Gospel Conversation, Sermon 2
SERMON II.
PHIL. 1. 27.
Only let your Converſation be as becomes the Goſpel of Chriſt.
WEE concluded the laſt day with an exhortation to Chriſtians. Do you hope that God hath wrought the work of Convertion? Be you careful of your Converſation. And many motives there were to ſtir up Chriſtians to be careful of their Converſations. I ſhall not look back, but proceed; only give unto you ſome few Rules that I deſire to add unto the Motives, and then we ſhall come unto the Second point.
Look to your Converſations, and eſpecially obſerve theſe Rules.
1. Rule. Firſt, If you be convinced that it ought to be your care to look to your Converſation, then have a ſpecial regard to the duties of your Relations. The work of Grace in mens Converſations doth appear much in the duties of their Relations; as children towards their parents, parents towards their children; ſervants towards their maſters, maſters towards their ſervants; husbands towards wives, wives towards husbands; the younger towards the elder, the elder towards the younger: if you ſtand in a private, or publick place, Majeſtrates, or Subjects; if you profeſs godlineſs, manifeſt in your Converſations in performing the duties of your relations: what ſoever men may talk of godlines, except it appear in their relations, except a ſervant be a diligent obedient and a faithful ſervant, all his, her or their talk of Religion is to no purpoſe; except a child be an obedient and loving child, a wiſe an obedient and loving wife, all profeſſion of Religion is to no purpoſe; and ſo on the otherſide, except maſters, and husbands, and parents be careful in their places to perform the duties of their relation, all their Religion will come to nothing; look to your Converſations in the duties of your relations.
2. Rule. Secondly, Look to your ſelves in thoſe things that eſpecially you are moſt in danger to offend in, take heed of that ſpeciall ſin that you are moſt inclined to, that that do not break forth in your Converſations. It may be in your Converſation you will have a care that you do not offend in ſuch and ſuch things that you ſee other men offend in, but there is ſome ſpecial haunt of evil, there is ſome other ſin that your natures are moſt inclin'd unto, and you (it may be) give liberty to your ſelves in that; this ſpoils your Converſations, this darkens your Converſations, whatſoever good you do otherwiſe this ſpoils it all: If you give but liberty to your ſelves in that corruption that your natures are moſt prone unto, nay if you be not more watchful againſt that corruption than againſt any, your Converſation will have no beauty at all in it, God will have no glorie by it, you will but diſhonor your profeſſion; therefore if you would make conſcience to have your Converſation to be rightly ordered, be very watchful over your ſelves in that ſpecial ſin that your nature is moſt inclin'd unto; Are you one that find your ſelf very haſty by nature? it may be you are not guiltie of other ſins ſo much, I but that will ſpoil the beauty of your Converſation; a man or woman that is a froward peeviſh and paſſionate Profeſſor, there's no beauty in their Converſation: And ſo if you find your diſpoſition to ponuriouſneſs, and coveteouſneſs, that will darken all, and carry you into fooliſh luſts (as the Scripture ſpeaks) Oh how have men that have made profeſſion of Religion, by one fit of baſe covetouſneſs been carried into ſuch fooliſh luſts that every boy in the ſtreets could point at them as fooliſh and ſilly ones, and crack their credits, and names, and wound their own ſouls, yea, and endanger their lives, and make them a by-word to all, and diſhonor their profeſſion, and get nothing by it at length! Coveteouſneſs carries into fooliſh luſts, fooliſh baſe ſordid extreams, unbeſeeming the Goſpel of Chriſt; as we ſhall hear more when we come to ſpeak of what Converſation we ſhould have as becomes the Goſpel of Chriſt; take heed of your ſpecial ſins if you would be careful of your Converſations.
3. Rule. A third Rule is this, Take heed of temptations that you are liable to without, by reaſon of your calling, by reaſon of your places wherein you are, or through any providence of God that may be; theſe temptations that do moſt attend your condition, take heed of them. Everie one ſhould conſider this; what temptation am I moſt liable to? ſome mens callings are liable to ſome temptations, other mens to others, ſome men by reaſon of their buſineſſes and occaſions in the world are liable to ſuch and ſuch temptations as others are not, and ſometimes a man is liable to ſome temptations that he is not liable to at another time; when you are at Sea you have your temptations there in forraign parts, and when you come home you have other temptations, yea manie times when a man is at home among his neighbours there he dares not take that liberty that he doth when he is gotten abroad in a journey, then he thinks he is free when no bodie knows of it, there's his temptation; and ſo you that come from Sea, when you were there you were kept ſhort of manie comforts and of much companie; now when you come home, the companie comes about you, now theres a temptation comes that was not heretofore; now if you would make conſcience of your Converſations, you ſhould look to your temptations, and conſider, what temptations am I liable to now, that I was not before, and let me be careful of them. This you pray to God, that you may not be led into temptations, but delivered from evil; if you would not dally with God in your prayers then be careful of your ſelves when a temptation comes to ſuch and ſuch evils: this is a vain plea for men and women to ſay, Oh the temptation was a ſtrong temptation: God expected therefore (if you have the Spirit of Chriſt and wiſdom) that you ſhould fore-ſee temptations, and eſpeciallie that you ſhould be careful when temptations come, you ſhould watch againſt all temptations: What a vain plea were it for a Soldier that keeps a Town, to ſay, Oh but they came againſt ſuch a weak part of the Town with a great ſtrengh; That's no argument to excuſe him; for if you knew that that was the weakeſt part, you could not but know that if the enemy knew of it he would come againſt that with his greateſt ſtrength, and therefore you ſhould have man'd that part rather than any other part of the Town; ſo let not us ſay, O the temptation came ſtronglie upon me in ſuch a thing: we ſhould watch the more againſt that that the temptation comes ſtrongeſt upon us in, for the Devil knows wherein we are the weakeſt. And that's the third Rule for the helping of us in our Coverſations.
Fourthly obſerve this, Take heed of defiling your ſelves with the ſins of the times wherein you live. That the Lord doth expect from everie Chriſtian that he ſhould look to himſelf in regard of the preſent times wherein he lives, and conſider what's the ſpecial ſin of the Time, Age, or of the Place; cōmonlie as there are ſome truths that are more eminentlie revealed in one Age than another, ſo there are ſome ſins that more prevail in one Age than another, and in one Place than another, everie Countrie almoſt have their ſins that are moſt predominate; you ſhould conſider (I ſay) what are the ſins of the Times, of the Places where you live; manie they think to excuſe themſelves becauſe that which they do it is but what others do, it is the common ſin of the Time and Place where they live, thou ſhouldſt be ſo much the more careful to avoid it, that thou maieſt keep thy ſelf undefiled in thy way; and that's a fourth Rule for the helping of us in our Converſations.
A fift Rule for the helping of our Converſations is, To live ſo that your lives ſhall be convincing lives. Then take heed of anie ſecret ſin, take heed of keeping anie ſin at all within thy heart, for it will break out, take heed of entertaining ſin ſo much as in thy thoughts or affections; what's the reaſon that ſome that have been Profeſſors of Religion a great while and ſeem'd to be verie glorious in their profeſſion, and yet at length break out into ſome vile ſcandalous ſin? Surelie the reaſon is, they have kept hid ſome corruption within, and they have thought it were a verie horrible thing that this corruption in my heart and thought ſhould break out, Oh God forbid (ſaith he) I hope I ſhall never live to that time to be ſo left of God as to commit this ſin! well, thou thinkeſt verily that thou ſhalt not commit it, I but if thou takeſt libertie to dally and play with this ſin ſecretlie in thy thoughts, and affections, it is juſt with God to leave thee to thy ſelf to ſhame thy ſelf, to leave thee to the commiſſion of that ſin thou haſt for a long time kept dandling in thy thoughts and affections within, although it be with reſolution not to commit it; that man that ſhall pleaſe himſelf in any kind of ſecret ſin (I ſay) it were juſt with God to lead him forth with the worker of iniquity, ſo as to lay his ſhame open and naked before all that he lives with: therefore you that are Profeſſors of Religion be careful of ſecret ſins, if you would never diſhonor your profeſſion in your Converſations.
A ſixth Rule is this, If you would be careful of your Converſations, do not ſo much look at thoſe that are beneath you and in the lower form; as let your eye be upon thoſe that are moſt eminent in their Converſations, look upon them rather as your mark and aime. Manie Chriſtians live, and their Conuerſations are very dark and no beauty at all in them; Why? Becauſe they think they live as others do, they look upon ſuch are beneath them, and they think their lives are rather better than ſome others that have made profeſſion, and this makes them go on in a dull and ſluggiſh way; but now, if you would have your Converſation indeed as it ought, ſo as to be convincing, ſet before you the examples of the moſt eminent of thoſe whoſe Converſation doth moſt gliſter, not a meer gliſtering ſhew, I do not mean them, But that gliſtering that comes from Diamonds and Gold and Pearls, that have the excellencie of Grace ſhining in their verie Faces and Converſations, ſet them before you, and labor to imitate them, and ſo this will help you in your Converſations. We have in Heb. 13. 7. a Scripture for this, Remember them which have the rule over you, who have ſpoken unto you the Word of God, whoſe faith follow, conſidering the end of their Converſations. 'Tis ſuppoſed that they ſhould be moſt eminent, Such as have the rule over them, that are their Guids; but mark, he ſpeaks of thoſe that had ſpoken unto them the Word of God, for he doth not ſpeak of the Rulers in Civil States, but of the Miniſters that were their Guids, for ſo the word is: now though there be a work of Ruling beſides Teaching, we find in Scripture; yet we find no Rule of anie Miniſter but over thoſe that they ſpeak the Word of God unto, what Ruling any Miniſter hath (I ſay) it is over ſuch people as he ſpeaks the Word of God to: If anie Miniſter ſhall come to rule over a people, that people may well ask them, Have you ſpoken the Word of God to us? Do you teach us the Word of God? Do you chalenge Rule over us and have not ſpoken the Word of God to us? Remember them which have the Rule over you, who have ſpoken unto you the Word of God, whoſe Faith follow, conſidering the end of their Converſations. They were it ſeems eminent in holineſs of life, and eminent ſo as they continued in that way of eminencie, and the Apoſtle would have all Chriſtians to look at them; it's a notable Scripture to ſhew that the Miniſters of the Word ſhould be eminent in their Converſations everie way, and that all thoſe that they ſpeak the Word of God to, ſhould ſee in their Converſations the Beautie and the Excellencie of the Word of God that they ſpeak to them; for people look at the lives of Miniſters as well as at their Word, it is not enough onlie to be a good man in the Pulpit, except it be in the conſtant way of their Converſations.
The ſeventh and laſt Rule, you have it here in this Scripture Heb. 13. 7. Whoſe faith follow, Conſidering the end of ther Converſation. That is, be not only careful of your Converſations at firſt, when you begin to be profeſſors of Religion, then to be exact, but be conſtant to the verie end. Mark, Conſidering the end of their Converſations: he doth not mean the end onlie, the reward that comes upon their Converſations, that they ſhal have a glorious reward, but conſidering the end, as if he ſhould ſay thus, look at theſe that have ſpoken the Word of God to you, they come not onlie at the verie firſt to you and ſpeak great things, and ſeem as if they were Saints or Angels come among you, but they go on in a conſtant way, whatſoever diſcouragements they have they go on in a conſtant way to the verie dying day; obſerve not onlie what they were when they came firſt among you, but what they are in the end of their Converſations, and follow them: this is a notable Scripture to ſhew how careful Chriſtians ought to be, not onlie to be holie in their Converſations when their hearts are firſt ſtir'd by the Miniſtrie of the Word as 'tis with many, many there are that when the Word of God comes firſt to them, when they are firſt enlightened, and firſt converted, Oh how ſtrict are they! Oh how careful are they! then they walk exactly, and they are afraid of the leaſt ſin, and examine everie thing by the Word, Oh how curious are they in everie thing then! and-their conſciences are verie tender, and are afraid that this is ſin, and that the other thing is ſin, and there is a mightie change in the familie, their Maſters, or Parents they ſee them ſo afraid of everie thing, and careful of their verie words, on the Lords Day careful in ſeeking of God, and attending upon Ordinances, and in their particular calling at the firſt verie ſtrict: But now, within a little time you ſhall find manie of theſe that by degrees they grow more looſe, and eſpeciallie in theſe times, becauſe in theſe times there is a way that the Devil hath to get men to be looſe in their Converſations, that hath not been known in England; indeed in Germany it was known, and there it was ordinarilie in the beginning of Luthers Reformation; that it is weakneſs in men to make conſcience of dutie, to be troubled for their ſin and be humbled. Paul and Peter and David, it was their weakneſs when they were troubled ſo much for their ſin: Oh this is a moſt horrid and abominable wickedneſs that doth diſhonor the Goſpel of Chriſt, and will make it rediculous to the world! (I ſay) ſuch carriages of people, to think that they may take libertie to walk in a looſe way becauſe of the Goſpel. But that we ſhall come more fully to, when we ſpeak how our Converſations ſhould be becoming the Goſpel of Chriſt. But I ſpeak this in this point as a preparation to that, & eſpeciallie to young Profeſſors that have been wrought upon by the Word within theſe few yeers, ſince there hath bin more freedom of preaching the Goſpel; and I verily beleeve that divers of you in this Congregation do know many young ones and others, that have been wrought upon by the Miniſtrie of the Word, that for the firſt yeer were verie exact, and verie careful of their lives, and verie punctual in every thing, but you now ſee them begin to grow looſe and wanton, and vain in their Converſations: Oh this is a ſad and an evil thing! If you would be careful of your Converſations obſerve this ſeventh Rule; Be not onlie careful at the firſt work of God upon you when you begin to be enlightened, but in the conſtant courſe of your lives; Oh give me a profeſſor of Religion, that was wrought upon when he was a Youth, or a young Maid, and yet continues till they be old diſciples in a conſtant way of holineſs and ſtrictneſs, Oh! They are the moſt beautiful objects that are in the world to behold! the Sun in the firmament is not ſo glorious, as an ancient profeſſor of Religion that hath continued conſtant in the waies of godlineſs from his youth, that can ſay as good Obadiah once ſaid, 1 King. 18. 12. I have feared the Lord from my youth, and my conſcience, though it tell me of many failings and weakneſſes, yet my conſcience excuſeth me in this, that I have endeavored with a good conſcience to walk with God, and without offence to man, and not given way to my ſelf in any way of looſneſs ſince God made known Himſelf to me; Oh ſuch may have an abundance entrance into the Kingdom of Heaven, and die with abundance of comfort. But thus much for this firſt point: That Chriſtians ought to be careful of their Converſations.
We come now to the ſecond, and that is the main point in the Text.
Let your Converſation be as becometh the Goſpel of Chriſt.
2. Doct. Every kind of Converſation of profeſſors is not enough; it muſt riſe to that height as muſt be ſutable to the Goſpel of Chriſt, meet for the Goſpel that they do profeſs. That's our point.
Now we ſhall come to the Particulars, what Converſation it is that is meet for the Goſpel of Chriſt. I gave you the Heads in the opening of it: But now I ſhall ſpeak to them.
Firſt, That Converſation that is meet and becomes the Goſpel of Chriſt, muſt be a Converſation raiſed to a higher degree than the light of Nature will raiſe it. That Converſation that is no higher than poſſibly may be raiſed by the light of Nature, certainly that's not a Converſation becoming the Goſpel of Chriſt, that's beneath not fit for the Goſpel of Chriſt. As thus,
Suppoſe a man in his Boat here in the Thames rows, very exactly, I but this is not a work ſutable to ſhew the skill of a Navigator, of one that profeſſes the art of Navigation, it's beneath that. Why ſo; To live exactly according to the light of Nature it is beneath the Converſation that becomes the Goſpel of Chriſt: if ſo be that a man ſhould make his boaſt that he hath great skill in the art of Navigation; And how will he ſhew this skill? he will go into a Boat and there he will row over the Thames, and by that you may ſee what a mighty Navigator he is; this would be ridiculous to any man. And ſo if one that profeſſes the Goſpel of Chriſt, would manifeſt that he is a good Chriſtian, What doth he do? the life that he lives it is no other than a man by the light of Nature may be enabled to, this is even as ridiculous as the other.
1. As now for inſtance; The light of Nature that will teach this: That we are to worſhip God: the Heathens have worſhiped God in their way.
2. Yea, the light of Nature will teach, That we muſt live juſtly among men, yea, and that we muſt do as we would be done to: This the light of Nature will teach. Many of the Heathens have had that principle, to be juſt with men, to do as we would be done by. The light of Nature condemns groſſe ſins, of Drunkenneſs, Adulterie, Swearing &c. I could give you many inſtances in the Laws of Heathens, puniſhing thoſe ſins very ſeverely, and ſome of them with death.
3. Yea the light of Nature will riſe thus high, That a man ſhould be conſciencious, ſhould make conſcience of ſecret ſins, of ſins that none in the world could know of, or are ever like to know of. As I remember ſometimes I have told you of one of the Heathens that did but owe for a pair of ſhoos to a Shoo maker, and no body knew it but only the Shoo-maker himſelfe; the Shoo-maker dies, no body could challenge this of him, yet his conſcience would never let him be at quiet, until he ran and threw the money into the ſhop, and ſaid, Though he be dead to others, yet he is not dead to me: whereas he had a temptation to have kept it becauſe no body could challeng it; he knew it was not his, he knew it was either the Childrens, or Executors, and ſo he reſtortd it. Many particulars might be named to ſhew how far we might go by the light of Nature; but now I only bring it in to this end, to ſhew that if we would have our Converſations ſuch as becomes the Goſpel of Chriſt, we muſt go beyond what ever anie have done by the light of Nature: and yet Oh Lord how ſhort do manie Profeſſors of Religion come of this! How manie that will profeſs they hope to be ſav'd by Chriſt! I ſuppoſe there is not anie one in this Congregation, or if I ſhould go to everie ones houſe that belongs to the Pariſh, they would ſay they hope to be ſaved by Jeſus Chriſt; and yet what worſhip of God is there? And what juſtice is there among men to do as they would be done by? Nay, this is a Rule that will examin manie profeſſors of Religion, and their conſciences would tell them that in ſuch and ſuch things they would be loth to be dealt with as they deal with others: And for groſs ſins, manie Profeſſors of Religion break out into them alſo, for all are a kind of Profeſſors of the Goſpel at large, Drunkards, and Adulterers, and Blaſphemers, and yet they will come and make profeſſion of Religion, and think it very much if they ſhould be denied the Sacrament of the Bodie and Blood of Chriſt, Why, are they not Chriſtians? and their children Chriſtians? and yet muſt they not be Baptized? And yet they are beneath Heathens, Heathens will riſe in Judgment againſt them. And for conſcienciouſneſs in ſecret, I appeal to everie one of your conſciences, are there no ſins that you live in that your conſciences condemns you for? A Heathen would not do it, a Heathen would not wilfully live in a ſin that his conſcience tells him is a ſin, manie of the Heathens came to that: And what way have you made in profeſſion? Perhaps you have ſeemed to be in the School of Chriſt manie yeers, and others take you for a forward Profeſſor, and yet your conſcience tells you that you live in ſome ſins that are known ſins to you, but becauſe they are ſecret and none knows them but your ſelf, therefore you have continued in them, and ventured upon them hoping of Gods pardon, being perhaps but one and no great one, (I ſay) in this you are beneath the light of Nature, and therefore you are far from having your Converſations ſuch as becomes the Goſpel of Jeſus Chriſt. This Converſation of yours is not ſuch as becomes the light of Nature; divers Heathens would abhor ſuch Converſations in Chriſtians, yea, if it were among themſelves, and they would hardlie companie with you; there are manie that make profeſſion of Religion, that (I ſay) if they lived among Heathens, Heathens would not keep companie with a great part of this Kingdom, yea and of moſt Congregations, and therefore they ſhould not think much though they may not be admitted into ſuch a near communion as the Lords ſupper.
Q. You will ſay then, But what is that Converſation becoming the Goſpel, that is beyond the light of Nature?
Firſt, The light of Nature teaches to worſhip a God: That many of you do, you worſhip God: But this is that that becomes the Goſpel of Chriſt, To worſhip & honor God as a Father, & as the Father of our Lord Jeſus Chriſt; this goes beyond the light of Nature in that particular; not only I am convinc'd that there is a God, that He is the Creator of Heaven and Earth, and my Creator, and therefore I'le worſhip Him; but I do not do that that becomes the Goſpel of Chriſt, til I get my ſelf to this, That I am able through the grace of the Goſpel to worſhip God as a Father reconciled to me in Chriſt, and as the Father of our Lord Jeſus Chriſt, and ſo do I come and preſent all my ſervices unto God: This few of our Civil men do; yet your Civil men will make a profeſſion of the Goſpel too, and your Civil men they worſhip God, but it is in a meer natural way. The God of Heaven and Earth, that made them, is to be worſhiped: they can ſay their old Catechiſm.
Q. Who made you?
A. God.
Q. Wherefore did he make you?
A. He made me to ſerve Him &c. I but doeſt thou (when thou comeſt to ſerve and worſhip the Lord) look upon God as a Father reconcil'd in Chriſt, and as the Father of our Lord Jeſus Chriſt? and ſo doeſt thou tender up all thy ſervices to God? Thou art not raiſed to that that becomes the Goſpel of Chriſt, except thou doeſt thus worſhip God in this way; that's that which becomes the Goſpel of Chriſt; and know that all other worſhip that thou tendereſt up to God, meerly as God is Creator, God that made thee, and therfore thou muſt ſerve him: I ſay al that worſhip (if thou goeſt no further) God rejects it; indeed we are to worſhip God as a Creator, God would have that; I but, if He hath not that and the other too, and if He have not both, he will not accept of one, for the firſt is included in the ſecond, but the ſecond is not included in the firſt. A man that worſhips God as a Father, and as the Father of our Lord Jeſus Chriſt, he doth worſhip God as a Cretor too; but a man may worſhip God as a Creator and not at all be acquainted with Him as a Father, and as the Father of our Lord Jeſus, and therefore till the Lord in the Miniſtrie of the Goſpel hath been pleaſed to ſhine in upon thy ſoul as a Father, and the Father of our Lord Jeſus Chriſt, and thou comeſt to worſhip God thus, or at leaſt this is the endeavour of thy ſoul that thou maieſt worſhip God in this way, thou art not ſatisfied in worſhiping God after the other way, becauſe he made thee, and thy heart works after this, indeed I have not got this full aſſurance that he is my Father, but this is that my heart is unſatisfied untill I have got it, and I cannot be quiet in anie other kind of worſhiping God, till I find ſome abilitie to tender up all to him as a Father, and as the Father of our Lord Jeſus Chriſt, (I ſay) till thou comeſt to this, thou doeſt not in that particular worſhip God as becomes the Goſpel of Jeſus Chriſt.
And ſo in the point of Juſtice, thou doeſt give every one his own. I but this is beneath that that is required in thy dealing with men according to the Goſpel of Chriſt. If you reade the 5. of Mat. there you ſhall find when Chriſt comes to preach what he requires, he raiſes the point of Juſtice beyond doing as we would be dealt with: ſaith Chriſt there, You have heard that it hath been ſaid, Thou ſhalt love thy neighbor and hate thine enemy. But I ſay unto you, love your enemies, bleſs them that curſe you, do good to them that hate you, and pray for them which deſpightfully uſe you, and perſecut you; this is higher than meerly to be juſt, and for one man not to wrong another; you ſhall have manie men ſay, Who is able to ſay black is mine eye? I live and no bodie can ſay I wrong them; you think this is an excellent Converſation, it's true, it is good in its kind and it were good if all Profeſſors of Religion could ſay they live ſo that no body can charge them for unjuſt dealings, I but this doth not riſe to that height to be the Converſation as becomes the Goſpel of Chriſt; you muſt come to this height, to love your enemies, and to bleſs them that curſe you, you muſt do good to them that hate you, and pray for them that deſpightfully uſe you and perſecute you; Can you find this: this is ſomewhat like the Goſpel of Chriſt, this is ſomewhat more than to do no wrong to others.
And to do as we would be done to, we muſt go higher, we muſt not onlie ſet this as a pattern, I'le do as I would be done by. No, But I'le labour to do to another as God hath done to me. This is higher; that's thus, hath God ſhewed Himſelf gracious unto me? I'le labour to do that good to others as much as I am able even as God hach done to me: You have for that thoſe two Scriptures, Epheſ. 4. 31, 32. Let all bitterneſs, and wrath, and anger, and clamor, and evil ſpeaking be put away from you with all malice, and be ye kind one towards another, tender hearted, forgiving one another. The light of Nature now will juſtifie all this: But mark the concluſion, Even as God for Chriſts ſake hath forgiven you: Set the example of God before you, what God hath done for you for Chriſts ſake, and let that be the great motive; Do not only argue thus, well, I would be forgiven if I had offended; and I would not have another to bear anger and malice againſt mee, and therefore I will not be angrie with them nor malign them; this is a low principle: but if I find that this is revealed in the Goſpel, that the Lord for Chriſts ſake hath forgiven me, and it's this that quiets my paſſion, when I feel my corruption riſing and ſtirring againſt any that hath offended me, when I do but think of Gods merciemercy in forgiving me for Chriſts ſake, this quiets me. I this is ſomewhat like as becomes the Goſpel of Chriſt, when we walk upon ſuch principles as theſe are. And ſo you have it in Col. 3. 13. Forbearing one another, and forgiving one another: If any man have a quarrel againſt any, even as Chriſt forgive you, ſo alſo do ye. It is very unbeſeeming ſuch as profeſs the Goſpel of Chriſt to be quarrelſome with their neighbours: Now you ſhall have ſome that are of very meek and quiet diſpoſitions naturally, I love to live quiet (ſay ſome men;) thus far thou maieſt come by the light of Nature not to love to quarrel: But now when any doth cauſe any quarrel, doeſt thou labor to quiet the quarrel upon this ground: Evn as Chriſt forgave me: O I have found the Lord Jeſus Chriſt, notwithſtanding my wretchedneſs againſt Him, and all the wrong I have done Him, He hath forgiven me, and therefore ſeeing Chriſt will not take advantage againſt me as He might, I will not take advantage againſt another: Is it upon this ground? And doſt thou raiſe thy Converſation with thy Neighbor in keeping from quarrelſomneſs, and contentiouſneſs, doſt thou naiſe it to this height, upon this ground, ſo to forgive as Chriſt hath forgiven you? I will not forgive only in this particular, or in this leſſe offence, But as Chriſt hath forgiven me. We ſhall ſtill have further occaſion to mention theſe things, in opening the ſutableneſs of our Converſations to the Goſpel; that is, for the point of Juſtice, it muſt riſe higher than that of doing as we would be done by.
And then for groſſe ſins, thou keepeſt from them, thou thankeſt God, thou art no Swearer, no Drunkard, no Whoremonger, ſuch kind of notorious ſins thou art not guilty of: but what art thou in reſpect of inward ſins? what art thou in reſpect of ſecret ſins? Mark that Scripture in Matth. 5. 10. ſaith Chriſt there, I ſay unto you, That except your righteouſneſs ſhall exceed the righteouſneſs of the Scribes and Phariſees, you ſhall in no caſe enter into the Kingdom of Heaven. We ſhall likewiſe ſpeak further of this, when we open that of the Law, that our Converſations muſt riſe higher than the Converſations of thoſe did that lived under the Law, or elſe it doth not become the Goſpel of Chriſt. You ſhall find further in the Chapter, how Chriſt would raiſe them higher than meerly not to commit adulterie, or to be openly prophane: Verſe. 17. Ye have heard that it was ſaid by them of old time, Thou ſhalt not commit adultery. But I ſay unto you, That whoſoever looketh on a woman, to luſt after her, hath committed adultery with her already in his heart. And if thy right eye offend thee, pluck it out and caſt it from thee: for it is profitable for thee that one of thy members ſhould periſh, and not that thy whol body ſhould be caſt into Hell. And then, If thy right hand offend thee, cut it off. And ſo in the point of Anger, in the 21, & 22. verſes, Ye have heard, that it was ſaid by them of old time, Thou ſhalt not kill: and whoſoever ſhall kill, ſhall be in danger of the Judgment. But I ſay unto you, That whoſoever is angry with his brother without a cauſe, ſhall be in danger of the judgment: and whoſoever ſhall ſay unto his brother, Racha, ſhall be in danger of the councel: but woſoever ſhall ſay, Thou fool, ſhal be in danger of hell fire: That is, liable to the ſame judgment that you think murder is. Now is your converſations as becometh the Goſpel? Here Chriſt is a great Preacher of the Goſpel; and ſhews that there is more ſtrictneſs in the Goſpel than ther is by the light of Nature, or by the Law, or by that that they underſtand by the Law: This the light of Nature doth dictate, that men ſhould not Kill, nor commit Adultrie, but now, If thy Converſation be ſuch as becomes the Goſpel, then thou muſt make conſcience of Anger, and tremble at that as a natural man would tremble at Murder, for that becomes the Goſpel; (I ſay) one that is a profeſſor of the Goſpel, he ſhould tremble at ſinful anger as a natural man would tremble at murder; for obſerve it here, look what (they ſaid) murder did make a man liable to; the ſame thing (Chriſt ſaith) Anger would make a man liable to; therefore one that would walk as becomes the Goſpel, muſt tremble at the inward ſin of Anger, as a natural man would tremble at the outward ſin of Murder.
And ſo for Adultry, Thou art no Whoremonger. But one that profeſſes the Goſpel, muſt look at the luſting of the eye, and of the heart, as a natural man that hath but the light of Nature would look upon the cōmiſſion of Adultrie, for Chriſtlaies that upon the luſt of the heart that they lay upon the commiſſion of Adultrie. This is as becometh the Goſpel.
Further, By the light of Nature a man may be conſciencious. That is, make conſcience of ſeveral ſins.
Q. But now you will ſay, Wherein ſhould a man go beyond this as becomes the Goſpel? What can any man that profeſſes the Goſpel go beyond this, of making conſcience of a ſecret ſin, that though he knew that no bodie in the world did know his ſin? nay, ſuppoſe he knew certainlie that it ſhould never be known, yet he dares not do it, how can a man go beyond that?
Anſ. Yes, You muſt labor for the mortification of the body of ſin that is within you; not onlie to make conſcience to keep from the act of ſecret ſins, but thy work muſt be to labor for the mortification of the bodie of ſin and death that is in thee, that's that that is reveal'd by the Goſpel, that no man by the light of Nature ever knew; you ſhall never reade among all the Phyloſophers of the point of Original ſin, nor of mortification of the body of ſin and death, this the light of Nature never tels. So that now, when a man come to his height, that is, firſt my conſcience being enlightned by the Word ſo that I dare not commit any ſecret ſin for the world, though there be none but God and my conſcience together, but beſides that, Oh I carry about with me a body of ſin and death, a root of bitterneſs, that original corruption, and this makes me cry out, Oh wretched man, Oh wretched woman! who ſhall deliver me from this body of death? and Oh that I could find this mortified in me, this is that that is the ſtrength and endeavor of my ſoul, to get this bodie of ſin to be mortified, I, this is as becomes the Goſpel, ſo to live in your Converſations as it may appear that you are not content meerly to keep from actual ſins, though in ſecret, but it is your great care and endeavour to mortifie this verie bodie of death that is within you; and by this a great manie of your Civil men, and meer moral men will or at leaſt may be convinced that their Converſations comes ſhort of that that becomes the Goſpel of Jeſus Chriſt, for they are not acquainted with this.
Laſtly, If you would have your Converſations ſuch as becomes the Goſpel of Chriſt, you muſt not only think to make conſcience of ſecret ſins, but that which you do, you muſt manifeſt that it doth proceed out of Love, not only that you do obey, but that you love the Commandement that you do obey. Now this, neither any hypocrit or meer moral man doth, if you take it univerſallie one Commandement as well as another.
Obj. You will ſay, Love is a ſecret thing?
Anſ. But as you may know in your family the difference between your childrens obedience to you and your ſervants, ſo there may appear a difference between the obedience of one that is meerly moral, or doth it out of conſcience, and the other that doth it out of love; therefore you muſt know that you do not riſe beyond the light of Nature, except that you do love the Command as well as obey the Command, and ſo carrie things in your Converſations as you may make it appear that all thoſe waie of God that you make conſcience of, that you likewiſe have a love unto them, and do them out of a principle of love, and thus you come beyond the light of Nature, and in ſome meaſure it is as becomes the Goſpel of Chriſt. And that's the firſt thing how we ſhould walk in our Converſations as becomes the Goſpel of Chriſt. But now this is the loweſt of all.
The ſecond is, That our Converſations muſt be ſuch as is beyond ſuch as live under the Law, for the Law of God goes higher than the light of Nature, for there's more reveal'd there than in the light of Nature. It's true, that that you call the moral Law, the light of Nature, if it be cleer it is ſutable to it, to the moſt part of it, only there is ſome part that is poſitive, but moſt part is but ſutable to the principles of Nature if they were cleer and pure; but now becauſe, ſince the fall of Man, the light of Nature is darkned, and the principles of Nature are much corrupted, therefore God hath given His Law, that is as it were a glaſs of His Will, that is, the cleer glaſs of what was written in the heart of man in Innocencie, that's the Law: Only there is that of the limitation of the ſeventh Day particularly from the Creation that hath ſomewhat poſitive in it, but take all the other and (I ſay) it is nothing but as a glaſs of what was written in the heart of man in the time of Innocency: There was written in mans heart to keep ſome ſolemn time for the worſhip of God, only the ſpecification was by revelation, but the ſubſtance of all thoſe ten Commandements (I ſay) is the glaſs of what was written in the heart of man in Innocency: And becauſe God ſaw that this writing was ſo much blotted out, almoſt all obliterated, therefore God wrote it in Tables of ſtone, whereas it was written in the Table of mans heart at firſt; But now when He comes to bring men to the Goſpel there He writes over that Law again in the Tables of their hearts: At firſt it was written in the heart of Adam, but he falling, doth blot it out in a great meaſure, then God writes it over fair again, but how? He writes it over in a fair Copie, but it is in Tables of ſtone: but when God receives any ſoul in the Goſpel He writes it over again in the Tables of their hearts; Now this gives you a little hint of the difference between the Law and the Goſpel, between the Converſations of men that were meerly Legal, and the Converſation that is Evangelical: but the opening of it to ſhew the difference between the Law and the Goſpel in reference to this, and to ſhew how low the Converſation was that was meerly Legal, and how high raiſed the Converſation of a Chriſtian ought to be if he would make it Evangelical, ſuch as becomes the Goſpel of Chriſt, would ask more time, and therefore we muſt defer that to the next day.