The Right Government of Thoughts, Dedication – Sermon 1
TO THE RIGHT HONOURABLE, The Lady, Elizabeth Darcye, BARONESSE, At her houſe at Aſton in York-ſhire, theſe humbly preſented.
Dear Madame,
I Preſent you the Notes tranſcribed with mine own hand of the two Sermons preached before you, and your Honourable Husband at Fulbeck, wherein I hope I have at once, both fulfilled mine owne promiſe, and ſatisfied your Ladiſhips deſire; they came unto me later then I purpoſed, but they are drawn out more fully and largely: according to the Original draught, as you heard them delivered. I doubt not of your favourable acceptance of them, ſuch as they are. Your Honour will find, that amidſt the whimſies of theſe times, this will prove a ſure Card, to ſteer your courſe by unto the heavenly Jeruſalem. There was more force and vigour I confeſſe, in the lively voyce, when you heard them; but you will find more opportunity to make uſe of them in a ſerious review, while you have them by you upon all occaſions. As your hearts were warmed in the hearing of them at firſt, ſo I wiſh, that the living and quickening of the bleſſed ſpirit of God, may be on you, in the reading, and peruſing of the ſame. My deſire is, that the ſeverall particulars of this ſhort abſtract out of Scripture, were written in your Noble heart, in golden characters; with the point of a Diamond. I humbly beſeech your Ladiſhip, that your converſation may be a legible Expreſſe hereof before the world, to the comfort of your owne conſcience, praying for the happineſſe both Temporall and Eternall, of you and yours. I remaine,
From Grantham. Sept. 9. 1654. Your Honours much engaged and humbly devoted in all Chriſtian ſervice, JOHN ANGEL.
THE Right Ordering Of the CONVERSATION.
PSAL. 50. ult.The Text at Fulbeck
And to him that ordereth his converſation aright, will I ſhew the ſalvation of God.
THe ſubject of my Text is a The nature of the ſubject.matter of the greateſt importance that can be, whether you reſpect the duty on mans part, or the promiſe on Gods part, depending thereupon.
Mans converſation, or Gods ſalvation, Diviſion of the Text.the ordering of the one, and the ſhewing of the other, the difficulty of the former, and the excellency of the latter: or elſe in the third place, if you look to the connexion and knitting of the one to the other, for the duty or qualification required: It is generall, full, comprehenſive, and includes all particular duties elſewhere required; for he that ordereth his converſation aright, muſt direct all the paſſages and ſteps thereof holily, in the ſeveral kinds thereof: And for the promiſe annexed, it is alſo as large, and full, and compriſeth all the particular promiſes in the word, both concerning this life, and that which is to come; ſafety, ſuccour, ſupply, protection, deliverance, yea glorification; and what not, are contained under the ſalvation promiſed in my text.
Before we proceed let us view a little The context.the context, or coherence, wherein take notice of theſe two particulars.
Firſt, how carefull God is even where he denounceth the extream judgements againſt ſinners, yet even there to add the ſweeteſt promiſes to the conſolation of his people: for verſe 21. he tells the wicked he will reprove them, and ſet their ſins before them in order (as it were in battail array) and verſe 22. ſpeaks of tearing of them in pieces, ſo that there be none to deliver them: yet here verſe 23. annexeth the promiſe of ſalvation to his people, leſt they ſhould be diſcouraged; and declareth, that his ſeverity to the one, ſhould not hinder his bounty and mercy to the other.
Secondly, obſerve here verſe 23. the ſweet harmony betwixt praiſing of God, and ordering our converſation aright, betwixt a thankfull heart, and a well guided life, they are both couched together in one verſe: as two loving companions unſeparably knit together with a conjunction copulative: and the one gloriſieth God, and by conſequence ſhall be glorified of God, and the other ſhall ſee the ſalvation of God, and by conſequence did firſt honour and glorifie God: the ſum of the whole is, That vocal praiſe is never right, unleſs vital thankfulneſs follows, and ſo to him that ordereth his converſation aright, will I ſhew the ſalvation of God.
Which words are an entire, full and ſubſtantial doctrine in themſelves, take them aſunder, and theſe particular propoſitions, or doctrinal truths, are contained.
1. That it is our duty, to order our coverſation aright.
2. It is Gods bounty, to ſhew us his ſalvation.
3. The accompliſhment of the latter dependeth on our performance of the former.
4. The conſideration of the infallible truth of Gods ſhewing us his ſalvation, ought to be an encouragement to us, to make us careful in the ordering our converſation aright.
But all theſe particulars will fall under the handling of the full textual doctrine, which is this.
To every one that orders his converſation aright, God will ſhew his ſalvation; If we be agents in the former, God will ſurely make us patients in the latter. For the opening of which doctrine, I will ſtand a little upon the explication of the words in the Text.What is meant by converſation.
Firſt, what we are to underſtand by converſation, that is the way or courſe of his life, both in his thoughts, words, and actions, wherein he converſeth with God, man, or his own ſelf. It is a word of a large extent, it reacheth to mans whole life, and all the ſeveral paſſages and buſineſſes thereof, ſome men can demean themſelves pretty well in ſome buſineſſe, and in ſome company, and on ſome occaſions; but if you look to the general frame and courſe of their lives, it is naught: but the promiſe in my text, is made to a man whoſe converſation is right. That is the whole and all the parcels thereof, the tenour of his life is right, (for the main) both in his general and particular calling in his works of mercy to the needy. Secondly, of juſtice towards all. Thirdly of piety towards God. Fourthly of ſobriety towards himſelf. Again, it is the orderly compoſing of our ſelves in all eſtates of adverſity or proſperity, whether Phil. 4. 12.we be abaſed or abound, Phil. 4. 12. and in all his relations or references that carries himſelf well; whether he be a Magiſtrate or Miniſter, Maſter or Servant, Child or Parents.
Laſtly in all occurrences of divine providence, here lieth the buſineſſe of the converſation in all theſe by which you may perceive, that it is no eaſie matter to compaſſe.
Secondly what is to order the converſation. Firſt to order is a word of What it is to order.wiſdom. It is a point of wiſdom, and requireth a great deal of ſkil and art, methodically to diſpoſe of our waies. God ſaid before verſe 27. That he would ſet the ſins of the wicked before them, as it were marching in array; and he requireth of good men to order their converſation aright.
It is a word of diligence as well as wiſdom, and ſpeaks a great deal of pains and diligence in the diſpoſing of the variety of our buſineſſe, yea and watchfulneſſe too, in bringing out every thing beautiful in its ſeaſon: to order a family, to order a ſtate, to rule a kingdom is a mighty matter: even ſo it is for a man to rule his own mind; which who ſo doth, is better and ſtronger then he that overcometh a City, Prov. 16. 32. art may do the one, but Prov. 16. 32.onelyonly grace can effect the latter, he that overcometh a City, vanquiſheth but men, but he that ruleth his own mind, his paſſions, &c. the little Commonwealth of himſelf, overcometh devils principalities, and powers.
Thirdly, ordering is a word of perſeverance, and implieth bringing about of things to an iſſue, and a continuation unto the end; for what is order, but a Ordo eſt diſpoſitio à primo ad ultimum per media.diſpoſition of things from the firſt to the laſt by means conducing thereunto.
Fourthly, in the next place we are to conſider what it is to order aright or ſtraightly: now a thing may be ſaid to be right.
Whats meant by aright.Firſt, that hath rectitude from himſelf, and is the cauſe of rightneſſe in all other things, and ſo God is onelyonly right.
Secondly that may be ſaid to be right that hath its rectitude from another, yet there is in it an infallible rule to ſquare other things by it, and in this ſenſe the Law of God is ſaid to be right, Pſal. 19.
Thirdly, things or perſons may be ſaid to be right, which are neither the cauſe of rectitude in others, nor yet properly a rule to ſquare other things by, yet are they rightly fitted to the true rule, and of this are three kinds.
Firſt ſuch a rightneſſe as anſwereth exactly to the rule, both for kinds and degrees. And, ſo onelyonly Chriſts converſation was ordered aright, he onelyonly fully accompliſhing perfect righteouſneſs.
Secondly, a thing may be ſaid to be right, which though it be not wholly directed for matter, manner, or meaſure, yet is it ſquared thereunto in ſome ſutableneſſe and propertion evangelical: and though there be ſome aberrations and ſwervings in it, yet in compariſon of the way of the wicked, and in reſpect of the purpoſe of the heart, the bent of the will, the ſincerity of the ſoul, and the endeavour of the life: And withal in regard of Gods gracious acceptance it may be called an ordering of the converſation aright. Which I ſpeak to prevent diſcouragement in weak Chriſtians, ſo that we may well expound the meaning of my text, by that 119. Pſal. 119. 133.Pſal. 133. order my ſteps in thy word. And to order in thy word, is as much as rightly to diſpoſe it, the word of God being the rule of right, it muſt have warrant from the word; and be conformed to it from the word; and to conclude, thus then is a matter ordered aright, when it holdeth proportion to the rule, and is carried ſutably.
Secondly, when it proceedeth from a right principle, 1 Tim. 1. 5. even a pure heart, a good cauſe, and faith unfaigned.
Thirdly, when it is carried on upon a right ground and motive: as, ſuppoſe the love of God, conſcience of duty, &c. and diſcharged in a right manner, in ſincerity, in humility, in the preſence of God, to be approved of him.1 Cor. 10. 13.
And laſtly, when it is directed to a good end, which is the glory of God. Oppoſite hereunto are the indirect crooked turnings and windings of all graceleſſe perſons, who pervert their waies. See Proverbs 10. 9.
Now for the promiſe annexed on Gods Whats meant by ſalvation.part, it is as full and large, all bleſſings are couched under ſalvation: Salvation is as much as protection, ſafety, deliverance in this life, and that which is to come: the ſalvation of God is a ſingular ſalvation: for the addition of (God) in my Text, notes the excellency of it, as the mountains of God are excellent mountains: and the ſalvation ſpoken of, is either ordinary or extraordinary; and both, that which is begun in this world, as alſo that final receiving the end of our faith, even the ſalvation of our ſouls.
Firſt, that he will give us a glimpſe and ſight of it in this world, by manifeſting of it to our ſouls, and aſſuring us of it, ſay unto my ſoul, I am thy ſalvation; ſaith the Pſalmiſt. Pſal. 35. 3. he ſhall ſee himſelf ſaved.
Secondly, the injoying and poſſeſſing of it, Pſal. 85. 7. Having thus taken the words aſunder, and explained them, I will now joyn them together, and prove the truth of the entire propoſition.
Nothing is more clear in Scripture Proof of the point.then this, that God hath linked together ſanctification and ſalvation in an unſeparable and Adamantine chain, never to be broken: all the Bible throughout witneſſeth that holineſſe ever ends in happineſſe: What is it to order our converſation aright, but to lead a godly life? And hath not godlineſſe the promiſe of this life, and that which is to come, 1 Tim. 4. 8. yes, and the performances too: the accompliſhment of the ſaid promiſes, thoſe that have their fruit in holineſſe, ſhall have Rom. 6. 22their end everlaſting life, and they that go to heaven, are ſaid to receive an inheritance among thoſe that are ſanctified: many and precious promiſes are ſcattered throughout the world, ſome to perſons that fear God, ſome to thoſe that love God, &c. but all belong to thoſe that order their converſation aright, ſee Pſal. 91. 10. 11. This alſo may be proved negatively on the other ſide, that none ſhall ſee the ſalvation of God, but they that order their converſation aright; without holineſſe, ſaith the Apoſtle, no man ſhall ſee the Lord, Heb. 12. 14. And doth not our ſalvation conſiſt in the viſion of God: mark well theſe three particulars. Firſt for holineſſe. Secondly, without holineſſe no man ſhall ſee the Lord. Thirdly, with holineſſe, none but he ſhall ſee the God of his ſalvation: this is alſo proved reciprocally on both ſides, both affirmatively and negatively, Rom. 8. 13. If ye live after the fleſh, ye ſhall die, but if ye through the ſpirit mortifie the deeds of the body, ye ſhall live.
Next for the ſhewing us his ſalvation, Whats meant to ſhew us his ſalvation.or making us know our intereſt in it, that is alſo true ſooner or later, more or leſſe, he that orders his converſation aright ſhall ſee it. Yea it holds proportionably, the more exactly the converſation is ſquared, the more clear aſſurance is given to ſuch a perſon. See for this how confidently David affirms of himſelf, Pſal. 27. 1, 2, 3, &c. and Paul, 2 Tim. 4. 17. I have fought a good fight, I have finiſhed my courſe, from henceforth is laid up for me a Crown of righteouſneſſe. It is the promiſe of our Saviour Chriſt, John 14. 21. He that hath my Commandments, and keepeth them, (there is the right ordering of the converſation) I will love, and manifeſt my ſelf unto him.
The Reaſons of the Point.The grounds of this truth: the firſt lieth in Gods free-grace, and dependeth on the faithfulneſſe of his promiſe; for there is no proportion betwixt our converſation for a ſhort time, and Gods ſalvation for ever, to be joyned: betwixt our imperfect ſanctification, and Gods perfect ſalvation: but God hath engaged himſelf by promiſe to us. It is a Reward of favour, not of debt, as the Apoſtle diſtinguiſheth, Rom. 4. 4. It is not from the merit of our workes, but from the meer mercy of God:
Reaſ. 2 But this glorious promiſe is annexed to a perſon qualified with holineſſe: becauſe a holy converſation is a fruit and ſign of faith, and evidence of a perſon that is in Chriſt, for whoſe ſake we are ſaved: and in whom all the promiſes are yea and Amen, 2 Cor. ch. 1. ver. 20. to the glory of God, by us.
Reaſ. 3 Laſtly, becauſe God hath ordered matters ſo: that grace ſhould be the ſeed of glory, as they are of the ſame kind, and near of kin, Gal. 6. 8. He that ſoweth to the ſpirit, ſhall reape of the ſpirit life everlaſting: and all this is, that ſo God might Crown his own gifts in us: not our merits: and that he might honour himſelf, as wel as pleaſure us.
To improve this Point to our beſt advantage: firſt we may uſe it by way 1 Uſe of Exhortation.of encouragement, to excite and ſtir up all ſorts of perſons to be willing to ſet upon this Duty, and to make conſcience of the ordering of their converſations aright. Oh be exhorted (beloved) to reſolve to ſet upon it forthwith, and henceforward to make it your buſineſſe to walk worthy of the Lord, in all well-pleaſing, being fruitful in every good work, 1 Col. 9. and ever hereafter, to order your thoughts, words, and actions, according to the Rule of Gods ſacred Word.
The preſſing Conſiderations to ſet home the Exhortation on our ſouls, may be theſe that follow.
Firſt becauſe it is a thing ſo highly 1 Conſideratio prima.pleaſing to God, that he hath (in my Text) annexed ſo great a recompenſe of reward to the performers of it: that they ſhall ſee the ſalvation of God. If ſalvation be dear unto us, let us then go on kindly, and ſtrongly under the expectation of it, againſt all difficulties whatſoever that lie in the way to hinder us. Oh ſalvation is a ſweet thing, and for ever: our pains about our converſation wil be but for a ſhort time. It were our duty to order our converſation aright, though no ſalvation followed it: How much more then, when we know our labour ſhall not be in vain in the Lord, 1 Cor. 15. ult.
The ſecond encouragement I wil uſe, Conſideratio ſecundaſhal be this; becauſe this wil denominate us bleſſed perſons, even while we live; and who is there that would not be bleſſed? Pſal. 119. 1. Bleſſed are they that are undefiled in the way, and walk in the way of the Lord, &c. Without this, all our profeſſion of Chriſtianity wil prove but vanity: our faith wil be but a meer phanſie; and all our devotions, but as ſo many glorious ſuns, onelyonly in the way of holineſſe lyeth the beauty and comelineſſe of all our perfections; This is the Diamond in the Ring, that graceth all our other parts & accompliſhments: no true peace, ſafety, comfort, or ſecurity, is elſewhere to be found, either in our life or death: 2 Cor. 1. 12. All the wayes of wiſdom, are wayes of pleaſure, and all her paths proſperity, Prov. 3. 17. and the fear of the Lord, is the onelyonly wiſdom: experiment it who pleaſeth. In other wayes he ſhal find a great deal of craggineſſe, and bitterneſſe in the end of all.
Thirdly conſider Gods wayes to us: Conſideratio tertia.all his wayes are mercy and truth, to thoſe that fear him, Pſal. 25. 10. It is not ſaid, ſome of his wayes are mercy; and ſome of his wayes are truth: but all his wayes are both mercy and truth: mercy in promiſing, and truth in performing. And why then ſhould you think it much that all our wayes and dealings ſhould reliſh of holineſſe and obedience towards God? all his wayes are to pleaſure us: and in equity, all our wayes ſhould be to pleaſe him. Or conſider Jeſus Chriſt himſelf, Phil. 2. 7, 8. he came down from heaven to accompliſh the work of our Redemption: and ſhal not we come out of the world for his ſake, and have our converſations in heaven? Chriſt emptied himſelf for us, and took upon him the forme of a ſervant, and humbled himſelf, and became obedient unto death, even the death of the Croſſe; and all for our ſakes. It is written of him, that he pleaſed not himſelf, Rom. 15. 3. And ſhal we ſo ill requite our Lord and Saviour, as to order our courſes to pleaſe others, or humour our ſelves, to follow the guiſe of the times, and ſo content our own luſts? and not rather to pleaſe him in every thing we doe? I pray you lay this meditation cloſe to your hearts.
This in the fourth place, is the one Fourth Motive.thing neceſſary in all our life: Luke 10. 42. this is that good part, which whoſoever chooſeth, it ſhall never be taken from him: All other things are ſuperfluous, in compariſon of this: He that keepeth his way, keepeth his ſoul, ſaith Salomon, Prov. 16. 7. The very life and ſoul lieth at ſtake in this buſineſſe. Suppoſe thou canſt rightly weild an eſtate, or drive thy trade wel, ſo as to be maſter of it: Suppoſe thou canſt mannage thy actions fairly before men: Suppoſe thou wert able to marſhal an Army, or to rule a City, a Nation, or Kingdom: Suppoſe thou canſt govern a family, and order thy ſervants under thee; Heathens have done all theſe, and a man may go to hell that doth them: But to manage thine own heart and life aright, is a far more excellent thing, and it wil certainly bring thee to Heaven; it being ſuch a thing as accompanieth ſalvation. This is to live the very life of God himſelf; to walke in the way that is called holy: hereby the life of Chriſt appeareth unto us. I conclude this, with that of the Apoſtle James, 3. 13. Who is a wiſe man, and endued with knowledge amongſt you? let him ſhew out of a good converſation his workes with meekeneſſe of wiſdom. Mark; firſt the frame of his converſation muſt be good: ſecondly his works muſt flow out of the ſame, and be made apparent: thirdly the manner of the carriage of his works: It muſt be in meekeneſſe of wiſdom. What ſhould I need to preſſe you any further, either that ſo doing you ſhall beautifie your Profeſſion, and adorn Religion? or that hereby you ſhal ſtop the mouths of enemies, and put them to a ſtand, that they ſhal not be able with any face, to ſpeak evil of you, or of godlineſſe; but all their pretenſes ſhal be taken away: or that hereby you ſhal much honour the work of God in your own hearts; that that grace we ſpeak ſo much of, is not an empty ſound, or meer notion, but there is a reality in it, a life and power which wil make us do ſomething more than the common ſpheare of mankind is able to effect. You are in Covenant with God, and being ſo, are a Law to your ſelves: Oh I beſeech you, let your actions be ſuitable to your principles: you ſee the beauty of holineſſe: You are a holy nation, a royal prieſthood, a precious people, therefore ſhew forth the vertues of him, that hath called you out of darkneſſe, into his marvellous light, 1 Pet. 2. 9. Let your converſation be ſuch, Phil. 1. 27. as becometh the Goſpel: ſuch as may bring holineſſe into credit, and faſhion: and herein labour to exerciſe your ſelves to keep a clear conſcience void of offence, both towards God, and towards men, Acts 24. 16.