Practical Divinity, Sermon 6
THE NECESSITIE OF GOSPEL OBEDIENCE. The ſecond Sermon.
BY That laborious and faithfull Meſſenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Miniſter of Rochford in Eſſex.
THE NECESSITIE OF Goſpel-Obedience.
COLOSS. 1. 10.
That you might walk worthy of the Lord unto all pleaſing, being fruitfull unto every good work.
THe Apoſtle having delivered unto us the ſundry duties of walking worthy of God, concerning which we have ſpoken; he comes now to amplifie it, and that he doth theſe two wayes. Firſt generally, unto all pleaſing; Secondly particularly, in the ſundry duties wherein we are to pleaſe God; namely, to walk worthy, and then to be fruitfull in every good work, and increaſing in the knowledge of God unto all pleaſing (as it is in the Original.)
Some would have all pleaſing to be meant of pleaſing all men; but this were a ſin; for if a man will be a man-pleaſer, he cannot pleaſe God. What then doth the Apoſtle exhort us unto? to ſin? God forbid. Would he have us ſtrive to pleaſe all men? this were but flatterie: No, no, there is no ſuch matter in the Original; it is not the adjective, in all pleaſing, that is, pleaſing to all: but in the ſubſtantive, unto all-pleaſing, that is, unto all manner of pleaſing: Labour to walk ſo according to the goſpel, being directed in all your wayes according to the light thereof, that ſo you may pleaſe God in all things. It hath reference to the walking worthy of the Lord, that is, in all manner of pleaſing to the Lord. And this is not impoſſible;
Firſt, becauſe God is not a rigorous God, but kind, loving and amiable, full of compaſſion and kindneſſe, a God eaſie to pleaſe. There be ſome men that a man cannot pleaſe, they are ſo captious, and ſo ful of exceptions, and ſo humorous, that a man can never pleaſe them; but God is a kinde God, full of compaſſion, abundant in goodneſſe and truth, and therefore 'tis poſſible for a man to pleaſe God. True it is, if God ſhould require obedience in rigour, holineſſe in rigour, &c. if he ſhould do thus, then it were impoſſible to pleaſe him, then he muſt have othergates ſervants then we; but the Lord deals in eaſie terms, he demands obedience according to the goſpel: When a mans wayes pleaſe the Lord, ſaith the wiſe man, Prov. 16. 7. where we may note, that it is poſſible for a man ſo to walk, as that his wayes may pleaſe God.
Secondly, as God is not a rigorous God, ſo there is a way to walk wherein we may pleaſe him, and that is the way of ſincere walking. It was Gods advice to Abraham Gen. 17. I. We muſt be faithfull in our calling: ſee it in David; I will magnifie God with thanksgiving, and this alſo ſhall pleaſe the Lord, &c. Pſal. 69. 31. To be thankfull and to obey his commandement is the way to pleaſe God.
Thirdly, the Lord hath ſhewed us this way; he might have been at choice whether he would have told us what would be pleaſing in his ſight or no; he might have left that for us to have ſtudied out, or elſe he might have ſent us to hell for our ignorance in it; he might have choſen whether he would have come and taught us our horne-book or no. Like as a Maſter once in a comedy, when his ſervant could not pleaſe him, ſaith the ſervent, pray Maſter tell me what I ſhall doe to pleaſe you; nay ſaith the Maſter, Sirrah, look you to that; ſo God might have made us look to that our ſelves, and that moſt juſtly too; but here appeares the love of God; as there is a way ſo he hath ſhewed us this way, ſaying this is my beloved ſonne, heare him. Mat. 12. 3. As if he ſhouid ſay, goe to my ſonne, he will tell you what you ſhall doe to pleaſe me, for in him I am well pleaſed; he doth not ſay with him, though that had been true, yet but halfe the meaning; but in him; get to him, be governed by him, be ingrafted into him, this is the courſe you are to take to pleaſe me; this is my beloved.
Laſtly, as God hath ſhewed us this way, ſo there be ſome that have walked in this way before us. The children of God, in all ages have laboured to pleaſe God, and that as a child laboureth to pleaſe his Father Heb. 11. 5.
Thus you ſee it is poſſible to pleaſe God.
Secondly, as it is poſſible, ſo likewiſe it is a fit duty, it is very fit we ſhould all labour to pleaſe God.
For firſt, God is a great king; now great ones you know looke to be pleaſedi a man cannot ſpeake to a great man without he ſay and if it ſhall pleaſe you. Eſther. 1. 19. If it pleaſe the King, &c. ſuch as have greatneſſe, looke for this ſtile; and it is fit it ſhould be ſo, that greatneſſe ſhould have the companions of it, which is to be pleaſed. Now who is ſo great as God? and therefore 'tis fit his ſervants ſhould pleaſe him.
Secondly, as God is a great God, ſo his pleaſure is a good pleaſure, ergo it is fit hee ſhould bee pleaſed; hence it is called the good pleaſure of his will, Epheſ. 1. 5. Look what ever Gods pleaſure is, 'tis alwayes good, ergo it is fit hee ſhould be pleaſed, becauſe it is alwayes agreeable …o reaſon; 'tis not alwayes fit we ſhould pleaſe men, for they are wicked many …imes in their deſires. See it in Ahaſhuerus; his pleaſure was one while utterly to extirpate the Jews; It was Darius pleaſure to ſeal an idolatrous Decree; it was Pharohs pleaſure to ſet hard tasks on Gods people, and Herods pleaſure was to put James to death, and it pleaſed the Jewes too; thus you ſee all their pleaſures were wicked; nay, all men, their pleaſures are not always good, and therefore not fit at all times to pleaſe them; but God is alwayes good, and therefore it ſtands with equity that he ſhould alwayes be pleaſed.
Fourthly, if we will not, our betters wil, and therefore it is fit we ſhould; Chriſt was and is our better, and he did thoſe things which pleaſed God, John 8. 29. The Angels of heaven think it fit, they bleſſe the Lord, and they alſo are our betters, ſee Pſal. 103. 21. If theſe think it fit to pleaſe God, it if much more fit that we ſhould ſerve and pleaſe him. We argue thus, Will you not do as I bid you? your betters will: ſo then you ſee they are our betters that will pleaſe God.
Fifthly, it is moſt ſutable with our conſcience that we ſhould do ſo; for if wee ſhould not pleaſe God, our conſciences would find fault with it. If our conſciences condemne us not, &c. John 3. 21. then we doe thoſe things that are pleaſing in his ſight; the pleaſing of God is ſet down as a pleaſing thing to our conſciences; and can we deſire a more fit duty then that which our own ſelves will charge us with rebellion if we be not conformable unto it? ſuch is the pleaſing of God; it is naturally in the conſcience of all men that God is to be pleaſed; how often read we in heathen books, if it pleaſe God? and it is a common phraſe in moſt mens mouths, and therefore a fit duty.
Sixthly, it is a duty moſt ſutable with humane ſociety; if all men would labour to pleaſe God there would be no hatred, no tale-bearing, no falling out: Oh what a bleſſed life might we lead if we would labour to pleaſe God? this is the true ground of all good fellowſhip: But what was the reaſon the Jewes were contrary to all men? It was this, becauſe they did not pleaſe God, 1 Theſ. 2. 15. when every one pleaſeth himſelf in his luſts and deſires, then there muſt needs be a contrariety among men; for one mans will is contrary to anothers; one will have this, another that; but if all would referre their will to Gods will, and agree in one, there would be no contrariety among men.
Thirdly, as it is a poſſible and a fit duty, ſo it is a large duty; it runs along as Expositors obſerve, in all our thoughts, words and deeds. It muſt be at all times and in all places, and in all regards. It is I ſay a large duty, and I will ſhew it in ſixe things.
Firſt, it is the end of all our duties; what duty is there for a Chriſtian to undertake, but he is to pleaſe God in it? why do we hear, pray, receive the Sacrament, beleeve, repent, ſuffer injuries for Chriſts ſake, but that we may pleaſe God? why muſt children obey their parents, but that they may therein pleaſe God? I can go about no duty; but if I mean to do it aright, I muſt propound this end, that I may pleaſe God.
Secondly, it is large in that it is the moſt acceptable of all duties; and indeed it is the forme and life of all performances; prayer is abomination to God, unleſſe we pleaſe God in that action; the pleaſing of God is that which puts life in that duty which we undertake, Philip. 4. 19. the Apoſtle combines theſe two, acceptable and well pleaſing; and they cannot well bee ſeparate; if any Sacrifice be wel-pleaſng, it muſt needs be acceptable unto God; therefore it is pleaſing, becauſe it makes every duty acceptable.
Thirdly, it is large, in that it is unconfinable to place or time, we muſt not only be godly at Church, but at home alſo; not only faire carriaged in the company of the godly, but we muſt be holy in all companies, pleaſe God in all places; we muſt labour to pleaſe him whereſoever we are; it is a duty not conſcribed to any place; ſhall a man pleaſe God at a Sermon and diſpleaſe him abroad by drunkenneſſe and whoring, &c? ſhall we think to pleaſe God in ſuch a place where we cannot for ſhame break out into unſavory ſpeeches, and at another time, and in another place endure any ungodlineſſe? this is not to pleaſe God, but rather the contrary. No, no; it is not limited to time, not place; we muſt pleaſe God not onelyonly in prayer time, but alſo when prayer is ended; not in Sermon time only, but when the Sermon is ended alſo. Labour therefore to pleaſe God at all times; not on Sundayes only, but on the week dayes alſo; many will read on the Sabbath, but never elſe; but this is a duty to be performed at all times; 'tis not as hearing, that cannot be performed alwayes: no, it is a generall duty, Ariſtotles Univerſals: and Pſal. 116. 5. I will walk before the Lord, &c. Placebo Dominum, will pleaſe the Lord in the land of the living. This contains the ſumme of all Religion.
Obj. The largeneſſe of it appears in this, that it is in all things: 'tis larger then the ſervants duty to pleaſe their maſters; yet ſervants muſt labour to pleaſe their maſters in all things, 2 Tit. 9. 9. But if ſervants muſt pleaſe their maſters in all things, then how can the duty of pleaſing God be larger? Sol. True it is, ſervants muſt pleaſe their maſters in all things, (i.e.) in all that are commanded of God; otherwiſe they may not; for when the thing is forbidden by God, 'tis nothing but the privation of the thing. Sinnes are privations: an Idol is nothing; all ſinnes are as idols, they are nothing; 'tis not an action, bur the privation of the image of God that ſhould be there, and of agreeableneſſe to the Word in all things that are not contrary to the Word: the duty of pleaſing man muſt be bounded within another, but we muſt pleaſe God without limitation.
Fifthly, it is large, in that it is an everlaſting duty; it ſhall be a duty, when other duties ceaſe. Prayer, belief, repentance, weeping and mourning, &c. muſt ceaſe, when Gods children come to heaven; they muſt pray no more, faſt no more; no, theſe duties muſt ceaſe; but this is & muſt be a duty when they are dead and gone, it is an everlaſting duty, it is that which we muſt carry to our graves, yea into another world with us. It is the fruit of all other duties; we are tryed by prayer and hearing, &c. as by apprentiſhip, that ſo we may learn this art of well-pleaſing God; if we have not learned this art, we are not capable of entring into life, ſo that in ſome ſenſe it is above the commandements: we will keep the commandements, that we may pleaſe God; this is the crown of all our obedience, not as if it could be more, but the pleaſing of God in theſe is the upſhot of all our obedience to God.
Sixthly, It is large, in that it is the whole duty of the new man; only new men in Chriſt can pleaſe God, unregenerate men cannot pleaſe God; let them give alms, &c. yet if they be not new treatures, they cannot pleaſe God; let them do actions, though never ſo good for manner or meaning, yet they are worthleſſe in the hand of an unregenerate man. They that are in the fleſh cannot pleaſe God, Rom. 8. 8. He ſpeakes not of ſuch as are married; for Zacharie and Elizabeth were married, and they pleaſed God: but thoſe that walk after the fleſh as unregenerate, unſanctified, unpurified, ſuch as live in ſin, none of theſe can ever pleaſe God. Thus you ſee it is the whole duty of the new man.
Fourthly, as it is poſſible, fit, and large, ſo it is a neceſſary duty. The Apoſtle ſets a muſt, and an ought upon it, 1. Theſſ. 4. 2. It muſt be done, there is a neceſſary laid upon it. It muſt be done.
For firſt, we have no ſaving grace, unleſſe we labour to pleaſe God; it comes from God good pleaſure, and it goes to Gods good pleaſure. God is well pleaſed in his image, and grace is the image of God: Now then, if a man pleaſe not God, it is becauſe he hath no grace: Thou thinkeſt Chriſt did die for thee, thou thinkeſt a lie, why? thou haſt no ſaving grace. Let us have grace, ſaith the Apoſtle, that we may ſerve God, Heb. 12. as if he ſhould ſay, without grace it is impoſſible to pleaſe him: therefore you ſee it is very neceſſary to pleaſe God, 'tis as neceſſary as grace, and without it we are damned.
Secondly, if we do not pleaſe God, we may ſee what a wofull caſe we are in; it God be not pleaſed to ſpare us, we cannot be ſaved. Now a man will be ſure to pleaſe that man that can hang him if he pleaſe; he will not pull his diſpleaſure upon him. Acts. 12. when Herod was diſpleaſed, they laboured to turn away his diſpleaſure, and made friends; ſo we depend on God, and therefore our ſouls, bodies, and everlaſting happineſſe or deſtruction depends on God; and if he be not pleaſed, what benefit can we wretches expect? Wouldeſt thou have mercy, and wilt thou not pleaſe God? thou ſhalt be deceived. Becauſe Heſter pleaſed the King, he ſhewed her kindneſſe; and God will never ſhew us kindneſſe, unleſſe we pleaſe him. There is no man ſo mad, to heap good turnes upon a mans head that will not pleaſe him; how can we have the good pleaſure of God, when we will not ſeek to pleaſe God? Before Enoch was tranſlated, it was ſaid he pleaſed God? Heb. 11. 5. God would never have brought him to heaven, if he had not been pleaſed with him. So before he tranſlates thee from earth to heaven, before he delivers thee from, damnation, thou muſt be ſure to pleaſe God.
Thirdly, if we labour not to pleaſe God, God knowes what infinite dangers we are ever in; in the morning he may brain us, or wee may die and periſh in our ſleep, or in any action; God knowes what miſcheif may befall us if we pleaſe not God. If a man prove a Traitour to the King, God knowes what the King will do unto him; the wrath of a King is as the roaring of a Lion; Oh then what is the diſpleaſure of the judge both of quick and dead? If God be diſpleaſed with us, God knowes what will become of us, we cannot eat a meales meat ſafely, wee. may be choakt for ought we know; we cannot be ſecure one moment; It may be this is the moment he meanes to diſgrace thee, to lay rottenneſſe on thy heart; It may be he will lay the curſe of heaven upon thee before thou goe home and be no more ſeen; but if thou pleaſe God Eccleſ. 9. 7. come what can come, nothing can come amiſſe to them that pleaſeth the Lord but if thy wayes pleaſe not the Lord, thou liveſt in a damnable condition.
Is it ſo that the duty of pleaſing God is ſo poſſible, fit, large, and neceſſary? here then three ſorts of men are condemned,
Firſt thoſe that pleaſe not God. Do you thinke then that this is pleaſing to God that there ſhould be ſo many Ale-houſes in the Towne, or in any ſuch place as this where the Goſpel hath been ſo long taught, that there ſhould be ſo many prophane Eſaues which walke after the ſtubbornneſſe of their owne hearts? Do you think that it is pleaſing to God that you ſhould think hardly of them that think beſt of the Word? Think you, is it beſt pleaſing to God, that you ſhould have inordinate courſes in your families, that after ſo much preaching, yet many of you ſhould be ſtill in your ſinnes? Is this pleaſing to God? Oh conſider what you pull upon your ſelves, viz. wrath, yea wrath to the utmoſt. It is a grievous thing for a man to pull the wrath of a King upon him; You ſhall not do this on pain of Our diſpleaſure. Do then, if you dare. If the wrath of a King then be ſo great, and ſo to be feared; what then is the wrath (and that to the utmoſt) of the ever living God? Deſtruction and damnation to the utmoſt; God will ſhew no mercy to them that make no conſcience to pleaſe him.
Secondly, this condemns thoſe that pleaſe men. If it be ſo neceſſary to pleaſe God, what will then become of men-pleaſers, as ſuch there are, and too too many amongſt, us, that carry tales, &c? why? becauſe they will pleaſe ſuch and ſuch men: Such are many of your children and ſervants in Alehouſes, that can fill pot after pot, and that becauſe it is their maſters pleaſure that it ſhould be ſo: But what will become of this in the end? If I ſhould pleaſe men, &c. Gal. 1. 10. If not the ſervant of God or of Chriſt, then I muſt needs be the ſervant of the Devil. I, even I Paul, if I ſhould ſeek to pleaſe men, I were none of the ſervants of Jeſus Chriſt.
Thirdly, this alſo condemns thoſe that pleaſe themſelves. Many there are that are ſelf-pleaſers, which walk after their ſelf-wils, ſelf-conceits, ſelf-deſires, and ſelf-affections. It is pleaſing to them to drink, to ſwagger, to dice and to card; It is pleaſing to them to ſhuffle over the ordinances of God; why? becauſe they have other things to do. Oh think, I beſeech you, what a grievous evil you pull on your heads, that are ſelf-pleaſers; You draw down upon you more then ſwift damnation. How can that be, will you ſay? Yes, a man may pull down more then naked damnation; double damnation is more then ſingle; now if you pleaſe your ſelves, live as you liſt, do as you liſt, you pull on your ſelves damnation with a miſchiefe. God will reſerve all the wicked for the day of judgement to puniſh them, 2 Pet. 2. 9. but chiefly them that are ſelf-pleaſers, unto whom he gives ſpecial marks; as firſt, unclean perſons; 2. ſuch as rebel agianſt God; 3. Preſumptuous, ſuch as build caſtles in the aire (as we uſe to ſay) on Gods mercy; 4. He reckons the ſelf-willed, in the Original ſelf-pleaſers (i.e.) when a man follows his own will and pleaſure. Theſe are they that God will chiefly caſt into damnation: this is to pull damnation, and more then damnation upon thee. And thus, by Gods aſſiſtance, you have ſeen the proſecution of this Point.