Gospel Conversation, Sermon 3
SERMON III.
PHIL. 1. 27.
Only let your Converſation be as becomes the Goſpel of Chriſt.
A Converſation becoming the Goſpel of Chriſt, March, 15. 1645it muſt be beyond what the Law can inable one to attain to, or elſe it doth not become the Goſpel.
I have ſhewed you already what the Goſpel of Chriſt is. But now we are upon the point of Converſation, That it muſt be higher than can be by the Law, thoſe that live under the Goſpel muſt live in a higher way of holineſs than thoſe that lived under the Law. Now for this, we are to conſider of the Law under theſe two conſiderations.
Firſt, As it is a Covenant of works for life, ſo it was made at firſt to Adam: It was a Covenant of works for eternal life to Adam, and ſo to man kind in him.
Secondly, We are to conſider the Law as in the Miniſtration of it by Moſes: Take it either of theſe two waies. Thoſe that live under the Goſpel, and profeſs the Goſpel, muſt live in a more holy Converſation, or aim, or endeavour at leaſt after a more holy Converſation than that Converſation could be that was under the Law: As now, I ſay thus, the Law as the Covenant of life to Adam, But what was his Converſation?
Firſt, It was obedience to God meerly as Creator, no further; Adam in innocency he lookt upon God as Creator of al things, as the Firſt being of all, and ſo Adam tendered up his ſervice to God meerly as the Creator and Firſt-being. That was his obedience.
Secondly, The Law to Adam had promiſe only of natural things, of a natural life to be continued: We do not reade of Gods promiſing Adam to live in Heaven if he had obeyed; but, Do this and live; that was the Tenour of the Covenant with him: that is, he ſhould have continued in Paradiſe and ſo have lived a natural life, but yet continued eternally, God would have upheld that natural life of his, that's all we reade of that ever God promiſed to Adam if he had ſtood by vertue of that Covenant of the Law: That's the ſecond thing conſiderable in him. ſo that his obedience was tendred up to God to that end, that he might obtain the continuance of a natural life here in this world, only in order unto that, for we find no more revealed. The firſt man Adam he was Natural, the ſecond Spiritual, the firſt of the Earth earthly, the ſecond, the Lord from Heaven. The Apoſtle. 1 Cor. 15. ſpeaks of Adam in innocency as the common head of al man-kind, he was of the Earth earthly, and in way of diſtinction the ſecond Adam was the Lord from Heaven; He brings all heavenly glory. Though Adam had ſtood, yet we never reade of any heavenly glory that ever he or his poſterity ſhould have had; but the ſecond Adam he is the Lord from Heaven that brings Heavenly glory with him. That's the ſecond thing conſiderable in the Law as a Covenant with Adam.
The third thing in the Law as a Covenant with Adam was this, That Adam under the Law he muſt have wrought by his own ſtrength that he had received. God at firſt gave man ſtrength for obedience, and he puts his ſtock into his own hand, and ſo he muſt have wrought and continued by the power of the ſtrength that God did at firſt give him, he had not that fountain to go to for that continual ſupply of ſtrength as we have, which you ſhall ſee preſently.
Fourthly, Adam, he was in ſuch a condition, as he was in hazard of his miſcarrying for his eternal eſtate; He was indeed in a way of obedience to the Law that God gave him, but ſtill ſo as he was in hazard of eternal miſcarrying; this was the condition of Adam under the Law.
Obj. You will ſay, He was holy, and had no ſin.
Anſ. But conſidering his condition under the Law; That it was Obedience to God as a Creator, he did work for natural good; and he wrought by the ſtrength he had received, and he was in hazard of miſcarrying eternally. Now compare his condition with the condition of the Saints in the time of the Goſpel, and you will find the condition of the Saints having the fruit of the Goſpel, to be in a great deal better condition, even now; not only ſhall be in Heaven, but are in a better condition now than Adam was in paradiſe.
1. Adam he obeyed God, and tendered up his ſervice to God as a Creator. But now the people of God under the Goſpel, thoſe that are brought home to God by the Goſpel, they look upon God under another relation, not meerly as Creator, but all their ſervices that they tender up to God, it is as unto the Father of our Lord Jeſus Chriſt, and their Father in Him; I go to my Father, and I go to your Father (ſaith Chriſt) John, 20. 17. It's true, ſtill we look upon God as the Firſt-being of all things, as Creator; but we look upon Him in a higher relation than meerly our Creator, we look upon Him as the Father of Jeſus Chriſt, and ſo in Jeſus Chriſt as our Father, and ſo we tender up obedience to Him in that way, and ſurely ſuch obedience tendered up to God as under ſuch a relation; ſhould be a higher kind of obedience, a higher kind of holineſs than was in Adam.
Although it is true, in reſpect of our condition here, we are not ſo free from corruption as Adam was in Innocencie, yet the obedience that we tender up to God, though it be not ſo free (I ſay) from mixture, yet it is of a higher nature than Adams was, it is to God as the Father of our Lord Jeſus Chriſt.
2. We have better promiſes than ever Adam had, we have promiſes of Heavenly Glory that he had not: God doth not ſay, Do and live to us only, live hear in the world in a natural life, and I will free you from outward troubles, and from the death of the body: But we know that the Goſpel brings immortallity and glory to light, it tels us of the glory of Heaven, and of the Manſions that Jeſus Chriſt is gone before to prepare, of the glorious Communion that the Saints ſhall have with God in the higheſt heavens, which is another manner of motive to obedience than ever Adam had: And therefore our obedience to God ſhould be raiſed in a higher way than ever his was.
3. The ſtrength that we have, it's not put into our own hands to keep and ſo to improve, and there's all. But Jeſus Chriſt the Second Perſon in Trinity, He is fil'd with all fulneſs that we might receive grace for grace continually from the fulneſs of Jeſus Chriſt that hath all the treaſures of wiſdom in Him, In Him it pleaſed the Father that all fulneſs ſhould dwell; now the Saints by faith have as it were a pipe laid into that Ciſtern that hath all fulneſs, from whence continually by the work of Faith they draw ſtrength and nouriſhment, new ſupply from Him, they have not ſomewhat given to them and ſo are ſet to trade for themſelves and improve what is given them, but they ſuck new vertue from Jeſus Chriſt as from a Head. Adam he was the head of the firſt Covenant himſelf, but now 'tis Jeſus Chriſt that is the Head of the Second, and all Beleevers draw ſpirits from Jeſus Chriſt, and ſtrength from him as from the Head, they have a Head that Adam had not to draw ſtrength from, and therefore they are to manifeſt the ſtrength of Jeſus Chriſt in all their waies, that fulneſs that there is in Jeſus Chriſt they are to make that appear to the world in their lives and Converſations: And therefore that text Col. 1 10, 11. is very remarkable, That ye might walk worthy of the Lord unto all pleaſing, being fruitful in every good work, and increaſing in the knowledg of God: mark in the 11. verſe, ſtrengthened with all might, according to his glorious power; This is worthy of the Lord, becauſe that now we come to receive of his fulneſs, of the fulneſs of Jeſus Chriſt, and to have a continual ſupply from him; Though 'tis true, ſo God hath ordered it that ſo long as we live we ſhall have ſome mixtures of corruption here, but yet he hath provided a help for us, a fulneſs in his Son, that from Him we ſhould draw of His fulneſs, and ſo come to be ſtrengthened with all might.
4. We now ſerve the Lord and obey Him in our lives as thoſe that are delivered from the hazard of eternal miſcarrying. Adam obeyed, but yet he might know when he was obeying; I now obey, but I am in danger to miſcarry eternally, every hour to undo my ſelf and poſterity for ever. But now certainly this very thought, and the underſtanding of this, it could not ſtand with that full freedom of ſpirit that the Saints may have now under the Goſpel, the Saints under the Goſpel come in a way of obedience to God, and upon this ground they have their feet (as it were) upon ſure ground: Well, as for my eternal eſtate the hazard of miſcarrying there, it is over, I bleſſe God that is over, for that now my obedience it is not that I might work out, and earn ſalvation; but my obedience to God now is (being ſet ſafe upon the ſhore) that I might live to the praiſe of the grace of God that hath delivered me from al danger of miſcarrying, and hath ſet me with Jeſus Chriſt in heavenly places, I am now already ſet in heavenly places with Jeſus Chriſt, and as ſure of Heaven (for ſo a Believer may come to be) as if ſo be that I were there already, and ſo I am now to begin the life of Heaven, to be bleſſing and magnifying God, not in word only, but in my life, therefore am I to hold forth the glory of God in my life and Converſation, that I might bleſſe and magnifie the Name of God, that hath delivered me from darkneſs, and hath tranſlated me into the Kingdom of his dear Son, and upon theſe terms do I ſerve God now; I do not ſerve God as one that is in hazard for ever to miſcarry, and out of a baſe and ſlaviſh fear leſt I ſhould miſcarry, I do endeavor to work out my ſalvation; but it is as one that is redeemed and delivered from eternal miſery, yea, I now begin to joyn with the Saints and Angels that are in Heaven, that are there magnifying God, and ſhal be to al eternity praiſing of Him for His free grace towards them; ſurely this Converſation ſhould be in a higher degree of holineſs than the Converſation of Adam could be even in Paradiſe: Yet ſtill remembring this, we cannot in this life attain to ſuch a Converſation as to be without mixture of evil, but we ſhould be more ſpiritual and heavenly in our waies, we have more cauſe to be ſo than Adam had in his innocency, and we do not walk anſwerable to the Goſpel except our hearts do riſe in a more ſpiritual and heavenly way than his heart could riſe when it came new out of the hand of his Creator. That's the firſt conſideration of the Law as it was a Covenant of life to him and al man-kind in him. Oh that as we go along we would but conſider what cauſe we have of humiliation then; Oh how far are our Converſations ſhort of that that becomes the Goſpel if it ſhould riſe to ſo high a pitch as this is that hath been mentioned.
Secondly, Conſider we the Law as in the adminiſtration of it to Moſes, and ſo to the people of the Jews: The adminiſtration of the Law to them it was under another notion, it was to bring them to Chriſt, and that they might come to ſee their inability of keeping of that Covenant, and come to underſtand Chriſt ſo much the more, and to be driven unto Chriſt by having the Law preſented to them, God did never intend by giving of the Law to the people of the Jews that it ſhould be a Covenant of eternal life to them; indeed there was this in the adminiſtraon of it ſomewhat different from us, ſome ſpecial Covenant about their living in Canaan, and about mercies in that promiſed Land, beyond that that we have in the Law, as we find in the new Teſtament, they (I ſay) had this annexed to it. The Law that was firſt given unto Adam and written in his heart, afterwards even obliterated, then it was tranſcribed by the ſame hand in tables of ſtone and given unto them chiefly to ſhew them their miſery, and their need of Chriſt; to be a preparation for Chriſts coming into the world; and with this one addition beyond what we have in the new Teſtament, that there was a temporal Covenant annexed unto it, that concern'd their living proſperouſly in the Land of Canaan, (& ſo far we are delivered even from the Law as it was given by Moſes, that is, from the connexion of the Covenant that was added unto the delivering of the Law) concerning their happy and comfortable condition in the Land of Canaan upon the keeping of their Law; but now (how ever it was) certainly that Converſation that becomes the Goſpel ſhould be beyond what could be even from godly men in the time of the Law.
As firſt, The Law to them it was given under low Promiſes, their promiſes were but very low that were under the Law: It's true, they had ſomewhat of the Goſpel that we have, but extream darkly, and very little that they knew of it, but the chief Miniſtration of God towards them was then in a legal way, and that had but low promiſes, as their living in Canaan; you ſhall find generally al the promiſes that are annexed to the Law even by Moſes, it is but, that they ſhall prolong their daies in the Land▪ the Lord their God ſhall give them, That they ſhould be bleſt in their basket and ſtore: their Promiſes were under Heaven-Promiſes, Promiſes of this life only; and therefore it could raiſe them but to a very low degree of holineſs.
Secondly, Their Ordinances were but poor and mean, and beggerly in compariſon of our; for ſo the Goſpel cals them, Col. 2. They were but beggerly rudiments, which ſtood only in meats and drinks, and divers waſhings, and carnal Ordinances impoſed on them untill the time of reformation. Heb. 9. 10. They had an earthly Tabernacle, a worldly Sanctuary, Heb. 9. 1. &c.
Thirdly, The burden of them under the Law was very great, they were under a heavy yoke & burden that did bow them down: A man that is under a heavy burden it makes him ſtoop & bend in the back, he cannot ſtand ſo upright nor faſt as others that have no ſuch weight upon them.
Fourthly, The adminiſtration of the Law was with Thunder and Lightning very terrible, It made even Moſes quake and tremble, (as the Author to the Hebrews ſpeaks.)
Fiftly, Their ſpirits were very ſervile under the Law, they were ſubject to bondage even all their daies; God ſo ordered things as to carry on his people even in a very ſervile way, they were but mean ſervants then, hewers of wood and drawers of water.
But now under the Goſpel, Firſt, our Promiſes are far better, and our Covenant better, in Heb. 8. 6. there the Apoſtle compares their Condition and ours, Who ſerve (ſaith he) unto the example and ſhadow of heavenly things, There was but the ſhadow of heavenly things; the Goſpel hath the Heavenly things themſelves, and they are but the ſhadow, for ſo you have it in Heb. 10. 1. For the Law having a ſhadow of good things to come, and not the very image of the things: They had but a ſhadow of good things to come, and not the very image it ſelf. As Moſes was admoniſh'd of God, when he was about to make the Tabernacle, For ſee (ſaith he) that thou make all things according to the pattern ſhewed to thee in the Mount. And then in Heb. 8. 6. But now hath he obtained a more excellent Miniſtry, [that's Chriſt] By how much alſo he is the Mediator of a better Covenant, which was eſtabliſhed upon better promiſes: A better Covenant, and ſtabliſhed upon better promiſes, or a better Teſtament: Their promiſes I ſay were but low and mean; and our promiſes are high and precious, and we have a better Covenant, a Covenant not of living in the Land of Canaan, but of Heaven, of which that Canaan was but a Type, and therefore our Converſations ſhould riſe higher in holineſs according as our Covenant and Promiſes are better than theirs.
Secondly, Our Worſhip is more ſpiritual than their worſhip was. As that known place in Joh. 4. 23. where Chriſt ſaith to the woman of Samaria, You ſerve God in this place: But the time ſhall come that they ſhall ſerve him every where, for God is a Spirit, and will be worſhiped in ſpirit and in truth. There is more ſpiritual worſhip in the time of the Goſpel than was in the time of the Law: The Lord carried them on in a carnal and a ſenſitive way: and indeed this hath been a great deſign of Antichriſt to bring men to a carnal way of worſhip, To carnal Ordinances, for ſo they are called in Scripture, the Commandements of God by Moſes, are called carnal, Heb. 9. 10. For their worſhip was in compariſon of the worſhip in the Goſpel but carnal; (I ſay) it hath bin the deſign of Antichriſt to darken the glory of Jeſus Chriſt in the Goſpel, by bringing the Church to a carnal way of worſhip, and to take away ſpiritual, and therefore they are altogether about carnal Inſtitutions, whereas Jeſus Chriſt hath inſtituted but only two Sacraments, wherein there are outward carnal things, wherein we worſhip God through the Creature, otherwiſe His worſhip is altogether ſpiritual; but now Antichriſt he would bring in altogether carnal things, he would ad a hundred inventions of his own, as building ſumptuous Temples, railing in of the Communion Tables, and then turning them into Altars; with ſuch kind of apiſh geſtures, fooliſh garments, and Heatheniſh muſick, all which was carnal worſhip, the devices of men to pleaſe children and fools with: exceedingly much againſt the very life and ſoul of Godlineſs, and the only rule of worſhip in the Word of God. Beſides this rediculous and carnal way of worſhip, made the worſhipers twofold more the children of Satan than they were before. But now the more ſpiritual any worſhip of God is, the more ſpiritual it makes the heart, the leſſe we ſtick to the creature while we are worſhipping of God, the more communion we come to have with Chriſt, and ſo it doth raiſe holineſſe to a more higher pitch.
Thirdly, Ʋnder the Goſpel our yoke is more eaſie: You know what Chriſt ſaith, (in a Scripture that I have opened to you at large) Come, take my yoke upon you, for my yoke is eaſie, and my burden is light. You are delivered from that heavy burden that they were under, and therefore you ſhould run the waies of Gods Commandements, and follow after holineſs more readily and freely than they could do.
Fourthly, We have acceſs with boldneſs to the Throne of grace, (as the Scripture ſpeaks) God doth not reveal Himſelf in that terrible way to his Saints now, as in the time of the Law, but would have them come with boldneſs, and have libertie of ſpeech: for that's the word, as in the ſecond of the Epheſians, of the boldneſs that we have to come into the preſence of God; Through him we have acceſs by one ſpirit unto the Father. [Acceſs] the word ſignifies a coming with freedom (as it were) being led by the hand of God. In Epheſ. 3. 12. In whom we have boldneſs and acceſs (ſaith the text there) with confidence by the faith of Him. Three words here are together: We have boldneſs, and acceſs, with confidence by the faith of Him. The word that is here tranſlated [Boldneſs] it is, liberty of ſpeech; we may come and ſpeak our minds and unboſome our ſpeech freely to God without any ſuch terror; and we may come to God without deſiring. Moſes muſt go into Gods preſence for them as he did; Oh they durſt not go themſelves, but Moſes muſt go and ſpeak with God. We may come into the preſence of God and ſpeak our hearts freely with a holy boldneſs in the Name of Chriſt.
Fifthly, We have the ſpirit of adoption more than they. Rom. 8. We have not received the ſpirit of bondage to fear again, but the ſpirit of adoption, whereby we cry, Abba▪ Father. There was a ſpirit of bondage under which, even the people of God were in former times, and now the ſpirit of adoption is more ſpread abroad and cōmunicated in the world to the Churches than it was before, and therefore the Lord expects a Converſation ſutable to the ſpirit of adoption. As now, take one that is a child and hath a ſervile ſpirit and is afraid to come into the preſence of his father, it may be he will do ſome works in obedience to his father, but in a heavy & dull way, but afterwards when his father is fully reconcil'd to him, & comes & ſpeaks kindly to him & there comes a ſpirit of adoption upon the child, Oh then he goes lively on in duty to his father, then he rejoyces in the preſence of his father, & to do any thing that may pleaſe his father; when he is acted by a ſpirit of adoptiō, theres more ſervice done according to the mind & wil of Chriſt than there was before.
So (my Brethren) we ſhould exceed all under the Law with a more fillial obedience, than ever there was in that time, or elſe our Converſation it is not ſuch as becomes the Goſpel: Therefore when you open the old Teſtament and reade of thoſe excellent gracious ſpirits that were there, eſpecially in the Pſalms, what holy breathings and pantings after God there are, and in the Prophets, what exemplary holineſs then liv'd and ſhined in the world: Be aſhamed of your ſelves if you do not riſe to as high a degree as they and higher too
Obj. Why you will ſay, But they were eminent men, they were the Prophets of God and ſo were extraordinary; and can ordinary Chriſtians riſe as high as they did, and be ſuch burning and ſhining lamps as they were?
Anſ. I'le give you one Scripture about that, in Zach. 12. 8. it is a cleer Propheſie of the times of the Goſpel, In that day ſhall the Lord defend the Inhabitants of Jeruſalem, and he that is feeble among them at that day ſhall be as David; and the houſe of David ſhall be as God, as the Angel of the Lord before them. Mark, he that is feeble among them ſhall be as David, who was a man according to Gods own heart. Oh reade Davids Pſalms, particularly the 119. Pſalm, and ſee the holy breathings of David, and obſerve that there is a Propheſie, that thoſe that are feeble ſhall be as David, and thoſe that are as David, that is, the eminent Chriſtians, the Lords Champions, and the houſe of David ſhall be as God, as the Angels of the Lord. Chriſtians in the time of the Goſpel that are eminent ſhould live as Angels, Angelical lives, and the weakeſt of all ſhould be as David: Indeed conſidering what we have revealed in the Goſpel we ſhould be aſhamed that our hearts and lives ſhould come ſhort in ſpiritualneſs, and heavenlineſs of any that lived in the times of the Law: ſee in the 119. Pſalm, how you find Davids heart taken and raviſhed with the Word of God, Oh how ſweet was the Law of God to him, ſweeter than the honey and the honey comb. He doth not mean there the Law in oppoſition to the Goſpel, but the whol Word of God; Now you ſhould conſider this, what part of Gods Word had David there, he had not many of the Propheſies, he had but the Books of Moſes and ſome other Books; the Book of Job was then, and ſome of the Chronicles, ſome part of the Kings, and the Book of Judges; but moſt part of the Kings he could not have, for he was the ſecond King: therefore what little part of the Word of God was written at that time; and yet how ſweet was the Word to him, as ſweet as the honey and the honey comb, and how he did delight in it above Gold and Silver. And then for the Ordinances of God, O how was he taken with them! though in compariſon of ours they were but carnal: In the 84. Pſalm, he did envy the very birds that were in the Temple of God, How aimable are thy Courts O Lord (ſaith he;) now do but compare thoſe Scriptures he had with theſe that we have, The five Books of Moſes, and Joſhua, and Judges, and Job which were the chief Scriptures then extant, and do but compare them with the Hiſtory of the Goſpel, in particular the Sermons of Chriſt, from the fifth Chapter of Matthew to the eighth; So thoſe remarkable places from the fourteenth to the eighteenth of John, and ſo on; O what heavenly things are there let down amongſt us! What Heavenly truths we have, ſtudy and reade over Pauls Epiſtles (which are ſeveral holy Letters ſent from Chriſt to His Saints here on earth,) Oh what ſpiritual tranſcendant truths! What great myſteries and depths of God are opened and revealed there beyond what there is in Geneſis, or Exodus, or Leviticus, or Numbers, &c. And yet the Word of God was dearer to him than al the world, and he profeſt he did meditate in it day and night. Now we have that word in two Teſtaments, that doth reveal abundance more of God in Chriſt than ever he had, and therefore our Converſations ſhould riſe higher in holineſs than the Converſtions of thoſe that were under the Law; we ſhould endeavor to be more exemplary in holy walking than they were. And thus much for the ſecond head.
Now for the third, which is the chief of all, If you would have your Converſations to be ſuch as becomes the Goſpel, it muſt be ſuitable to what the Goſpel holds fo…h unto you. Now this is a gre…t point, and it will ſerve for two ends.
Firſt, To hold forth unto you the principal things in the Goſpel.
Secondly, To ſhew you how you ſhould ſute your Converſation to thoſe things that are in the Goſpel. And we ſhall abide upon this head ſomewhat long.
The firſt and principal thing in the Goſpel, It is the holding forth unto us the infinite love of God to man-kind; this is the very end of the Goſpel, that God might declare what an infinite love he hath unto the children of men, yea unto men rather than unto Angels; you know that Scripture in John, 3. …6. So God loved the world that he gave his only begotten Son, that whoſoever beleeveth in him ſhould not periſh but have everlaſting life. And indeed that one verſe hath more of God in it than all Creatures in Heaven Earth; the whol frame of Heaven and Earth hath not ſo much of God in them as that one verſe hath; So God loved the world that he ſent forth his only begotten Son that whoſoever beleeveth in him ſhould not periſh but have everlaſting life: It is as if God ſhould ſay when he comes to reveal the Goſpel, I will have a way wherein it ſhall appear to men and Angels for ever what the greatneſs of my love is unto theſe poor creatures, unto the children of men: And to that end I ſend my Son the ſecond Perſon in Trinity to take their natures upon him, to come to be their Mediator; there will I manifeſt what my love is; that ſhall be the great fruit of love. It is the ſimilitude of a learned Divine (ſaith he) the love of God in all other things in compariſion of the love of God in Chriſt reveal'd in the Goſſpel, it is a little ſpark of fire in compariſon of the heat in a furnace; when a furnace is heated red hot, it may be a few ſparks of fire fly out, but what is one of thoſe ſparks of fire that fly out in compariſon of al the heat that there is in the furnace, (ſo ſaith he) all the fruits of the love of God to man-kind in all the works that ever God did do, are but as that one ſpark only; excepting this of Chriſt; and the love of God unto mankind in Chriſt is as it were the heat of the furnace, there's burning love indeed, the love of God in Chriſt, this is the great ſcope of the Goſpel, the great aim of God, the great deſign that God had in the Goſpel to make known the infinitneſs of His love unto the children of men: Now then if ſo be that God in the Goſpel doth reveal what there was in His heart from all eternity to man-kind (for ſo it is) that's the ſcope of the Goſpel; there was in the heart of God infinite love burning toward man-kind, God from eternity ſaw man-kind before him, and there was that ſtrong inclination of his heart towards them in love, as did even burn in his heart: Now in time God reveals this in the Goſpel, in the Doctrine thereof He doth open His heart to the children of men: when ever the Goſpel comes to be preached in any place, God doth look upon that place and hath theſe kind of workings in Himſelf, Well, that love of Mine that I have had burning in my Boſom from all eternity towards theſe poor creatures, now it ſhal be opened, now it ſhal be revealed; juſt as it was with Joſeph that had his heart ſo warm in love unto his Brethren, that though he kept it in a while he could not keep it in long, but at length it breaks out as fire, his bowels yerned towards his Brethren, and he weeps tears of love over their necks: So in the Goſpel of Chriſt, look upon God towards poor creatures, as Joſeph towards his Brethren, and God as it were keeping in his heart towards them for a long time; but now when the Goſpel comes among them God opens his very heart to them, now therefore there muſt be a Converſation that becomes the Goſpel, as becomes this great thing in the Goſpel, that is the chief thing indeed that the Goſſpel holds forth in every line of it, and diſcovers his eternal love towards them in particular, in the Son of his love, Chriſt Jeſus in whom he is well pleaſed.
Queſt. You will ſay, What is it that becomes this thing in the Goſpel?
Anſ. Surely love, anſwerable love, that we ſhould return love for love, he that dwels in God dwels in love, God Himſelf is love; Reade but the firſt Epiſtle of that beloved Diſciple John, what abundance of love is there made known of God? every letter thereof is a character of love; and what commendations of love in heavenly expreſſions? But you reade no ſuch thing in the Scripture before the Goſpel was revealed in that cleerneſs as it was then; now nothing but Love, love, and how it called for love: Then there muſt be this converſation, Love to God, as God to us. And that muſt be real as Gods love in Chriſt was.
Queſt. How did God manifeſt his love?
Anſw. A Converſation becoming the Goſpel, muſt be a manifeſtation of our love in ſome proportionable way: So God loved the world, as He gave His only Son: that is as if he ſhould have ſaid thus, God ſo loved the world, ſo dearly, as that which was the deareſt thing unto God he gave for a teſtimonie of his love to man-kind. The deareſt thing, What's that? His Son. If God ſhould have ſaid, That I might teſtifie my love to mankind, as I have made one world for them, I will make ten thouſand more, yea I will make ſo many worlds as every one of the children of men ſhall have a world to poſſeſs; you would think this were very much: Oh this were nothing in compariſon of that expreſſion, So God loved the world, as He gave His Son; the Son of God is infinitly dearer to God than ten thouſand thouſand millions of worlds are. Now, a converſation that becomes the revelatio of ſuch love, muſt needs be this, Whatſoever then is deareſt to our ſouls let that be given up to God. As it was a teſtimony of the love of Abraham to God, Hereby I know thou loveſt me. Why? Becauſe he gave up his Iſaac to God, he would not ſpare his only Son whom he loved: ſo God ſhewed his love to us: we may ſay, Lord, hereby we know thou loveſt us, that thou haſt given thine Iſaac, thine only Son for us, and hereby Lord ſhal men and Angels know that we love thee, that whatſoever is dear to our ſouls thou ſhalt have it, we will offer it up to thee in way of ſacrifice: this is a converſation that becomes the Goſpel. So that when God cals for anything, never think it much, Oh this is hard and coſtly and dear to me, and how ſhall I part with this? Is this becoming the Goſpel, to ſtand with God for any thing? for thy love muſt be ſomewhat ſutable to Gods; His love was ſuch as he gave the deareſt to thee, and thy love therefore (if it runs paralel with his) muſt give the deareſt to him.
And then if we be acted by love (for that's the converſation that becomes the Goſpel to be acted in all that we do with love to God) to be in a flame of love continually, as the Salamander (they ſay) doth alwaies live in the fire; ſo ſhould we do in the fire of love, not in the fire of contention: But now, Love hath no need of any argument to do any thing but only this, this thing will be pleaſing unto him that I do tender it unto, it will pleaſe my Father; that's argument enough for Love, that if I do ſuch a thing it will pleaſe my beloved; therefore never ſtand arguing thus, Such a thing is a duty, but is it neceſſity? Muſt I do it? Cannot a man be ſaved unleſs he do it? Be all damn'd that do not this? Theſe are arguments from baſe ſordid ſpirits: but here's enough for love, here's a thing would pleaſe God; if we did thus, we ſhould pleaſe God better than in not doing it: Therefore that place that you had before, in the firſt of the Coloſſians, Walk worthy of the Lord to all pleaſing, let the heart preſently ſpring upon this, There's ſuch a thing propounded out of the Word at ſuch a time, and I heard it would be well pleaſing to God if I did this.
If we put but this upon you, you that do not ſet up the worſhip of God in your families, Do not you think that it would pleaſe God better to ſet up his Worſhip in your families than not? Is there no Converſation that your conſciences tell you would pleaſe God better, than that Converſation which you live in? Would it not be more pleaſing to God (ask but your conſcience now?) if your hearts were acted by love you would preſently fall upon that which your conſciences tel you would be more pleaſing to God.
And then Love: This is a maxim of Love, Love never knows when it hath done enough, it knows no ſuch thing as too much, for men to ſay, What need we be ſo ſtrict as to walk circumſpectly? what need we do ſo much? why muſt we be ſo holy? This is a baſe kind of reaſoning; Is this as becomes the Goſpel? If thou wert acted by Love then thou wouldſt never think that thou hadſt done enough for God, Oh thou wouldſt rather think, had I ten thouſand thouſand times more ſtrength than I have, Lord thou art worthy of it all, what ſoever I have, whatſoever I am, whatſoever I can do, thou art worthy of it all, never ſtand arguing thus, what need ſo much; is the thing a good thing? love never knows any ſuch thing as too much.
We know love, It cannot bear with diſhonor done unto thoſe that we do love, if any wrong any one that we love, if our hearts be inflam'd with love we know not how to bear it; ſuch ſtrike us in the apple of our eye; Oh that's a Converſation that becomes the Goſpel, that when we ſee the Name of God diſhonored, our hearts riſe more againſt any thing that is done againſt God, than it doth againſt any thing that is done againſt our ſelves, we are inflam'd for God when we ſee any thing done that is a diſhonour to the Name of God.
And love we know it will make us mourn and melt for any offence to thoſe that are beloved of us: So that's a Converſation that becomes the Goſpel, when we manifeſt melting hearts, and mourning ſpirits.
Love makes us delight in the preſence of thoſe that we do love; ſo that's a Converſation that becomes the Goſpel, when we manifeſt that there is nothing in the world that we delight in more than to be in the preſence of our Beloved; Oh to be alwaies with God in the arms of Chriſt, it is our Heaven on Earth.
And then, a Converſation that becomes this Goſpel, It is to be of a loving diſpoſition towards thoſe that have any reference unto God. Reade over the Epiſtles where ſo much of the Goſpel is revealed, for indeed there's the chief of the Goſpel, though we call thoſe four Evangeliſts the Goſpel, becauſe they are the ſtory of Chriſts coming into the world, and his Actions; yet there is more of the Doctrine of the Goſpel in the Epiſtles; for the time of the law was not fully expired till the deſtruction of the Temple; which was after Chriſts death, and therefore though the Goſpel began to ſhine forth, yet till after the time of the deſtruction of the Temple there was not ſo much of the Goſpel; and therefore reade (I ſay) the Epiſtle;, and you ſhall find there is no one particular duty that the Goſpel ſo calls for from men (beſides faith in Jeſus Chriſt) as it doth love in Chriſtians one towards another, yea love to all: if you reade the Epiſtles of Paul, divers places in the Romans, and in the Epheſians, and Philippians, and Coloſſians, continually ſtill they are beating upon love; and eſpecially in the Epiſtles of John (that was the beloved Diſciple and lay in the boſom of Chriſt) nothing ſo much as love, becauſe this indeed is the Converſation that becomes the Goſpel, for the main thing in the Goſpel, it is the declaring of the love of God; and therefore Chriſtians that would live as becomes the Goſpel, they muſt live ſo as acted by love: And ſo in the ſtory of the Acts, preſently as ſoon as you reade of any that the Goſpel did prevail withal, they had one heart and one mind, Oh how did they cleave one to another! their hearts were one. And ſo we find in the ſtories of the Primitive times, I remember Tertullian ſaith, that that was the way that the Heathens and perſecutors did uſe to find out who were Chriſtians, for the Chriſtians did meet at nights for fear of danger, & did as wiſely as they could to keep themſelves from their perſecutors, but they found this by experience that when they were converted to Chriſtian Religion, then there was another kind of ſpirit in them that did act them, and eſpecially a ſpirit of love one to another, there was another kind of love of Chriſtians one towards another then, than of any other ſociety of man kind; the Heathens ſaw this, and wondred at it, and it was by this that they found out who were Chriſtians, if they ſaw any people beginning to have a ſpirit of love more than before, they would think ſurely theſe have heard of this Chriſtian Religion, and they begin to be Chriſtian; this was the glory of Chriſtian Religion in thoſe times, that there was ſuch intire love and union of hearts amongſt them. The Apoſtle John would have ſuch love as that Chriſtians ſhould be willing to die one for another, and they did ſo in the primitive times, Oh this were becoming the Goſpel indeed: But Oh how far, how far are we from ſuch a Converſation in ſuch times as we live in now! as if ſo be that the Goſpel were gone from us, we ſpeak of the Goſpel as if it were reveal'd more now than ever, and much concerning free grace in the Goſpel, but look upon the Converſations of men, they were never more unſutable to the Goſpel, and in this particular, in reſpect of the ſincere love in the hearts of Chriſtians: My brethren, malitious diſpoſitions are extreamly unbecoming the Goſpel, hateful and malitious diſpoſitions, What doth a beaſtly, brutiſh, ſavigeneſs do, the fierceneſs of beaſts do in the breaſt of a Chriſtian? Oh it is infinitely unbeſeeming a Chriſtian to have an unloving diſpoſition, a hateful diſpoſition, to be hating one another, and to have a ſpirit of oppoſition and contradiction, and frowardneſs one againſt another, there is nothing more unbeſeeming the Goſpel of Jeſus Chriſt than this. I remember I have read even of one of the Heathen Emperors, that being convinced ſomewhat about Chriſt, and hearing much of him, ſaw two that profeſſed the name of Chriſtians to fall out bitterly one with another, which as ſoon as he perceived he cals them to him, and gives a ſtraight command that they ſhould never afterward, preſume to call themſelves by the name of Chriſtians; No (ſaith he) you do not do according to your Maſter that you profeſs, your life is unſutable to your Maſter, even one that was but a Heathen himſelf ſpeak this. Oh if we profeſs our ſelves Chriſtians let our Converſations be as becomes the Goſpel in point of love, and make that to be the argument of love, the love of God revealed in the Goſpel; there are a great many arguments of love from humane ſociety, from reaſon, that men that live together they ſhould love one another as men, and that there comes a great deal of hurt from frowardneſs and bitterneſs, and that it is againſt the rules of ſociety, and that men cannot live quietly except there be ſome way of ſodering by love; theſe arguments are ſomewhat, and yet theſe would be among Heathens: Oh but now, thoſe that profeſs the Goſpel of Chriſt, have one argument that is infinitely beyond all arguments that can be imagined, and that is in John, 3. 16. (before named) So God loved the world, loved the world, that he gave his only begotten. We hear how the love of God that was in the heart of God from all eternity is brought forth and revealed in the Goſpel, Oh let this inflame our hearts with love, Oh that there might be never a Chriſtian that profeſſes the Name of Chriſt, but that it might appear in him that his heart is ſweetened with love, and that he doth live (as it were) in the very element of love, and acted by love in all that he doth, O this would beautifie your Chriſtian profeſſion more than all your talking of this and the other things: Oh that it were come again, that this becoming Converſation of Chriſtians were come again into the world. I remember I have heard a ſpeech of Dr. Whittacre rebuking the Converſation of the Scholers in Cambridg, he had this speech, Surely (ſaith he) this that we preach is not the Goſpel, or otherwiſe we are no Goſpelers, becauſe our Converſation is ſo different from the Goſpel; and ſo we may ſay of this one particular in reſpect of love, either it is but a fanſie that we hear ſo much of the love of God in Jeſus Chriſt in the Goſpel, or otherwiſe we are no Goſpelers, we are no true Profeſſors of the Goſpel: whatever profeſſion we make of the Goſpel, yet except there doth appear divine love to act us in all that we do God will not own us for Goſpelers; for certainly it is a main ſcope that God hath in the revealing the Goſpel to ſweeten the hearts of men with love, either deny the profeſſion, or walk more lovingly than thou haſt done towards thoſe that make the ſame profeſſion: yea thou ſhouldeſt walk lovingly towards thy enemies, for the Goſpel reveals much of Gods goodneſs even towards the whol world in general, ſo that there ſhould be love even towards all from the knowledge of the Goſpel; Oh that it might be ſaid of men and women, that were of rugged, harſh, and malitious diſpoſitions before, yet ſince it pleaſed God that they came to the Miniſtry of the Goſpel, and heard the Truths of the Goſpel opened to them, Oh ſince that time their hearts have been altered and changed, Oh of what ſweet diſpoſitions they are of now, the husband towards the wife, and the wife towards the husband, in a family there was nothing but harſhneſs and brawling, but now nothing but ſweetneſs and love and this from the knowledg of the love of God in Jeſus Chriſt: that love will be a Divine grace indeed that's raiſed in the hearts of men, and acted from this principle of the knowledg of the love of God in Jeſus Chriſt. This is the firſt thing, and the great thing that is held forth in the Goſpel, namely the love of God to man-kind.
I'le but name one or two things more now, and the next is this.
The infinite willingneſs of God to be at peace and to be reconcil'd unto thoſe who have offended him, yea to his enemies, what is the ſcope of the Goſpel? the eternal love of God to man-kind in Chriſt: That's the firſt thing. Then the ſecond thing is the infinite willingneſs that there is in God to be at peace to be reconciled to ſuch as have offended him; this is held forth in the Goſpel, the Goſpel is the Miniſtry of reconciliation, now what Converſation ſhould be in us becoming this in the Goſpel that is held forth?
And then the infinite mercy of God in the Goſpel in delivering poor creatures out of a depth of miſery, that's a main thing in the Goſpel, and many other particulars as the infinite hatred that God hath againſt ſin, and the great price paid for ſouls that's held forth in the Goſpel too, with divers other things that might be ſpoken of. But I beſeech you conſider of the point that we are about, namely to ſhew you what the Goſpel holds forth to us; and then what Converſation becomes all theſe things, and is ſutable to them. If God would but be pleaſed to go along even with this one point that we are now upon, we hope it may lighten the Converſation of Chriſtians, and withal may commend this word of grace to thoſe that ſit in darkneſs and in the ſhadow of death; and may (if God will ſay Amen unto it) in ſome meaſure recover the diſhonor that hath been caſt upon the Goſpel of Chriſt in theſe latter times, by that looſe and uneven walking amongſt profeſſors themſelves; which hath very much darkned the glory of this marvellous great light, Which ſhould be a lamp unto their feet, and a light unto their paths. Oh that Jeſus Chriſt from whoſe hand and heart this Goſpel came would now preach it home to every heart of us, that the truths thereof, may be turned into grace, ſpirit and life in the midſt of us, ſo that our lives and Converſations may be a daily practical ſermon of holineſs, in particular, That we love one another as becomes the Goſpels