, and do more then others that are unsound?
I shall answer this Question by propounding eight Questions to you, beseeching you to retire to the most solemn and strict examination, and make conscience to give a clear answer to these few Interrogatories, and that will resolve the Case.
Q. I. When others do pick and choose, have you respect to all Gods Commandments?—The hypocrite may have great respect to the comforts, but he hath little to the commands of Religion: He is much for the priviledges and promises: little for the Precepts and Duties: He is partial in the Law: he will take but here and there where he likes, and where Gods commands will serve his interest: or at least will not pinch too hard upon the flesh. The sound Christian sets all Gods commands before him: He eyes all his copy; and heartily designs and studies a throughout conformity: He hath no starting holes, nor contrived haunts; nor doth he halt between the Lord and Baal; nor serve two Masters: He doth not fear the Lord and serve other Gods; nor divides his service between God and Mammon, but he is all for uniformity and entirely devoted to Gods service, and fear alone: He hath a good conscience, willing in all things to live honestly, and doth truly, though not perfectly, forsake all his sins and keep all Gods statutes that are known to him: Let me therefore ask you two questions. (1.) When others divide the Tables, do you sweetly conjoyn them in your practice? The hypocrite it may be is just and square towards men, but follow him to his family or closet; you shall find but little of God: His family is neglected, his soul is neglected: Or it may be he is a forward first-Table man, but you shall find him tardy in the second: He will make many prayers, and long prayers, yet make no conscience of devouring widdows houses: He is a great pretender to piety, but mean while neglects judgment, and mercy: The sincere joyn altogether: He is so far careful of justice with men, that mean while he will not neglect the first and great part of justice, viz. to give God his due: He doth justly, he loves mercy, but withall walks humbly with God: He walketh soberly, with respect to himself; righteously towards his neighbour, and godly towards his Maker: He is not of those that are good only on their knees, but you shall find him every where conscientious: you shall have temperance at his table, chastity and modesty in his behaviour; grace and truth in his words; charity in his deeds, faithfulness in his trust justice in his dealings. He doth not only seem to be religious, but bridleth his tongue: He is not only a good Christian, but a good Neighbour, not only a good Man, but a good Husband, a good Master, a dutiful Child, a diligent and faithful Servant, a good Subject. In a word, he makes great conscience of discharging the duties of his relations among men.] (2.) When others stick in externals, do you look to the spiritual part of every command, and principally mind the inwards and vitals of Religion? Do you not only make conscience of performing duties, but do you carefully look to the manner of performing of them, and the ends for which you do perform them? Do you not only make conscience of open but of secret sins? Do you abound above all in secret duties? Do you keep a watch upon your hearts, and make conscience, not only of the gross acts of sin, but even of sinful thoughts, inclinations, and desires? And are grieved even with your very infirmities and the corrupt disposition of your natures, which you cannot help though you would?—
Q. II. When others have their reserves in closing with Christ, do you give up all to him entirely? Have you taken Christ not hand over head, but deliberately, understandingly, sitting down first, and counting the cost? Have you not secret reserves for your own ease, safety, estates, esteem on some beloved sin? Have you upon solemn consideration accepted Christ as the Lord your righteousness, for better for worse, for all changes of times and conditions? to run all hazards with him, and to take your lot with him fall as it will?—
Q. III. When others are for a little of religion by the by, do you make religion your business? Do you not put off God with the worlds leavings? and serve him when you are at leisure? Must not God stand by while the world is first served? and are not your souls the least of your cares? and put off with some by scraps, and ends of your time? Is Religion your Trade, and your conversation in Heaven? do you walk with God? or have you only now and then a turn with him? When you have ended your prayers, is there an end of your religion till you come to them again? or do you carry on a design of religion throughout your whole course? Have you only a list of religion at the outside the piece? or is the woof of religion woven into the whole cloth? into heart and life? into your discourse and trades and tables? do you first seek the kingdom of God and the righteousness thereof? Is it the chief care of your lives, that God be served, and your souls be saved? and is this the one thing necessary with you, that you chiefly mind, and are most solicitous about? Do your very hearts say with David, one thing have I desired of the Lord, that I will seek after, &c.—
Q. IV. When others are for the wages of religion, are you for the work? Can you say with David, I have chosen thy precepts? do your hearts come off freely in this choice? Had you rather be holy, than otherwise, if you were at your choice? had you rather be Gods servants and live at his command, then at your own lusts? Do you count the Laws of Christ your heritage, or rather do you not count them your bondage? Do you choose not only the wages of righteousness, but the wayes of righteousness? Are Gods Commandments your delight? and are the sweetest hours of your lives, the hours you spend with him? Do you never injoy your selves so much as when you most injoy God? Is his service the greatest comfort, and is it meat and drink to you to do his will, (unless when you are not your selves in the time of temptation or desertion.) Do you make use of holy duties only as men do of Physick, when they are ill at ease, when conscience lasheth or affliction stings, as it were, to conjure down the frightful furies? or to pacifie God, that he may not hurt you? or else do you use them as your daily bread, the very staff of your life, and means of your comforts?
Q. V. When others are for the cheap and easie religion, are you for self-denial? When others are for the religion that will serve them best, are you for that which will serve God best? When others are all upon the sparing hand, and will spare what may be spared, and study how they may best save charges in going to heaven, are you of Princely spirits, to resolve not to serve the Lord with that which will cost you nothing? Is your course of religion such as doth put your flesh to it, and cross and curb its desires? Or do you love to give it what it craves, and suffer it to take its own way? Have you no enemy you dread so much as self? Do you pamper and please it and make provision for it? or do you pray and watch against it, and grieve for its unhappy infirmities in your actions? and had rather then all the world that this enemy were under your feet:—
Q. VI. When others are for no more of religion then needs must, are you for the height of religion? The hypocrite (as one well) is very inquisitive what is the lowest pitch that a man may have, and go to heaven; and upon this design, if he could find but this, he would look no further: but the sincere Christian though satisfied that his state is safe, will rest in no attainments in grace; but reaches forward and presses on, if it were possible to attain to the resurrection of the dead. He that doth not desire and design and endeavour perfection, never yet came up to sincerity. A true believer desires holiness for holiness sake, and therefore is set upon perfecting holiness; Others desire it only for heavens sake, and therefore are only for so much as will bear their charges thither; others make use of holiness only as a bridge to Heaven, and therefore are for no more then will just serve their turn*And they have a false notion of Heaven it self: else they might justly desire it as the end of their present holiness, it being the fruition of God in perfect holiness.. The true believer hath a holy nature, and therefore holiness is his element and natural employment; and he must needs desire holiness in its height, because every nature reaches after perfection in its kind: The godly desires not holiness only because it is the way to Heaven, but he loves Heaven the better for the holy way that leads to it, and for the perfect holiness which is there.
Q. VII. When others are all for the Salvation of Christ, are you as truly for Sanctification by Christ? Do you take Christ as God offers him with all his offices, and benefits, to be both a Prince and a Saviour, to give you repentance as well as remission of sins? Are you willing of the dominion of Christ, as well as deliverance by Christ? Do you close with his burden, as well as his benefits? do you count his laws your liberty? his government, not your bondage but your priviledge? his service your freedom? Do you go in Christs ways, as in jives or fetters? or do you run with inlargement of heart, delight or real willingness?
Q. VIII. When others do make self their end, do you set up God above all as your highest end? The hypocrite doth the same duties with the godly, but with different ends: He eats for himself and fasts for himself, and prays with no better then self ends, and therefore is rejected. Now is it your great design in your whole course to glorifie God and enjoy God? Do you count this your whole business and blessedness? do you make other business to stoop to this? other interest to yield to this? Do your souls breath after this above all worldly good, that Christ may be magnified in you? Do you count your name and your estate as loss, and the delights of sense but puddle-water in comparison of Christ? If conscience give in a comfortable and clear answer to these Questions, Go in peace, Blessed are you of the Lord: God is your Friend. Heaven is your Heritage: The Promises are your Portion: Christ is yours, all is yours; For he that doth these things shall never be moved, Psal. 15. 5.
A Necessary Case on 1 Thess. 4. 1.
Q. WHat may, and must a Christian be, and do, that he may please God?
A. To your pleasing of God something is necessary as to your persons or estates, and something as to your performances and acts?
First, 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 controversie taken up between God and thee, and then shalt thou with Levi, walk with God in peace. Labour to get the breaches 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 tart Message is that to impenitent sinners, Malach. 1. 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 professeth that his soul had no delight in them, and tells them they are unto him as a Vessel wherein there is no pleasure, Gen. 22. 28. It's the modest expression of that Vessel into which Nature empties it self. Come in then, and touch the golden Scepter; yield to mercy; kiss the Son; resign to Christ: accept of the peace tendred you in the Word of Reconciliation, and then God will be friends. 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 separateth between you and your God: this is the make-bate. If thou wouldst have God pleased, turn every sin out of doors, pluck it out, cast it from thee: If thou regard iniquity in thy heart, God will not hear thee, nor regard thee, Psal. 66. 8. 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 foolish 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 all thy Idols, get thee hence. God will not look to that man that looks pleasantly upon any sin: The Jealous God will not endure to see thee hankering on the Harlots lips; embracing any sin with delight: He will not bear it, to see thee smile upon any sin: He holds thee for a Traytor to his Crown, if thou willingly harbour his Enemy: Though thou be very diligent in Gods Service, and presentest him with multitude of Sacrifices, and many Prayers, he will be pleased with nothing, but hide his Face, and stop his Ears, whilst thou keepest thine iniquities in thine hands, Isa. 1. 16, 17, 18. God will not amicably treat with them that will not put away the evil of their doings. O look into thy hands! look into thy heart! look into thy house! into thy shop! thy trade! thy calling! see if there be not some 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 Iesus Christ, Rom. 13.]
First, The red Robe of his Righteousness for Iustification: 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, & 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 menstruous cloaths of your own righteousness? Dare not to come to God but with Christ in your Arms? Approach him not but in the garments of your elder Brother, lest you carry away the curse. Ioshua's filthy garments must be put off, and Christs Rayment put on: or 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 inconveniencies, and deliver up thy self to him; and this will intitle 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 wear thy tongue to the roots with praying, if thou shouldst weep an Ocean, and wash thy self in thine own brine; all could not get out one spot: nothing can be accepted while thou art out of Christ; and therefore in the first place apply thy self to him. God will accept of no Gift but off his Altar.
Secondly, The white Robe of his grace of Sanctification, Rev. 5. 11. Thou that art in the flesh, that is, unrenewed, unsanctified, canst not please God, Rom. 8. 8. 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, Matth. 7. 16, 17, 18. The Tree must be made good; the Fountain must be healed, or else the Stream will be salt and the Fruit sowr. If Christ be once formed in thee, that is, his image in his grace: Likeness is the ground of Love: Similitude and suitableness of nature, is the loadstone 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, purifie thy self as he is pure. The righteous Lord loveth righteousness: he desireth truth in the inward parts, and takes infinite complacency in the graces of his people. These are the Spikenard and the Saffron, the Spices, the Beds of Lillies; the sweet Ointments that Christ is so taken up with: These are the Cinamon and the Trees of Frankincense, the Calamus and the Camphire; the Myrrhe and the Aloes: the Chains of the neck, and the precious Pearls that he is so ravished withall, and doth so superlatively commend, Cant. 4. 9. This is the Rayment of Needlework, and Gold of Ophir, wherein the Queen is presented to her Royal Husband, Psal. 45. 9, 13. Therefore as the Elect of God holy and beloved, Col. 5. 12, 13. Put ye on bowels of mercy, kindness: put off all these, anger, wrath, malice, filthy communication, and put on the new Man, Col. 3. 9, 10. Particularly, let me commend to you some special graces which God doth manifest himself to be wonderfully pleased withall. As ever you would please God get on these:
I. Be cloathed with Humility, 1 Pet. 5. 5. This is a Garment which must be put on, or else you cannot be accepted or saved, Matth. 18. 3. Here is the dress that you must come to God in. He must be served in humility of mind, Acts 20. 14. You must humble your selves to walk with him, Mich. 6. 8. Humility is a plain, but yet a 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 lock unto; even he that is poor and of a contrite spirit that trembleth at his Word, Isa. 66. 2. Though he be the high and lofty One, who inhabiteth Eternity, whose Name is Holy, (from whence the trembling soul is ready to conclude, that surely such a fearful Majesty, cannot but despise him; such sin hating purity cannot but abhor him; yet he will lay (Isa. 47. 15.) aside his Majesty and bear with mans impurity, and condescend to most familiar and constant communion and cohabitation with his poor dust, when contrite at his feet, and prostrate in humility. If thou wouldst be accepted of God, come as Benhadads servants to the King of Israel with a rope about thy neck, and ashes on thy head, 1 King. 20. 32. think meanly of thy self, and God will honour thee, 1 Sam. 2. 30. Put thy self 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 is with God the first-born of abomination. As ever thou wouldst have God well-pleased with thee, be throughly displeased with thy self: If thou dost throughly loath thy self, God doth love thee: If thou abhorrest thy self, God delighteth in thee. Be angry with thy self, and the Almighty will turn away his anger from thee: Condemn thy self and God will acquit thee. In no wise extenuate thy sins, nor justifie thy self. Think the worse of thy self, and be willing that others should think meanly of thee, and heartily love them that slight thee. This is the frame in which God is well-pleased: pass sentence on thy self, and God will absolve thee: Set thy self at his foot-stool, and he will lift thee up into the Throne, Rev. 2.
II. Labour for sincerity: This is not a distinct grace from the rest; yet for Doctrines sake I speak to it distinctly. Vprightness is the great thing that God looks after, and covenants for, Gen. 17. 1. It renders all our persons and performances acceptable before God, Prov. 15. 8. Such as are upright in the way are Gods delight, Prov. 11. 20. To these are all the promises of peace, Salvation, Pardon, preservation, Blessedness, Psal. 87. 10. In a word, there is no good thing God will with-hold from them that walk uprightly, Prov. 28. 10. This was Noah's praise that he was upright in his generation: This was that set off Iob at such a rate that God doth so extol him for, and as it were make his boast of him, the singular sincerity and integrity of his heart. Study to be upright: See that the main bent of your hearts be to please God, and honour him: That Gods interest be uppermost with you: That he hath the chief share in you, and 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 of your hearts: Here is a Christians great work. The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh to the heart: see therefore that thou look to it: Let thine eye be chiefly there where Gods eye is: He looketh not so much what thou dost as with what a heart: Go then and do likewise: yet be not satisfied in this that you are upright as to your states, but labour to approve your selves in uprightness to God in your particular actions: Do common as well as spiritual actions with holy ends: Much of our lives are lost for want of this: So much as is done for God, of his strange grace he accounts himself our debtour. But what is done for no higher end then self, is lost from our account.
III. Put on a spirit of zeal and activity. How wonderfully is God pleased with Phineas zeal, Numb. 25. 11, 12, 13. What a great approbation doth he manifest of him? What an attestation doth he give to him? he is so greatly pleased with his zealous appearance for him, that he turns away his displeasure from the whole congregation of Israel, and overlooks their crimson provocations against him. On the contrary, there is nothing that God is more displeased with then the remisness, and lifelessness, and indifferency in Religion. The luke-warm water is not a greater offence to the stomach, then the luke-warm Professour is to God; and therefore he will spue such a one out of his mouth, Rev. 3. 16. Christians, where is your zeal for the Lord of Hosts? Christs redeemed must be zealous of good works: Tit. 2. 14. not slothful in business but fervent in spirit serving the Lord, Acts 18. 25. Rom. 12. 11. Acts 26. 6, 7. 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 your selves for the Lord. Be ye followers of Christ who went up and down doing good. Every Christian should be a common blessing. A publike 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 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 Catholick communicative spirit, full of great desires, and great designes. 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 whereever he sees him. This Catholick spirit, I say, is the glory of Religion; the Churches blessing, and Gods delight.
IV. Live by faith, Heb. 10. 38. This is a precious grace in Gods account, 2 Pet. 1. 1. 1 Pet. 1. 7. It giveth glory to God; and therefore God taketh no small pleasure in it. By faith Enoch obtains that testimony that he pleased God, Rom. 4. 20. Heb. 11. 5. 2 Cor. 4. 18. Heb. 11. 39. Matth. 8. 10. If you would so walk 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 prayers and their promises, their dayly bread. By faith did the Elders obtain that good report: 'twas 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 a singular praise and approbation from our Saviour to the woman of Canaan; even her victorious faith, Matth. 15. 28. Thou hast taken away my heart, my Sister, my Spouse, thou hast taken away my heart with one of thine eyes, Cant. 4. 9. 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 now livest in the flesh be by faith of the Son of God.
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 contemplation of Eternity: Buy as though thou possest not, rejoyce as though thou rejoycedst not, love as though thou lovedst not, use this world as not abusing it, it is but a fashion not a substance, and that which it is passeth away, 1 Cor. 7. 30, 31. 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, 1 Iohn 5. 4.
Live by faith in adversity: Weep as though you wept not; enduring the cross and despising the shame, as looking unto Jesus, Heb. 12. 2. Heb. 11. 26. accounting Christs reproaches your riches, his shame your glory, Acts 5. 41. Compare these light afflictions with the weight of glory, 2 Cor. 4. 17. Rom. 8. 18. Ply your hearts with the Promises. Count if you can the riches that are laid up in them. Roll your selves upon the Lord, Psal. 37. 5. and know that your heavenly Father hath no greater delight, then to see his Children trust him with confidence, when all visible helps are out of sight, and he seems to be their enemy, Iob 13. 15.
V. Put on the ornament of a meek and quiet spirit, this is in the sight of God of great price. 1 Pet. 3. 4. Study to be like your Father, slow to anger, ready to forgive, Psal. 130. 1. 8. forgetting injuries, loving enemies, requiting ill-will with kindness, ill words with courtesies, neglects with benefits; and if any wrong you, do him a kindness the sooner: so shall you bear his likeness and be his delight. And know ye that are of unmortified passions and unbridled tongues God hath an especial hatred and displeasure against, a froward heart and a froward tongue, Prov. 3. 32. 11, 20. 1. 12. 8. 12. Oh seek meekness: How can the holy Dove rest in a wrathful heart. Christ is a Lamb of meekness: how can he take pleasure in an unquiet contentious spirit: Verily with the froward he will shew himself froward, Psal. 18. 26. 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 willful servant? surely God will not be pleased with thee: he will mete to you as you measure to others, Matth. 16. 24.
VI. Get a spirit of self-denyal. God is then pleased best when self is displeased most: When we can be content to be emptied, content to be abased, that God may be honoured; and with the Holy Baptist, are wiling to be eclipsed by Christ; willing to decrease that he may increase: counting our selves no losers whilst his interest is a gainer: Iohn. 3. 29, 30. rejoycing that we are made low for Christs advancement: This is well-pleasing unto God: How greatly was he pleased with Solomon's self-denying choice, and gives him his asking, throwing in riches, and honours into the bargain? 1 Kings 3. 10, 11, 12. Strange was Abraham's self-denyal. 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 lads 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, Gen. 22. 15, 16, 17, 18. Wonderful was Moses his self-denyal; but more wonderful was his acceptation and reward, Heb. 11. 24. none like Moses, Deut. 34. 10. God preferred him in another manner then Pharaoh could. He must speak with him face to face as a man with his friend: His word shall be as it were a Law with God: Speak for whom he will, they shal be spared though they seemed to be devoted to destruction. But speak against him who durst, he shall be sure to bear his iniquity, Numb. 12. 8. Forget self: Renounce thine own wisdom; thine own worthiness; thine own will; Bite in thy passions: Curb thine appetite: Bridle thy tongue: This do and thou shalt be greatly accepted: and shalt find that Gods favour will infinitely reward thee, for all the murmuring oppositions and discontents of thy flesh, which will be ready to be impatient to have the reins held so hard.
VII. Maintain a spirit of resolution and constancy in the ways of God, Heb. 10. 38. This was the renown of the three Worthies, Dan. 3. They feared not the fierceness of Nebuchadnezzars 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 the 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?
Secondly, As to your performances, more briefly that those may please God, you must heedfully look to these five things.
1. That they be done by the right Rule; which is Gods Word; You must not follow the imaginations of your own hearts, Numb. 15. 39. you must not do that which is right in your own eyes: In all sacred actions you must have Gods command to warrant you: you may not offer to God of that, of which you are not able to say, Thou requirest these things at our hands, Isa. 1. 12. In all civil actions you must have Gods allowance: Be sure he will never accept that which his Word condemns; under pains of Gods displeasure, dare not to set your hands to what the Word forbids.
2. That they be done to the right end, which is Gods glory: How damnably did the Pharisees erre! How miserably did Iehu 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, Heb. 11. 6. We beleeve, 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 of the lashes of conscience, or the love of mans praise, carries men to duties, or 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 (not 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 conjoyned; that is, a true filial fear and faith. Saith David I will come into thy House in the multitude of thy mercy (Behold his faith) and in thy fear will I worship towards thy holy Temple (there is his fear with faith) Faith without fear were bold presumption: Fear without faith is sinful despair: joyn them together and God is well-pleased.
4. That they be done in a right manner: Preparedly, not rashly and inconsiderately in the presence of so dreadful a Majesty: prudently, for lawful acts may be spoiled, and be 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 mouths before God; but behaving our selves as in his sight: Heartily, not feignedly: with our lips going, when our minds are gadding.
5. That they be directed through the right means, that is, Iesus 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 Iesus Christ, Amen) at the end; but in every duty you must come with lively dependance on him for righteousness and strength, for assistance and acceptance. Remember to do all in the name of the Lord Iesus: to come leaning upon his hand, without this all your services will be rejected at last.