Chapter 23: How should God's people so walk, as to draw others in love with their communion
BUt how should Gods people so walk, as to bring others in love with their communion?
First, in the general, take heed of those sins especially, that those which you converse with are guilty of, that they be not able to spy the same sins in you, which their consciences accuse themselves of: take heed of the pollutions of the world. Cant. 6:10 Who is she that looketh forth as the Morning, fair as the Moon, clear as the Sun, and terrible as an army with banners? The Church of God ought to be fair as the Moon, but the Moon has spots, and therefore it follows, Clear as the Sun, and then, she is terrible as an army with banners: Either she will draw the hearts of others to love her, or she will daunt their hearts. Yea, let them not see any defilement answerwable to their defilement: for wicked men, though they cannot spy evils in the godly, yet surely they think they are guilty of the sins which they live in, as well as themselves: as Nero, because he was unchast, thought all the world was unchast: and therefore the godly should labor to keep themselves from such sins as the world is guilty of, that they may not spy such in them. A godly man should not only labor to be kept from outward defilement; that may be done by the strength of a natural conscience, without any sanctifying grace: and it should be a shame to one that has grace, if he should not do that; if he cannot do that, how can he purge himself from secret, and spiritual evils that are in the heart?
Secondly, if you would walk so as to draw others in love to communion with you, walk in singleness and uprightness of heart. Acts 2. 46, 47. They did eat their bread with gladness, and singleness of heart, praising God: mark what follows; having favor with all the people, and God added to the Church: Singleness of heart makes Church-communion lovely.
But what is that uprightness, and singleness of heart that we are to walk withal?
By that I mean this; namely, to be sure that there be an answerableness in our conversation unto all those principles of godliness that we profess: for take the most strict principles of Religion, and the men of the world cannot speak against them, and when it comes to, this is all they have to say, Ah! if it were in truth, and in sincerity, it were something, but they are hypocrites: they acknowledge the principles are right, but they think the principles are so strict, that it is impossible to walk up to them: Ah! say they, give me one that does walk up to his principles, and we will say something to you.
And therefore, you that are godly, consider of the many principles of godliness that you profess: as namely, that the least sin is a greater evil, then all the evils in the world; and labor that all your whole life may hold out this principle, fearing the least sin, and the least occasion of sin. It is our principle, that we must make the Word the Rule of all our actions: Now let your conversations hold out this principle before others; And that the peace of conscience is of infinite more value, then all the delights of the world: Hold out this principle; That the glory of God is the thing to be aimed at in all things. Now the care of Gods people, if they would so walk, as to draw others in love of communion with them, is not to talk of these things, but to hold them forth in their lives, that men that converse with them, may read them in their lives; Gods people should so walk, that if there were no talking of such principles, yet they may be found in their conversations.
Thirdly, if you would so walk, as to draw others in love of communion with you, then walk so, that those that are without may see a constant evenness, and proportion in your ways, that one action may be proportionable to another; let them take us when they will, and where they will, we are always the same: though there be never so much forwardness in some of Gods ways, if there be not forwardness in others, there can be no conviction, and there is no beauty: As in nature, so in grace; The beauty of nature is proportion; the beauty of nature is not in the greatness of one member, or in color, but in the proportion: So the beauty of a Christians conversation, lies in the proportion of a Christians conversation; that there may be suitableness between one thing and another, that the men of the world may not see us halt: Many are hot in some one thing, and remiss in others: I condemn not forwardness in any way of God, but where a man is forward in one thing, and remiss in another, there is a disproportion in his ways, he goes long and short; as where one leg is shorter then another, there must needs be halting; this is a dishonor to Religion, this takes away the beauty of Religion, and such as these are, will never convince any of the excellency that is in communion with the Saints.
Fourthly, if you would walk so, as to draw others in love to communion with you, then labor for to be eminent in those things that the men of the world have skill in.
As first, the works of justice: The men of the world think men must be just in all their ways, and all their dealings; and though it be true there may be justice where there is only morality, yet there can be no Religion where there is not Justice, for Religion teaches Justice more then morality does; it is a shameful thing for men that make profession of Religion, not to be raised above moralities: now when the men of the world that have skill in this, shall see that godliness teaches men to be just, and that their's is a more accurate justice then that which is in the world, this convinces men; but when they shall see men talking so much of godliness, and Church-discipline, and yet when they come to deal with them, they are then so cunning, and will fetch over men as well as any, as griping as any, and men know not where to finde them, these are burdensome Members to a Church, that wrong Religion: your injustice in dealing with men, is a greater evil then the injustice of any moral man, in this regard, the injustice of a moral man does not make men shy of dealing with all moral men, but injustice in you makes men shy of dealing with any that make profession of Religion, and to say, none are so deceitful as they; and though that objection does come usually from malice, yet it cannot be denyed, but those that make profession, give too too much advantage for it.
Secondly, labor for an eminency in performing the duties of your relations, and your callings. As wives should fulfil their duties, and every one be faithful in the duty that God requires of their places, and if this be not in you, you may talk your hearts out of the excellency of communion with Gods people, they will not believe you: And therefore the Apostle, when he urges the Church of God so to walk as to convince others; mark how he instances in the duties of relation, 1 Pet. 2:12 Having your conversation honest amongst the Gentiles, that whereas they speak against you as evil doers, they may by your good works which they shall behold, glorifie God in the day of visitation: But what good works must we do, which they beholding shall glorifie God in the day of visitation? You shall finde he instances in the duties of relation, as between Magistrates and Subjects, Masters and Servants, Husbands and Wives.
And therefore, you servants that are under subjection, especially under carnal Governors, let them see, since you have joined with Gods people, that you are more faithful and obedient then ever before, and that they never had any servant in their lives, so subject, and obedient, and faithful as you are, that did not make that profession that you do. And so wives, carry such respect, and show such humility towards your husbands, though they be naught, that they may say, Since my wife made this profession of Religion, I finde it in her carriage; and so children. It is a wonderful shameful thing that any servant or childe, that is but civil, should go beyond a godly servant or childe in diligence, and obedience, and faithfulness; says Jerome, What a shameful thing is it, That faith should not enable to do that, which Infidels are able to do?
Thirdly, The men of the world have skill in peaceable dispositions, labor to be of a peaceable disposition: Blessed are the peacemakers; let them not see rigidness in your ways. The Jews observe upon Exod. 25:3 that there was no iron amongst the stuff of the Tabernacle: What do rigid iron dispositions in Gods Tabernacle, in Gods Church?
Fourthly, they have skill in affability, and courteousness; Religion does not teach men to be sowre, but as courteousness and affability is a moral vertue, so it is to be carried in a higher way in Christians then in others. Many men who have no grace, seem to carry themselves like Christians; what a shame then is it for Christians, who have grace, not to carry themselves like men?
Fifthly, the men of the world have skill in love, and therefore be eminent in that, that they may see your love towards one another, bearing one anothers burthens. As the curtains of the Tabernacle were joined together by loops, so should the members of the Church be joined one to another by love. In the Primitive times we finde the Heathens, and enemies of the Church, did acknowledge there were no people in the world did love one another so as Christians did. The Church of Philadelphia is blamed for nothing; Philadelphia signifies brotherly love; when brotherly love rules in Churches, they grow to a blameless conversation before God and man.
Sixthly, be bountiful, and liberal: The men of the world having skill in these things, and they seeing no eminency of these in you, they say, Let them make what profession they will in those things we have no skill in, we believe them not, they are a company of false hearted people.
Fifthly, if you would walk so, as to draw others in love to communion with you, labor to manifest the power of godliness, by doing such things as the men of the world cannot do; if the men of the world can see, that men that make profession of Religion are able to do that they cannot do, they see now there is some reality in Religion. You know how it was with Pharaoh and his Magicians; all the while Moses wrought such things that Pharaohs Magicians could do, Pharaoh was not convinced; but when Moses did such things, that the Magicians could not do, this convinced them: and so for you to do that the men of the world do, or can do, this does not convince them; says Christ, If I had not done such things as no man did, you had had no sin.
What is it to do those things which the men of the world cannot do?
First, the resisting of strong temptations; every slight temptation overcomes them, but when they shall see you stand out against powerful temptations, they see you have a power beyond theirs. When Nebuchadnezzar saw the three Children in the fiery furnace, and they were not touched by the fire, he was convinced; so when the men of the world shall see you in the midst of prevailing temptations, and you keep yourselves untouched, they will be convinced, and say, Surely there is a power with these that we have not.
Secondly, the overcoming of strong passions, this convinces them: When as those you live withal, shall know there was a time you were outragious, and forward at every thing that did displease you, and since God has wrought on your hearts, you can be meek, and patient, and those passions and temptations cannot overcome you now, that did before. When Christ commanded the winds and seas, and they were still at his word, they wondred and said, Who is this, that the winds and seas obey him? And so, when you have storms and passions arise in you, and you by the word of God can make all quiet, men will wonder, and say, Who is this?
Thirdly, if you be able to deny yourselves in your wills and ends, this is a thing they cannot do; but now the godly, if there come any word of God to show their wills are not right, they do not only change the thing their will is upon, but their will is bowed to Gods word. And as it was with David, when he had Saul at an advantage, and might have had his own will upon Saul, and yet spared him, how did this convince Saul? Who having his Enemy, would have spared him? As if he had said, If I had had you at an advantage, at my own will, I must have had my ends; And so is there any thing that the men of the world can see you may have your ends in, you should rather deny yourselves in them.
Brethren, Gods people are to strive, and contend with the world above all people, and that for God; now then, that we may manifest unto the world, that when we do contend with them, that it is meerly-for God, when it comes to ourselves, and our own causes, we should be the most yieldable people in the world. There is a time when we must contend with the world, our consciences put us upon it, and the cause of God puts us upon it, and then they say we are stubborn proud spirits; now to take off this reproach, and to convince them, it is not self-will; therefore when it is only your own cause, yield to the utmost you can, and this will convince them, when you do not yield, that it is not for self, but for God, and conscience.
Fourthly, do good for evil, this is that which the men of the world cannot do. We must labor to do some singular thing for God; if you only do good for good, the Publicans can do so, but we must do good for evil. As it is reported of Bishop Cranmer, they used to say of him, If they would have Bishop Cranmer their friend, let them do him some ill turn: Do you not think how you may be even with them that have done you an ill turn, but rather go home, and all the way you are going, be musing, and studying how you may return some good to that man that has done you wrong, and so you shall not be even with him, but above him; by this you shall heap coals of fire upon his head: This beseems the people of God, that are the peculiar of God. It was a notable speech that Balaam had in Numbers 23:9 Lo, the people shall dwell alone, and shall not be reckoned among the Nations: They are a people peculiar amongst themselves; if they be such a people as are so peculiar, as they must not be reckoned amongst the Nations, then they must do such things, as cannot be reckoned amongst the ways and works of the Nations. If we should read all Authors of the Heathens, yet we may finde such things in Gods people, as we cannot finde in all the Authors.
Fifthly, be joyful in affliction, rejoicing in God and Christ, then when all outward delight fails in very convincing: If people speak so much of faith, and living by faith on the promises, and yet if they be crost in any thing in the world, their hearts are as low and sinking as the hearts of any; when men of the world see this, they say, Where is all their faith? But if they see when affliction comes, even such as would make their hearts sink, and the people of God carry them out chearfully, they will say, Surely there is some real principle in them that we cannot see. As Justin Martyr, when he saw the Christians suffer such great things so chearfully, says he, Surely these men have more then the men of the world, they have other principles, and so he enquired what manner of people they were, and so came to embrace the truth.
It is not so much to be merry and joyful over their cups; the people of God cannot be merry and joyful in sensual delights, but put them into afflictions and hardships, and they can be chearful more then you, they are not so dumpish and sad as the men of the world think they are. Christ said, I have meat to eat of which you know not of: The light of the candle is fed with stinking tallow, but the light of the Sun has influence from Heaven to feed it, and so is not soon blown out: And so the joys of Gods people have other matter to feed them, and are not so soon puffed out as the joys of the world.
Sixthly, in the people of God there should be seriousness mixed with chearfulness, and the mixture of both these makes Religion beautiful; for if professors of Religion will be merry, they presently run into a lightness, and vanity of Spirit; and if they think to be serious, they presently grow dumpish and sullen; but if we could do so, be so chearful in our way, as to manifest seriousness, and so serious, as to manifest chearfulness, this will be a mighty convincement to the world.
Seventhly, the men of the world cannot be humble in the increase of gifts; but the more increase of gifts Gods people have, the more humble they should be. They shall see since the people of God did close one with another, they are encreased in gifts; a poor boy, or girl, or servant, that understood nothing before, now they can understand more, and with their understanding their hearts are more humble then before; this is a great convincement, That in the exercise of your gifts, there may not appear much of yourselves, but much of God, is that you should much labor after in the exercise of your gifts; let them see that God has acquainted you with such divine mysteries, as should make them admire; Gods people should not only labor to have words that are flat, but to have such gifts, as that they should know the secrets of God, and of their own hearts, and of the hearts of others. You know when he in 1 Cor. 14. that was ignorant came into the Church, and saw gifts so exercised, as the secrets of his heart were opened, he said, Surely God is there. We should not exercise gifts so, as to show our parts in them, but exercise them in such an humble manner, as to convince the world of the excellency in communion with the Saints.
O brethren, labor to practice these things: O what a blessed thing were it that all of us might come to convert souls! Though women may not preach in the Church, they may preach abroad in their lives, and in their families, by their humble and godly conversations; 1 Cor. 7:16 What knowest you, O wife, whether you shall save your husband? Labor so to walk, as some soul may bless God for you, and bless God for your joining with his people: Heretofore I was a poor ignorant wretch, and minded nothing but to satisfy the flesh, and heard many Sermons, and they never wrought upon me, but now I see the holy conversation of such, this works upon me; No member of a Church should satisfy himself, until he have seen himself to work upon some by his conversation. The people that God intends to bring to join with his Church, are said to flye like Doves to their windows, Isaiah 60:8 Now Doves love white, clean, and lightsome places; therefore such should be our conversations, so white, clean, and lightsome, as those in whom God begins any work of grace, to be of Dove-like dispositions, may come flying to us; and this is the fourth branch of the exhortation.
Fifthly, if there be so much good to be had in this communion, labor to walk so one with another, that when any come to join with you, they may finde that made good which they heard of: though they do suffer affliction to come and join with you, yet when they are come in, they may finde all made up, that they may say, Before I heard by the speech of others, there was such a comfortable life in communion with such, which made me venture much, and now I have found it made up to the full; yea, half of it was not told to me: O let us not give occasion to any to go and complain to God, and say, I heard there was much good to be had in communion with your people, and thereupon I was content to venture much to enjoy it, and now I finde no such thing, I finde nothing but jealousies, and wranglings, and pride, and as much earthliness as before: If you give any occasion to go to God, and to make his moan thus, it will go ill with you; but give occasion to others to bless God for you: therefore let there be a sweet union among you. It is a promise in Zeph. 3. They shall serve the Lord with one consent, with one shoulder, so the words are: So every one of you should set yourselves to serve the Lord, quickning one anothers spirits, careful for one anothers good.
And when you come together, bring your living ends together: When you lay brands together, you do not lay the dead ends together, they will never kindle, but you lay the living burning ends together, and so they kindle: And so when you come together, lay your living ends together, that when you go away, you may say, I feel my heart warmed; you should never meet together, but that you might bless God for your meeting, and by this you shall show there is a power in this Ordinance of God.
It is observable, the great strength that there is in a civil Ordinance, one would think there should be more in a spiritual Ordinance: How comes it to pass, that two, that it may be a moneth or two before were meer strangers, and yet they coming to join in marriage, if it be a true joining, their hearts close more together, then to Father or Mother, to their children, that came out of their own bodies, or brother, or sisters that lay in the same womb, they cannot have their hearts so knit together, as these two have: From whence comes this? From the vertue of Gods Ordinance; if it were not an Ordinance of God, it could not produce such an effect: If marriage, which is an Ordinance of God in civil things, and so a civil Ordinance, have such power to unite the heart, how much more spiritual Ordinances, and communion, which is the highest Ordinance for uniting the heart? and therefore we should look for more then a natural power in it: For people to love one another, and to do good to one another, has a natural power to unite the heart; But do you look upon this communion as having the greatest power to unite the heart, by vertue of an Ordinance, that so all who have suffered never so much to join with you, may see all recompenced up to the full, and never have a repenting thought for that they have suffered and ventured.
