[1.] As we are creatures. We were made and sent into the world for this end, that we might approve ourselves by a constant course of obedience to the God that made us, and finally be accepted with him, and received into his glory. The wise God made nothing in vain ; and surely he made not man to fill up the number of things, as stones ; nor to increase in growth and stature, as plants ; nor to eat and drink, and serve appetites, as beasts ; but he made us to serve and please and glorify him : Prov. xvi. 4, ' The Lord hath made all things for himself.' All creatures were made to glorify him in their several capacities : Rom. xi. 36, ' For of him, and through him, and to him, are all things ; to whom be glory for ever. Amen.^
[2.] As we are new creatures we own the old obligation ; for we enter into covenant with God to become his servants ; and faithful servants have this only aim, to please their master. Therefore all our aim must be, that we may be acceptable unto the Lord ; for by entering into covenant we ' choose the things that please him,' Isa.lvi. 4. This is the fixed determination of our souls. We enter into covenant with God that we may become his and do his will. So that we do not only own the obligation, but by the grace of renovation we receive both direction and inclination to do what is pleading to God. Direction, this is the effect of the renovation of our minds : Rom. xii. 2, ' But be ye trans- formed by the renewing of your minds, that ye may prove what is that good and acceptable and perfect will of God.' A man in his pure naturals is neither able savingly to understand or do the will of God, but by grace he is fitted for both. Take grace as light, and it fits us to receive God's counsel and direction ; and therefore the apostle saith here, ' Ye are light in the Lord ; walk as children of the light, proving what is acceptable to the Lord.' Take grace as strength, and it en- ableth and inclineth us to do what is pleasing in his sight : Heb. xii. 28, ' Let us have grace, whereby we may serve God acceptably, with rever-
292 SERMONS UPON EPHESIANS V. [SeR, XII.
ence and godly fear.' For it inclineth us to make his glory our scope, and his will our rule ; for the tendency of the new creature is to live to God.
3. With respect to the thing itself. The seeking to please God and be accepted with hira is so necessary and ])rofitable to us that —
[1.] We cannot be sincere unless this be our aim and scope. One main difference between the sincere and hypocrite is in the end and scope. The one seeketh the approbation of men, the other the approbation of God ; the one is fleshly wisdom, the other is godly simplicity and sin- cerity : 2 Cor. i. 12, ' For our rejoicing is this, the testimony of our con- science, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world.' Godly sincerity is making God our witness, approver, and judge. He is sincere whose religion beginneth and endetli in God, acts in truth from God, and purely for God.
[2.] This maketh us serious and watchful, and to keep close to our duty ; for the aptitude and fitness of the means is judged of and mea- sured by the end. When we have fixed our end and scope to please God, we will address ourselves to such means as are fitted to that end, and make straight towards it without any wandering. If it be our great end to be accepted with God, and please God, we will take the more care of our actions, that they be agreeable to his will. Whereas other- wise we live at peradventure, neither taking care that we may not offend : Ps. xxxix. 1, 'I said, I will take heed to my ways, that I sin not with my tongue ; I kept my mouth with a bridle while the wicked is before me.' Nor humbling ourselves when we have offended : Jer. viii. 6, ' No man repented him of his wickedness, saying, What have I done ? ' So that the exercise both of watchfulness and repentance dependeth on frequent reflections upon our end,
[3.] This will solace and comfort us under the difficulties of obed- ience. As (1.) When it is troublesome to confine our desires and actions within the compass of our rule ; but when we consider we are not to please the flesh, but to please God, it will help us to mortify the deeds of the body, and to live in a constant course of self-denying obedience. Otherwise, Eom. viii. 8, * They that are in the flesh cannot please God.' They have another master, the corrupt nature within them, the desires of which they seek to gratify ; they are debtors to another lord, ver. 12. So (2.) In reproaches. Men are displeased with a faithful thorough obedience to God, which not only the carnal world, but the spiritual part of the world, so far as it is carnal, disliketh. Therefore when we are censured and traduced, 1 Cor. iv. 13, ' Being defamed, we entreat : we are made as the filth of the world, and the off-scouring of all things unto this day.' If God will count me faithful, it is no matter what the world thinketh of me. So (3.) In an afflicted estate. The desire and aim to please God maketh us indifferent to all conditions : Phil. i. 20, ' So Christ shall be magnified in my body, whether it be by life or by death.' As a traveller taketli the way as he findeth it, foul or fair, so it conduceth to the end of his journey. So that it is absolutely necessary to fix this as our end and scope.