Gospel Conversation, Sermon 6
SERMON VI.
PHIL. 1. 27.
Only let your Converſation be as becomes the Goſpel of Chriſt.
THE Ninth thing that the Goſpel holds forth is this, That our Converſation ſhould be ſutable to ſpiritual worſhip, the ſpiritual worſhiping of God. The worſhip that there was in the time of the Law, it was carnal in compariſon of what there is in the time of the Goſpel: And therefore a great part of the worſhip of God is called, a carnal commandement, and rudiments of the world, and beggerly things; If you reade the 2d of Coloſſians, there you have ſtrange expreſſions about that which was even the worſhip of God: and ſo in the Hebrews divers times. But now you know what Chriſt ſaith in John 4. to the woman of Samaria, The hour cometh, when ye ſhall neither in this Mountain, nor yet at Jeruſalem worſhip the Father: But the hour cometh, when the true worſhipers ſhal worſhip the Father in ſpirit and in truth: for ſuch the Father ſeeks to worſhip him. We muſt not think to worſhip God in ſuch carnal waies as before. I beſeech you conſider this one thing, Certainly God wil have as much worſhip in the time of the Goſpel, as ever He had: But where we have one external thing to worſhip God in now, in the time of the Law there was an hundred, an hundred to one of external things: yet now this worſhip of God muſt be made up ſome way; we are not cal'd to thoſe outward worſhipings, offerings, ſacrifices, and coſtly things as they were in the time of the Law; now, how ſhould this be made up, but in ſpiritual ſacrifices, in preſenting our bodies and ſouls to God as a living ſacrifice, therefore ſuch men and women as altogether are for the out-ſide of things in the worſhip of God, and becauſe God hath appointed but a few things in his worſhip; we have uſe of no other creature in the worſhipping of God, but meerly the Bread and Wine, and Water, only theſe elements; and the Man to ſpeak to us, to be either Gods mouth to us, or our mouth to God; there's all we have appointed in the Goſpel for the worſhip of God; therefore it is expected if we would have our Converſation be as becoms the Goſpel, to be very ſpiritual in our worſhip, and therefore to take heed of thinking to make up Gods worſhip with external things of our own, that's exceedingly unbeſeeming the Goſpel: Many thought in former times, they did honor God much by adding to His Worſhip ceremonies, external things; and peoples hearts are ſet moſt upon them, becauſe they are from man, they are humane: I'le give you but one-Scripture to ſhew how we ſhould for ever take heed of traditions of men, and of mixtures in the Worſhip of God, becauſe that the Goſpel points at ſpiritual worſhip: That place in 1 Pet. 1. 18. Foraſmuch as ye know that ye were not redeemed with corruptible things, as ſilver and gold: from what? from your vain Converſations received by traditions from your fathers; but with the precious blood of Chriſt, as of a Lamb without blemiſh, and without ſpot. See what an argument the Apoſtle uſes here unto thoſe he writ to, ſaith he, There was a time that you worſhiped God in an external way, and in a ſuperſtitious manner, according to the traditions and fancies of your fathers, this was before you knew Jeſus Chriſt; but (ſaith he) now you come to know Jeſus Chriſt, know it was the blood of Jeſus Chriſt that was ſhed to redeem you from this vain Converſation that you received by tradition from your forefathers. I do not know any one Scripture hath more power in it to take off mens hearts from all falſe and ſuperſtitious worſhip, from all old cuſtoms that they had from their forefathers, (as people are mightily ſet upon old cuſtoms, to worſhip God according to them) what a ſtir and do had we to get off men from their late Service-Book (the great Diana of England) which was made up of the ends and ſhreds of the Romiſh Maſs-Book, only printed in an Engliſh letter; and reading and babling over Burials, and ſuch kind of trumperies, Oh how were thoſe old Samaritan cuſtoms ſetled in the hearts of men? as coming up to the Communion Table, and there to kneel down at Rails like ſo many Beads-men to the Pope, & Votaries to Rome. Mens hearts are mightily ſet upon ſuch fooliſh things as theſe are. But now this text tels you, that if you know what it is to be redeemed by the blood of Chriſt, you muſt know that the blood of Chriſt was ſhed for, to take you off from your vain converſation received by tradition from your forefathers: Chriſt ſhed his blood that he might deliver you from all ſuch traditional things, that ſo you might worſhip God in ſpirit and in truth; this becomes the Goſpel. And at your leaſure do but reade over that ſecond Chapter of the Epiſtle to the Coloſſians, ſpeaking of men, that in a voluntary humility, worſhiped Angels, intruding into thoſe things which they have not ſeen, and vainly puft up by their fleſhly mind. And then in the 16. verſe, Let no man therefore judge you in meat, or in drink, not that you may not eat fleſh at ſuch and ſuch times in the year) or in reſpect of an holy day, or of the new moon, or of the Sabbath daies, (the Jewiſh Sabbath day:) let no man judg you (ſaith the Apoſtle) in regard of theſe things, which are a ſhadow of things to come. Then in the 19. verſ. And not holding the head. Thoſe that ſtood upon ſuch things as theſe are, they are here charged for not holding the head, that is, they did not hold Chriſt; as if the Apoſtle ſhould ſay, If ſo be that you hold Chriſt, and profeſs Chriſt, you would not ſtand upon theſe things, upon theſe kind of ſuperſtitious waies in the worſhip of God. And you ſhall find in the Epiſtle to the Galatians, the Apoſtle telling of the GALATIANS about ſuch kind of waies of continuing and holding of the worſhip of the Law, ſaith he in Gal. 4. 10. Ye obſerve daies, and months, and times, and years: What then? I am afraid of you, leſt I have beſtowed upon you labor in vain. As if the Apoſtle ſhould ſay, I profeſs I ſee you ſtand upon ſuch old things, and worſhiping of God in an external way; I am afraid of you, leſt I have beſtowed all my labor in vain: This is ſo oppoſite to the Goſpel, as makes me think, and am afraid that all my preaching of the Goſpel to you is in vain: and yet mark my Brethren, what were theſe daies, and months, and times, and yeers? they were ſuch as God heretofore had appointed, but now they were ceaſed, after Chriſt came, out of date, and yet they ſticking to them after the death of Chriſt (ſaith the Apoſtle) I profeſs I am afraid of you, that all my preaching in vain to you: Now my brethren what ſhall we ſay to thoſe that ſtick upon theſe things that God had never appointed, but were of Popiſh ordination: As keeping one time more holy than another, and thinking thereby to tender up ſervice to God: Why ſhould we not keep the memory of ſuch and ſuch times? Now as to keep them ſo as to think that they ſhall ſanctifie any time, is a dangerous thing, a ſign that they underſtand the Goſpel but little, to think that any men upon any reaſon whatſoever ſhould be able to ſanctifie a time, to make that time to be holy, (I ſay) that's unbeſeeming the Goſpel; no man can make a holy day under the Goſpel.
Obj. But you will ſay, We keep daies of faſting, and thankſgiving.
Anſ. But there's a great deal of difference between them and theſe times that here the Apoſtle ſpeaks of.
Now the keeping of holy daies is this: We account the time holy, and the very duty is more acceptable becauſe it is performed at that time; as now on the Sabbath day, there may be a Sermon on the week day, but certainly it's a more holy worſhip of God to hear upon the Sabbath, than on the week day, and we ſanctifie Gods Name more on the Sabbath than on the week; why? Becauſe the time doth ſanctifie the duty, being ſet apart by God: As in the Temple, the duty was more acceptable than in any other place, why? becauſe it was ſet apart by God; but we cannot make any place holy, and ſo no time holy: ſo that our daies of faſting & thanſgiving are only thus, that we wil ſpend that time in holy duties, to humble our ſelves, or to bleſs God, but not to make this time holy, ſo that the duty ſhould be holy becauſe it's on this day rather than on another day; that's the ſuperſtition of it, when a duty ſhould be holy rather on this day than on another; as now, ſome they think it's a more holy thing to receive the Lords Supper on an Eſter day than on another day; this is ſuperſtition, to think the duty is more holy by any holineſs that men put upon a thing, that's unbeſeeming the Goſpel; and we are redeemed from ſuch vain Converſations by the blood of Chriſt; and while men ſtick upon theſe things, and ſay, let them do what they will me thinks theſe things are good and right, it's very evil. Thus it was with the Galatians, they had more ſeeming reaſon to think that thoſe things that they ſtuck upon were according to God than you, yet ſaith the Apoſtle, I am afraid of you leſt I have ſpent all my labor in vain, leſt I have been a burning and ſhining lamp to no purpoſe: and truly there's no people of which there can be leſs hope that the Miniſtry of the Word ſhould work ſayingly upon, than thoſe people that are ſet upon old cuſtoms in the worſhip of God, as wines upon their lees: and till the Lord be pleaſed to take off your hearts from old cuſtoms in the ſervice and worſhip of God, there's a plain demonſtration that the preaching of the Goſpel hath not prevailed with your hearts, for you do not live as becomes the Goſpel: That which becomes the Goſpel it is worſhiping God only in a ſpiritual way, the conſecrating of your ſouls and bodies. and all you have to the worſhip of God, in making them to be an holy ſacrifice to God, and that according to the rules of the Goſpel, which is your reaſonable ſervice. And that's another particular that the Goſpel teaches: And therefore to live as becomes the Goſpel is, to worſhip God in ſpirit and in truth.
The tenth thing that I ſhall further add of what the Goſpel holds forth to us, and that is of ſuch conſequence that I ſhall a little inſiſt upon it, that is, The near relation that we are in to God and Chriſt, and ſpiritual union with him. This is opened in the Goſpel more fully than ever it was before. The relation to God.
Firſt, God as a Father, and Beleevers as Children, yea, and as Children of age; for though in the Law, it's true, we find that God was there a Father, and Ephraim was his deer ſon: But you ſhall find in the 3. of Galatians, That now we are as Children of age; whereas Beleevers in the time of the Law were under age. Now you know any of your children when they come to be of age, and to live to themſelves, and out of their Apprentiſhips, then their lives are after another manner than when they were little children in their non-age, now they come to have ſtocks in their hands, to trade for themſelves, and not to be any more as ſervants; a child before he comes of age is under Tutors and Governors in the family, but when he comes to yeers of diſcretion, then he lives like a man, and commands rather in the family, and is ſerviceable to none, but his father and mother. So we ſhould live as becomes children of age, that is, manifeſting in our Converſations a ſtaiedneſs, wiſdom, and gravity, and now to live more above the things of this world than before we did, as children of age.
And for the union we have with God, that is, That the Saints now are made one with God, and with Chriſt his Son: In 1 Cor. 6. 17. He that is joyned to the Lord, is one Spirit. It's a very ſtrange expreſſion, we are one Spirit with God and with Jeſus Chriſt. O what Converſation becomes this, that we ſhould be principled and acted with the ſame Spirit? ſurely ſuch a one as muſt manifeſt that we are crowned & graced with the ſame Spirit, that is Gods Spirit, and the Spirit of Jeſus Chriſt his Son; now ſurely that muſt needs be a very holy ſpiritual Converſation. 1 Cor. 3. 16. Yea, the Spirit of God dwelleth in you (ſaith the text) and 2 Cor. 6. 16, I will dwell in them, and walk in them, and I will be their God, and they ſhall be my People. See the neer union that we have with God that the Goſpel holds forth to us. Yea and there is another phraſe which is very remarkable, That as the Spirit of God is in Beleevers, ſo Beleevers are in the Spirit: Gal. 5. 25. If we live in the Spirit, let us alſo walk in the Spirit (ſaith the text.) The Spirit lives in us, and we live in the Spirit, what Converſation muſt there needs be here then? Oh let us walk, not in a fleſhly way, to ſatisfie the luſts of the fleſh, but in the Spirit, the fruits that do become the Spirit of God: You ſhall ſee them in this 5. of Gal. 22. verſ. &c. But the fruit of the Spirit, is love, joy, peace, long-ſuffering, gentleneſs, goodneſs, faith, meekneſs, temperance, againſt ſuch there is no Law. And they that are Chriſts, have crucified the fleſh with the affections and luſts of it. If we walk in the Spirit, then here's the fruit of the Spirit; Would you have your Converſations ſuch as becomes the Goſpel, then mark but theſe three phraſes.
1. The Spirit of God is in you, in a conſtant way taking up his habitation and reſidence in your boſoms.
2. You live in the very Spirit, as in the proper element of a Chriſtian.
3. You are one Spirit with God. Put theſe three, and Oh now, how unbeſeeming to theſe three expreſſions (that we have in the Goſpel and no where elſe) is it for profeſſors of the Goſpel ſo ſatisfie the luſts of the fleſh? Oh how unſutable are fleſhly luſts to a ſpiritual man? Oh take heed of this for ever you that make profeſſion of the Goſpel, do not wallow in the mire of uncleanneſs, do not give liberty to the luſts of the fleſh, but mortifie the luſts of the fleſh and the deeds thereof, for you are joyned ſo neer to God himſelf, ye live in God too: Col. 3. 3. Your life is hid with Chriſt in God. It's a very tranſcendent phraſe that the Saints do live in God; you do not only live in the aire, and breath in the aire, but while you live here in the world you live in God, Oh the wonderful myſtery of the Goſpel! and the high things that are held forth in the Goſpel, That Gods Spirit is in us, and we are in the Spirit, and we are the ſame Spirit with God, yea, and we live in God; Oh then what a Converſation ſhould be ſutable to theſe things; ſeeing theſe things are thus, what manner of perſons ought we to be? Yea, and there is another expreſſion and that's more full than any of theſe, and that's in the prayer of Chriſt, in the 17. of John, 21. That they all may be one, as Thou Father art in Me, and I in Thee, that they alſo may be one in Ʋs. The Goſpel diſcovers this union, for the Saints to be one with the Father and Son, as the Father and Son are one; now thoſe that are joyned ſo neer to God, their Converſations had need be holy, and blameleſs, witneſſing the glory of that God that they are ſo neer related to. I remember in handling of that point in drawing nigh to God in his Worſhip: There we ſhewed what holineſs is required in thoſe that are ſo nigh to God; but thoſe that are one with God, and in God Oh how much of God, of Jeſus Chriſt ſhould ſhine forth by their lives in the faces of others? Reade theſe ſcriptures and by faith make them real to your ſouls, and then let your conſciences tell you what Converſations is required of you: If you be a Beleever, this is ſo: Charge your ſouls with this, when any temptation to evil comes; What, is it fit for ſuch a one as I to live thus, who have the Spirit of God dwelling in me, yea and I dwelling in the Spirit of God, and joyned ſo as to be one ſpirit with God, yea and to live in God, and to be one with God, as the Father and the Son is one? and is this converſation ſuch as beſeems one that is raiſed to ſuch a height of honor as this is? Chriſtians, remember this, it wil be a mighty help to your holy Converſations, to put you on to ſhine before men in a holy Converſation, to walk in the Spirit, conſidering the near union we have with God; we ſhould never have known theſe things had we not had them revealed to us by the Goſpel. Oh this glorious Goſpel that hath revealed ſuch glorious things to us as this is.
And then, Our relation and our union with Jeſus Chriſt. You know the Scripture makes Chriſt ſometimes to be the Root, and we the Branches, therefore we are to bring forth fruit, ſeeing that we are Branches in Him that is the Root: Bring forth fruit ſutable to the Sap. You that bring forth ſowr grapes, grapes of Gomorrah, that have bitter tart ſpirits, and live in any wicked and ſinful way: Is this the Sap that is ſutable to the Root? You are graffed into Jeſus Chriſt, and not into a Crab-ſtock: And do you receive this Sap from the Root? Oh you are a diſhonor to the Root you grow upon. I am the true Vine (ſaith Chriſt,) and every Branch in me beareth fruit, and my Father purgeth it, that it may bring forth more fruit. Chriſtians ſhould ſo live in their Converſations as to manifeſt the fulneſs of the ſap and juyce that there is in the Root, the Lord Jeſus Chriſt; it's not enough here and there to have a leaf, and a grape or two, but full ripe cluſters of grapes becomes thoſe that grow upon ſuch a fruitful Root.
And then you know, Chriſt is the Head, and we the Members. Then do not diſhonor your Head: When there is a temptation comes to any ſin, but will not this be a diſhonor to my Head? do I receive ſuch a ſpirit from the Head to act after ſuch a ſinful courſe? Oh be not a crown of thorns to your Head Jeſus Chriſt. Yea, and the Union is very great; for it is not only that we are Members of Chriſt, and ſo we are in Chriſt; but Chriſt in us: the Root is not in the Branch, though the Branches be in the Root: and the Head is not in the Members, though the Head be joyned with the members. But Chriſt is in us, as we are in Him, and ſo the union is very glorious and myſterious. You complain of weakneſs: But is there not ſtrength in Chriſt? are you not joyned to Chriſt thus, and a member of Him, and a branch in Him? what ever infirmities you have which bows you down, yet there is power enough in Jeſus Chriſt to convay to any, to enable them to walk in an holy Converſation before the Lord, to renew their ſtrength as the Eagle: Manifeſt then the vertue of your Head, from whence all the ſinnews of every members ſtrength doth ariſe.
And then, you know the relation we have to Chriſt, As He is the Husband, we the Spouſe: Oh do not diſcredit your Husband. Any wiſe vertuous Wife would make it a mighty argument againſt any evil way; It will diſgrace my Husband; eſpecially if her Husband be a publick man in place and authority. Oh let this be an argument againſt every ſin, even the appearence of evil, it will be diſhonorable to the Lord Jeſus who is my Husband, How can I do this wickedneſs againſt my Lord, and my God, who hath betrothed me to Himſelf, ſo that I am bone of his bone, and fleſh of his fleſh. That's the ſecond thing.
And then a Third thing that the Goſpel holds forth to us that we ſhould labor to ſute our Converſations according, is this; The near Ʋnion that the Saints have one with another. It's not ſo revealed any where as in the Goſpel. Rom. 12. 5. we are ſaid there, to be members one of another, as we are members of Chriſt. (I beſeech you obſerve it) ſo we are members one of another. That Scripture may be in ſtead of all for this, in Epheſ. 4. 4. the exhortation there to unity; We muſt endeavor to keep the unity of the ſpirit in the bond of peace. Why? For, there is one body, and one ſpirit, even as ye are called in one hope of your calling. One Lord, one Faith, one Baptiſm, one God and Father of all, who is above all, and through all, and in you all. See, here's ſome ſeven ones to be an argument of unity. One body, and one ſpirit, and called in the hope of one calling, and one Lord, and one Faith, and one Baptiſm, and one God: Where have you ſuch a unity demonſtrated but in the Goſpel of peace and love? And I do not know in all the Book of God where any one duty is more preſſed than unity. Somewhat we hinted in ſpeaking of the love of God, which is a great deſign of the Goſpel to hold forth, and there we ſpake ſomewhat of Love: But here of the unity of the Saints, being ſo neer united into one thing, the Saints ſhould be one; and certainly it's the moſt unbeſeeming thing in the world that can be for Saints to be divided in their affections upon ſome little differences in judgment; Let me argue with you, What? was the Coat of Chriſt without any ſeam, and ſhall the body of Chriſt be rent all to pieces? Fy for ſhame, the Goſpel of Chriſt is in your hands which teacheth another leſſon. Next to our ſalvation, the Goſpel intends the union of Saints, & there's nothing preſt more ſtrongly in every leaf of it, and it's here in my very text that makes me to ſpeak to this; for mark the very words that follow in this of my text, Phil. 1. 27. Only let your Converſation be as becomes the Goſpel of Chriſt.
Now if you ſhould ſay, Wherein ſhould we walk ſo? The Apoſtle doth anſwer then, That ye ſtand faſt in one ſpirit, with one mind, ſtriving together for the faith of the Goſpel. Mark, ſtriving together, he would have the Saints to be ſtrivers: I but ſtrivers for what? Not for their own will and humors, and opinions, and fancies, and cuſtoms, and traditions which are out of date; But ſtrivers for the faith, for the faith of the Goſpel, for the Doctrine of faith; and they ſhould labor to joyn all their ſtrength together (both ſhoulders and hearts:) There's a great deal of ſtriving now, Profeſſors of the Goſpel they ſtrive aſunder; but the holy Ghoſt would have us ſtrive together; and this is as becomes the Goſpel (ſaith the text:) The Apoſtle here doth inſtance in this particular above all others, that to live as it becomes the Goſpel, it is to ſtand faſt, with one Spirit, with one mind, ſtriving together for the faith of the Goſpel. Oh how unbecoming the Goſpel is the waies and lives of moſt Chriſtians now!
Q. You will ſay, From whence are theſe ſad diviſions and riſings up of hearts amongſt the Tribes, ſo that one thinks that he hath the truth, and another judgeth that he alone is in the right way?
A. I beſeech you therefore, becauſe it's ſo fully inſtanced in the very words of the Text, that the Apoſtle inſtances in this particular, give me leave to ſpeak of it in a few words, certainly his meaning is not (when he ſaith, that you ſhall be of one ſpirit, and of one mind,) that men ſhould give up their judgements and conſciences to the opinions of other men, that others (according to their power) may again lord it over us and ſo enſlave our ſelves, to draw in their yokes, to grind in their mills, and plow with their aſſes, yea that were againſt other Scriptures. No, but the meaning is this, That we ſhould labor to find out what is truth, ſearch for it as for ſilver, and go according to what light we have, but yet ſo, though we ſhould differ, to keep the unity of the ſpirit in the bond of peace, and joyn in al things that we can, and walk ſo lovingly, that it may appear, that if there be difference, it is meerly that which conſcience makes, becauſe we dare not deny what we are perſwaded in conſcience is a truth: We cannot put out the convincing light of the candle of the Lord which is ſet up within us, yet we can live in unity and peace and be uſeful one to another, communicating our gifts, and graces, comforts and experiences one to another as it becomes Chriſtians. And indeed it is a greater honor to the Goſpel, for men though they do differ in their judgments, yet if they can keep the unity of the ſpirit in the bond of peace, I ſay, it's a great honor to the Goſpel than if they were all of the ſame mind. You know the Turks they are al of one mind, but I cannot ſay ſo of the Papiſts, yet they have a chain to keep them together. We read of the Egyptians, that when it was darkneſs among them, they ſat ſtill and kept cloſe together, but when it came to be light, every man went about his own buſineſs: ſo when light doth begin to break forth, and there's liberty given to ſearch into truths; we cannot imagin that at the very firſt men ſhould be of the ſame judgment, except they will give up their conſciences and ſacrifice their reaſon one to another, but though they be not of one judgement, yet there may be kept a bleſſed unity of affection, there may be a golden girdle clapſed about their loins: yea and of practice ſo far as men can with peace of conſcience and joy in the holy Ghoſt, ſo as not to ſin againſt conſcience and light; Unity of affection and practice ſhould be endeavored to the utmoſt, and it is a moſt Chriſtian thing ſo to do; and certainly this ſhould be ſtudied and endeavored by us, as much as lieth in us. Me thinks when I reade over the Epiſtles of Paul, or any part of the new Teſtament, I ſee nothing more preſſed than this (next to beleeving in Jeſus Chriſt,) and therefore it ſhould be the care of Chriſtians. And as it ought to be the care of Chriſtians to ſtudy unity and peace; ſo I beſeech you that ſmall differences may not be abuſed and heightned ſo far, as becauſe ſome do differ from others, that therefore preſently (if they be the leaſt part eſpecially) all the odium ſhould be caſt upon them, though they can appeal to God that they do endeavour to know the mind of God, and to keep unity ſo far as they can without ſin. And we ſhall ſee that the Scripture doth never lay the ſin of deviſion upon any, except thoſe that do lay it upon them are able to ſay, that thoſe make diviſion from ſome corrupt end or other of their own: and then it charges them deeply; as that place is moſt famous that you have in Rom. 16. 17, 18. (and I verily perſwade my ſelf that there is many of your that hear this text very much abuſed) Now I beſeech you brethren, mark thoſe which cauſe diviſions and offences contrary to the doctrine which ye have learned, and avoid them. This is the great place againſt that ſin which we call ſchiſm, for ſchiſm is nothing but a rending aſunder, That cauſe diviſion, [ſchiſm] contrary to the doctrine which ye have learned and avoid them. Now you know the ſin of ſchiſm was caſt by the Popiſh Biſhops heretofore upon all that would not be of their minds in any ceremonies and will-worſhip, and becauſe many would not come up to the Rails, and ſubmit to receive the Lords Supper by kneeling in that way that it was then admiſtred by our Prelatical Prieſts, therefore they were termed ſchiſmaticks: And ſo at this day, many cry out of others if ſo be they cannot ſwallow Camels with them, if ſo be they differ in ſome things wherein they cannot joyn with them becauſe it would be ſin and a ſnare to them, they preſently ſay they are guilty of ſchiſm, and faction (There is a great deal of taking Gods Name in vain in this thing;) yet they do not tell you what the true nature of ſchiſm is, but if any perſons joyn not with the greater part (which is uſually leaſt conſcientious) that's ſchiſm in an high degree; this is not that that becomes the Goſpel, preſently to judg all that differ from us. But mark the next words and there the Apoſtle tells what ſchiſm is.
Firſt, it muſt be contrary to ſound doctrine, for (ſaith he) They that are ſuch, ſerve not our Lord Jeſus Chriſt, but their own belly, and by good words, and fair ſpeeches deceive the hearts of the ſimple: The Apoſtle could take it upon his conſcience by ſeeing the behaviour of theſe men, that the cauſe why they differed from others it was, not out of tenderneſs of conſcience and deſire to know the mind of God, but by their behavior he ſaw enough to ſatisfie his conſcience, their Converſation gave their profeſſion the lye; and therefore (ſaith he) avoid ſuch. So I confeſs, if men can take it upon their conſciences, as they would anſwer to Jeſus Chriſt; I ſee ſuch and ſuch men to differ thus; but I can appeal to Chriſt in it, that upon theſe and theſe grounds I am perſwaded it is not out of tenderneſs of conſcience, and I am verily perſwaded that there is no willingneſs in them to know the mind of Chriſt, but it is to ſerve their own carnal ends, and purpoſes. I confeſs if we can take this upon our conſciences as we will anſwer it to Jeſus Chriſt, that there are ſuch and ſuch grounds upon which we beleeve Chriſt wil ſo account, that ſuch men do not differ through their tenderneſs, but from their own carnal ends, theſe men may be accounted ſchiſmaticks: This is the ſin of ſchiſm, when through want of love and to ſerve their own by-ends men ſhall rend one from another: But now is it poſſible to think that the holy Ghoſt ſhould lay ſo great a load (as to command the Saints to avoid ſuch perſons) upon men whoſe conſciences are upright with God, ſure when a man ſhall be able to appeal to God, and ſay, Lord, thou that knoweſt all things, knoweſt that it is the deſire of my ſoul to know thy will, and I ſearch for it, and pray for it, and it is the affliction of my ſoul that I differ in any thing from my brethren that I ſee to be godly, and if I knew thy mind, thou knoweſt I would quickly cloſe with them, and account it the greateſt happineſs that can befall me in this life to ſhake hands with them in ſuch and ſuch particulars; But thou haſt laid this charge upon me, that I muſt do what I do out of faith, and I ſhould ſin againſt that rule of thine if I ſhould yeeld to that that I ſee no footing for out of thy Word. Now if a ſoul ſhould make this moan to Jeſus Chriſt, do you think that Chriſt would account this man a ſchiſmatick? and that he muſt be avoided and perſecuted … a ſchiſmatick? no certainly there's a great miſtake in this, and this is meerly for want of charity; and that which the holy Ghoſt is ſo bitter againſt is, when men for want of love to their brethren, and for to ſerve their own baſe ends make breaches and rents in the Church; judge ſuch now to be guilty of the ſin of ſchiſm and no other; for that is to break unity, to judge others guilty of ſchiſm, meerly becauſe they differ from you, and cannot reade by your ſpectacles, theſe extreams that I have ſpoken of are waies that are very much unbeſeeming the Goſpel of Chriſt, for men our of baſe ends to break unity, to rend from the Saints; or otherwiſe becauſe men joyn not with you in every thing you deſire, therefore preſently to put ſuch a brand upon them, as to ſtigmatize them for ſchiſmaticks, certainly this unchriſtian like nicknaming the children of God maintains the breach and widens it more and more; whereas the Converſation that becomes the Goſpel is to ſtudy, to find out the truth. And do I ſee Learned and Godly men of another judgment? Let me pray more unto the Father of lights for the Spirit of revelation: It may be I may miſtake; If I be miſtaken, Lord diſcover it, let me not go on in the waies of darkneſs, but take away the ſcales from my underſtanding, that I may ſee into the deep things of God and his Goſpel; And therefore others that they differ from ſhould tender theſe as brethren, and look upon them and ſee, are they not conſciencious in all their other waies? Can I be able to find any fault with them in their lives and Converſations? It may be it's their miſtake, then let me pray for them and labor to help them, and tender them all I can, it may be God will reveal his mind to them more fully afterward: Now in what we have attained let us walk, and if any be otherwiſe minded God will reveal his mind to them, and this carriage ſhould be in Chriſtians one towards another, that differ one from another, and this is a Converſation becoming the Goſpel: But when one differs from another, for to give reviling ſpeeches, and names of diſgrace, and to caſt dirt one upon another, this is exceeding unbecoming the Goſpel, yea, if the Heathens were amongſt us, they would even loath the Goſpel of Jeſus Chriſt to ſee the carriage of Chriſtians that there are at this day amongſt us: But the Converſation that becomes the Goſpel of Chriſt, is that which manifeſts unity, to live in unity one with another, for the Goſpel preacheth to us the greateſt unity of Chriſtians that poſſibly can be between man and man.
Again, The Goſpel holds forth this, The glorious happineſs of the Saints in Heaven. You cannot find much of that in the Law, in all the old Teſtament you find but little of eternal life, I cannot diſcover three texts from Geneſis to the end of Malachi that doth cleerly hold forth eternal life; it's true, our forefathers (no queſtion) in the old Teſtament did know that there was eternal life, and ſome Scriptures there are that do tend that way; but I beleeve there's none of you can give many texts from Geneſis to Malachi that do expreſly hold forth the Glory of the Saints in Heaven. Now the Goſpel that holds it forth in 2 Tim. 1. 10. ſaith the Apoſtle there (ſpeaking of the glory of the Saints and immortality) in the 9. ver. Who hath ſaved us, and called us with an holy calling, not according to our works, but according to his own purpoſe and grace, which he hath givin us in Chriſt Jeſus before the world began: But is now made manifeſt by the appearance of our Savior Jeſus Chriſt, who hath aboliſhed death, and hath brought life and immortality to light through the Goſpel. How comes life and immortality to be brought to light through the Goſpel? Did not our forefathers know of life and immortality before? Yes, but very darkly, and ſome of the eminent ones knew but little of that exceeding riches of glory and happineſs the Saints ſhall be crowned with in Heaven, life and immortality is brought to light through the Goſpel.
In former times was it known (till Chriſt came in the fleſh) that the happineſs of the Saints ſhould be in the viſion of God, in ſtanding before the face of God, and beholding him in glory in Heaven?
Did they know the communion that the Saints ſhall have wth God, and with Jeſus Chriſt in his bodily preſence in glory?
Did they underſtand the fruition of God, and Gods being all in all to the Saints, as he ſhal be in the communication of all fulneſs of good?
Did they underſtand the inheritance of the Saints which is in light?
Did they know that the Saints were not only Heirs, but Co-heirs with Jeſus Chriſt? Theſe things are known only in the Goſpel, the glorious reward of the Saints.
Did they in the time of the Law, know that theſe bodies of ours ſhould be made more glorious than the Sun in the firmament? This the Goſpel tels us, that theſe lumps of clay which we carry now about with us, ſhall be one day more glorious than the Sun ſhining in his luſter.
Did they know that our bodies ſhould be made like to the glorious body of Jeſus Chriſt? That it is ſown in weakneſs; but it is raiſed in power; ſown in diſhonor, but raiſed in glory; ſown a natural body, but ſhould riſe a ſpiritual body; and ſown in corruption, and ſhould be raiſed in incorruption? Certainly theſe things were very little known to the forefathers, (if known at all.)
Now theſe things were the great Counſels of God, that were kept hid from all eternity, only the Lord did reſerve the diſcovery thereof to the coming of his Son, that was the time for opening of Heaven, Heaven was ſhut, and there was little ſeen of the glory thereof till Chriſt was incarnate in the fleſh, the Lord (I ſay) reſerved the opening of the Gates of Heaven, and the ſhewing of the glory of it to the Saints till the coming of Jeſus Chriſt. Chriſt now tels us of manſions that He is gone before to prepare for us, and when our earthly tabernacle is diſſolved, we have a building, not made with hands, but eternal in the Heavens. Oh now my brethren, how ought we to live? It's the argument of the Apoſtle when he ſpeaks but of the great chang in the Church here (ſpeaking of new Heavens and a new Earth) it's meant of the ſtate of the Church that it ſhall be in even here; …nd ſaith he, What manner of perſons ought we to be in all holineſs and godly converſation? But then when we hear of the higheſt Heavens, Abrahams boſom, the Paradiſe, the Saints ſhall be living with Chriſt, wrapt up to the third Heavens (as the Apoſtle was:) Oh what manner of perſons ought we to be in all godlineſs and holy Converſation?
Now if you ſhould ask me, what Converſation is becoming the Goſpel? I would tell you, that which we have in the third Chap. of this Epiſtle; For our Converſation is in Heaven. Upon what ground is it? from whence alſo we look for the Savior, the Lord Jeſus Chriſt, who ſhall chang our vile body, that it may be faſhioned like to His glorious body. We look (ſaith he) for the Lord Jeſus Chriſt from Heaven, who ſhall put forth ſuch a power as ſhall change our vile bodies, that they may be faſhioned like unto His glorious body; therefore our Converſation is in Heaven. Do you expect that this fleſh of yours ſhould be made like the Sun in the Heavens, like the glorious body of Jeſus Chriſt? Oh then do not abuſe your fleſh to ſin, make not proviſion for the fleſh to ſatisfie the luſts thereof, let no member of your body be a weapon of unrighteouſneſs to ſin againſt God withal: when you are tempted to any bodily ſin, ſtop your ſelves with this meditation: Shall I ſin againſt God with this body of mine that I beleeve ſhall one day be more glorious than the Sun in the firmament, which ere long will be made like to the glorious Body of Jeſus Chriſt? Have we the hopes and promiſes of ſuch an inheritance in Heaven? Oh then, let not only our thoughts be there, but our Converſation, our Trading, our only buſineſs be there alſo; Oh let it appear that we have heavenly hearts, and ſpiritual carriages, that we live as it becomes thoſe that hope within a few daies, or months, to be poſſeſt with the glory of Heaven which Chriſt hath prepared for us; ſuch ſhould our Converſations be, heavenly Converſations, ſhining with the light of the glory of Heaven upon us, Heaven ſhould appear in our Converſations now, ſo that they who look upon us and converſe with us, may truly judg, theſe are the Citizens of the new Jeruſalem, free Denizons of Heaven, they ſpeak the very language of Canaan already, and ere long they wil be poſſeſt of that promiſed Land.
I'le conclude all now with one Scripture, in 2 Cor. 3. 3. Foraſmuch as ye are manifeſtly declared to be the Epiſtle of Chriſt miniſtred by us, written, not with ink, but with the Spirit of the living God; not in tables of ſtone, but in fleſhly tables of the heart. Mark; the Apoſtle here tels the Corinthians that they are manifeſtly declared to be the Epiſtle of Chriſt: obſerve the text, the People of God, Beleevers, are manifeſtly declared to be the Epiſtle of Chriſt.
Queſt. Epiſtle of Chriſt (you wil ſay) what's the meaning of that? or what uſe can you make of that to your point?
Anſw. The meaning of it is this, That Chriſt doth by them, or in them, write an Epiſtle to the world, to declare to the world His mind and His will; 'tis as if the Apoſtle ſhould ſay, You that are beleevers, know that Chriſt makes uſe of you to declare to the world, what He is, what His glory is, you are His Epiſtle; Chriſt ſends by you the knowledge of Himſelf into the world, ſo that when the world looks upon you, they that run may reade in your lives and Converſations, and examples the very Epiſtle of Chriſt (tranſcribed to the life) whereby He declares to the world His excellencies and His glory in lively Characters. Now my brethren, this ſhould be the Converſation of all Saints, (that is) They ſhould in their lives be the Epiſtle of Jeſus Chriſt, there ſhould be (as it were) fairly written in their lives the graces of Jeſus Chriſt, the myſteries of the Goſpel, the deep things of God. Would you know what Chriſts mind is? and what the excellencies of Chriſt are, and of the Goſpel? Reade it in the Saints, in their lives, ſee their waies and you may know much of the mind of Chriſt in them, you that cānot tel a letter in the book, yet you may read this Epiſtle, you may reade the Epiſtle that Jeſus Chriſt ſends to the world, to convince the world: Now the Epiſtle that Chriſt ſends to the world, is not only in His Word (there indeed is a great Epiſtle that Chriſt hath ſent, for the Scripture is no other, but as an Ancient cals it, the Epiſtle of God to the world, God ſends His Letter to the world) but the Saints are Chriſts Epiſtle likewiſe wherin Chriſts mind is to be read and known; then let your Converſations be ſuch, as that you may be a full Epiſtle of Chriſt to the whole world, that all the world may reade what Chriſt is in you, take heed of blotting and blurring this Epiſtle. If there be a Letter ſent from a great man, if a Prince or a King ſend a Letter, it uſes to come fairly written, and if thoſe that ſhould bring it, ſhould all beſmeer it, and blot the Letter ſo as it could not be read, it would be taken exceeding ill. So, you that profeſs your ſelves to be Chriſtians, you do not bring the Letter only, but you are the Letter, therfore do not blot & blur this Epiſtle of Chriſt, but keep it fair, that all with whom you converſe, all in the family may every day reade ſomewhat of the mind of Jeſus Chriſt in your Converſations, that ſo you may be the glory of Chriſt, as in that ſcripture, 2 Cor. 8. 23. it is ſaid of Titus and other fellow-helpers, That they were the Meſſengers of the Churches, and the glory of Chriſt. Oh! this all Profeſſors of Religion ſhould endeavor to be, the glory of Jeſus Chriſt; that whereſoever they live, all might ſee the glory of Jeſus Chriſt held forth there; whitherſoever you go, you may carry the glory of Jeſus Chriſt about you. Oh Chriſtians! I appeal to your conſciences, Do you live ſo, as the glory of Chriſt ſhines in you in the courſe of your lives? As the ſhine of the Candle goes through the Lanthorn, ſo the ſhine and glory of Jeſus Chriſt ſhould go through Chriſtians in their Converſations to dazle the eyes of the world; Oh! do not darken the glory of Chriſt, but make it as bright as poſſibly thou canſt, that ſo this pu…blind world may be able to ſee ſomewhat in the glory of Chriſt in your Converſations; this ſhould be the great care of your lives.