The Right Government of Thoughts, Sermon 2
The Second SERMON.
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And to him that ordereth his converſation aright, will I ſhew the ſalvation of God.
THe firſt Uſe was exhortatory, and Second Uſe.did ſerve to work mens hearts to a love, and willingneſſe to the duty: The ſecond is Directory, and ſerves to make perſons able and skilful in the right ordering of their converſation. For this lieth upon us Miniſters, not onelyonly to convince you of the neceſſity of your duties, and to preſſe upon you the diſcharge thereof: but alſo to ſhew you how, and by what means you may be able to put them in practiſe: and not to leave you to ſhift for your ſelves, after we have acquainted you with the commands of God: but to labour to guide your feet in the way of peace. Now theſe Directions that I ſhal give you, are either more general, and introductive to the buſineſſe, or elſe more ſpecial.
And firſt of all, It is to be ſuppoſed Firſt Direction.and premiſed, that a man muſt firſt be a true Convert himſelf, before it be poſſible for him to order his converſation aright; the inward frame of his ſoul muſt firſt be rightly ſet within him; which is the principle from whence iſſues the courſe of his thoughts, words, and actions: He muſt firſt have a right ſpirit renewed in him, before he can have a right converſation: Pſal. 51. 10. this made David pray, Renew O Lord in me a right ſpirit: the inſtrument muſt firſt be ſtringed and ſet in tune, before the muſick it yieldeth will be ſweet: a wicked man, and one that is unregenerate, can never order his life aright, a good man, out of the good treaſure of his heart, bringeth forth good things, and an evill man, out of the evill treaſure, bringeth forth evill things.Matth. 12. 33, 34.
Firſt he muſt be a good man; the tree muſt be good, and then the fruit will be good.
Secondly, he muſt have a good treaſury, and his heart muſt be the ſtorehouſe of holy graces; the mind muſt be renewed with ſaving knowledge, which muſt guide him: his heart muſt be ſeaſoned with ſanctified affections, and ſo inabled to follow the minds directions, and therefore the groundwork of all, muſt firſt be laid right; and we muſt labor for the grace of regeneration, that ſo we our ſelves may be Gods workmanſhip, created again in Chriſt Jeſus to good works, which he hath prepared for us to walk in. Epheſ. 2. chap. 10.
This being premiſed, the next preparation The ſecond direction.to the work, even in Converts themſelves; is in the right way to go to work, and that is, being ſenſible of their own inability to compaſſe ſo great a matter: It being more difficult to govern the little world, (a mans ſelf) then to rule a City: he muſt therefore begin the work at ſelf-denial, Jer. 10. ch. 23. O Lord, I know that the way of man is not in himſelf, It is not in man that walketh to direct his own ſteps, in whom then doth it lye? In God: therefore with David, we muſt ſeek to him. Pſalm 119. 133. do thou order my ſteps in thy words, this direction is fully given us both negatively and and affirmatively, Prov. 3. 5, 6. negatively, Be not wiſe in thine own eyes; lean not to thine own wiſdom: affirmatively, but acknowledge God in all thy wayes; and then thirdly, we have his promiſe, that he will direct our ſteps: this ſhall be health to thy Navel, and marrpw to thy bones: the ſumme is, that we muſt not enterpriſe this buſineſſe out of a conceit of any ſelf-wiſdom, or of our own ſufficiency, to effect it; but being ſenſible of our own folly and impotencie, we muſt acknowledge God in all: and commend our ſelves and actions to his direction in the beginning, to his inabling in the proſecution, and to his benediction in the ſucceſſe in faith and confidence relying upon him for all, in humble prayer, begging all from him, according to that of the wiſe man; Proverbs 16. 3. Rowle thy ways on the Lord, and thy thoughts ſhall be eſtabliſhed, or ordered; this is a ſilly direction, as it ſeems to fleſh and blood; the wiſeſt Moraliſts amongſt the Heathen, would but laugh at it: humility is not within the liſts of their moral vertues. Seneca, one of the wiſeſt of them, hath ſuch ſtrange expreſſions as theſe, in one of his Epiſtles. Beatae vitae cauſa & fundamentum, &c. The cauſe and foundation of a bleſſed life, is in our ſelves; to truſt in our ſelves, to be confident in our ſelves. Turpe (ſaith he) eſt Deos fatigare. It is a ſhameful thing to weary the Gods with our prayers; for that which lyeth in our own power. He goeth on; Quid votis opus eſt? fac te faelicem: what need ſupplications, when thou canſt make thy ſelf happy? I bluſh to ſpeak this, but this was the wiſdom of theſe Moraliſts; but we muſt learn a better leſſon from the word of God, even to become fooles to our ſelves, that we may be wiſe in God: and I am ſure David maketh it his buſineſſe, to ſollicite God in prayers, all over that 119. Pſalm. Both for his direction, and enabling; Open mine eyes (ſaith he) that I may find or ſee the wondrous things of thy Law. And again, Make me to underſtand the way of thy precepts, direct me the way that I ſhall go, and I will keep thy word even to the end. And again, Order my ſteps in thy word, &c. 119. Pſalm. Yea, and whoſoever doth not this, ſtumbleth at the very Threſhhold; and never let him look for good ſucceſſe. It is juſt with God, to leave honeſt hearts to themſelves, as he left Peter: to ſhew them their own weakneſſe, when once they relye on their own ſtrength, and abilities; and Solomon is bold to ſay, he that truſteth his own heart, is a fool: we muſt know, that all our ſufficiency is of God. 2 Cor. 3. 5. the beginning, progreſſe, and end of all, dependeth upon him; who worketh the will and the deed in us; of his own good pleaſure: Phil. 2. 13. and he will have the glory of all to himſelf: 1 Cor. 1. 30, 31. that whoſoever gloryeth, ſhould glory in the Lord. It ſhall therefore be our wiſdom in the way of Gods Commandements, & our own ſpiritual duties to draw vertue and power from him, by pleading his Covenant, and reſting on his Promiſe: who hath engaged himſelf, to put his Spirit in us, and to give us a new heart, and to cauſe us to walk in his wayes, and to keep his ſtatutes: as is clear, Ezekiel 36. 27. and by this that hath been ſpoken, you may by the way ſee the neceſſity of a morning ſacrifice, of prayer to be offered to God; for the better direction of us in the ordering of our converſation all the whole day afterwards, and that thereby we may fetch in the help of heaven to enable us, through our ſeveral duties.
3dly, after our commending our ways and converſations unto God, and interreſting him with them; our prime care muſt be to begin at the right end (as I may ſo ſpeak) and the direction of the word therein, Is firſt to eſchew evill, then to do good; firſt to ceaſe to do evill, then learn to do well, Eſay 1. ch. 16, 17. This is the order of the Scripture; firſt to deny ungodlineſſe and worldly luſts, then to live righteouſly, ſoberly, and godly in this preſent world; Titus 2. 11, 12. otherwiſe no ordering aright of our wayes; but either our confuſion, or a jumbling of things together promiſcuouſly, the race of a Chriſtian in this life, Is a paſſage from ſin and corruption, to grace and holineſſe: from mortification, to vivification. We muſt not make the firſt laſt, nor the laſt firſt. Adam in his innocency had but one task, to wit, to live holily; but we have two. Firſt to awake from ſin, and then to live righteouſly: yea one thing more I will adde, we muſt not only ceaſe from evill, and then learn to do well, but we muſt begin to adhorre that which is evill, and cleave to that which is good. Rom. 12. 9. We muſt not only leave ſinne in outward action, but abhorre it in the inward affection; not onelyonly do that which is good, but cleave to it, and affect it: otherwiſe we ſhall never be conſtant and cheerful in the doing of good: and alſo we ſhall quickly return with the dogge to his vomit, in the falling upon that which is evill: thus a man walking in his calling, muſt firſt loath the ſins incident to his calling, and then love to put in exerciſe the practical duties of the ſame, otherwiſe his faults will marre his duties, but his duties will not mend his faults; when men make conſcience to avoyd ſin, that will facilitate, and more eaſily introduce the ſervice of God: and here alſo it muſt be your wiſdom to pitch your reſolutions not to give way to harbour any ſin, be it never ſo ſmall; for whoſoever breaketh one, keepeth none of the commandements. Jam. 2. 10. ſome think, that though they allow themſelves in one thing that is evill, yet they may order their converſation aright in other matters; but what ſaith Salomon, Eccleſ. 10. 1. dead flyes cauſe the oyntment of the Apothecary to ſend forth a ſtinking ſavour; ſo doth a little folly him that is in reputation for wiſdom and honour: ſo then as we muſt make conſcience to refrain our feet with David, from every evill way: Pſal. 119. 101. that ſo we may keep Gods word; ſo eſpecially from our darling, boſome, and predominant corruptions, ſuch as our natural inclination or cuſtome, our profit or pleaſure, have made as dear to us as our right eye, or right hand, Matth. 5. 29.
Secondly from ſecret ſins, the very ſhame of men may keep us from open ſins: but it muſt be the fear of God that keeps and preſerves from ſecret ones, to which none are privie, but our own ſoules.
Thirdly, we muſt ſhun not only foul and ſcandalous ſins, but even leſſer ones: as petty oaths, fooliſh jeſting, merry talking, as the world ſtiles it, wherein ſometimes there is a great deal of evil, miſpence of precious time, &c.
Fourthly, we muſt by all means, take heed of the ſins of the times wherein we live, and the ſins of our particular callings, or elſe we ſhall be enſnared before we be aware. And as without reſervation, we muſt leave all ſin, ſo without exception, we muſt make conſcience of every duty; wittingly, and willingly, not living in the neglect of any one of them; then ſhall we not be confounded, when we have reſpect unto all Gods commandements. Pſal. 119. 6. ſome men make conſcience to be juſt in their words and deeds, but little care of the duties of piety to God, or mercy to wards the poor, but the fruit of the ſpirit is, in all goodneſſe and righteouſneſſe; ſo ſaith the bleſſed Apoſtle, 2 Pet. 1. ch. 5, 6. & 9. Yea further, we muſt make conſcience of the moſt uncouth and harſheſt duties, ſuch as by nature we are moſt averſe from, as loving our enemies, bleſſing of thoſe that curſe us, praying for thoſe perſecute us. Matth. 5. 44. ſo likewiſe of ſecret duties. Matth. 6. as of private prayer, liberality to the poor, which give the ſoundeſt teſtimonies to our own ſoules, of our ſincerity towards God, Luke 14. 13. now that we may do all this,
Fourthly, a great meaſure of knowledge and skill, is required in the Scriptures, that we may be able to put a difference betwixt good and evil; we muſt therefore prove, what that perfect good, and acceptable will of God is, Rom. 12. 2. and be much verſt in Scripture, where the rules and directions for ordering our converſations aright, are delivered; we muſt have a care that the word of God dwell plenteouſly and richly in us. Col. 3. 16. elſe we ſhall never be able to order our ſteps in the word, which is only the directing of them aright. I remember the ſimilitude of Peter Martyr, in a Sermon of his, which was the means of the converſion of that noble Italian Galeacius, Caracciolus, Suppoſe ſaith Peter Martyr, a man were upon the top of an hill, and caſting his eyes down to the valley, ſhould there behold a company of perſons, frisking, and skipping, would he not think they were mad, and out of their wits; but afterwards deſcending, and coming nearer and nearer unto them, and hearing the muſick, and marking how they danced according thereunto, and kept their meaſures and proportions, he is much taken therewith; and eſteemeth that admirable, which before he counted folly: even ſo doth the converſation of Gods people, looked upon at a diſtance, and and by it ſelf conſidered, ſeem to many madneſs and folly; and they think it ſtrange, that you run not with them into the ſame exceſſe of riot: and therefore, they ſpeak evill of you. 1 Pet. 4. 4. but viewing their converſations more cloſely and exactly, and comparing the ſeveral ſteps thereof, how ſutably it is carried to the word of God, and how men dance according to the harmony of that muſick; then they begin to be much taken with that which before they diſliked, and do verily think that this is the moſt glorious life and converſation in the world. It pleaſed God ſo to affect the heart of that Noble Marqueſſe, forementioned, herewith, that he reſolved to ſtudy the Scriptures, and to order his converſation thereunto, and ſo was converted from Popery, to the true Religion, and left his own Countrey, and came to Geneva, (in Calvins daies) where he lived holily, and ended his daies happily. So much for the general directions, I come now to the ſpicial ones, and will give you ſome of the principal of them, as they are to be found in the word of God.
As firſt the rules for our carriage in Directions in relation to men.relation to men. Firſt that golden one delivered by our Saviour himſelf, Mat. 7. 12. Whatſoever ye would that other men do to you, the ſame do ye to them. Mark, it is not ſaid, What others do to you, the ſame do ye to them, for that is not always right, but ſome times crooked: but it is ſaid, Whatſoever ye would that others ſhould do to you, ſet your ſelves as it were in their rooms, and do ye the ſame to them; that is not what you would, or are content in your paſſions that others ſhould do to you; but whatever in right reaſon upon due deliberation and ſound judgement, when you are moſt your ſelves, you would that others ſhould do to you, do ye the ſame to them.
Secondly, remember the Apoſtolical rule, ſerve one another in love, for it is written, Thou ſhalt love thy neighbour as thy ſelf, Gal. 5. 13, 14. We muſt ſeek not every one his own, but one anothers wellfare. 1 Cor. 10. 24. A golden rule to be obſerved in contracts and negotiations to keep us from over reaching any man, 1 Theſ. 4. 6. and not meerly to do things out of reſpects to our ſelves, but to joyn the wellfare of our neighbour to our own benefit, and what we do to them, to do it out of love.
Thirdly, let nothing be done out of contention, or vain glory, but in lowlineſſe of mind, let each eſteem others better then themſelves, Phil. 2. 3. and let the ſame mind be in you, that was in Christ Jeſus, verſe 9. he never did any thing in all his life out of contention or vain glory; and indeed, be the matter of our actions never ſo fair or good, yet either of theſe two, contention or vain glory will fly-blow them, and corrupt the action.
Again, in all our buſineſſes in relation Speciall rules for our ſervices in reference to God.unto God, we have theſe rules.
Firſt for the end, that the glory of God be made the white at which we aim in all our natural, civil, or religious actions; according to that of the Apoſtle, 1 Cor. 10. 31. Whether ye eat or drink, or whatſoever ye do, do all to the glory of God; this muſt be the Butt that we all muſt ſhoot at.
Secondly for Chriſt, Whatſoever ye do in word or deed, do all in the name of Chriſt Jeſus, giving thanks to the father by him, Col. 3. 17. that is, what others do as men, do ye as Chriſtians, you muſt do all in Chriſt his name; that is, upon his authority and his warranty, in the ſtrength of Chriſt, in confidence upon him, for acceptation of the ſervice, and praying, and invocating the father in his name, and giving thanks to God by him.
Thirdly, whatſoever we do to men, or towards our ſelves, to do it to the Lord; and for the Lords ſake, looking beyond men, and further then our ſelves: ſo in our almes-deeds, to give to Chriſt, in giving to ſuch a man, or woman; Verily, in as much as ye did it to the leaſt of theſe, ye did it to me, Mat. 25. 40. So likewiſe the Apoſtle preſcribes to ſervants this duty, Col. 3. 23. Servants be obedient to your Maſters, and whatſoever ye do, do it heartily to the Lord, and not to men, knowing that of the Lord ye ſhall receive the reward of inheritance: and this rule is not to be appropriated unto ſervants, but it reacheth to all maſters alſo, yea to all ranks of perſons, for all the duties of the ſecond table are to be performed to others, muſt flow from our obedience unto God, commanded in the firſt Table, ſo Chriſt told Peter that his miniſterial diſcharge in feeding of his ſheep, John 21. 15, 16, 17. ought to ſpring from the love he bare to Chriſt himſelf.
Next for our ſelves take theſe directions Rules in relation to our ſelves.out of Scripture; do nothing with a regreet of heart, or reluctancy of conſcience, but labour firſt to have a warranty out of the word for your conſcience to reſt upon, a warranty, I ſay, at the leaſt of God his allowance of it, if not of his command; For what ever is not of faith is ſin, Rom. 14. 23. that is, if it be done out of perſwaſion of heart, that it is lawful for the warrant of the action; we muſt do nothing with the check or renitency of our conſciences, againſt the dictates of the ſame: bleſſed is he that condemneth not himſelf (in his conſcience) in that which he performeth, to wit in his actions, verſe 22.
Secondly the end of the commandements is love, out of a pure heart, a good conſcience and faith unfained. 1 Tim. 1. 5. where we are to obſerve, that for the matter of our obedience, it muſt be love, love to God; and love to our neighbour; and for the fountain and ſpring of love in our actions, it muſt iſſue from a pure heart, a good conſcience and faith unfaigned, otherwiſe the ſtreams will never be clear.
Thirdly, the preſcript of the word is, Thou ſhalt not do that which ſeemeth good in thine own eies, but what the Lord thy God commandeth thee, Deut. 12. 8. 32. If any thing at the firſt bluſh preſenteth it ſelf unto thee with a ſhew of good, preſently begin to ſuſpect it, as fearing there is ſome evil couched under it, and ſee what God ſaith of it in his holy word, from which thou maiſt not turn, to the right hand or to the left.
Fourthly, for the manner of our performing the word (aright) in my text, all muſt be done in humility, and ſincerity, and carried on ſutably to the duty which we have in hand: it muſt be done underſtandingly, feelingly, fervently, if we pray, if any man preach, he muſt ſpeak as the Oracles of God, 1 Pet. 4. 11, approving themſelves to God and the conſciences of the hearers, ſo you ſhall find ſeveral directions for ſeveral diſcharges, Rom. 12. 8. He that giveth, let him do it with ſimplicity, he that ruleth with diligence, he that ſheweth mercy with chearfulneſs, &c. ſo every one in their relations muſt mainly look to the Cardinal vertue which turneth about all the reſt: as, let the wife ſee to it, that ſhe reverenceth her husband, Epheſ. 5. ult. according as ſhe looketh to that, all her other duties do either ebb or flow, in her, ſo the husband muſt be careful of the main of all, that he loveth his wife, as Chriſt loved his Church. Epheſ. 5. 25. In one word, order your ſteps ſo, as where God hath laid the fulleſt and the ſtrickteſt charge, there be ſure to ſhew your greateſt care: as in the ſubſtantials of religion, before the circumſtantials or ceremonies, mercy before ſacrifice, and the great commandment of loving the Lord with all our hearts before the reſt, Matth. 22. 35, 37, 38. To end this, let all our outward diſcharges ſpring from an heart rightly diſpoſed, elſe it will prove formality or diſſimulation; nothing is any further accepted, then as it cometh from the heart; whatſoever we do in our particular calling, let it ſpring from our general calling of Chriſtianity, and let us exerciſe our general calling in our particular, Let worldly things be uſed by us with heavenly minds, and as ſtars to mount up towards heaven, 1 Cor. 7. 31. not as the main, but as things upon the By, ſtill uſe them with ſpiritual references to better matters, and then you ſhall have your converſations in heaven, Phil. 3. 21. Take one rule for the regiment of your thoughts, and keeping of them within their bounds. Phil. 4. 8. Whatſoever things are truth, whatſoever things are honeſt; that is, fair, grave, and venerable: whatſoever things are juſt, whatſoever things are pure, whatſoever are of good report; if there be any vertue, or if there be any praiſe, think on theſe things; where you have eight boundaries to confine the ſubject matter of your thoughts unto you: take another direction for your words and actions out of the Apoſtle James 2. 12. So ſpeak ye, and ſo do ye, as they that ſhall be judged by the law of liberty. The cloſing direction, the laſt direction which ſhall cloſe all, is this, That we are to call our ſelves to an ordinary account of our ways, and the leading of our converſations, a duty preſſed upon us in the Word of God, Lament. 3. 40. Let us ſearch our waies, and turn again unto the Lord our God, Pſal. 4. 4. Examine your ſelves upon your beds, and be ſtill. The Prophet commands it, Haggai 1. 5. Conſider your waies: he meaneth an after conſideration of them, as appeareth by the circumſtances of place. On the other ſide, the oppoſite neglect of this is blamed, as the cauſe of many and great evils, Jer. 8. 6. I hearkned and heard, and no man ſaid what have I done, &c. Look as a curious Limner, or he that draweth a picture exactly, and to the life, often reviews what is done, where it agreeth, where it miſſeth, often compareth it, and mendeth it as he ſeeth occaſion: even ſo muſt we that are to give an account of all our actions unto God, take an account of our ſelves and our own waies, and where we find any thing out of place and order, there to place it aright, and to undo it by true repentance, that ſo our after paths may be made ſtraight; This was Davids practiſe, Pſalm 119. 59. I conſidered my waies, and turned my feet unto thy teſtimonies; nor indeed can there be any accurate leading of our lives without this ſelf-reflection, out of all which there reſulteth one Uſe more of the Doctrine, which time will not give leave now to proſecute, namely a Uſe of Diſcovery upon the examination of our ſelves, and our waies, to wit, that if we find that the courſe of our lives hath been drawn, (though imperfectly) according to the forementioned rules, that the bent of our hearts was that way: and though we find not any abſolute exactneſſe in our carriages, without any ſwerving; yet if our conſciences bear us witneſſe, that we did ſhoot at this mark; this was our aim, and that we were ſorrie when we miſſed it, if we find a ſutableneſs and correſpondency in our lives unto Gods word, and humility of heart in our performance, we may aſſure our ſelves that we are right Chriſtians, and that we ſhall ſee the ſalvation of God. Gal. 6. 16. as many as walk according to this rule, peace be upon them, and upon the Iſrael of God.