Forty Sermons, Sermon 21
SERMON XXI.
PHILIP. 1. 27. Only let your Converſation be as becometh the Goſpel of Chriſt.
MIniſters of the Goſpel Gregor. Nyſſen compareth to March 19. 1625/6.Schoolmaſters, who as they have different natures and tempers to deal with, ſo they ſhould have Wiſdome to obſerve it, and accommodate themſelves accordingly. Sure our bleſſed Apoſtle had, and therefore knew when to comfort and encourage, and on the contrary, when he had juſt occaſion durſt both chide and ſtrike. So he had a Rod for the unruly Corinthians, 1 Cor. 4. 21. and if the Galatians will play the Truants in Chriſt's School, ſlide back from the Truth of the Goſpel, he will not be Tongue-tied. O fooliſh Galatians, who hath bewitched you? Chap. 3. 1. But let the Theſſalonians receive the Word with joy, and practiſe it ſo as they become Examples to others, 1 Theſ. 1. 6, 7. Then inſtead of chiding, you ſhall hear him boaſting of them. What is our hope and joy, or Crown of rejoycing? Are not ye? &c. 1 Theſſ. 2. 19. And for our Philippians, let them at the firſt entertain the Goſpel, Act. 16. and continue ſtedfaſt in that Fellowſhip, Philip. 1. 5. at the firſt when he parted from Macedonia, let them communicate to his wants, Chap. 4. 15. and once and again, when he was at Theſſalonica, v. 16. and now again, when he is Priſoner at Rome, let their love flouriſh again (v. 10.) in ſending to him by Epaphroditus, (v. 18, 19.) their foreign, ſomething to ſuſtain their Ghoſtly Father, who could not now provide for himſelf (which was the occaſion of his writing this Epiſtle) and then he cannot mention or remember them, but he muſt thank God for them, Chap. 1. 3. Yea then they are his foreign, Chap. 4. 1. His dearly beloved, and longed for; his Joy and Crown. And therefore though he cannot for the preſent come and bring his thanks, yet he hopes he ſhall ere-long, and mean-while from Priſon (which the Church of God is beholden to for moſt of his Epiſtles, as Beza well obſerves) he writes and ſends this as an acknowledgment of their love, and as a token of his own. But leſt any ſhould ſay foreign, or think that their Gift was like a School-boys Noſegay which he giveth to his Maſter to ſave him from a whipping, and his Gain the Cauſe why he was ſo indulgent, as in particular he profeſſeth againſt it, Chap. 4. So the general carriage of this Chapter plainly ſheweth, that for all their bounty he would not make them wantons, and therefore affer the Inſcription and Congratulation in the 11 firſt Verſes of this Chapter, which is the firſt part of it, and a Narration of the ſucceſs and event of his affections from the 12th to the 27th, which is the ſecond part; there is a third part begun in the Text, and continued in the ſequel of the Epiſtle; wherein he calleth for ſomething elſe, which would be far more acceptable to him than their former beneficence, in general ſet down in the words I have read. foreign. Only let your Converſation be ſuch, as it becometh the Goſpel of Chriſt.
The firſt word foreign being a corrective, and a tranſitive Particle, may accordingly have a double reference: either to his coming again to them immediately before ſpoken of, which whether it did afterward come to paſs I ſay not, becauſe I find the Judgments of Interpreters different about it. His own words are foreign, v. 25. and they ſound a confident aſſurance; and yet here, as correcting himſelf, or rather as paſſing it by, as though he had ſaid, verum de me viderit Dominus, &c. as Calvin expreſſeth it; What-ever becomes of me, I leave that to God, only do you your duty, Only let your Converſation be ſuch as becometh the Goſpel: or if we take it tranſitively, whereby he paſſeth from the Preface of his Epiſtle to the Body of it, as divers Interpreters think, and refer it to all that went before, then it would plainly mean thus much, That whereas God hath done great things for you (which are ſet down in the former part of the Chapter) hath brought you to the fellowſhip of the Goſpel, and ſo hath begun a good work in you, and will perfect it to the day of Chriſt, hath turned my afflictions (which otherwiſe you might have ſtumbled at) to the furtherance of the Goſpel, and hath purpoſed to free me from my Bonds for the furtherance of your Edification and Comfort; ſeeing, I ſay, that God hath done ſo much for his part, Quod reliquum eſt, &c. that which is now wanting lieth upon you to look to, and that, only that you have your Converſation ſo as may become the Goſpel of Chriſt.
But to leave that relative conſideration of the words; in them abſolutely conſidered we have theſe particulars.
1. Something to be ruled; That's their Converſation, foreign.
2. The Rule, and that's the Goſpel of Chriſt.
3. And thirdly the Agreement, which muſt be betwixt their Converſation and this Rule, in that word foreign only let your Converſation be as becomes the Goſpel of Chriſt.
For the firſt, the thing to be ruled, their Converſation. The word foreign here uſed properly ſignifieth to govern a City or Common-wealth, and thence cometh to ſignify a man's governing himſelf, whether in publick or private. And though I confeſs the word foreign in the Greek Fathers commonly ſignifies a Mans behaviour and carriage in general, as likewiſe this Verb foreign, Acts 23. 1. Where Paul ſaith, Men and Brethren, foreign, and therefore tranſlated, I have lived in all good Conſcience before God; yet I cannot ſay, but that both here and in other places it hath ſome reference to Men we converſe with, and therefore though not excluding our inward and ſpiritual ſervice to Godward, yet eſpecially intending our carriage towards others, our Converſation (as ours tranſlate it) in civil and Chriſtian Society.
2. Now the Goſpel of Chriſt is the Rule our Converſation muſt be ſquared by, that ſecond & better Covenant, which Chriſt is both the Preacher and Subject of; and therefore here called His Goſpel.
3. Which they and we all muſt walk worthy of. So the words ſound foreign. Nor would ſome proud Juſtitiary ſtick perhaps hence to ground the worth and merit of his good works and meanings. Nor do I deny but this word ſignifieth ſo much in ſome other caſes, but not in this. No, Beloved: In this ſence we are not worthy of the Crums that fall from God's Table (as our Church confeſſeth) and therefore much leſs of theſe dainties, which we have before propheſied of, Iſa. 25. 6. foreign, then, is as much as ut convenit, as Beza, quemadmodum decet, according to the Syriach Interpreter, convenienter & competenter, as Muſculus, or pro dignitate, as others have it; that is, as is convenient, and fitting, as becometh and will be for the honour of the Goſpel; that our lives and the Goſpel ſhould be like two Tallies agreeing in every thing, or (as the word foreign as it cometh of foreign ſignifieth) as though our lives and the Goſpel being put into two Ballances were in aequilibrio not for equality of worth or weight, but for fitneſs and correſpondency. And ſo I take it includes theſe two, both which our Engliſh word becometh here uſed includeth.
1. That our lives ſhould be anſwerable and agreeable.
2. And thence (in the ſecond place) ſuch as will not diſgrace and diſhonour, but become and adorn the Goſpel of Chriſt, which we profeſs. And that's the duty which the Apoſtle here commends to his Philippians, and I now to your conſideration and practiſe.
A duty, we might think, which every ingenuous temper would be ſoon moulded to, that calls on him for no more, than that he would walk worthy of himſelf and his Profeſſion; eſpecially our complete Moraliſts, who often ſtrive more for good carriage than a good Conſcience, and we above all, who labour (perhaps ſome times too earneſtly) to be dignified Men; I wiſh it were always in the Apoſtles ſence, when he calleth on us to walk worthy of the Goſpel. But ſomething ſure there is in it that he ſo urgeth it, makes it his only thing here; and elſewhere becometh earneſt ſuiter for it, foreign, I beſeech you that you would walk worthy of the Vocation wherewith you are called, Epheſ. 4. 1. is ſo earneſt for it, that he uſeth all means to effect it by Exhortations, Conſolations, Obteſtations, foreign, that they would walk worthy not only of the Goſpel, but of God himſelf, who had called them to his Kingdom and Glory, 1 Theſſ. 2. 11, 12. And therefore for the further opening of it, give me leave briefly to ſhew,
1. Wherein this worthy behaviour eſpecially conſiſts, and then,
2. The Arguments couched in the Text, which may move all to endeavour after it, that ſo we may better urge it in the Application.
For the firſt therefore in general; The Scripture often makes mention of a certain foreign and foreign, which is ordinarily tranſlated Honeſty, but ſignifieth (generally) that foreign, that decent and holy carriage of a Chriſtian, which the Apoſtle not only here, but again in the fourth Chapter of this Epiſtle points at in his foreign &c. Whatſoever things are honeſt, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report, if there be any Vertue, and if there be any Praiſe, think on theſe things. A ſufficient commentary upon this foreign.
But yet more particularly; As the Spouſe hath both an Eye and a Chain, wherewith ſhe raviſheth the Heart of her Saviour, Cant. 4. 6. ſo I conceive one part of this Converſation conſiſts in that outward grave ſober and amiable behaviour, which becometh all, but eſpecially a Chriſtian, which the Apoſtle brings the Corinthians to Epiſt. 1. Chap. 11. 13. Judg in your ſelves, is it comely, &c. which goeth through all both Vertues and Graces, and giveth a ſplendor to all: nor yet only that which Ethicks help the Moraliſt to, but a Chriſtian decency made up of gravity and amiableneſs; the one ariſing from a ſerious and ſetled courſe of Godlineſs, and the other from inward peace of Conſcience, there being a Calm within, and therefore there muſt needs be a Serenity without. And truly why ſhould the Goſpel only make Men untoward? or why ſhould profeſſors of it be eſpecially blamed for bad natures and harſh carriages? Seeing Plato's Divinity was, that Pulchrum & Bonum were the ſame, and the ſame word ſignifieth both; why ſhould they be ſevered in us that profeſs more Divine Philoſophy? Not that I doubted that many ſuch imputations are falſe of many Men; accounting it unmannerlineſs and frowardneſs, when the Godly will not run with them into the ſame exceſs of Riot; Nor that I condemned all, whoſe natural diſpoſitions are more rough, and ſo their carriage in this reſpect leſs amiable. No, I know the Lord had uſe of John Baptiſt's more retired and auſtere, as well as of our Saviour's more amiable and pleaſing behaviour; Nor did he that firſt preached in that regard at firſt blemiſh the Goſpel.
And yet I muſt needs ſay that the Lacedemonians prayed well, when they deſired of God, ut pulchra cum bonis iis tribueret; and it would be well if Chriſtians now would joyn both. For if it be that, by which an Animal exceeds that which is Inanimate, that together with bonum it can appetere pulchrum, which the Inanimate skills not of; let it never be that, in which a Chriſtian ſhall be inferiour to another, that whatever care he hath for the lawfulneſs, yet he ſhould have none for the decency of his behaviour. If Ariſtotle's happy Man is always attended upon with his Pulchritudo and Gratia, It's pity that our bleſſed Man ſhould want either. But this is only the Chain about the Spouſes Neck; the Fringe of that Garment that makes a Chriſtians Profeſſion and behaviour comly & glorious. And indeed were this all the Grace that could commend him or the Goſpel, we might well ſay of it, as ſome of them did of theirs, that it were eburneum detrimentum; the painting only of (perhaps) a foul Face, not a vital fulgor, by which they uſe to define true Beauty.
2. And therefore, as they uſe to ſay, that Gratia eſt vitale, quid & ſpirituale; ſo (in the ſecond place) there is a more ſpiritual and live Beauty, which addeth luſtre to a Chriſtian's both Life and Profeſſion. I mean true ſanctifying Grace, which makes both himſelf, & whatſoever proceedeth from him in this ſence truly Gracious. And that this becometh the Goſpel of Grace, we may be aſſured it's not the Pope's triple-Crown, nor the Cardinal's Scarlet, nor the Papiſt's exceſſive pomp in their ſervice, no nor their ſpeaking and writing for the honour of it, that commends it to the World ſo much as the faithful expreſſing the Life and Power of it in our Lives and Carriage; for, before moſt of theſe w…ere heard of, what was the reaſon that a few mean Fiſhermen and others of the like condition could ever have been able to lead the whole World Captive, even compel all to come in, and to ſubject themſelves to the profeſsed obedience of the Goſpel? Was it not, becauſe that Chriſt and his Spirit (as he had promiſed them) was with them? not only in their Preaching, but alſo in their Carriage and Behaviour, ſo that they who otherwiſe were contemned as baſe, and accuſed as deceivers, could yet commend themſelves to Mens Conſciences though not to their luſts; that they could appeal both to 2 Cor. 4. 2.God and Man in this caſe; Ye are Witneſſes, and God alſo, how holily and juſtly and unblameably we have behaved our ſelves among you that believe, 1 Theſſ. 2. 10. So that though in other reſpects men looked at them as the filth and off-ſcouring of the World, yet in this they were the Glory of Chriſt, 2 Cor. 8. 23. In a word, ſo many Graces are as ſo many Jewels that adorn the Goſpel, and make the Spouſe of Chriſt glorious. So there is a Beauty of Holineſs, Pſal. 29. 2. yea, a Majeſty, and that's more. Thus by Faith the Elders received a good Report, Heb. 11. 2. And by true ſaving Wiſdome, Solomon aſſureth us, we ſhall receive foreign, as the Septuagint, a Crown of Glory, as ours read it, Prov. 4. 9. Every particular Grace is part of a Chriſtians Beauty. But as they uſe to ſay Pulchritudo non eſt partis, ſed compoſiti; ſo the perfection of Beauty ariſeth from all Graces, and a Perfetion in all. Which, though we cannot here attain to, yet if we ſtrive after it what we can, we ſhall ſurely procure either love or reverence. If the Amiableneſs of Holineſs will not allure; the Majeſty of it will daunt the proudeſt Scorner; and why may it not allure the moſt obſtinate, ſeeing it wins Grace in God's Eyes, and therefore may juſtly challenge it in ours? And here now I might open ſuch a Cabinet of precious Jewels, I mean ſo many ſeveral Graces, as were they put on, and worn by us, would ſo beautify every part of a Chriſtian, that you ſhould not ſee a Mordecai riding on Ahaſuerus Horſe with his Imperial Robes and Crown, or another Joſeph with Pharaoh's Ring on his Hand, and a Chain of Gold about his Neck, with the People bowing the Knee, and crying Abrek; but a Man of God, partaker of the Divine Nature, and well-nigh already glorified, and ſo both himſelf and his profeſſion glorious in the Eyes of God, and Angels. But all theſe curious pieces I have not now leiſure to view; many of them you may in the following Chapters of this Epiſtle. I ſhall content my ſelf with two; which the Apoſtle unfolds in the latter part of this Verſe, in which he uſeth a Metaphor taken from an Army, in which two things are required for the comelineſs and ſafeguard of it; Unity amongſt themſelves; and Valour in beating back the adverſary. Proportionable to which, two things he telleth us will become us in our warfare.
1. Mutual Love, that you ſtand faſt in one Spirit with one Mind.
2. Conſtancy and perſeverance in the Profeſſion of the Truth; ſtriving together for the Faith of the Goſpel.
In the firſt place therefore for Love and Unity. How well it ſutes with the Goſpel we may conceive, in that it's called the Goſpel of Peace, Epheſ. 6. 15. And therefore agreeth not with our Heart-burnings and Diſſenſions: Brings us glad tidings of our reconciliation with God, and therefore, as Joſeph to his Brethren, bids us take heed we fall not out by the way. Thus we ſee, it fits well; and would it not be as comely as fitting? Yes, ſurely. And therefore our Saviour makes one part of his Spouſes Beauty, that her Teeth are like a Flock of Sheep, whereof every one beareth Twins, as well to expreſs Love as Fruitfulneſs. And was it not this true-hearted Love, in having all things common, in continuing (foreign) with one accord in the Temple, in eating their Meat with gladneſs and in ſingleneſs of Heart, and the like, which made thoſe firſt Chriſtians (Acts 2. 46, 47) have favour with all the people; that, becauſe the multitude of them that believed were of one Heart and one Soul, therefore great Grace was upon them all, Acts 4. 32, 33? And the ſame, believe it, would be upon us all, if we, as they, according to the Apoſtle's Exhortation here, would now ſtand foreign in one Spirit; that is, having one and the ſame ſpirit of Grace dwelling in us, and thence with one Mind, Will and Affection; or, in one Spirit, (as ſome expound it) in one Judgment: not one Paul, and another Apollos, not ſome Lutherans, and others Calviniſts, not ſome Remonſtrants, and others Contra-Remonſtrants; but all of one mind in Chriſt: for as they uſe to ſay of an unnatural Birth that hath two Heads, if it have but one Heart, though it be to be taken for one Man, yet it is a Monſter: So as long as we have one Heart, and agreeing in the main we may grow up into one Man: yet, if as many Heads, there be ſo many Opinions and Judgments, it will be, if not unnatural and monſtrous, yet, I am ſure, ungracious and unſeemly. For we ſhould ſtand foreign, and withal foreign with one Soul and loving affection to each other, without hatred and variance, and ſtrife and ſeditions, in the Bowels of Mercy and meekneſs, and tender affection, forbearing and forgiving one another, as God for Chriſt's ſake hath forgiven us; which if we did, and were thus knit together in Judgment and Affection, how much it would adorn and advantage the Goſpel, I ſay not, becauſe I cannot ſufficiently. Yet this I can, that however bodily and outward comlineſs may be called (as it is) Concors diſcordia, & amica inimicitia, yet in this inward and ſpiritual Beauty Plato's Divinity is again true, that makes Ʋnum and Pulchrum the ſame; a chief part of it conſiſting in this Holy Unity and Uniformity.
2. Which adds ſtrength likewiſe to that other Grace of conſtancy and Perſeverance in the Profeſſion of the Truth, when we do not only ſtand together, but ſtand faſt, and fight for the Faith of the Goſpel, as our Apoſtle addeth. Which how anſwerable it is likewiſe to the Goſpel, this only were ſufficient to manifeſt, in that it ſhews what Chriſt endured for us, and therefore may juſtly call on us to indure ſomething for him; and truly if it bring to us the ſure mercies of David, we ſhould not be anſwerable to it, if we ſhould prove Flinchers. If it be an everlaſting Goſpel, Revel. 14. 6. It would be very unfit that we ſhould be like thoſe foreign, Matth. 13. 21. which for a while believe, and in time of tentation fall away. Nor can we more diſhonour the Goſpel, than if by falling off in harder times we proclaim to the World, that we find not ſo much good in it, as at firſt we thought for; as on the contrary, we cannot otherwiſe bring more credit to it, than whilſt we do foreign, take part (and happy afflictions, in which we have ſuch a bleſſed Partner) with the Goſpel in its afflictions (as the Apoſtle's phraſe is 2 Tim. 1. 8.) we let all Men know, that we indeed account it foreign, good News, which we will willingly dye for. This is that for which Juſtin Martyr and Euſebius for the honour of Chriſt ſet him before the chiefeſt of the Heathen Philoſophers, that he had ſo many thouſands ambitious of ſhedding their Blood in the defence of his Cauſe and Goſpel: which none of them could ſay of their followers. Yea this Glory reflects upon our ſelves likewiſe. So Peter aſſures us, that if we be reproached for the Name of Chriſt, a Spirit of Glory remains upon us, 1 Pet. 4. 14. yea, though we dye for it, yet Stephens Face will even then ſhine as an Angel's: So that however ſome indeed, like our nice Dames that would foreign, cannot endure Perſecution, Galat. 6. 12. would not have their Heads cut off in Chriſt's Cauſe, for ſpoiling their Beards, would profeſs the Goſpel, but it muſt be foreign, as thinking Blood and Duſt would ſpoil their effeminate Beauty; yet, believe it, a noble Chriſtian-Souldier is moſt glorious (as the Scripture ſaith of his Saviour, Iſa. 63. 1.) in his Clothes died red, in his own and Enemies Blood. Such reſplendent Stars ſhine brighteſt in ſuch Froſty Winter-Nights. There be three things, ſaith Solomon, which go well, yea there are four which are comely in going (and that comelineſs for kind, is that which we now ſpeak of) a Lion, which is ſtrongeſt amongst Beaſts, and turneth not away for any; a Grey-Hound, an Hee-Goat alſo, and a King, againſt whom there is no riſing up, Prov. 30. 29, 30, 31. I may add one more to thoſe four; and yet add nothing to Scripture, viz. a reſolved and ſetled Chriſtian, which indeed in this kind exceeds them all. For if a valiant Knight bravely mounted be one of the three moſt glorious ſights in the World, how glorious a ſpectacle will it be to ſee the Man of God armed with that Heavenly Panoply, riding in triumph, more than conquering, trampling under foot both frowns and favours of either flattering or perſecuting World, and all the Enemies of his Salvation ſo gloriouſly, as that Death, which takes away his Life, addeth to his Glory! Thus thoſe noble Heroes, thoſe Chriſtian-Worthies, I mean thoſe bleſſed Martyrs, lie now in honour, not only with Swords under their Heads, which was the Heathen Worthies honour, Ezek. 32. 27. but, as they ſay at the Head of Mahomets Tomb there is ſuch a Carbuncle that lightens all the Room (though otherwiſe dark) where it is; ſo truly this Crown of Martyrdom, is ſo beſet with ſuch ſparkling Rubies, that ſtill they ſhine like Stars in the Firmament; their conſtancy lightens their Graces, and the red dye of their Blood was the beſt Vermilion to adorn their Tombs: the Blood of them long ſince dead yet ſpeaketh, as condemning the ungrateful World, who ſo uſed them; ſo to the Eternal Renown both of them and the Goſpel.
And thus we have ſeen the way how we may walk worthy of the Goſpel. If now we enquire after Arguments to perſwade us to endeavour after it, the Text affords us three. The firſt in the word foreign, becauſe our Life is a Converſation. And ſecondly, becauſe it's the Goſpel. And thirdly, the Goſpel of Chriſt, which we muſt labour thus to adorn.
Firſt, our life is a Converſation, we live amongſt others, and they either good or bad: and in regard of both, we have need, what we can, to be careful.
As, firſt, we ſhould conſider, that we live in the Boſome of the Church amongſt the faithful, are Citizens of the City of God, the Heavenly Jeruſalem; and therefore it ſtands us in hand that ut Coelorum municipes nos geramus (as ſome read the twentieth Verſe of the third Chapter of this Epiſtle) ſo as may be for the honour of our ſelves and Country. For let Rome be foreign, Revel. 18. 10. & foreign, Revel. 14. 8. Let Venice pride it ſelf in being called the Rich, and Milain the Famous, and Bononia the Learned, &c. Yet Jeruſalem is ambitious of no greater Title, than to be ſtiled foreign, Matth. 4. 5. to tell us that are true Deniſons there, what we ſhould be, that, however, if we lived in the Land of Cabul (as Hiram called the Cities that Solomon gave him) I mean, in Sinks of Superſtition and Profaneneſs, 1 King. 9. 13.we might have ſome pretence for putting in practice that Diveliſh Proverb, Cum lupis ululandum, as if in the old Lacedemonian Common-wealth Theft might have beſeemed us, or if in Plato's Polity, ſhameleſs Community, or if in Epicurus his School, brutiſh Luxury and the like, yet that the Church of God will be no Pander for our Luſts: and therefore whoſoever by his bad Life ſhall ſtain its Beauty, however he may be reckoned in the outward number, yet in truth is but a Stranger from the Common-wealth of Iſrael.
2. But beſides the Faithful, there are others worſe affected: which, as long as we are here below, we muſt ſometime converſe with. Wicked and unreaſonable Men more than enough, that at our leaſt ſlips will be ready to ſay, as they, Ezek. 36. 20. Theſe are the people of the Lord, theſe are the devout Profeſſors of our times, and the like or worſe. If the kindred of Chriſt will ſay He is mad, the Phariſees will be animated to ſay he hath a Devil, Cartwright.Mark 3. 21, 22. And therefore we have good cauſe to be wary. Some Michals there will be, that will deride David, when he behaveth himſelf moſt ſeemly; but will be ſure to lay on load when they find him tripping. It's with a Chriſtian, as with a Man in the Sun-ſhine; which way ſoever he turneth himſelf, he will have a black ſhadow either go before him, or follow him; as Tertullian complained in his time, were he a Sober Wiſe Man before that he was converted to be a Chriſtian, then he turned Fool, and his formèr worth added to his preſent baſeneſs: but if before-time he had been laſcivious and vicious, no better Argument againſt the Chriſtians, that they all were but a company of ſuch like perſons; ſo that if they could not find a fault, yet malice would make one. And then, how circumſpectly had we need to converſe, that, whereas this way is every where ſpoken againſt, our lives may ſpeak for us, when neither we nor others can; and that whereas we may be ſure that there will ever be ſome that will ſpeak all manner of evil of us, our carriage may ſhew that it's falſly, and for Chriſt's ſake rather than our own, and ſo either win ſuch as ſpeak againſt us as evil doers (1 Pet. 2. 12.) or at leaſt not harden them in their evil courſes, but put to ſilence the ignorance of fooliſh Men, (v. 15. of that Chapter,) yea and make ſuch aſhamed, that falſly accuſe our good Converſation in Chriſt (in the 16th. verſe of the following.)
A ſecond Argument to perſwade us is, That it is the Goſpel that we ſhould thus adorn; which truly may challenge ſo much at our hands: for if we look at it in it ſelf, it's the Glorious Goſpel of our bleſſed God, 1 Tim. 1. 11. yea Glory; exceeding Glory in the Abſtract, 2 Cor. 3. 10. Pitty therefore that it ſhould be ſtained by our foul Converſation, which ſhould be kept without ſpot, unrebukable, as Paul exhorts Timothy, 1. Tim. 6. 14. Or if we conſider what it is to us, it will require no leſs at our hands; for it is no other than the King of Heaven's Pardon, ſent to us Condemned Wretches, that brings glad tidings to us of Freedom and Salvation. And how unfitting then would it be for us to take it and trample it under foot, or any ways ſlight and abuſe it. And yet no better do wicked Men deal with it, who, as they are ſaid (in this ſence) to do violence to the Law, Ezek. 22. 26. So in a manner by their foul lives they put both Chriſt and his Goſpel to an open ſhame. Well: but ſure ſo good News deſerveth a better welcome, and what can ſuch Men expect, which do not only neglect, but in a manner deſpiſe ſo great Salvation? Fearful it will be when our Phyſick proves our Poyſon; and the Goſpel, that ſhould ſpeak Peace to our Comfort, ſhall witneſs againſt us to our Condemnation. How much better would it beſeem and profit us, that whereas God hath betruſted us all with the Goſpel, that we would now ſtand out foreign, as the Apoſtle exhorts in the 7th verſe of this Chapter, in the Apology of it, that whereas it is accuſed for a Doctrine of Licentiouſneſs, our lives might ſhew that the Goſpel doth not abrogate the Law, but that that part of this ſecond Covenant is true, that indeed God puts his fear into our Hearts, that we depart not from him: and again foreign, in the confirmation of it, that whereas the Devil and his Inſtruments labour by all means to ſubvert both it and the Profeſſors of it, we would now, as the Apoſtle's word is, foreign, ſtrive together for the Faith of the Goſpel; in all our Enterpriſes have this laid down beforehand, ne quid Reſp. detrimenti, &c. that the Goſpel be not prejudiced, that our weakneſſes redound not to the weaking of the common cauſe, yea, with Paul, 1 Cor. 9. 12. ſuffer any thing, ſuffer all things, rather than hinder the Goſpel of Chriſt.
3. But if all this yet will not, yet, ſeeing, as the Apoſtle adds, it's the Goſpel of Chriſt, let him at leaſt prevail with us to give due reſpect to him in the Goſpel: for him we acknowledge to be our King. And would not our bad lives make ſtrangers accuſe his Laws and Government? He is our glorious Head, and would not our deformed behaviours make his myſtical Body like ſome Hippocentaure or Monſter, as the Fathers uſe to urge this againſt their ſemi-Chriſtians? In a word, we profeſs our ſelves Chriſtians, ſo that though we have riches, and honours, and other ſuch outward dignities, yet we will do Chriſt ſo much honour, as to be named (from none of theſe, but) only from him Chriſtians. And doth it not then ſtand us in hand to take heed, leſt we only in truth get the honour by having ſuch a glorious Name called upon us, and Chriſt rather the diſhonour by having his Name put upon them that are altogether unworthy? as though our Bleſſed Saviour had not endured ſhame enough for us already, that we need now again caſt more upon him, and ſo in a manner again Crucify the Lord of Glory? No: Beloved, he indured ſhame enough in that ſhameful Death, and therefore we had need live to his praiſe; ſhame in wearing that Crown of Thorns, but it was, that we ſhould be made foreign (as Nyſsen ſpeaks) the Crown of Chriſt of precious ſtones, inſtead of that of Thorns. And therefore we need look to it, leſt whilſt we remain ungodly in the Boſome of the Church, we be no better than Briers and Thorns again platted into this glorious Crown, and at laſt he ſay to us, Friend, how cameſt thou hither? For be we aſſured, that however He is our Mediator to reconcile us to God, yet he will never unite thoſe that are and ſtill remain in their filthineſs to ſuch a Sacred Majeſty: and though he be pleaſed to admit us into his ſervice, yet God forbid it ſhould ever be ſaid of us in this caſe, as it was of Shebna in another, that we ſhould be the ſhame of our Lords Houſe, Iſa. 22. 21.
More ſhame then for our carnal Goſpellers, that by their foul Ʋſe. 1 lives caſt ſhame on the Goſpel of Chriſt, that ſwear, and lye, and drink, and drab, and yet forſooth muſt needs be good Chriſtians, that are lawleſs and profane, and commit the reſt of the ſins reckoned up, 1 Tim, 1. 9, 10. which the Apoſtle there calls foreign, flat contraries to the ſound Doctrine of the glorious Goſpel of the Bleſſed God, and yet would ſpit in that Man's Face, that would deny them to be as good Profeſſors of the Goſpel as any. It was part of the Primitive Churches Apology, foreign. The Name of a Chriſtian only was their accuſation, quia nominis eſt praelium: but for other matters they were proceeded againſt praeſumptis, non probatis criminibus, as Tertullian ſpeaks: And I would to God it were no more now, that in theſe happier days, when through God's infinite Mercy we need not be aſhamed of the profeſſion of Chriſtianity, we were not now a ſhame to it by our bad behaviours. I confeſs Chriſtians in thoſe former times were thought badly enough of. Chriſtianum omnium ſcelerum reum, &c. others thought ſo, and it was well they did but think and ſuſpect what they could not prove. Now Turks and Infidels think we are looſe and licentious, and it were well they did but think ſo. Profane Wretches ſay that many profeſſors of the ways of Grace are Hypocrites, and it were well they did but ſay ſo. They ſay, the beſt of us anſwer not our Profeſſion; and it were very well if it were their ſaying only, and that we could anſwer all their accuſations, as Paul did Tertullus his ſlanders, Acts 24. 13. Neither can they prove the things, whereof they now accuſe me. Nay, rather are there not many that inſtead of living as it becometh the Goſpel, (as the Prophet ſpeaketh of the Jews) even ſeparate themſelves to that ſhame, Hoſ. 9. 10: that betake themſelves to ſuch ſhameful and baſe practices, as a barbarous Pagan would bluſh, a Socrates or Ariſtides would ſwoon to behold? and ſo even teach Men wickedneſs, as God complaineth of the Jews, Jer. 2. 33. or rather oftentimes do that which they are aſhamed to commit, and ſo juſtifie them in all their abominations, Jer. 2. 11. I ſpeak not this to diſgrace my Religion, or my Brother that beareth the Name of Chriſt as well as my ſelf; as though the Turks live like Men, and we like Dogs, as they are pleaſed to call us; or that there were more Atheiſm and Prophaneneſs in England, than in Italy; or that there were more Villany committed in our Churches, than in thoſe Popiſh Cages of unclean Birds; or as though Campian's Brag were true, Catholicos eſſe qui argentum reſolvant quod debent, &c. Nor yet favouring thoſe rigid Cenſurers, (however other Men bear that blame) that for any unſeemly carriage of Profeſſors cry out preſently of Hypocriſie, which in another Man would be more charitably imputed to Humane frailty: Yet we cannot but conceive how diſhonourable it is to Chriſt and the Goſpel, for the Daughters of the Philiſtines to be aſhamed of the lewd ways of Gods People, Ezek. 16. 27. for Turks and Pagans (as we know Amurath the ſecond at the Battle at Varna did) to pray to Chriſt to revenge the Chriſtians Perfidy. Little do we conſider what Diſhonour God hath amongſt them by our ſinful carriage, nor how many bad turns we do, not only to Turks and Pagans, in keeping them off from embracing the Goſpel, which we ſo diſgrace, but likewiſe to many poor Chriſtians under their Tyranny, whilſt through the Chriſtians wicked behaivour they think they do God ſervice, and a great benefit to poor Souls, whilſt they conſtrain them to Abjure their Faith and Baptiſm: And ſo we kill two at one ſtroke, namely, we harden the Perſecutor, and hazard the Chriſtian's either temporal Life, or Faith and Salvation. Thus we are an occaſion of their denving Chriſt, and in ſo doing do little better our ſelves. For Tertullian, and thoſe firſt Chriſtians thought that there was another way, than by open denying of Chriſt, to be excluded from the Name of a Chriſtian, Si faciamus quae faciunt non Chriſtiani, excludimur, ſaith he. And therefore let us look to our ſelves in this reſpect: for the Jew blaſphemes Chriſt, the Turk prefers Mahomet before Him, and the poor Indian and barbarous Pagan lives like a Beaſt in a Man's ſhape. Theſe things, and the like, they do: Take we heed therefore leſt, whilſt we equalize or exceed them in theſe or the like, we hazard not the Benefit of our Chriſtendom.
And therefore, to conclude with Exhortation, we are all to Ʋſe. be intreated, that whereas we all (however ſome do injuriouſly impropriate the Name, I ſay, whereas we all) would be accounted Evangelici, Profeſſors of the Goſpel; that we would not now deal with the Goſpel, as the Jews did with the Law, who carried it along with them in their Clothes, but not in their Hearts: So we have it only in outward Profeſſion, but expreſs it neither in Heart nor Life: But as we have a worthy Profeſſion, ſo let us walk worthy of it, and let us ever account it as our Duty (with Paul, Rom. 1. 16.) Not to be aſhamed of the Goſpel of Chriſt, ſo our happineſs, if we be not a ſhame to it, but rather adorn it by an holy converſation, that our Lives and the Goſpel, like two Glaſſes reflecting one upon another, may give mutual luſtre to each other; that (on the one ſide) the Goſpel may be an Argument of our praiſe, as Paul ſaith 2 Cor. 8. 18. of a Brother, that his praiſe was in the Goſpel: And (on the other) we may add ſomething to its Beauty; That what Paul ſaid of the Law, Rom. 7. 12. all Men that look on our Lives, may confeſs of the Goſpel, that it's Holy, Juſt, and Good, when they ſee it makes us ſo. Eſpecially this concerns us that live in theſe Places and Times: For, if the Apoſtle, Rom. 13. 13. when this Son of Righteouſneſs was in a manner but new riſen, called upon them to walk foreign, we may well think what the Lord expects of us, upon whom this glorious Light hath ſo long ſhone in its full Brightneſs. However the darknight of Ignorance draweth a Vail over the Pagans ſhame, yet ſure the leaſt mote will be ſeen in our Sun-ſhine; ſo that, as what is but foreign, i. e. Folly (or ſomewhat unſavory) in the Prophets of Samaria, Jer. 23. 13. In the Prophets of Jeruſalem, (Ver. 14.) is foreign, a Matter ſo horrible as might make a Mans hair ſtand up an end (as the word ſignifieth): So what in a Pagan's mouth is but an idle word, in a Chriſtians (in a Miniſter's eſpecially, as Bernard obſerves) is well nigh a Blaſphemy. Yea, that very foreign (as ſome expound it) which in their opinion and behaviour is a Virtue, we muſt look at as the thing not fitting, Epheſ. 5. 4. Take we heed therefore that we do not now Contra ſolem mingere, (as the Proverb is) that We rebel not againſt the Light, as Job phraſeth it, Chap. 24. 13. But when we are about the commiſſion of any Sin, let us bethink our ſelves where we are, it's holy Ground we ſtand on; in Gods Houſe and Temple: And therefore Holineſs becometh it for ever: And therefore would be very unſeemly, if we deal with it as Jehu did with the Houſe of Ba…l (2 Kings 10. 27.) make it a Draught-Houſe, a Sink and Dung-hill for all the Filth of our foul Courſes: For if a ſin committed in a material Temple adds to the Abomination, ſure the Holineſs of this Spiritual Temple makes ſin committed in it, out of meaſure ſinful. Conſider, I ſay, where we are. Our Life is a Converſation, and therefore we had need look how we behave our ſelves in the Houſe of God, (as Paul ſpeaks to Timothy) and that we have Preaching lives, by which we may ſpeak a word of Comfort and Encouragement to the Godly, of Reproof to the conviction and converſion of the Wicked, and may be Examples to all, as Paul ſaid of the Theſſalonians, 1. Epiſt. Chap. 1. v. 7. foreign in the plural Number, to ſignifie, as Beza fitly notes upon the place, Tot fuiſſe veluti conſtantiae Typos, quot erant Theſſalonicenſium capita.
Conſider likewiſe what it is we profeſs; It's a pure Religion; and therefore, as a pure Virgin, cannot but bluſh at the unſeemly behaviour of her followers. It's an high Calling we are called to, Phil. 3. 14. and therefore we ſhould walk worthy of it, Epheſ. 4. 1. It's a Glorious Goſpel, 2 Cor. 4. 4. and therefore more ſhame for us any ways to blemiſh the Glory of it. Unworthy we, if we walk not anſwerable; unworthy of Chriſt, if we trample under-foot his Blood; unworthy of the Goſpel, if we diſhonour it, and therefore worthy to be condemned for that, which we will not be ſaved by.
Conſider, Laſtly, What we our ſelves are, that I may not (becauſe indeed I cannot) ſay more, we are Chriſtians. And then (as Nehemiah ſaid) Shall ſuch Men as we do this great ſin, both againſt God and our Profeſſion? Chriſtians were wont to be able to challenge all their Accuſers, and clear themſelves of all falſe Accuſations, with a Fama ſola conſcia eſt ſcelerum Chriſtianorum. Yea, Euſebius makes a Chriſtian, and one that excels in Grace, to be Terms convertible: By which Argument he proves, that Abraham, and the Faithful before him, foreign (though not ſo called, yet) in effect were true Chriſtians. And we may obſerve in Pauls Epiſtles, that when he ſpeaks of thoſe ſins which other Men are ordinarily defiled by, he ſtill excepts the Chriſtian. As, whereas others work all uncleanneſs with greedineſs, yet you have not ſo learned Chriſt, Epheſ. 4. 20. And, Such were ſome of you, but ye are waſhed, &c. 1 Cor. 6. 11. And others are like Ground which beareth Thorns and Briers, which is nigh to Curſing, &c. But, Beloved, we are perſwaded better things of you, and things that accompany Salvation, Heb. 6. 9. All this to teach us, that whatever other Men be, or do, yet that we ſhould think thoſe ſins, which will ſtand with another Man's Profeſſion, àre notwithſtanding unworthy of us that profeſs the Goſpel; who ſhould ſhine foreign, Phil. 2. 15. Providing for things honeſt in the ſight of all Men, Rom. 12. 17. That they ſeeing our holy Demeanour, may glorifie our Saviour, whom we partly adore and partly imitate; and reverence His Goſpel, which we profeſs and adorn. And leſt any ſhould think, that thus to live belongs to them that need mind nothing elſe, and thus to adorn the Goſpel is for ſuch only, whom God hath adorned with greater Gifts, and ſet in more eminent Places, and ſo put upon greater Occaſions and Employments. Give me leave to add this, that, as I ſaid before, every ſaving Grace is part of a Chriſtians beauty, even the Feet are beautiful, Rom. 10. 15. And the Goſpel may not only be adorned by exact looking to the great things of the Law, but even in the uſe of things in themſelves indifferent. So Paul ſpeaks of Apparel becoming Women profeſſing Godlineſs, 1 Tim. 2. 10. And ſo we may of the uſe of Meat and Drink, and Recreations; in all, in the leaſt we may, we muſt labour to have our Converſation as becometh the Goſpel. And for the Perſons whom this concerns, they are all, none excepted. For though (I confeſs) by how much a Man's Place and Gifts are more eminent, he be further engaged in this Duty; and ſo the Magiſtrate eſpecially is bound to look to it, that both private Carriage and publick Government be for the credit and advantage of the Goſpel; and above all, we the Miniſters of the Goſpel are in a eſpecial manner betruſted with it, as Paul ſpeaks of himſelf, 1 Theſ. 2. 4. And therefore as it is moſt fearful, when our lives are ſo Scandalous, that with Eli's Sons we make Men abhor the Offering of the Lord, even deſpiſe that, which they ſee we ſo abuſe: So on the contrary, it would be more ſeemly for us to magnifie the Goſpel as well by our Living, as by our Preaching; ſo that whilſt by the one we labour to beget Men to God, by the other (I mean a Godly life) we might as it were hang goodly Pictures before them, as they uſe to do before Women conceiving, that the Birth may be more beautiful; ſo that they may conceive (as Jacob's Sheep did whilſt they looked upon the Rods▪ whilſt they look upon us for Examples of decent and godly Behaviour. But though we eſpecially, yet not we only, but every Chriſtian of what rank and condition ſoever, is betruſted with the credit of the Goſpel. For proof of which, I refer you only to the ſecond of the Epiſtle to Titus, where indeed he begins with him as the Miniſter, and for his Doctrine, he muſt ſpeak ſuch things which become ſound Doctrine, ver. 1. and for his Life, he would have him in all things ſhew himſelf a Patern of good Works, that he that is of the contrary part may be aſhamed, having no evil thing to ſpeak of him, ver. 7, 8. But yet withal he calleth for a Behaviour becoming Godlineſs in old Women, for they muſt be foreign, ver. 3. And for young Women, whoſe more wanton Behaviour, might have expected ſome exemption, yet he tells them that it belongs to them alſo to look to their Behaviour, that the Word of God be not blaſphemed, ver. 5. And Servants laſtly, which perhaps might have thought, they had enough to look to, if they could procure only their Maſter's profit and credit; yet in ſo doing, he tells them, there is another thing they muſt look after, foreign, That they adorn the Doctrine of God our Saviour in all things, ver. 10. So that the meaneſt Veſſels in God's Houſe, are Veſsels of Honour, and none in the Church ſo low, but that as his ſins may diſhonour, ſo his holy and decent Behaviour in his rank and condition may bring ſome Credit to the Goſpel.
Now what an happy thing would it be, if we would from the higheſt to the loweſt, ſet our ſelves in good earneſt to the Practice of this Duty? What a glorious ſight would it be to ſee the Magiſtrate governing, and the Subject obeying, the Miniſter preaching, and all of us in ſome meaſure living ſo as becometh the Goſpel? Such a well-ordered Army, where every one did ſo keep his Place and Rank, would be a Spectacle fit for an Angel's ſight and admiration. Sure they would not be aſhamed then to behold us, (as now oftentimes they are at our Abominations) but might well look at us as in a manner emulating their Divine Hierarchies, and practiſing that here, which at laſt together with them we ſhall be taken up with in Heaven for ever.
Which I may add as a further Motive to this Duty, and with which in a word I will conclude.
Beloved, This life of ours ſhould be but a Praeludium to Heaven, which we all look after. Now there is no ſinful or unbeſeeming Behaviour of any, but all are and do that which becomes their glorious Condition, and therefore it would be well, if we would in this reſpect begin our Heaven betimes here on Earth, and labour to adorn our ſelves and the Goſpel, with thoſe Graces here, which will be the greateſt part of our Glory there. Indeed, as the Romans were wont to hang their Bullae about the Necks of their Free-born children, which, when they came to Man's Eſtate and Age, were laid aſide: So Chryſoſtome, in his Preface to this Epiſtle obſerves, that ſome Graces, that adorn us here, we ſhall not need there; not Faith, becauſe the Promiſe is fulfilled; not Repentance, becauſe no Sin to cauſe it; nor Bountifulneſs, becauſe no Poor to receive it (which yet in this our Non-age we muſt in part be adorned with). But beſides there are others, as Holineſs and Purity, Love of God and our Brethren, and the like common to both Eſtates; here defective, but there made fully perfect. And in regard of all, even whilſt we are here below, we muſt labour to have our Converſation in Heaven, Phil. 3. 20. Begin to do that now, which we ſhall do there for ever: Begin to Tune and Sing that new Song (in the Revelation) here, which will be turned into thoſe Heavenly Hallelujahs, there to be Sounded out by us with the whole Quire of Heaven to our everlaſting comforts.