SPIRITVALL ALMS: A Treatise wherein is set forth the Necessity, the Enforcements, and Directions of the duty of Exhortation. PRO. 10. 21. The lips of the righteous, feed many, but fools die for want of wisdom. By A. L. LONDON: Printed by T. S. for Samuel Man, dwelling in Paul's Churchyard at the sign of the Swan. 1625. TO The Right Honourable, William Earl of Pembroke, Lord Herbert of Cardiff, Marmion, and S. Quintin, Knight of the most Noble order of the Garter, Lord Chamberlain of his Majesty's Household, Lord Warden of the Stanneries of Devon, and Cornwall, one of his Highness' most Honourable pri●y Council, my very good Lord. ●ight Honourable: IN lieu of thankes, I am now become your remembrancer for Alms, but those spiritual; to be distributed only by such on whom the spirit of glory resteth, and to be conferred chief on the glorious rest of the king of glory, the Church militant I mean, all glorious within. Was it not the glory of the Rulers and Princes of the Tribes of Israel, to offer willingly among God's people, for the frame of the Tabernacle, and fabric of the T 〈…〉 ple? And as the heart of Deborah was towards the Governors of Israel, that offered themselves willingly among the people; so did the pen of Nehemiah brand the Nobles of the Tekoites, that put not their necks to the work of the Lord. Surely, as this is a day of rebuke, wherein the word of mutual Exhorration (the treasure of spiritual Alms, for edification of the Temples of the holy Ghost,) is made a reproach; of most men neglected, delighted in of few, and of many derided: so in this day the Lord seeks for a man among us, to stand in the gap for the Land, that the glory thereof become not as a fading flower, and the light thereof as the shadow of death. Is not this therefore a time for Nicodemus to stand forth among Rulers, joseph of Arimathea among Councillors, and Theophilus among Nobles, to give witness to the truth, and to hold forth the word of life; yea, and with so much more shouting, to cry grace, grace unto it, by how much the more it is any way disgraced? Wherefore if any man's eye should be now evil, because among Nobles and Councillors, mine eyes are thus hopefully fixed on your Honour for this gracious acclamation; this wrong (if any should be) may easily be forgiven me; because mere conscience not only long ago procured me such undeserved respect in your Noble heart, but sithence also many such compassion are favours, as I thereby rest Your Honour's most obliged servant A. I. The Author to the Reader. CHristian Reader, thou hast here proposed to thy view, out of the glass of God's word the Necessity, the Enforcements, and Directions, of that most necessary duty of Exhortation; much pressed in the holy Scriptures, not purposely treated (that I know of) by any other writer, ambiguously traversed by some, and generally neglected of us all. My heart's desire and prayer is, that all may be as profitable to the● and to the Church of God, as it hath been painful to me (a man of polluted lip●) not only in undergoing the censure of man's judgement (which is a very small thing to him that knoweth the terror of God, and seethe him who is invisible) but in dissolving doubts, removing obstacles, discovering depths of Satan, and convincing gainsayers, as well as proposing the truth (all uttered as near as I could reach, with words which the holy Ghost teacheth) that by manifestation of the truth, I might com●●nd myself to every man's conscience in the ●ight of God. a Pro. 17. 36 Why, saith Solomon, is there a price in the hand of a fool to get wisdom, & he hath no heart to it? And why, say I, should there be in the ●ands of professors such treasures of wisdom and knowledge, and men no● b Pro. 9 12. be wise for themselves to employ them; but keep them, as c Eccl. 3. 13. riches are kept to the owners thereof for their hurt? Which the wise man saw to be a sore evil under the sun. In the Turks winning of Constantinople it is recorded of many Historians, that they ransacking that city, at first wondered to see what little treasure they found therein. Whereupon Mahomet the second, suspecting the treasures to be hid under the ground, commanded the earth to be digged up, and the foundations of the houses to be searched: Where finding treasures incredible, what, quoth he, how could this place lack m●nition and fortification, which abounded with such great riches as here? And indeed had they been so wise to have employed the one half, or lesser part, of these in their defence, never had Mahomet shared any part of them at all. Now God forbidden that by our folly in hiding our talents, our adversary the devil should ever have just cause, either to make us such a hissing and byword among men, or to d Reu. 12. 1● accuse us as e Mat. 25. 26 wicked & slothful servants before God. Behold, I who am less than the least of all the Saints, for Zions sake could not hold my peace, but have produced my mite which by God's grace is given me; if by any means I may provoke the rest of my brethren (especially the great Rabbis of our Church) to supply, rectify, and perfect, whatsoever they may find defective, amiss, or imperfect in me: (For, who is sufficient for these things?) That the abundance of grace poured on them may be f Psal. 133. like the precious ointment upon the head, that ran down upon the beard, even Aaron's heard, that went down to the skirts of his garments. O g Verse 1. how good and pleasant might be our brotherly co-habitation by this spiritual union and communion; and how hereby might our Church become, not only h Cant. 6. 4. comely as jerusalem, but terrible as an army with banners? Whereas now for want hereof it lieth in many places as i Pro. 24. 30 31. the field of the slothful, all grown over with thorns, and nettles covering the face thereof. k Pro. 20. 6 Most men will proclaim, every one his own goodness; and l Pro. 26. 16 the sluggard is wiser in his own conceit then seven men that can render a reason: but the treatise ensuing, not only proveth him to be the only m Pro. 11. 30 wise and n Pro. 10. 21 righteous man (in God's account) that by lips dispersing knowledge winneth souls, and feedeth many with his lips: but also rips up the o Mat. 23. 27 filthy, nasty, inside of many whited sepulchres, and grubs up the p Pro. 15. 19 hedge of thorns that standeth in the way of many a sluggard▪ q 1 Cor. 8. 1 Knowledge puffeth up▪ but Charity edifieth; as they are best zealous of spiritual gifts, that r 1 Cor. 14. 12. seek most to excel to the edifying of the Church; so s Pro. 18. 9 he that is slauthfull (in this work of edifying especially) will prove be other to him that is a great waster. Herein albeit some may say of me as of the Prophet, t Eze. 20. 39 Doth he not speak parables? Yet this I a●de, that our souls may weep in secret places to forethink how we professors, even every one of us that hath v Reu. 2. 4. 5 left his first love, and zeal, in whetting up each other to love and good works (unless we remember from whence we are fallen and repent) will be found among those great wasters and nightwalkers, that provoke and hasten God to remove our candlestick out of his place; and to lay waste his goodly vineyard amongst us. Wherefore ʷ for Zions sake hold not your peace, and for jerusalems' sake rest not, till the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. For he must ˣ love jerusalem, whosoever he be that love's to prosper: and as in word we pray, Peace be within thy walls, and prosperity within thy palaces, so not only for our brethren and companions sake, but chief because of the house of the Lord our God, we must indeed and in truth seek her good. And there being not y 1 Cor. 12. 3. & cap. 13 & 14. a more excellent way to be showed for this, then by charity to speak to the edifying each of other: I say to every one that loveth, and prayeth for the peace of jerusalem, as z Ezr. 10. 4. Shecaniah said to Ezra, Arise, for this matter belongeth unto thee, we also will be with thee (as many as love Zion) be of good courage and do it. And if therein thou receive any help from this treatise following, remember the unworthy Author when thou art in thy fervent prayers; that utterance may be given unto him, with the tongue of the learned, to speak forth the words of truth and soberness as he ought to speak. Farewell. A DIALOGUE, Proving and enforcing the necessary use of mutual exhortation, and the orderly performance thereof. Archippus a Minister Aristarchus Aquila— two privatmen. Aristarchus. NEighbour Aquila, as I wish you may prosper, even as your soul prospereth; so I cannot but ask, what meane● those cheeks of yours so bedewed with tears? Aquila. Alas brother, is not this the time even of jacobs' trouble? you hear how great the affliction of joseph is abroad; and you know the reproach that lieth on us at home, and how in●quity getting the vppe● hand, doth with a Esay 48. 4. the iron sinew & brow of brass, so outface & bear down the b Heb. 13. 22 word of exhortation, tha● now (as in the Prophet Ho● sea his time) c Hos. 4. 4. no man may strive nor reprove an other for this people are as the● that strive with the Priest yea, they d 〈◊〉. 5. 10. hate him tha● rebuketh in the gate, an● abhor him that speaketh uprightly. Having therefore so great cause to fear, that e Amos 8. 10. the end hereof may be as a bitter day, even the f Hos. 4. 5. destruction of our Mother, as the Prophet speaks: is it not better to weep in Zion, for keeping out of Babel, then in sitting down by Babel's rivers to weep for Zion? Arist. I confess that as this is a g Esa. 22. 1● day wherein the Lord God of host calls to weeping and mourning, and wherein he that h Psal. 122. 6. 9 loveth Zion, and seeks her good, should with good i Neh. 1. 4. Nehemiah, and k Psal. 109. 136. David, weep and mourn: so if men will not be l Amos 6. 6. grieved for the affliction of joseph, nor m Eze. 9 4. mourn for the abominations of jerusalem, the Scripture marketh them out (as with a black coal or a n Amos 7. 8. plumbe-line) for o Amos 6. 7. slavery, or for p Eze. 9 5. 6. the slaughter. But shall tell you how in this very day, they that love to play the good fellows, (saying q 1 Cor. 15. 32. lot us eat and drink, for tomorrow we die) talk of us r Esa. 61. 3. mourners in Zion? Oh say they, let them, according to the Scriptures, s jam. 4. 8. cleanse their hands, and purge their hearts, as well as mourn & weep, and so t jool 2. 13. turn to the Lord, as well as rend their hearts; else what is all their mourning better than v Heb. 12. 17 Esau's blubbering, or their hearts-renting then w Mat. 27. 3 judas his repenting? Let x Luke 4. 23 the Physicians therefore heal themselves say they; and let them y Mat. 3. 8. bring forth fruits worthy of repentance, in dealing their bread to the hungry, and covering the naked, etc. or else the z Esa. 58. 5. 6, 7 Prophet tells them, that all this afflicting of their souls, for a day, with their heads bowed down like bul-rushes, and sackecloath and ashes spread under them, even all their fasting and mourning is as plain a mockery as our merriment and fast-eating. Aqu. Though a Pro. 26. 18 19 mad men make sport in casting firebrands and arrows, and death, and the b Psal. 11. 2. upright in heart be the special mark such mad fools privily shoot at, out of the very c Esa. 26. 11 envy they have against God's people, whereof they shall one day be ashamed: yet this reproach sticks as a d Psal. 42. 10 sword in my bones, and it may e Psal. 69. 20 break our hearts to think how many of us that are large in shows of humiliation, are too straight— laced in works of mercy, and f 2 Sam. 12. 14 give great occasion to the enemies of the Lord thus to blaspheme. Arist. And for my own part, when I consider what g Hos. 10. 1. empty vines many professors are in these respects, and how much fruit they bear to themselves, as the Prophet speaks; and how according to the goodness of our Land, they make goodly idols of back and belly, of purchases and buildings, whereunto they sacrifice the first fruits, the fat and blood of all their substance and increase in excessive superfluities: when in the mean time the Lord Jesus (to whose h Pro●. 3. 9 honour these should be dedicated in more i Heb. 13. 10 pleasing sacrifices) is suffered to lie in his poor members harbourless, here hungry, and there naked, yea, sick and imprisoned, and yet unfrequented and unuisited: when I think on these things, I say, my k Hab. 3. ●. belly trembleth to conceive how speechless many a professor will be found in that great day of reckoning, when l Math. 25. 35 account will be exacted of these very particulars. Aqu. The Lord therefore grant that in the mean time the reproaches of those that m jer. 20. 1● watch for our haltings, may serve us as n Tit. 1. 13. cutting rebukes, to make us sound in the Faith, the o 2 Tim. 1. 5 unfeigned faith which p Gal. 5. 6. worketh by love; that we q Heb. 12. 13 may make strait steps to our feet in these r 2 Tim. 3. 1. last perilous times, wherein s Rom. 2. 2● the ●orme of Knowledge and t 2 Ti● 3. 5. show of godliness have so shrunk the sinews of the power thereof, that few among many v Gal. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. foot it aright, according to the truth of the Gospel. For w Gal. 6. 7. God is not mocked, x jam. 2. 13. but he shall have judgement without mercy, that hath showed no mercy, and mercy rejoiceth against judgement. Arist. I call to remembrance this day, a great fault of mine in a higher strain of mercy, and I would to God it were not a general fault of professors, and yet it is generally less heeded. Aqu. What is that I pray? Arist. Even that which at first your complaint might have minded us of, that we have suffered the duty of exhortation to be hushed and put to silence amongst us. For to what end hath the Lord put y Cant. 3. 11 honey & milk under our tongues, I mean the z 1 Pet. 2. 2. sincere milk of the word, a Psal. 19 10 (sweeter than honey and the hony-comb) but that we should look to b Pro. 10. 21 lipfeeding, as well as to hand-feeding? And if a man should hereupon ask us, whether is greater, the body or the soul (as our Lord did in an other case, c Mat 6. 25 whether is greater the body or the ●ayment) might he not soon lay the finger to the sore? If we deal our bread to the hungry bodies only, may not d Mat. 5. 46▪ even a Publican, a Pagan, do so? Every fool tha● ri●h is, if they would bu● e Mat. 6. 2. sound the trumpet, an● play the hypocrites, might win the applause for doing such alms: but f Pro. 11. 30. he ● wise that winneth souls and he g Pro. 10. 21 the righteous man (in God's account) that feedeth many with his lips. Howsoever therefore natural men, h 2 Pet 2. 12 as bruit beasts made to be destroyed, cannot savour this i joh. 6. 27. food that endureth to eternal life; ye● we that are k 1 Cor. 2. 17 spiritual, and should discern all things, should be more sensible in l Rom. 8. 5. minding the things of the spirit. Otherwise for us to bemoan the Apostasy of the times, to sigh for the abominations of the land, and to cry out (as many do) on the m jer. 23. 11 15. profaneness of Prophets, from whom profaneness is gone forth into all the land; if in the mean time we forbear lipfeeding, and restrain those n joh. 7. 38. rivers of water of life, that should flow from us to quench this o jam. 3. 6. world of wickedness, that being set on fire of hell, may set on fire the course of nature among us: what is it else, but as if men should look to acquit themselves as merciful neighbours by bewailing their neighbour's house on fire, and all-while forbear the casting on of water to quench the same? Aqu. You have opened a vein that may make our hearts bleed within for the blood-guiltiness of our neighbour's souls: and my soul having now in remembrance that speech of our Saviour, p Mat. 12. 30 he that gathereth not, scattereth, is humbled in me to cry with David the Prophet, q Psal. 51. 14 Lord deliver me from blood-guiltiness, r Psal. 19 12. cleanse thou me from secret faults. Arist. And your so sensible remembrance calls to my mind, what you and I with many others heard pressed to the full not long since by a Preacher out of Hebr. 3. where he s Heb. 3. 13. showing that exhortation was enjoined, as a preservative against apostasy, concluded thence, that the neglect of the one, attracteth the guilt of the other. Aqu. What now remaineth, but as ever we hope to be t 1 joh. 1. 7. cleansed from this so great a guilt, by the blood of Gods own Son, so we walk in the light; and show so v Luk. 7. 42. etc. much the more love in a future zealous performance of that which we have so much neglected? And to this end, I pray help call to mind with me, what we thence heard concerning the duty of Exhortation. Arist. Oh that this might be as fully performed, as it is seasonably moved. But unless your memory by better than mine, I fear we shall prove as slippery riven vessels, in w Heb. 2. 1. letting slip much of that doctrine, which then so x Deut. 32. 2 dropped, and reigned, and showered upon us. Aqu. In this you may say to me; Lame, help thy fellow. For even when I begin to remember, fear takes hold on me, that I shall find it to be with my memory, as with many a false servant, who is deemed trusty, till he be called to reckoning: and this is a lamentable effect of our want of y Heb. 2. 1. earnest heed to the things we have heard. O what a candle did God light within us, when that doctrine was taught us! But when by repetition, conference and practice, we should have z Mar. 4. 21. set it on a candlestick, to give light to our families and neighbours, we in part did put it under a bushel. And now the a Mar. 4. 24. 25. same measure is meated to us, which we measured to others: as we had not (for our Master's advantage) that which was given us, so that which we then had, is now in part taken from us. And if all were taken from us, and ourselves b Mat. 25. 30 cast with ●he unprofitable servant into utter darkness, we had but our own deservings. Arist. But though our memories may much fail us, yet God, who c Esa. 66. 2. looketh to the contrite heart that trembleth at his word, will d Heb. 13. 5. never fail us; either in e 1. Cor. 11. 31. acquitting those that judge themselves, or in f jac. 4. 8. drawing near to those that draw near to him. Remember, g Dan. 9 20. etc. whiles Daniel the Prophet was speaking and praying, and confessing his sin (as we do now in part) the man Gabriel was sent unto him with consolatory information, as flying upon the wings of the wind. And while the h Luk. 24. 15 etc. two Disciples were sad and perplexed in their conferences about their Master, jesus himself drew near; and rather than his truth, should fail to be their shield and buckler, he himself out of Moses and all the Prophets expounded the things concerning himself, to clear their scruples. But lo, who comes yonder I pray? Aquil. If is even Mr. Archippus himself, who is best able to bring all to our remembrance that we heard from him, and therefore l●t us without delay address ourselves towards him. Aristar. Mr. Archippus you are welcome as i job. 33. 23. one of a thousand, and blessed be God, k Act. 1. 7. in whose hands are the times and seasons, that he hath sent you unto us so seasonably, and l Esa. 50. 4. given you a tongue of the learned to minister a word in season to us, who are now full m Mat. 11. 28. weary of our former heedlessness in hearing you. Arch. What is the matter my dear brethren? Aqu. Oh Sir, you remember what not long since you taught us (out of Hebr. 3.) concerning the duty of exhortation to the full; and we tremble in ourselves to find in our account, how little of so much wholesome doctrine we have either put in practice, or kept in memory. As therefore we now feel how it will be n Phil. 3. 1. for us a safe thing, so let it not be grievous to you (we pray) to rehearse summarily the same things to us: whom o Esa. 50. 4. God hath now awakened to hear, if not as the learned, yet surely as those who unfeignedly desire to learn of you. Arch. Blessed be God, who hath thus p Psal▪ 40. 6. boared your ears, and the Lord q Mic. 3. 8. fill me with power and judgement by his Spirit, to satisfy your desires, and to establish your hearts in a duty so necessary. And for your better memory I will reduce the sum of all into thee rheads, insisting, 1. in the necessity of the duty, 2. in the reasons enforcing it, 3. in the right manner of performing it. And seeing we are now r Marc 4 10 apart (where your questioning will disturb no public ministry nor audience) be bold I pray, with Christ Disciples, to ask the full meaning of any thing that may seem as a hidden parable unto you. For this is noted as a remarkable property of s Luk. 8. 9, 10. Mar 4. 10. 11 those, to whom it is given to know the mystery of the Kingdom of God: such Go● teacheth t Mare. 4. 34 Luk. 10. 23. apart, when others, though presenta● public teaching, are u Mat. 13. 11 13. etc. nothing the wiser; & such a● of God's privy council and have the w Psa. 25. 14 secrets of the Lord revealed unto them, from which x Luk. 10. 21 others are kept as strangers to their dying day. Arist. Brother Aquila, in guilt of our own unworthiness might not we say with the y joh. 14. 22 Apostle, Lord how is it that thou wilt manifest thyself unto us and not unto the world? But seeing it is Gods good pleasure thus to sequester us from those z Act. 13. 41 despisers, that wonder and perish in their infidelity; God forbidden that we should stand in our own light by any vain admiration or inquisition. And therefore as our a Luk. 4. 20. eyes are fastened on you Mr. Archippus, being b Act. 10. 33 here present before God to hear all the counsel of God that you shall reveal unto us: so according to your method first show us the necessity of exhortation we pray. Arch. Mutual exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a duty so necessary, that none can be, or abide in the state of saving grace● but 〈◊〉 only who endeavour the performance of it. Aqu. Before you go on▪ I must entreat you to explain fully the meaning o● those two words, mutua●● exhortation. Arch. The original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Heb. 3. 13. word in Hebr. 3. which ● commonly translated, exhort, signifieth properly, t● call unto. 1. It is sometimes tak● in a strict or limited sense as where Saint Paul saith d 2. Tim. 4. 2 reprove, rebuke, exho● with all long-suffering an● doctrine. Hear that whic● the Apostle speaketh (●● show what he meant b● preaching the word) ma● according to the twofold use of scripture (Speculative as they call it, or practical) be reduced into two heads. First that which concerns the informing of the understanding and judgement, which is done either by reproving, called elsewhere e Tit. 1. 9 convincing; or by doctrine, elsewhere called f Rom. 15. 4. learning or teaching. Secondly that which concerns the reforming of the will and affections, which is done either by rebuke, called elsewhere g 2 Tim 3. 16 correction; or by exhortation, called elsewhere h Verse the same. instruction in righteousness. And here doctrine, though ranked in the last place, is yet so added as that which must be inter-weaved with the former, as the woof with the warp, being the chief of all the rest. For reproving goeth before but as an usher, by removing errors to make way for doctrine to enter; and doctrine is that which both in faith and manners gives life and strength to rebuking ● and exhorting. So that by exhorting here we are to understand neither reproving, nor rebuking, no● teaching (it being distinct from all these) but that only which in other places is figuratively expressed by i 2. Pet. 1. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. rowzing, or k Heb. 19 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. whetting. Whereby we are to learn, that albeit the state of God's children may be such, that they need not so much as others to be either reproved for errors, or rebuked for disorders, or informed in faith and manners: yet even these are sometimes l Mat. 25. 5. slumbering and sleeping as the wise virgins, and then have need of rowzing; & sometimes m Heb. 5. 11 dull as the believing Hebrews, and then have need of whetting. And thus exhortation in a strict sense signifieth only rowzing or whetting, which if it be for with-standing ill or errors, is called n 1 Cor. ●. 1●. admonition; if for pursuing truth or goodness, it's called o 2 Cor. ●. 2. Rom. 11. 14. provocation; If for sustaining difficulties or grievances accompanying both the former, it's called p Rom. 15. 4 consolation. 2 Exhortation in other Scriptures (as q Heb. 3. 13 Heb. 3.) where it is not restrained by other words or circumstances of the text, is taken in a large sense, implying all the former means of building up ourselves in our most holy faith. And it this large sense, Saint Pa●● saith, r 1 Thes. 5 13 exhort one another, and edify one another▪ where he addeth the similitude of edifying, to explain the general meaning of the word exhorting. Fo● as in material buildings, some stones are to be hewed for their hardness, some planed for their softness▪ some rammed in for their unevenness, others supported for their weakness, and every empty place filled▪ the crooked straightened, the high leveled, and the low advanced; that so the whole frame may be fitly proportioned, and fully erected: So in s 1 Pet. 2. 5 building up each other as living stones, a spiritual house for God; some are exalted with high imaginations against the knowledge of God, they must be t 2 Cor. 10. 5 cast down with the word of reproof; some are hardened in their sins, as rocks or adamants, they must be v Hos. 6. 5. hewed or w jer. 23. 29 broken with rebuke; some sin as children, for want of knowledge, their emptiness must be supplied by x Eph. 6. 1. information of doctrine; some are out of square by unruliness, no y 2 Cor. 13. 2. & 10. 10. weight of admonition must be spared to bring them within compass; some fall too short by negligence, by z Heb 6 11, 12. provocation must they be drawn forward; and some are sunk down by feebleness of mind, and they are to be raised up with z 1 Thes 5. 15. comfort. And thus in this large and general sense do I now press this duty of exhortation. Arist. Blessed be God for such a a Luk. 11. 52 key of knowledge, whereby he thus b Acts 16. 14 openeth our hearts, as wel● as the Scriptures; we now wai●e for the explanation of the other word, mutual. Arch. The Greek a Heb. 3 1●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word, in Heb. 3. which is translated, one an other, signifieth properly yourselves; as the translators in an b jude verse 20. other place render it. Yet here as c Col. 3. 16. elsewhere, well do they express the meaning of the spirit by these words (one an other) because in the same d Heb. 10. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epistle, the spirit so explaineth himself, saying, let us consider one an other, to provoke unto love and good works; and so more plainly in an 1 Thes. 5. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beza: singuli, singulos. other place, saying, exhort yourselves, and edify one another; where the spirit, who f 1 Tim. 4. 1. speaketh expressly (being the best interpreter) doth interpret the word, yourselves, by the words one an other; as the word exhort, by the word edify. And this is that which I mean by mutual exhortation▪ viz. that every one of us must exhort each other: that as we are g 1 Cor. 12. 27. the body of Christ, and memoers in particular, so h Verse 25. the members should have the same care one of another, the i Verse 21. head being not able to say to the feet, I have no need of you. And upon this very ground, the spirit saith, ex●ort yourselves, when ●ee meaneth, every one each other; not only because believers may not be hypocrites, (to w●om he s●ith, k Rom. 2. 21 thou that teachest another, teachest thou not thyself?) but chief because being l 1 Cor. 12. 13. all one body, as m Eph. 5. 31. man and wife are one flesh; he that teacheth another, teacheth himself, even as n Verse 28. he that loveth his wife, loveth himself. Aqu. Blessed be God, o 1 Sam. 25. 32. who hath sent you this day to meet us with such a p 1. Cor. 12. 4, 10. gift of interpretation: proceed now I pray to show us the necessity of this duty. Arch. To prove that none can be or abide in the state of saving grace, but they who endeavour the performance of this duty, I will chief insist in that of Heb. 3. where the Apostle saith, q Heb. 3. 12, 13 Take heed brethren lest there be in any of you an evil hart of unbelief, in departing from the living of God: but exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin. Hear we see that if they who r Heb. 3. 1. are partakers of the heavenly calling (whereby they s Heb. 6. 4. 5 were once enlightened & have tasted of the heavenly gift, and were made partakers of the holy Ghost; and have tasted the good word of God and the powers of the world to come) if they, I say, take not heed and exhort each other, sin with its t jac. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baits & Satan's v 2 Cor. 11. 3 subtlety may through w 1 joh. 2. 16. the lust of the flesh, the lust of the eyes, and pride of life deceive any of them, were he in show as holy and righteous, as indeed x 1 Tim 2. 13 14. the Woman was, that was deceived in Paradise. Secondly as sin may deceive them, so the custom of sin may harden them by y Zeph. 1. 12 settling them on their ●ees (as by continuance the z job. 38. 30 face of the deep is frozen) and then their consciences (though wounded) may have no more feeling of sin (as it is the a 1 Cor. 15, 56. sting of death) than wounds that are b 1 Tim. 4. 2 Esa. ●4. 4. seared with an hot iron. Their neck is an iron sinew, and their brow brass; in which case they can now neither * jer. 6. 15. blush, nor * jer. 2. 19 fear. Thirdly an hardened heart may transport them to an evil heart (as bad almost as c Mat. 13. 19 the evil one the devil d Luk. 8. 12. himself) when men e Eph. 4. 19 being past feeling may give themselves over to work all uncleanness with greediness, f job. 15. 16 drinking iniquity like water, and making no more conscience of any sins be they never so gross. Be it g Hos. 4. 4. swearing, lying, stealing, whoring, kill, yea or h Psal. 14. 4. eating up God's people as bread, they are all now i Pro. 4. 17. as meat an● drink to them, yea a● k job. 20. 12 13. sweet morsels, which they are loath to departed withal; nay their l Pro. 4. 16. sleep departs from them, vnle● they cause some to fall wit● them. Fourthly when men a● come to this pitch of a● evil heart, then whiles they are m Esa. 4 18. drawing iniquity with cords of vanity, and sin as with a cart-rope, the devil draws and holds them to an heart o● unbelief; whereby they are n Rom. 1. 28. given up to such a reprobate mind, that they are now as o T●t. 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. contumacious or refractory, as before they were abominable: even such a p Mat. 17. 17 faithless and perverse generation, that no means, fair or foul, neither q Pr●. 29. 9 raging nor laughing as Solomon saith, nor r Mat. ●1. 17 piping nor mourning as Christ speaketh, can work upon them to s 2 Cor. 5. 11 persuade them. Yea though a t Mat. 13. 52. Scribe instructed unto the Kingdom of heaven should bring out of his treasure things new and old, as our Saviour speaketh; even all that v Heb. 12, 18 etc. mount Sinai or w Ve●s. 22. etc. mount Zion may afford, all the precious promises of the one, and all the tremblable curses of the other: yet all would be to them but as x jer. 5. wind, and no better in their esteem the● y Act 17. 18. babbling, or z 2 Cor. 10. 10. speech contemptible, or idle addle talk against all which they ca● set their a Zach. 7. 12 hearts as adamant stones, and b Psa. 58. 4. 5 stop the● ears like the deaf adde● which will not hear th● voice of the charmer, charming never so wisely. Finally through this beguiled hardened evil ha● of unbelief they depaz from the living God, an● that not as heirs of salvation who may be c jac. 1. 14. with drawn in part, and d jon. 1. 3. departed for a season; but these e Heb. 10. 39 are of them that draw back unto perdition, even by a f jer. 8. 5. perpetual backsliding, with a g jer. 5. 29. revolting and rebellious heart, and with a h Rom. 2. 5. heart that cannot repent. For it is i Heb 6. 4. 5. 6 impossible for those who were once enlightened (so as we shown before) if they fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. Now out of all the premises we thus conclude, that for as much as mutual exhortation is prescribed in this text as a special remedy to prevent this fearful final apostasy: therefore as those professors that make no conscience of giving or receiving the word of exhortation, will surely departed from the living God, and can not abide in the state of saving grace; so in departing from God they show plainly that they never were in the true state of saving grace, that is, they never k 1. Cor. 1. 30. were of God in Christ jesus. For saith S. john, l 1. joh. 2. 19 if they had been of us (that is, not in profession and show only but indeed and in truth) they would no doubt have continued with us; but they went out that they might be made manifest, that they were not all of us. And this is as evidently to be proved out of Col. 3. where S. Paul saith, m Col. 3 16 Let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing one an other, etc. Hear the Apostle showeth, that they who have the word dwelling in them in all wisdom, (that is, they that hear and do the word as n Mat. 7. 24. wise men in deed, being o 2 Tim. 3. 16 made wise thereby unto salvation) they must approve themselves to be such in teaching and admonishing one an other. And therefore those professors that be p jam. 1. 22. hearers only, and not doers, ( q jam. 2. 10. offending in this one point of mutual exhortation) do but deceive themselves, and will prove r Mat. 7. 26. foolish men in the end, when all their high profession will be the occasion of their s Verse 27. great downfall. Likewise the same Apostle t 1 Thes 1. 5. etc. to the end of Verse 11. tells the Thessalonians, that as children of the light, and of the day, must watch and be sober, putting on the breastplate of faith and love, and the hope of salvation for an helmet, Go● appointing them not t● wrath, but to obtain salvation: so by a word of relation, including all the premises, he inferreth that they must still acquit themselves to be such, by exhorting themselves, and edifying one an other as they did. To this purpose, the saving-graces of the spirit are set forth by such comparisons as show this dispersing and communicating property in them; as to v joh. 7. 38. & Eze. 47. 8. rivers of water of life, flowing and issuing out, and going from place to place; even as all rivers are ever running, in coming or returning, as w Eccl. 1. 7 Ecclesiastes showeth. So likewise to x ● joh. 2. 27 ointment, which cannot be hid from be wraying itself, as y Pro. 27. 16 Solomon speaketh: to z Mat. 3. 11. fire, which being shut up in a man's bones, will make a man weary of forbearing, as a jer. 20. 9 jeremy complained: and to a b Mark. 4. 21 candle on a candlestick, which as c Mat. 5. 15. our Saviour saith, giveth light to all that are in the house. And finally, as the d Pro. 10. 11. mouth of a righteous man is compared to a well of life, and his e Verse 20. tongue to choice silver; to show as well the current, as the precious use of them: so the righteous man himself is likened to a liberal housekeeper, the door of whose lips is open upon all just occasions, to f Verse 21. feed many with his lips; even as many as in his g Eccl. 10. 4. place, and h 1 Cor. 7. 17 20. calling, he can i Gal. 6. 10. opportunely▪ and k 1 Cor. 14. 40. orderly, extend himself unto. Nay, lest any should think women's tongues to be tied short from all lipfeeding. Solomon brings in the l Pro. 31. 10. virtuous woman, as clad with the honour of the same similitude, saying, m Verse 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trem. & I●n. Lex benignitatis. she openeth her mouth with judgement, and in her lips is the law of kindness, or bountifulness, as the Hebrew word importeth. And thus I hope it fully appeareth unto you, how necessary this duty is for all that will be numbered among the righteous. Arist. O that the practice might be as full on our side, as the proof is on yours: and for our better encouragement, I pray add some examples to your former arguments and similitudes. Arch. The Scriptures are so full of them, that I may say as the Apostle did in an other case, n Heb. 11. 3● time would fail me to tell them. No sooner hear we that Philip had found Christ, but we hear withal, that o joh. 1. 43. etc. by his persuasion, he brought Nathaniel to Christ; as Andrew likewise p Verse 41. etc. brought Peter to Christ. And the same Peter, according to Christ's q Luk. 22. 32 charge, did no doubt strengthen his brethren when he was converted: even as Dau●● also professed for his part that when God should restore him to the joy of hi● salvation, he r Psal. 51. 12▪ 13. would teach transgressors his ways, an● sinners should be conue●ted unto him. And lest any should think that this practice might be peculiar unto them by virtue of their Prophetical and Apostolical callings: both Prophet▪ and Apostles do not only propose this as a common duty of every righteous man and good steward of the grace of God, (to s Psal. 37. 30 talk of judgement, to t 1 Pet. 4. 10 speak as the oracles of God, that their u Col 4. 6. speech be always gracious, seasoned with salt, and w Eph. 4. 29 good to the use of edifying, to minister grace to the hearers) but accordingly they also record and recommend unto us, their practice of the same. As in that general defection of Ezraes' time, how powerfully was worthy Ezra himself x Ezr. 10. 2. etc. exhorted and encouraged by Shecaniah? So in the Prophet Malachies' time, when religion was down the wind, and men y Mal. 3. 14. said, it is vain to serve God; it is registered that z Verse 16. then, they that feared the Lord, spoke every man to his neighbour, or spoke often one to another, as the king's translators render it. And what spoke they? no doubt that which was good to the use of edifying▪ as many their fellows did before them, saying, a Hos. 6. 1. come, let us retu● to the Lord, b jer. 50. 5. come, let▪ join to the Lord, and 〈◊〉 c Psal. ●22. 1 us go into the house▪ God. And as for this ●● speech, come and let ● go up into the house ● the Lord, etc. the Prophet (foreseeing that the Gentiles should receive the spirit of faith, and d 2 Cor. 4. 13 believe and therefore speak) d●● e Esa. 2. 2, 3. Mich. 4. 1, 2. testify before, that th● speech of mutual exhort●on, should be the commo● language of all believing nations, when in the la● days, the mountain ●● the Lord's house should be● exalted above the hills, an● people should flow unto i● And accordingly we hau● it recorded, that in the days of the Gospel, not only the f Mark. 5. 20 Demoniac and g Luk. 2. 17. 8 Shepherds among the jews, performed this duty, to the admiration of their hearers; but h Act. 10. 45. 46. Cornelius also with others of the Gentiles, to the astonishment of the jews that heard them. Yea, i joh. 4. 28. etc. the woman of Samaria, though she were but a poor Tankard-bearer, (as it should seem by her waterpot, which for hast she left behind her) yet she no sooner in her heart received the Messiah, but out of the abundance of her heart, her mouth so spoke, and ministered such grace to those that heard her, that she was a blessed instrument to bring many Samaritans to the faith of Christ. Hereunto may be added Tryphena, Tryphosa, and Persis, women among the Romans, and other women among the Philippians; of whom the Apostle gives this commendation, that they k Rom. 16. 12. laboured, yea much laboured, yea, and l Phil. ●. 3. laboured (some of them) with himself in the Gospel: which they could not do, but by private exhortation, as m Acts 18. 26. Priscilla did; seeing by the Apostolical Canon n 1 Cor. 14. 34 women were silenced from speaking in the Churches. And memorable above all others, is that example of the g Luk▪ 23. 40 41, 42, 43. thief upon the cross, who then (at last cast as we say) believing, did so speak▪ to the rebuking o● his fellow thief, and to the justifying and magnifying of the Lord jesus; that immediately jesus himself, p Heb. 12. 2. ●. despising the shame, and all contradiction of sinners, did with his q Psal. 45. 2. own lips, full of grace, as r Psal. 24. 8. king of glory, crown him as it were on the cross; and there s Col. 2. 15. triumphing over all Principalities and powers of darkness, even in t Luk. ●● 53 the very hour and power of darkness, he proclaimed him an heir of Paradise, and promised him seizing and possession thereof, together with himself that very day; as a present reward for the fruit of his lips, whereby he had so manifested his faith, and honoured his Saviour. So that ●t fareth with every believer, who hath found hi● lost soul, as with u Luk. 15. 8. etc. that woman in the parable, who ha● found her lost piece of silver; who as she fate no● moping in a corner with sullenness, when she ha● lost her piece, but w Verse 8. lighted a candle, and swept the house, and looked diligently till she found it; so having found it, she could no● sit smiling in her sleeve, bu● x Verse 9 she called together h● friends and neighbours saying, rejoice with me● for I have found the piece which I had lost. And ● Christ applied that to th● y Verse 10. joy of the Angels over on● sinner that repenteth; so may as truly here apply ●● to the z Rom. 14. 17. joy of the hol● Ghost, that accompanieth righteousness and peace in all unfeigned believers. And I likewise say unto you, that such joy there is among believers, over any one sinner, whose repentance may be by their means, either begun or perfected; that a 2 Cor. 4. 13 according as it is written, I believed, and therefore have I spoken, so they believing, b Acts 4. 20. cannot but speak, for the c jude ver. 3 common salvation of others with themselves. And let this suffice for the first general point. Aqu. Mr. Archippus, you have set such a a jam. 1. 23. glass before us, and b Heb. 12. 1. compassed us with such a cloud of witnesses; that when we behold our faces in the one, and cast our eyes to the other, we may c jer. 3●. 10. strike on our thighs and be ashamed of our backwardness in a duty so necessary, wherein the primitive believers were so forward. I pray therefore proceed and whe●●e and rouse us throughly (dullards and drowsy headed as we are) by your forcible reasons. Arch. For your better remembrance, you shall have all included in 4. general motives, concerning 1. God and our Saviour, 2. our neighbours, 3. ourselves, 4. our enemies. First therefore you know the d Mat. 2●●●7 ●●. first and great commandment, which is e Mare. 12● 30, 33. more than all whole offerings & sacrifices; thou shalt love the Lord thy God with all thy heart, and with all thy soul, & with all thy mind, and with all thy strength. And from the f Psal. 119. 5, 8, 20, etc. unfeigned hearty desire and endeavour of keeping this commandment no gospeler can plead immunity; because being freed from the g Rom. 6. 14 & 10. 4. rigour and h Ga●●. 10, 13. curse of the Law, by the grace that i joh 1. 17. came by jesus Christ; we are even by the bond of grace so bound to k Ep. 6, 〈◊〉. love the Lord jesus in sincerity, that if l 1 Cor. ●6 2● any man thus love not the Lord jesus Christ, let him be Anathema Maranatha, saith S. Paul. Signifying hereby, that such a man is excluded from grace, and thereby left to a curse more m Heb. 10. 29 heavy than all the Law could have imposed on him: being n 2. Pet. 2. 9 reserved to the day of judgement & the o Reu. 6. 16. wrath of the lamb heavier than the rocks and mountains; to be punished even by the p 2 Tess. 1, 7, 8. Lord jesus himself, when he shall be revealed from heaven with his mighty Angels in flaming fire, taking vengeance on them that obey not his gospel Now q joh. 14. 15 if ye love me saith Christ, keep my commandments; and again, r joh. 15. 14. ye are my friends if ye do whatsoever I command you; and again he saith, s joh. 14. 23 if a man love me he will keep my words. And therefore the word of exhortation and duty of lipfeeding being one of his especial commandments, so frequently inculcated as we have heard: He that saith he loveth him (though he say it again and again and call the Lord to witness for it, as t joh. 21. 17 Peter did) yet if he keep not this his commandment, v 1 joh. 2. 4. he is a liar and the truth is not in him, as S. john saith. Secondly, whatsoever sticketh deepest in the love of the heart, will soon bewray itself in the utterance of the tongue: for out of the w Mat 12. 34 abundance of the heart the mouth speaketh. Why doth the x Psal. 37. 30 tongue of the righteous man so talk of judgement, but because the y Vers. 31, Law of God is in his heart? What made the Prophet David, to z Psal. 34. 1. & 35. 28. bless the Lord at all times, to have his praise continually in his mouth even all the day long? Why did his a Psal. 34. 2, 3 soul so make her boast of the Lord and so stir up others to magnify the Lord with him, to exalt his name together, to b Psal. 105. 1 2, 3. thank him, to call upon his name, to make known his deeds among the people, to sing Psalms unto him, to talk of all his wondrous works & to glory in him? Why, the Lord was the c Psal. 16. 5 portion of his inheritance, his d Psal. 42. 1. heart panted after him, his e Psal. 63. 1. soul thirsted for him, and his flesh longed for him: yea he calls God to witness to his soul, saying, f Psal. 73. 25, 26. Whom have I in heaven but thee? there is none in earth that I desire besides thee: my flesh & my heart faileth, but God is the strength of my heart & my portion for ever. So look to the spouse in Canticles, if Christ be he whom her g Cant. 1. 7. soul loveth, if he be the h Cant. 5. 10 chiefest among ten thousand unto her; how frequently doth she i Cant. 1. 12 & 2. 3. etc. talk of him, how passionately doth she k Cant. 3. 9, 5. 8. ask after him? how eloquent is she to discourse of him how potent to l Cant. 5. 9, 6. 1. persuade others to inquire after him? All the excellencies of Art and Nature, the m Cant. 5. 10 13. etc. white and ●uddy orient colours, the sweet flowers and odoriferous beds of spices, gold rings set with berill, and pillars of marble set upon sockets of fine gol●, and the like (such as would seem to others like wonders of nine days to talk of) they are not hear of out of her lips, but as they may serve her either for resemblances to set forth, or as Organs to sound out the beauty and savour, the worth and excellency of her beloved & friend, whom her soule● loveth. And if the tongues ● righteous men, of the ma● after God's heart, and of th● spouse of Christ, be not enough to school n Psal. 71. 15 or mouths to show forth, an● our o Ver●●. tongues to talk o● the righteousness and salvation of our great God an● Saviour, even all the da● long: as Christ in an other case p Luk. 16. 8, 9 puts us to learn ● the unjust steward, so here say I, learn, for shame let's learn of worldlings, of Mammonists, of Belly Gods whose q Psal. 17. 14 portion is in this life. Consider the men of these perilous times, that are as S. Paul saith r 2. Tim. 3. 4. lovers of pleasures (or of riches and of the glory of the world) more than lovers of God. How doth proud Haman crack and vaunt of the s Hest. 5. 11, 12 glory of his riches, and the height of his promotions, and the pre-eminence he had above all others in the King's favours and the Queen's banquets? How doth the rich fool talk and boast of his t Luk. 12. 17 18, 19 plentiful crops, of his pulling down barns and building greater, of disposing all h● fruits & of his much goo● laid up for many yeared & c? Yea every voluptuo● falconer and huntfma●nay every base pot companion, how do they in a● companies prate and bra● of the sport, the game, th● good fellowship they thu● and thus met withal, as ● they had no sweeter, n● worthier, no lovelier God to consecrate the fruit ●● their lips unto? Shall the thus talk and fill the● mouths with discourses every man of his Idol; having nothing, else bu● u Pro. 15. 14 foolishness for their mouths to feed on; and w● having for our portion the● w joh. 17. 3 only true God, and Iesu● Christ whom he hath sent● the x Tit. 2. 13. great God and our Saviour, whose y Esa. 9 6. name is wonderful, the prince of peace, the z Heb. 2. 20. Captain of our salvation, the a 1. Tim 6. 15 blessed and only potentate, who hath b Reu. 1. 5. loved and washed us in his own blood, and so c 1 Tim. 1. 10 abolished death, and brought life and immortality to light, through the great and glorious mystery of the gospel: shall not we d Psal. 106. 5 glory with his inheritance and e Psal. 105. 2 talk of all his wondrous works? Therefore they shall be f Mat. 12. 27. our judges, and accordingly as our Saviour foreteils every man of us, saying, g Vers. 37. by thy words thou shalt be justified, and by thy words thou shalt be condemned; so shall they who have so many words to witness their love to their idols, h Vers. 41. rise up in judgement and condemn many a professor for his lovelesse silence. Thirdly as the glorious and gracious works of our great God and Saviour should set our tongues on work; so the reproaches indignities & blasphemies which we see and hear daily, whereby men i Esa. 3. 8. provoke the eyes of his glory, should force us to break silence: and for his name's sake we should not hold our peace, if there be any spark of the love of his name abiding in us. We know what our Lord saith, k Mat. 10. 37 he that loveth Father or Mother more than me, is not worthy of me; and he that loveth Son or Daughter more than me, is not worthy of me: that is, not to be l 2 Thess. 1. 5 counted worthy, no not by the m jac. 2. 12. Law of liberty, or by the n Rom. 3. 27 Law of faith. And accordingly elsewhere he explanes his meaning, saying, o Luk. 14. 26 if any man come to me and hate not his Father and Mother and Wife and Children &c. (so fare forth as they p Psa. 139. 21 hate Christ, he meaneth) he can not be my disciple. Now what one of us that is not q Rom. 1. 3● without natural affection, can keep silence in seeing and hearing Father or Mother, Wife or Child, pierced to the heart or trampled under feet? O how passionately, how powerfully r Gen. 44. 17 18, etc. pleaded judah against the bondage of young Benjamin, when he foresaw how that would even pierce the heart of his old Father, his life being bound up in the lads life, and bring down the grey hairs of his Father with sorrow to the grave? How affectionately, think we, said David, s Sam. 1●. 5 Deal gently for my sake with the young man, even with Absolom, when all the people (saith the Text) heard the King give all the Captains charge concerning Absolom? Was not this young man now an old traitor? Yea, but he was his Son though most unnatural, and because he is a child David cannot cast off the natural affection of a Father; he is perplexed with care with fear of the blow before it fall on him; he is sensible of his wounds before they bleed: and when he once heareth that he was pierced to death, he mourns, he weeps, he cryeth, as if he could speak no other language; t Vers. 33. O my Son Absalon, my Son, my Son Absalon, would God I had died for thee, O Absalon my Son, my Son. So the Mother of that Child which by King's salomon's sentence was presently to be divided in two by a sword brought before the King ● a v 1. Reg. 3. 16 etc. harlot though she were, yet being the true Mother of the living child, as soon as she saw the sword and heard the sentence pronounced, out of her bowels yerning upon her Son how did she presently pour it out with her lips saying, w Vers. 23. O my Lord, give her the living child, and in no wise stay it. What shall natural love thus plead and cry against blows and strokes and piercing griefs, but yet approaching towards our Fathers or children? And ca● we see and hear our heavenly Father blasphemed yea x ●eu. 24. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pierced and stricken through (as the y 2. King. 18 21. Hab. 3. 14. Hebrew word signifieth) with blasphemies and curses; and our loving Saviour z Heb. 10. 28 29. trodden under foot, and a Heb. 6. 6, crucified afresh by wilful sins▪ and apostasies: and shall not our spiritual love make his case ours as he made ours his? shall not our hearts rise, our bowels yearn, and our tongues pour out, and speak in the behalf of our merciful redeemer, and his Father and ours? We see how affectionately righteous Lot spoke in the behalf of the two Angels of the Lord, whom he had entertained, and how for preventing the foul indignity tendered to them, he boldly adventured not only the b Gen. 19 5, 6, 7. safety of his own person, but also the c Verse 8. Virginity of his two daughters. Likewise young Elibu was so full of d job 32. 5. kindled wrath in his maker's quarrel, that his e Vers. 18, 19 belly was as wine without vent, ready to burst like new bottles, and speak he would, (he saith) that he might be refreshed; as if his soul had fainted within him at his long forbearance. So jeremy the Prophet, full weary though he were of speaking in the name of the Lord, f jer. 20. 7. 8 because the word of the Lord was made a reproach unto him, and a derision daily, so that he had resolved to make mention of him no more: yet he found himself g Verse 9 more weary with forbearing, for his word was in his heart as a burning fire shut up in his bones, and he could not stay. And so David the Prophet, albeit for h Psal. 69. 7. God's sake he had born such reproach, that shame had covered his face; yet i Psal. 119. 46 would he speak of God's testimonies before Kings, and would not be ashamed: yea so did the k Psal. 69. 9 zeal of God's house eat him up, and the reproaches of them that reproached God, were so fallen on him, that when his tongue could not prevail for the honour of God's name, l Psal. 119. 136. rivers of waters ran down his eyes, because men kept not his law. Whereunto then shall we liken the men of this generation, whose lips are sealed up from any such testimonies of the love and zeal of God? They are like a sort of graceless children and faithless friends, who having tasted some sweetness of profit or pleasure in the society of their friends and parents enemies, they can familiarly and io●undly, talk and walk, converse and commerce▪ yea, feast and sport with them; and in the midst of all this see and hear their friends and Parents spitefully disgraced among them, yea, trampled under feet, or stricken through, and swallow up all in senseless silence. Fourthly and finally, let us hear the Lord pleading his own quarrel by the Prophet, saying, m Mal. 1. 6. a son honoureth his Father, and a servant his Master; if ● then be a Father, where i● my honour, etc. saith the Lord of hosts? Now where in shall it be known that we honour God our Father, o● Christ our Master? Shall we come (as the n Micha 6. 6. hypocrite saith) before the Lord, and bow ourselves before the high God? o Verse 7. will the Lord be pleased with offerings and such formal compliments of religious services, wherein, the hypocrite, if he might be believed, would not spare to p Verse the same. give the fruit of his body for the sin of his soul? He hath showed thee O man what is good, and wherein he will be glorified; even in this, that we q joh. 15. 8. bear much fruit, and r Dan. 12. 3. Act. 11. 18. 13. 48. turn many to righteousness. For as s Pro. 14. 28. in the multitude of the people, is the King's honour, so this is as the t Cant. 3. 11. setting of the crown on the head of the Lord jesus, when now in the day of his espousals, every private Christian, u 1 Cor. 16 16. Rom. 16. 3, 9 men and w Rom. 16. 12. Phil. 3. 3. women, labour much in the Gospel, and be helpers together with the Preachers; that many may be x 2 Cor. 11. 3. presented as a chaste Virgin unto Christ. Now then private Exhortation being a help to y jam. 3. 19, 20. convert and z joh. 1. 43, 44, 45. bring others to Christ, yea, and a mean whereby a a Prou. 9 9 wise man may be yet wiser, and each b Heb. 10. 23, 24 provoke other to love and good works: this therefore is a special duty whereto all believers must addict themselves; that so many converts, and much fruit may abound, to the honour of God our Father, and Christ our Master. And otherwise for any professor to lift up his eyes to heaven, and to say, Our Father which art in heaven, hallowed be thy name, thy kingdom come, etc. and to cease from mutual exhortation, whereby his name is hallowed, and his kingdom enlarged: is as plain & gross mockery, as for a Ploughman and Goade-inch, or a Carter and Seedsman, in a fair seede-time, to lift up their hands and pray, Our Father, etc. give us this 〈◊〉. 1. 8. day our daily bread, and so withdraw their hands from the plough, and withhold the seed from the ground, spending all the seedtime in some other trifling business. For as their Master's bread will soon fail another year, if his fallows be not turned, and his arables sown: so the c Eze. 1●. ●, 18. etc. glory of the God of Israel, will soon● by little and little departed from among us, if the d jer. 4. 3. fa● low ground of men's hear● ● 2 be not broken up, and th● ᵉ immortal seed of th● 1 Pet. 1. 23. word sown, as well by hel● of mutual exhortation, a● by public preaching. An● let this suffice concerning my first general motive. Arist. Mr. Archippus, yo● have so approved your fir● motive to our ᶠ conscience 〈◊〉. 4. 2. in the sight of God; that o● ᵍ hearts cannot but co●demne 〈◊〉 3. 20 us of great defect our love to God and o● Saviour in the ʰ fruit of o● Heb. 13. 15 lips, whereby his nam● might have been more blessed and praised, and o● neighbours better edifie● And we may with Ezra, i Ezra 9 6. blush to lift up our faces, and call God Father, or Christ our Redeemer, when we consider how justly God may stop our mouths with that answer which Absolom gave to Hushai, k 2 Sam. 16. 17. Is this your kindness to your friend? or as the Prophet answered the Priests, that by their lame and sick sacrifices despised the name of the Lord, saying, l Mal. 1. 8. offer it now unto thy Governor, will he be pleased with thee, or accept thy person? etc. But seeing the Father of mercies is well pleased to accept us as his scholars, to be informed to the full, upon condition m Eze. 43. 11 if we be ashamed of all that we have done (as we are at this day) how hopefully ma● you proceed to the rest of your motives, whereby we may be stirred up to n Deut. 32. 6 requite the Lord in a better o Tit. 2. 14. zeal hereafter, as becometh his redeemed peculiar people, and p Mat. 11. 19 children of wisdom. Arch. Though happily you may feel as much terror in my second motive, as shame in the former; yet in your desire o● well-doing, q 1 Pet. 3. 6. fear not my dear brethren with any slavish terror, because there is r Psal. 130. 4 mercy with the Lord, that he may be feared with filial fear: and your happiness it shall be, so to ● Hab. 3. 16. tremble now, that you may have rest hereafter, for th● furtherance whereof I now proceed. My second general motive is drawn from that royal law as S. james calls it, viz. t jam. 2. 8. Thou shalt love thy neighbour as thyself. Here by our neighbour we are to understand, not only, no nor chief, his body and life, food and raiment, etc. (after which the v Mat. 6. 31. heathen seek, as our Saviour speaketh) but principally his soul. For v Mat. 16. 26 what is a man profited, if he should gain the whole world, and lose his own soul, or what shall a man give in exchange for his soul? Now as there is for the body a x joh. 6. 27. perishing meat and raiment▪ for which most men are so solicitous and laborious, that Christ calls for a y Mat. 6. 31. diversion of men's thoughts & pains from these; so there is for the soul z joh. 6. 27. a food enduring to eternal life, and a a Esa. 61. 10. robe of righteousness, or garments of salvation; and of these most professors are so careless, and in a manner senseless, that the Lord not only b Reu. 3. 18 counseleth, and c joh. 6. 27. Col. 3. 2. commandeth, but with a d Esa. 55. 1. etc. solemn Oyes, or cry, calleth most earnestly, even on men already called, that they should more mind, and chaffer and labour for these, and e Prou. 4. 7. with all their getting▪ get them. Moreover as f joh. 6. 35. Christ is the only bread of life fo● the soul, and his robe o● righteousness its g Reu. 7. 14. & 19 8. raiment, and the soul that h Gal. 3. 26, 27. puts not on Christ, an● i joh. 6. 53. eateth him, hath no life in him: so the only mean whereby we k Verse 63. spiritually eat and put on Christ, is l Verse 40. 54 faith, and the soul that liveth in unbelief, is m Eph. 2. 1. 1 Tim. 5. 6. dead though it live, being n joh. 3. 18. already condemned. And now what is this f●●th I pray, whereby Christ is made our food and raiment? Is it possibly an idle historical faith, such as the o jam. 2. 19 devils themselves have? No, neither surely a temporary feigned faith, such as p Mat. 13. 21 Luk. 8. 13. hypocrites have, no, though therewith they could work wonders, q 1 Cor. 13 2 removing mountains, and r Mat. 7. 22, 23. casting out devils in the name of Christ. But it is the * Tit. 1. 1. faith of Gods elect, which only a s Mat. 20. 16 few among many professors obtain even a t 2. Pet. 1. 1. precious, v 1 Tim. 1. 5 vn●ained faith, which w Acts 15. 9 purifieth the heart, x Gal. 5. 6. worketh by love, and y 1 joh. 1. 7. walketh in the light, being z 1 Tim. 1. 19 kept in a goo● conscience (desiring in all things to a Heb. 13. 18 live honestly) as a jewel is kept in a cabinet. And this saving-faith being joined with b Eph. 4. 13. knowledge of the truth (whereunto all must c 1 Tim. 2. 4 come that will be saved) and with * 2 Thes. 2. 13. sanctification of the spirit▪ ( d Heb. 12. 14 without which no ma● shall see the Lord) eue● with the e Tit. 1. 1. acknowledging of the truth which is after godliness; and it being not in man f Mat. 19 6. to put asunder what GOD hath couple● together: as for lack o● knowledge all ignorant persons are excluded from faith, so are all the profane for want of holiness. And therefore howsoever any of these, whom the Scripture thus shuts up in unbelief, may say unto Christ in that day, g Mat. 7. 22. Lord, Lord, etc. yea, h Luk 13. 25 etc. knock and cry presumptuously, Lord, Lord, open unto us, presuming on the great things they reckon to receive at his hands, for the profession they have made, and the wonders they have done in his name (as if the name of jesus had been all in all unto them) yet as surely as by ignorance or disobedience they abide in unbelief; so assuredly will i joh. 3. 39 the wrath of God abide upon them, and the Lord jesus will have nothing in that day to render unto them, but k 2 Tess. 1. 8, 9 vengeance with everlasting perdition, as to them that know not God, so to them that disobey the gospel. Now we that l 2 Cor. 5. 11 know the terror of God, and how the iudgment-seate of jesus Christ will know no difference between the m jer. 9 25. circumcised and uncircumcised, betwixt an vnwashen Turk and an ignorant or wicked Christian (the one being n Vers. 26. uncircumcised and o 1 Pet. 3. 21. unbaptized in the heart, as the other in the flesh) do not we by this evidence o● Scriptures see discovered every where among our neighbours a multitude o● p Reu. 3. 17 poor blind, naked, and st●rued souls; howsoever some of them may be q Luk. 16. 19 clothed in purple and fine linen, and far deliciously, or sumptuously, every day, with the damned glutton, and the most of them travail with high conceits of their r Reu. 3. 17. riches & increase of goods, as if they had need of nothing, like the lukewarm Laodi●●an? And by how much the more blind and insensible they are to know an● feel this their spiritual poverty & nakedness; are they not so much the more s Verse the same. wretched and miserable, that is, so much the more to be pit tied of us, as they are woeful in themselves? Hear then t Phil. 2. 1. if there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels and mercies: must not every one of us show the same by u Esa 32. 8. devising of liberal things, and by w ●sa. 58. 10 drawing out our replenished souls to these hunger-starved naked souls; that by our x Pro. 10. 21. lipfeeding they may be said with the bre●d of life, and clothed with the garments of salvation: And that if it y Rom. 12. 18 be possible, as much as in us lieth: we may z jam. 5. 20. 1 Cor 9 22. save all of them from starving and famishing? And is not this the chief mercy and alms that the royal Law requireth of all Christians that have obtained mercy, saying, a Leu. 13. 17 Thou shalt not hate thy brother in thy heart; thou shalt in any wise rebuke thy neighbour & not suffer sin upon him? And doth the * 1 joh. 3. 16 gospel by virtue of Christ's love to us, call for our lives to be laid down for our brethren; & shall we be sparing of the rebukes which the Law so v●hemently presseth upon us ● saying, as it in the Hebrew Text, b Leu. 29. 17 rebuking thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shalt rebuke, that is, as much as possibly in thee lieth, that thou mayst not suffer sin upon him. As S. john saith, c 1 joh. 3. 17 Who so hath this world's good and seethe his brother have need, and shutteth up his compassion from him; how dwelleth the love of God in him? May not I much more here say, who so hath tr● d Mat. ●. 11. good things of the e Luk. 11. 13 hol● Ghost, or the f Col. 2. 3. treasures ● wisdom and knowledge and seethe his brother's sou● have need, and shutteth ● his bowels of compassion from it; how dwelleth th● love of God or neighbour in him? I conclude therefore, th● it is no less than a hateful mockery to naked destitute souls (as to bodies, as ● g jac 2, 15, 16. james showeth) to fee● and warm them one▪ with fair wish an● wouldings (as we say) a● not to give them tho● things that are needful ● the soul. And whatsoever pretences of tender lou● and affections men ma● make, insparing to wound men's consciences; as in effect h Pro. 13. 24 he hateth his Son that spareth the rod: so he hateth his brother that spareth the i 1 Cor. 4. 21 rod of rebuke; because it is the best k Psal. 141. 5 kindness to smite therewith l Pro. 19 18. whiles there is hope, ●ea to smite and m Verse the same. not to spare for his crying. It is better once to smart, then ever to a●e, as we say; much more than to n Mat. 25. 30. weep and gnash the teeth in hell (as the Scripture saith) o Marc. 9 43 44. where their worm dyeth not, and the fire is never quenched. Where-unto then shall we liken those many among us; who p Act. 1●. ●5, 16. caring no more than Gallio did for matters of the soul, bestow all their care, cost, and pains for the worldly welfare, wealth and credit of the● neighbours and families & then q Deut, 29. 19 bless themselves in their hearts, saying muc● like Idolatrous r judg. 17. 13. Mica● now know I that the Lor● will do me good, seeing I have lou●d my wife, children and neighbours; as if they had never heard that s jam. 4. 4. the love of the worl● is the enmity of God, or t Mat ●6. 26. what is a man profited i● he should gain the whole world and lose his own soul? The v Eph. 1. 18 understanding being the eye of the mind, as the w Mat. 6. 22. light o● the body is the eye, and the will and affections of the soul being as the vital spirits of the heart: and the x Luk. 16. 9 Mammon of unrighteousness and y 1 joh. 2. 16 pride of life wit● all the things of the world, being not to be compared to the excrements of men's hairs and nails; (which might be better spared, than the parings of men's nails, if men would z Esa 46. 8. remember & show themselves men and bring to mind what verdict the Scripture hath passed upon those that dote most on them; namely that a 1 joh. 2. 15 if any man love the world, the love of the Father is not in him) these premises being considered, is not the comparison in our mouth and in our heart, whereunto we shall liken them? Surely they are like witless, merciless parents, that take great thought and spare no cost for trimming and dressing their children's hair, an● suffer their eyes to rot ou● of their heads: or that are most curious and careful for curing the white o● their nails, and carelessly suffer a gangrene to eat out their very hearts. And in all such is that proverb verified, b Pro. 12. 10 The tender mercies of the wicked are cruel. Again, if we look to the rest of our neighbours, not only those that have a c Rom. 2. 20 form of knowledge and d 1 Tim. 3. 5. show of godliness, but them also that have e 1 Tim. 3. 13 purchased to themselves a good degree & great boldness in the saith; even among these see we no● some f 2 Thes. 2. 2 shaken in mind, an● g Esa. 1. 6. revolting more & more (in a fearful manner, as I at first shown out of Heb. 3.) And these must be fetched onward and established with the h Eccls 12. 11 words of the wise, as with goads and nails fastened by the Masters of the assemblies. Others are i Gal. 6. 9 Heb. 12. 3. weary and fainting in well-doing, and they must be k Pro. 27. 9 refreshed with the ointment and perfume of hearty counsel. Sundry are l Cant. 2. 15 sick of love, and m Pro. 12. 25. stooping under heau●nesse of heart, they must be stayed with flagons, and cheered with good words, and words fitly spoken n Pro. 25. 11 , like apples of gold in pictures of silver. Finally some are bruised by the o 2 Cor. 12. 7 buffets of Satan, and pierced with p Ep. 6. 16. his fiery darts, so that their q job 11. 20 hope is as the giving up of the ghost: in this case our r Cant. 4. 11 lips must drop as an honeycomb, and honey & milk must be under our tongue▪ that we may give them s Zac. 1. 13. good words, and comfortable words, and t Pro. 16. 24 pleasant words, such as may be sweetness to the soul and health to the bones, and more to be u job 23. 12. esteemed then our necessary food. No● it being a w Luk. 10. 3● etc. neighbour's duty not to pass by on the● other side with the Prie●● and Levite, when we se● men stripped and wounded: but with the Samaritane to bind up their wounds pouring in wine and oil and supplying their wan● with our store: shall Christians x 1 joh. 2 20 who have an unction from the holy one, and knowing all things should know how y Gal. 6. 2. to bear one an others burden and so fulfil 〈◊〉 Law of Christ; shall they I say in the midst of all this passe-by on the other side, not pouring out z 1 joh. 2. 27 the anointing which they have received, and so a Mat. 25. 18. hide their Lord's treasure with the b Vers. 26. wicked and slothful servant? Howsoever under c Vers. 24. 25 pretence of difficulties and d Pro. 24. 12. blind excuses, they may for a while quietly e Gen. 49. 14. couch down between two burdens (their brethren's failings I mean, and their own connivance) because looking through such false sp●ctacles, and not through the glass of the word, they may f Verse 15. see that rest is good Yet as surely as they g Num. 32. 6 etc. sinn● against the Lord in thi● neglect of their brethren so h Vers. 23. let them ●e sure their sin will find them out; and then themselves will be ●ound little better, then as merciless steward's an● Surgeons; who being sen● into the harvest, and into the battle, with store o● food and balm, and wit● strict charge therewith to refresh and revive the hungry labourers and wounded soldiers; they go and give the gaze upon them; beholding some fainting in their hunger, and others languishing i● their wounds, and so passe-by them, only with th● courtesy o● th● day, 〈◊〉 good wishes given them never bestowing either their food or balm for the relieving of any o● them. Now if a man should ask the bordering neighbours that see and hear all this, what they say an● deem of such stewards and Surgeons; happily they being not privy to the store and charge committed to them, may commend them as courteous quiet passengers that disturbed or abused no man: but if ye ask the Lord of the harvest, and the general of the field when he hears of this, will not he cry out (and that justly) fie upon such murderers? And here if ye recall to mind what before ye heard from the mouth of the Lord; namely th●● he who rebuking rebuketh not this neighbour, hateth him in his heart in suffering sin upon him; and thereto add what he hath told us by his Apostle, viz: i 1 joh. 3. 13 whosoever hateth his brother is a murderer: see ye● not how the former sentence k Zac. 1. 6. takes hold on all silent Christians, as a l Eccl. 12. 11 nail fastened and riveted to the m Psal. 24. 9 doors of their hearts and consciences; where the Lord yet n Reu. 3 20. stands and knocks o Zeph. 2. 2. before the decree bring forth execution, that by p Mat. 5. 7. showing mercy they may obtain mercy, and that their q jam, 2. 13. mercy may rejoice against judgement r Deut. 32. 29 O that they were wise, that they understood this, that they would consider their latter end; yea s 2 Cor. 5, 20. in Christ's steed I beseech such a one, whosoever thou art, not to t Rom, 2. 4. despise the riches of God's goodness and forbearance and long suffering, leading thee to repentance, but that thou wilt be reconciled to God. For if thou shouldest ● harden thy heart in impenitency, ● Vers. 5. thou treasurest ●p to thyself wrath against ●e day of wrath; when his soule-murdering sin ●hat now lieth lighter on ●y conscience than cork ● feathers, will in that day ●eme heavier than the ●eight of w Reu. 6. 16. the rocks and ●ountaynes. O therefore that my x Dan. 4. 27. council might be acceptable unto thee, and that thou wouldst imagine, that the justice of GOD should even now meet thee (while y Mat. 5. 2●. thou art in the way) with such a greeting as he gave z Gen. 4. 9 Cain, saying, Where are thy neighbours and brethren? wilt thou answer, am I my Brother's keeper? Eye on it, it was the speech of a a Verse the same. murdering Cain, and if thou b Amos 4. 12 prepare not to meet th● Lord with a better answer, he will proceed saying, c Gen. 4. 10. what hast thou done the voice of thy neighbour's blood cryeth vnt● me from the earth. W● thou reply, thou didst n●uer give wound, or deablow among them with sword or fist? But thy neighbours have souls (as well as bodies) and they may be slaughtered without sword or fist. Yea, but for their souls thou wilt say, thou didst never seduce them with error, nor poison them with heresy; for thou didst seldom or never exchange a word with them about soule-matters. A goodly answer, as if a steward being called to reckoning for murdering his Master's servants, by detaining the meat and drink which he should minister unto them; should answer, I never baned them with meat, nor poisoned them with liquor, for they had none at all from me. But all the world knoweth, bodies may be murdered as well by want of meat and drink that should be given them, as by bane or poison in lieu thereof ministered unto them. And so may souls likewise be d Hos. 4. 6. destroyed for lack of knowledge, and c Pro. 5. 23. & 10. 21. dye for want of instruction and wisdom; wherein f Mat. 12. 30 he that is not with Christ, (for saving souls) is against him, and he that gathereth not, scattereth. And therefore g 2 Tim. 2. 7. the Lord give us understanding in all things, whereby we may h 1 Tim. 3. 9 have the mystery of the faith in a pure conscience, that so we may be i Acts 20. 26 pure from the blood of all men. And thus you have my second general motive. Aqu. Brother Aristarchus, how truly may we with the two Disciples, say one to another, k Luk. 24. 32 did not our hearts burn within us, whiles the Scriptures have been thus opened unto us? The Lord be merciful to our former lukewarmeness, and grant that our affections thus now kindled, may be for the time to come, l Cant. ●. 6, 7 like those coals of love, which many waters may never quench. And to this end, we pray you Mr. Archippus, to proceed, and m 2 Cor. 13. 2. spare not; though the word of GOD in your mouth be n jer. 23. 29. like a fire, and your lips as o jer. 6. 29. bellowes to make the flame vehement; that you may not leave us, as the p Verse the same. Founder that melteth in vain. How much better is it, seeing the hardest frost must sooner or later have a thaw; that our frozen hard hearts should melt here, that we may be q 1 Cor. 3. 15 saved, though so as by fire; then to be r job 21. 30 reserved unto the day of wrath, to be thawed with s Esa. 33. 14. everlasting burnings hereafter, which t Mat. 24▪ 51. is the portion of hypocrites. Arch. Blessed be God, that by v Esa. 4. 3. the spirit of judgement and by the spirit of burning, doth purge the blood of jerusalem; and thus w 1 Pet. 4. 17 gins judgement at his own house here, that they may not be x 1 Cor. 11. 31. condemned with the world. And to your comfort be it spoken this tender y Esa. 66. 2. contrite heart of yours, thus trembling at the word, is a powerful blessed z job 33. 23, 27. effect of God's gracious aspect towards you, as a Heb. 12. 23 his first borne that b Esa. 4. 3. are written among the living in jerusalem. O my brethren, how should you c Luk. 10. 20. rejoice in this as our Saviour saith, that your names are written in heaven ● And as I have spoken these things unto you, that this our d joh. 15. 12. Saurours joy might remain in you, and that your joy may be full, so whatsoever I shall add, is intended as e 2 Cor. 1. 24. a furtherance of this your joy, though by the way any thing should f 2 Cor. 9 8. make you sorry for a season. And so I proceed. My third general motive derived from the consideration of ourselves, is this▪ that we all professors being here in the militant Church ( g Can. 6. 10. terrible as an army with banners) and having our h 2 Cor. 10. 3 life for a warfare▪ and the i 1 Tim. 6, 12 good fight of faith for our combat: as ever we look to k Eph. 6. 13 stand in the evil day, so must we put on the whole armour of God, especially the l 1 Thes. 5. 9 breastplate of faith and love, and the hope of salvation for an helmet. And passing here by love as already dispatched, I say Faith is compared to a breastplate, because as this is the safeguard of the heart wherein the natural life consisteth; so Faith is the safeguard of m Rom. 2. 29 1 Pet. 3. 4. the hid man of the heart, wherein spiritual life consisteth. And therefore as we are said to n Gal. 2. 20. live by faith of the Son of God, so Faith is said to be o 1 joh. 5. 4. the victory that overcometh the world; and we know the te●or of the Gospel is plain and peremptory, p Mar. 16. 16 he that believeth, shall be saved; but he that believeth not, shall be damned. Upon this ground I infer, that I must either make good proof of my faith, or quit claim to the saving-state of grace. Now we know what evidence S. james calls for, q jam 2. 17. 18. etc. show me thy faith by thy works. Ask ye what works? Search the Scriptures, and among all outward ordinary works, they produce that in the prime place, as the primrose and fairest evidence of Faith, which is in least esteem with worldlings; I mean the fruit of our lips, whereby we bless God, and edify our neighbours. r ● Cor. 4. 13 We having the same spirit o● Faith (saith S. Paul) according as it is written, I believed, and therefore have I spoken: we also believe▪ and therefore speak. Ag●ine, s Rom. 10. 9 if thou confess with thy mouth the Lord jesus, and believe in thy heart etc. thou shalt be saved. An● this he doubleth again wit● a reason annexed, saying t Verse 10. For with the heart ma● believeth unto righteousness, and with the mouth confession is made vnt● salvation. Thou wilt sa● then, that the fruit of th● lips being, as I avouch, the primrose of outward works, belike the Apostle teacheth men to be saved according to their works. In no wise; but this I say, that the confession of the mouth, being the chief evidence of true Faith in the heart, whereby we are justified as by God's privy seal: in the revelation of God's righteous judgement, we shall be admitted by confession, as by God's broad-seale, to pass from justification to salvation▪ And search the Scriptures, and you shall find, that both before, and in the time of the Law, as well as in the days of the Gospel, the fruit of the lips is not only culled out as the choice, but made as the epitome of all outward works, being alleged in stead of all the rest; and produced as God's broad-seale to distinguish v Gen. 4. 26. 6, ●. the Sons of God from the Sons of men, w jer. 10. 25 Psal. 14. 4. the beleeevers from Infidels, and x joel 2. 32. Act. 2. 17. 21. Rom. 10. 13 the saved from the damned. And for this cause the Scriptures attribute to the tongue, above all other members of the body, the title y Psal. 5●. 7. 108. 1. of our glory: because though it be for matter a small member, yet in virtue and power it overswayeth all the rest, z jam. 3. 3. 4 as a Bit in the horse's mouth, or a Helm in a Ship; a Verse 2. and if any man offend not in word, the same is a perfect man, and able to bridle the whole body: and yet this is not all, but chief because there is no member like it b Psal. 108. 1 3, & 57 7, 8, 9 to glorify God, when it is set on work by the fervent spirit of Faith; as there is none so bad, if c jam. 3. 6. it be set on fire of hell. Look we to it therefore, for d Pro. 28. 21 death and life are in the power of the tongue, as the wise man speaketh. And howsoever the wisdom of worldlings, e Rom. 8. 7. being enmity against God, doth thwart & slight this, and judge of speaking (as of f 1 Cor. 2. 18, 21 Preaching) esteeming it as light as foolishness, to be put in the balance with works high in their esteem: yet a g Mat. 12. 42 wiser than Solomon (even the h Acts 17. 31 man ordained to judge the whole world, and therefore must needs i Gen. 18. 25 judge, an● do right) avoucheth th● same, saying k Mat. 12. 42 by thy wor● thou shalt be justified, an● by thy words thou shalt b● condemned. What the● though thy feet be swift ● l Eccl. 5. 1. go to the house of God and m Esa. 1. 12. tread his courts, thy head bowed down n Esa. 58. 5. like ● bulrush, or as o jer. 9 1. a fountain● of water to p Heb. 12. 17 seek the blessing with tears; thine q Psal. 119. 37. eyes turned away from b● holding vanity, thine ear● shut from r Psal. 15. 3. taking up a reproach against thy neighbour, & s Eph. 4. 2●. thy hands stron● to labour, and so stretche● out to the needy, that th● shouldest t 2 Cor. 13 ● bestow all th● goods to feed the poor● yea, and give thy body to be burned; yet with out the right use of the tongue, thou art nothing. For if thou refrainest not thy tongue from v Mat. 12. 36. idle words, and w Eph. 4. 29 corrupt communication; if thou x Pro. 15. 14 feedest thy own mouth with foolishness, in stead of feeding others with thy lips; if thou y jer. 9 3. bend thy tongue like thy bow for lies, but art not valiant for the truth upon earth, to z Esa. 59 4. call for justice and plead for truth; if finally a Mat. 12. 35 out of the good treasure of the heart, thy tongue bring not forth good thing that may be b Eph. 4. 29. good to the use of edifying: thou c jam. 1. 26. deceivest thy own heart in seeming religious, and failest in one main proof of thy faith, which d jam. 2. 20. one lacking, will prove thee no better than a transgressor in al● the rest. And e Mal. 1. 14. cursed be● the deceiver (faith the Lord) that hath in his floc● a male, and voweth and sacrificeth unto the Lord, a corrupt thing. The f Hos 14. 2. calves of thy lips not rendered to God, prove all the rest but lame sacrifices: and thy glory, thy tongue I mean, the most glorious instrument of Faith, wherewith thou shouldest g jam. 3. 9 bless God, and h jam. 5. 20. save thy neighbour's soul, is i Pro. 3. 27. withheld from them to whom it is due; &c what faith or righteousness can then be in thee? And that herein thou mayest no longer be faithless, but believing, reach thy hand I pray thee, to the Scriptures alleged, and search with the k Acts 17. 11 noble Be●reans, whether these things be so: namely, that the m Pro. 10. 21 lips of the righteous feed many, but fools die for want of wisdom: so that no lip-feeder, no righteous man. And again, n Pro. 28. 4. they that forsake the law, praise the wicked, but such as keep the law (in faith and a good conscience he meaneth,) contend with them; that is, as others praise them with o Psal. 12. 2. flattering lips, To these p Psal. 141. 5 smite them with reproofs, and so fight or contend with them in battle; as the q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prou. 28. 4 Hebrew word signifies, and as the king's translators r Deut. 2. 9 24. elsewhere render the same: Whence we conclude, as before, no ●ip-feeder, no righteous man: so here, no lip-sm●ter, no believer. Wherefore s Pro. 9 12. if thou be wise, be wise ●●thine own soul, to make sure the evidence of th● faith, which is thy bres● plate. Then as t 2 Tim. 2. 3. good soldiers of jesus Christ, ye wi●● u Eph. 6. 17. take the sword of the spirit, which is the word o● God, and therewith teach your tongues to w 1 Tim 6. fight the good fight of saith, no● only x Eph. 6. 12. against flesh and blood, but also against the Principalities and power of darkness, according to the y Deut. 29. 12. covenant and oa● of the Lord your GOD whereinto ye entered by Baptism. And as thus fight, ye z 1 joh. 5. 4. have the victory that over cometh the world, even your faith, and ●hereby a Heb. 4. 3. enter into rest, (e●en b Mat. 11. 29 rest to your souls, which is a heaven upon ●arth) before many of your brothers (like as the c Iosh. 1. 1 5 sons of Reuben and Gad had ●heir rest and possession be●ore their brethren) so ye may not sit still here, as ●● Moses told them, and d Num. 3●. ● ●our brethren go to war without your assistance; ●ut ye must pass armed ●efore your brethren, (as e Iosh. 1. 14. joshuah charged the Rou●enites) and fight for them with the sword of Christ's mouth, till the Lord have given them rest with you. And concerning hope, ●t is compared to a helmet, because as it secureth the head, wherein the brain is seated, whence the animal spirits proceed, that sti● up the senses, and mo●● the sinews of the body so hope is the preseruati●● of all those spiritual motions, whereby the spirit stirreth, and groweth in grace▪ Therefore it is called a f 1 Pet. 1. 3. lively hope, because i● quickeneth men (as th● g Acts 26. 7. twelve tribes) instantly to serve God. And so necessary a thing is hope to the saving-state of grace, that 〈◊〉 were better for our bodie● to be headless, than ou● hearts to be hopeless. Fo● h Rom. 8. 24 we are saved by hope: an● i Eph. 2. 12. without hope, without God in the world. Now k Heb. 11. 1. faith being the ground o● l Rom. 10. 17 things hoped for, and fait● coming by the word o● God heard▪ where we have no word of promise to be●eue, there I can have no ●●pe to wait for. What ●●erefore saith the word of promise's? m Mat. 25. 29 To every one ●●at hath (to employ for ●●e Lords advantage) shall 〈◊〉 given, and he shall have ●●undance; but from him ●at hath not, (so to employ) shall be taken away ●●en that which he hath. 〈◊〉 worldly treasure the ri●●er a covetous man is, the ●ore unwilling he is to communicate and distribute to others; because the ●ore he gives, the less he ●inkes remaineth for him 〈◊〉 feed n Eccl. 5. 11. his eyes withal. ●●t in the true riches of ●race, the Proverb is veri●●d, o Pro. 11. 24 There is that scatte●●th, and yet increaseth, and there is that withheld more than is meet, but ● tendeth to poverty. No● therefore hast thou hope t● stand, when others fall, an● to thrive in grace when others turn bankrupt ● make good then thy hop● by p Heb. 3. 6. holding fast the confidence's, and the rejoicing ● the hope, firm unto th● end. Ask ye how? The Apostle showeth, by q Verse 13. exhorting one an other daily whiles it's called to da● This is the way to hold fa● the profession of our hop● (as of our faith) without wavering, r Heb. 10. 23 24. when we consider one another to provoke unto love & to goo● works, by exhorting o● another. Herein devise ● the Prophet s Esa. 3 ●. ●. saith of lib●rall things (like a liberal lip-feeder) and by liberal things thou shalt stand: yea▪ the more thou winnest souls to God by employment of thy talents, the more shalt thou increase in thy own stock, with t Mat. 25. 20. etc. the good and faithful servants. Look on such as by reading, praying, catechising, and singing in their families, and by mutual exhortations, and conferences employ their talents: how are they, as u Cant. ●. 16 gardens whose spices flow out? how is their w Pro. 4 ●8. path, as the shining light, that shineth more and more unto the perfect day ● how x Hos. ●4. 5, 6, 7. grow they, as the Lily, and cast forth their roots as Lebanon? how spread their branches with beauty, as the Olive-tree▪ with smell as Lebanon; so that they that dwell under their shadow, return? On the contrary, take a view of Ministers and People, that with the slothful servant, hide their talents. How many of those, that once began to shine as stars, and dislilled doctrine as rain upon the tender herbs; became afterwards as clouds without rain, and stars without light, yea some like snuffs in scokets, whose wimpering light cannot be so comfortable, as their stench is abominable? And how many others among the people, that once flourished like green bay-trees, and yielded refreshing like jonas gourd, to all about them; ceasing afterwards from mutual exhortation, have been blasted as forward buds with untimely frosts, and withered as jonas gourd, smitten with the worm? How is the knowledge of some overcast with fogs of ignorance, and unresolued doubts, as the light with clouds of darkness? their ●ast looseth their sweet re●ish in the things of the spirit, as the Israelites in their Manna, their memories that, marble-like, could ●●st ●●etaine the good things ●hey heard, are now as lea●ing tubs, or out-running ●●eues; and the door of their ●ips that was wont to open ●ith the law of grace, is ●ow locked up from good words, or moves as door● on rusty hinges, with murmuring and complaining and words tending rathe● to the perverting of the hearers then godly edifying. They have left their first love, with y Reu. 2. 4. Ephesus, their zeal is cooled, with z Reu. 3. 16. Laodocia, and they have a name that they live but are dead, with a Reu. 3. 1 Sardis. A● ye see these things, so consider them I pray, and look on them, (as Solomon did on b Pro. 24. 30 31, 32 the field of the slothful) and receive instruction. And if all this be not enough to rouse the● take heed left while a spirit of slumber fall on thee▪ c Hos. 7. 9 strangers devour thy strength, and thou know 〈◊〉 not, as the strength of God's spirit departed from d jud. 16 19, etc. Samson whiles he slept on Dalilahs' knees. And then when thou art awakened to see what foul spiritual wickednesses are upon thee, thou mayst fond imagine (as Samson) to go out, as at other times, & shake thyself, when thou wast wont to break the bonds of iniquity, as Samson did the Philis●ines withes and ropes: But alas the Lord being departed from thee, the powers of darkness may so surprise thee, that they may not only put out the eyes of thy mind, but bind thee with fetters worse than of brass, and make thee grind in any base service and filthy drudgery of the unclean spirit, as the Philistines made Samson grind in the prisonhouse. And how many may you see or hear of to be thus kept grinding at the Devil's pleasure, some in playhouses & whorehouses, others in taverns and lehouses, and not a few in extortions, usuries, abundance of idleness, pride and newfanglednesse, and many other abominations? Yea, but yet have all these free liberty in the midst of all this bondage to come to the house of God, and there to present themselves among the sons of God. I answer, what can this avail them, when e job. 1. 6. Satan himself may be there aswell as they? Nay unless in better manner they make good their f 1 joh. 1. 3. hope, by purging themselves as God is pure; their presence there, and all their praying, hearing, and receiving of the Sacraments, whereto serve they, but as g jud. 16. 25 Samson when out of his prison he was presented among the Philestines? even to make sport for the Devil and all his children; who having espied what a foundation of goodly hope these men began to lay, and how ill they are able to finish it, h Luk 14. 29 30. begin to mock and say, lo these men began to build and were not able to finish? Wilt thou therefore be without fear of such ●ellish slavery and scorn, let thy glory (thy tongue) then awake and bestir itself, to the glorifying of God and edifying▪ of thy neighbours; disperse the fruit of thy lips and give to poor souls so shall thy i Psal. 112. 9 righteousness endure for ever, and thy horn shall be exalted with honour. Yea, though men and Devils may grieve and gnash the teeth to see it, and k jude, Vers. 13 like raging waves of the sea foam out their own shame against thee, yet this thy l Heb. 6. 11. 19 diligence shall make to the full assurance of hope unto the end: which hope thou hast as an anchor of the soul both sure and steadfast and which entereth into that within the veil; to secure thee, that as thy diligence shall be blest with perseverance here, so it shall be crowned with glory hereafter. Last of all, this hope of the glory that shall be revealed, should be a strong motive to all of us that with m Heb ●●. ●6 Moses have respect to the recompense of reward. For as in bodily alms, so much more in spiritual; n 1 Cor. 9 6. he that soweth sparingly, shall reap sparingly; and he that soweth bountifully shall reap bountifully. And if o Mat. 10. 42 a cup of cold water given in the name of a disciple shall not lose a reward; how much more shall the excellent oil of reproof, the precious perfume of hearty council, and the fruit of the lips▪ feeding many hungry souls for Christ's sake, p Act. 10. 4. come up for a memorial before God & q Phillip 4. 17. abound to our account S●ith the scripture in vain r Pro. 11. 30. he that winneth soul (using all a●t and cunning & industry to catch souls, as fowlers do to take birds, as the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth) he is wise? The wise, saith the s Dan. 12. 3. Prophet Daniel, shall shine as the brightness of the firmament; but they that turn many to righteousness, as the stars for ever and ever. How should this make us with the Apostle to be t 1 Cor. 9 22 19 made all things to all men, that we may by all means win and save some; yea, and make ourselves servants unto all, that we may gain the more? Shall they that run in a race * Vers. 24. 25 and strive for the mastery, so temper & stretch out themselves for a corruptible crown, and not we for an incorruptible? Shall worldlings so strive, every husbandman, who may have the best crop at harvest, every merchant who may have the best return in a Mart, every soldier who may have the best booty in a conquest? and all these as uncertain ventures upon doubtful hopes, which are sometime swept away as spider's cobwebs? and have we a hope so sure and steadfast, grounded upon the truth of God that can not lie, and on his omnipotency which being infinite can neither fail o● itself, nor be mated by any ●●uerse power, which at greatest is but finite? And hear we the righteous judge encouraging us, saying, u Reu. 22. 11 12 He that is righteous let him be righteous still, etc. and, behold, I come quickly, and my reward is with me, to give every man according as his work shall be? And shall not we be x 1 Cor. 15. 58. steadfast & immoveable always abounding in this work of the Lord; in this fruit of the righteous, which is a tree of life? Arist. Mr. Archippus, you have twisted such a threefold cord in your 3. motives already dispatched, that is able to draw any faithful heart to the practice of that you press. We pray you therefore, that briefly touching the 4. you may come to your directions for the right manner of performing the same, which our resolved hearts long to hear. Arch. My fourth general motive is drawn from the consideration of our enemies. We w Eph. 6. 12 wrestle, saith S. Paul, not against flesh and blood (only, or principally) but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickednesses in high places: And therefore we must not only x Eph. 6 11. 13, etc. put on the whole armour of God, and stand every man upon his y 1 Pet. 5. 8. watch and z 1 joh. 5. 18 guard: but as ever we hope to stand 〈◊〉 and quite ourselves like men, and be conquerous in the good fight of faith we must a Phil. 1. 27. stand fast in on● spirit, with one mind str●uing together (as the Apostle saith) for the faith 〈◊〉 the gospel. For in battle they that look to conque● are careful to put their soldiers in array, to march in ranks, supporting and encouraging one another, a● Captain Io●b told Abisha● saying, b 2 Sam 10, 11, 12. if the Syrians be to● hard for me, than thou sha●● help me; but if the children of Ammon be to● strong for thee, than I wi● come and help thee: be o● good courage and let us play the men, etc. And wo● to the battle, where the array is broken, and every man shifteth for himself, being divided each from other. So if we join c 1 Thess. 5. 8 love with faith in our breast plate, and d Col. 3. 14. put on charity which is the bond of perfectness, and so with united forces fight together the good fight of faith, encouraging and strengthening each other; our e 1 joh. 5. 4. faith is the victory that overcometh the world, and neither men, nor devils, nor gates of hell shall prevail against us. For f Eccl. 4. 12. if one fail, two shall withstand, and a threefold cord is not quickly broken. But g Vers. 10. woe to him that is alone (that is uncharitably or presumptuously alone) when he falleth; for he hath not a second to help him up. Love therefore h Col. 2. 2. knitting us together, is not without cause called the bond of perfectness; because, as a bond joining many weak sticks fast together in a faggot, makes them too strong for a man of strength to break; which yet a weak child may break one by one, being loosed from the bond: So if the saints of God be knit together in love, they are i Cant 6. 4. terrible as an army with banners; too strong ●or that strong man armed, and all the powers of hell. If k Mat. 12. 26. Satan be divided against himself, how then can his Kingdom stand? Nay, the devil, our adversary is wiser than so. If l Reu. 12 7. the dragon fight, his Angels shall fight with him; and though they be m Marc. 5. 2. 9 legions yet they join together as if they were all but one spirit, as they are all, named n Eph. 2. 2. the spirit that worketh in the children of disobedience. And this wisdom the devil so teacheth his children, that o Pro. 11. 21 hand joins in hand among the wicked. And howsoever in their opposite lusts they may agree as ill as hounds about their bones; yet as the whole kennel can join and run together with one mouth in pursuit of the Hare, so they against Christ and his members. p Luk. 23. 12 Herod & Pilate, q Mat. 22. 19, 16. Pharises and Herodians, yea r Mat. 16. 1 Pharises and Sadduces, (most s Act. 23. 8. contrary one to an other in their several opinions) can be good friends, and stick together against Christ. t Gen. 11. 3, 4. Go too, said the old Rebels one to an other, let us make brick, and go too let us build etc. u Pro. 1. 11, 14. Come with us, say the thiefs to their fellows, cast in thy lot among us, let us all have one purse. w Esa. 56. 12 Come ye, say the drunkards, I will fetch wine, and we will fill ourselves with strong drink, and to morrow shall be as this day and much more abundant. Likewise the Idolaters x Esa 41. 6, 7 helped every one his neighbour, and every one said to his neighbour, be of good courage; so the Carpenter encouraged the goldsmith, and he that smootheth with the hammer, him that smote the anvil. And how do our Pharises of Rome compass sea and land to make proselytes, by their y Rom. 16. 18 fair speeches deceiving many simple ones among us? And how may it vex every righteous soul among us to see and hear, how idolaters▪ blasphemers, and others who should not dare to whisper or mumble between the teeth, do from day to day z Psal. 12. 3. 73. 8, 9 talk so proudly and loftily with their mouth set against the heavens and their tongue walking through the earth; as if they had the dominion over us? O how should this stir up the spirit within us to contend in battle against all these with the sword of Christ's mouth, a Deut. 32. 31. their rock being not as our rock, even our enemies themselves being judges? O ye that are named the family of faith, the armies of heaven, and the good soldiers of jesus Christ, b 1 joh. 4. 4. Is not he that is in us greater than he that is in the world? Is the * Esa. 59 1. Mich. 2. 7. hand, or spirit, of the Lord shortened, or are these his works? That ye who have given your names to Christ, and vowed to fight manfully under his banner against the world, the flesh, and the devil, should in the midst of all this be fearful or ashamed of him, and his words, in this▪ sinful and adulterous generation; and c Psal. 78. 9 with the children of Ephraim being armed turn back in the day of battle, till d Vers. 61. his strength be delivered into captivity, and his glory into the enemy's hands? Do ye thus requite the Lord, O ye fearful and shameful soldiers, even the Captain of your salvation; who hath e Reu. 1, 5. loved and washed you in his own blood; who with his vesture dipped in blood hath fought for you, and f Heb. 2. 14 by death destroyed the devil that hath the power of death, that g Rom. 8. 37 ye might be more than conquerors through him that hath loved you? Remember this I beseech you, and show yourselves men, bring it again to mind all ye that by baptism have h Deut. 29. 11, 12 entered into covenant and oath with the Lord your God even all of you from the hewer of wood to the drawer of water: gather yourselves together i 2 Tim. 2. 3 as good sou●diers of jesus Christ, and as k Reu. 19 14 the armies of heaven, follow him who is faithful and true: gird on the sword of the spirit, and stand fast in one spirit, encouraging each other, and with one mind striving together, and contending earnestly for the maintenance of the faith and the power of godliness. And he that l Reu. 19 11 sitteth upon the white horse, and judgeth and maketh war in righteousness, will for your sake m Psal. 45. 3, 4, 5 gird his sword upon his thigh, as the most mighty▪ with his glory and majesty, and in his majesty ride prosperously because of truth of meekness, and righteousness, and his right hand will ●each him terrible t●i●gs: and ●is arr●wes shall b● sharp in the ha●ts of t●e Kings ●n●mies whereby the people shall ●●ll under him. Wherefore n Eph. 6. 20. my brethren be strong in the Lord and in the power of his might, and o Phil. 1. 28. in nothing be terrified by your adversaries, seem they as terrible as p Num. 13. 33 those giants the sons of Anak, and ye but as Grasshoppers in their sight: for as courageous Caleb said, q Num. 14. 9 they are but bread for us, their defence is departed from them, and God is with us, fear them not. Behold r Deut. 2. 24 as the Lord gave into Israel: hand Sihon of Heshbon, and s Deut. 3. 3. 1●. Og that huge giant o● Basha●: so the Lord hath delivered into our hands the most giantlike sinners and the stoutest Champions under the whole heaven, that bear a head against us in our good fight of faith; to be either by the t 2 Cor. 10. 4, 5. mighty weapons of our warfare brought into captivity of the obedience o● Christ, or to u Esa. 1●. 4 be slain by the breath of his lips, and w Re●. 19 14 the sword proceeding out of his mouth. If in this our day of salvation we would call one upon an other and set to it, x Deut. 1. 30 The Lord would now again go before us and fight for us, according to all that he hath done before our eyes in Egypt; I mean that y Reu. 11. 8. spiritual Egypt of Rome, whose man of sin, and mystery of iniquity, he so wonderfully brought down among us and consumed with the breath of his mouth. Yea except z Deut. 32. 30 our rock had sold us & shut us up, how (long err this) should one of us have chased a thousand and two have put ten thousand to flight, not only of those hellish Locusts and Romish merchants that a Reu. 18. 11 12, 13. make merchandise of the souls of men, that b Zac. 11. 5. sell and slay them, and say, Blessed be the Lord, as if they were guiltless; but also of those c Esa. 29. 20 2●, terrible ones that watch for iniquity & make a man an offender for a word, and turn aside the righteous for a thing of naught; and of tho●e that d Hab. 1 14, 1. devour the men more righteous than themselves, that with their angles, nets, and drags, catch and take and gather up all, making men as fishes of the sea, or as creeping things that have no ruler over them; together with all those hellish troops of railers, swearers, lie arse and all abominable livers, whom the Lord for e jud. 2 2, 3. our disobeying his voice hath no more driven out from before us; but left them to be f Ios. 23. 13. snares and traps unto us, yea scourges in our sides and thorns in ou● eyes? What should I more say? If by all that hath been said professors be not pressed in spirit to cast off all carnal shame and fear of man (that hath g Pro. 29. 25 brought so many snares among us) and to be courageous (as h 2. Sam. 10. 12. joab said) and play the men for our people, and for the cities of our God, for the Sanctuary of the Lord & the beauties of holiness (that the right hand of the adversary be not exalted with their ensigns displayed, and the enemy's roar wi●h Edom's cry in the midst of the Lords congregations, to the defiling of his dwelling place and the reproaching of his great and terrible name) let them know what that is which the Lord spoke saying, a Le●. 1ST I will be sanctified in them that come nigh me: and k Heb. 1. 38. if any man draw back, m● soul shall have no pleasure in him. And let them hear● what the Angel of the Lord said, l Iu●. 5. 23. curse ye Meroz▪ curse ye bitterly the inhabitants thereof because they came not to the help o● the Lord, to the help o● the Lord, against the mighty. And if any such think by saying, Lord, Lord, to find the Lord jesus fo● their refuge, he tells the● before hand whereto they shall trust, saying, m Mark. 8. 38 whosoever shall be ashamed o● me, and of my words, i● this adulterous and sinful generation; of him al●● shall the son of m●n b● ashamed when he cometh in the glory of ●● Father with the holy Angels. Then to their everlasting shame will they learn, that as he that n Mat. 12. 30 is not with Christ is against him, so they and all their fearful Companions, that are not valiant for the truth upon the earth, shall not stand in the congregation of the righteous. For o Reu. 21. 8. the fearful, aswell as the unbelieving and the abominable, shall have their part in the lake that burneth with fire and brimstone which is the second death. And on the contrary, they that have the testimony of jesus, and love not their lives unto the d●ath to hold it, and resist unto blood, striving against sin, and so fight a good fight, and keep the faith and overcome; they p Reu. 2. 11. shall not be hurt of th● second death, but receau● q 2 Tim. 4. 8. the crown of righteousness, & r Reu. 3 21. sit with Christ i● his throne, s Reu. 2. 26 27. having powe● over the nations and ruling them with a rod of iron, & breaking them to shivers a● a potter's vessels. And le● this suffice for the reasons enforcing the duty of Exhortation. Aqu. Concerning you● reasons we witness wha● we feel, and our feeling makes us say with job, how forcible are right words Oh that we were as we● enabled to exhort in the right manner as you have made us willing to set about it. Now therefore we pray show us in what manner we are to perform ● Arch. For as much as we have heard that to Exhort is to edify or build, and that not a sheepe-cote, for a swain, nor a palace for a Prince, but a spiritual house for the King of glory, and temples for the holy Ghost; t Eph. 2. ●●. built upon the foundation of the Apostles and Prophets, jesus Christ himself being the chief corner stone: therefore it behoveth u 1 Cor. 3. 10 every man to take heed how he build thereupon. For as w ● Cor. 4 2 it is required in stewards that a man be ●ound faithful: so is it in builders, that a man be found x Mat. 7. 24 wise & skilful. And of this, above all other buildings begun y Luk. 14. 28 29. without forecast & cost counting, comes an end with confusion and mocking. For your better capacity therefore and memory, I will insist in the metaphor of edifying, and thence deliver your directions for the right manner of exhorting in five distinct considerations, showing first, who must be builders; secon●ly, with what tools they must build; t●irdly; what be the materials whereon they must work; fourthly, what is the method of building, and fifthly, what is the fit season wherein they are to work. Concerning the first, as it is not for every common quarry-man or unskilful bungler to set hand to building in any goodly frame; but he must be such a workman as is fitted and allowed to build: so it is not for every Christian in name, to presume to set hand to this work of edifying souls, but such only who have received both ability and approbation from God to set to it. All they therefore that will exhort, and teach, and admonish others, must first take heed to this, that they themselves be z 1 Thes. 5. 5 11. children of light, a Heb. 3. 1. ●● partakers of the heavenly calling, b Col. 3. 16. having the word of Christ dwelling in them richly, in all wisdom; in a word, such as are c Rom. 15. 14. full of goodness, and filled with all knowledge (as the Apostle saith) are able also to admonish one another▪ Not as though admonishers of others were d Phil. 3. 12. already perfect, either in goodness or knowledge; for we e ● Cor. 13. 9, 10. know but in part, and our greatest perfection and fullness is here but in part▪ but they must be sound in faith and charity, holding the mystery of the faith in a pure conscience, and in this sense full and perfect, as perfection is opposed, not to imperfection or pollution, but to unsoundness and dissimulation: perfect as S. james meaneth, that is, f jam. 1. 4. entire, wanting nothing, nothing of those essential or necessary parts of knowledge and goodness that belong to sincere Christians; though the degrees of their growth therein may differ as much as g 1 joh. 2. 12 13. little children from Fathers, or young men from them both. For if fools that want knowledge, will here be meddling, and full of words, like empty casks that give the greatest sound; as h Eccl. 10. 13 the beginning of their words will be foolishness, so the end of their talk (if they may be ●arkened unto) will be mischievous madness. For as blind men cannot judge of colours; so these having not the veil removed from their hearts, nor their eyes anointed with eye-salue, i 2 Cor. 2. 14. cannot discern the things of God: they are all under the k Esa 5. 20. Prophet's curse, calling evil good, and good evil, putting ●ight for darkness, and darkness for light. And therefore, l Mat. 15. 14 if such blind should lead the blind, both will fall into the ditch. And strange folly should men impute to GOD▪ to t●inke that ever he gave commission to such kind of leaders; for m Pro. 2●. 6 he that sendeth a message by the hand of a fool, cutteth off the fleet, and drinketh damage. Again, though men have a form of knowledge, yet if they be unsanctified, they may not with God's acceptation * Psal. 50. 16 17. take up God's word in their lips, which they cast behind their back in their lives. For therein they n Eze. 2●. 39 pollute the name and word of God, causing men to loathe it passing through their lips, as men o 1 Sam. 2. 17▪ abhorred the offering of the Lord, passing through the hands of Elies wicked sons. Who can endure willingly to hear a notorious thief or strumpet, discoursing of true dealing and honesty? or what stomach loatheth not to receive physic from his hands, who is known to have the plague, and the botch running upon him▪ Secondly, such builders pull down more by their ill-lives, than ever they can build-up by their good words. For there is as well in ill conversation as in ill doctrine, a contagious power of infection. p 1 Cor. 5. 6. Know ye not that a little leaven ●owreth the whole lump? And q Eccl. 9 1● one sinner (saith Solomon; especially if he may be listened unto) destroyeth much good. Let such Physicians therefore first heal themselves, and free themselves from sin reigning, before they presume to cast stones at others: otherwise r Pro. 26. 9 a parable in such lewd men's mouths, is as a thorn going up into the hand of a drunkard; wherewith as they much trouble all about them, so they most of all hurt themselves, making hereby, themselves the s Rom. 2. 1. more inexcusable, and their vengeance so much the * Luk. 12. 47 more intolerable. Then shall they feel the burden of this question wherewith the Lord now poseth them, according as it is written; t Psal. 50. 16 to the wicked, saith God, What hast thou to ●oe to declare my statutes, or that thou shouldest take my covenant in thy mouth? etc. Arist. Mr. Archippus, we feel doubts and scruples so fast arising out of your directions, that according to your own wish, we shall now be bold to ask your full meaning in all we shall doubt of. First therefore resolve us I pray, if wicked Husbands, Parents, and Ministers, take upon them to exhort their Wives, Children, or People, whether their inferiors are bound to hearken unto them, who have no allowance from God to exhort? ill manner of attempting so good a work, will with woe be found speechless, as the evil servant, when they shall be posed with this heavy question; c Rom. 2. 21 Thou that teachest another, teachest thou not thyself? Or * Mat. 7. 4. how wilt thou say to thy brother, let me pull out the moat out of thine eye, and behold, a beam is in thine own eye? Aqu. But if no ignorant nor profane men have commission from God to meddle with the duty of Exhortation, may not they deem themselves happier than the righteous, to be freed from such a burden? Arch. Happier say you? then let thiefs and rebels count themselves happier with their manacles and fetters, because it is not for them in these cases to walk abroad, and be doing good among their neighbours, as true and loyal subjects. O how much rather should they hereby take notice of their woeful d Heb. 2. 15. joh. 8. 33. 34 bondage, wherein they are so fettered in chains of darkness and bonds of wickedness, that they have not the power so much as to speak one good acceptable word, either for the glory of God, or the good of their neighbour's souls, or their own. e Mat. 12. 34 O ye generations of Vipers, saith the Lord, how can ye being evil, speak good things? f Mat. 7. 16. Do men gather grapes of thorns, or figs of thistles? Aqu. Why then say they, do you so complain of them for want of exhortation, which they cannot perform? Arch. It is true, that g Rom. 6. 20 while men are the servants of sin, they are free (as S. Paul saith) from righteousness. How free? so that they are not bound either to do righteousness, or to yield account for default of it; God forbidden, the Lords own h Rom. 6. 18. 22, free men unto righteousness have no such immunity, much less the servants of corruption Shall untrusty servants sent with money to the m●rket to buy and bring home their master's provision, wast all their money by the way, among riotous gamesters, and then say why doth our Master complain for want of that provision which we were not able to buy? i Eccl. 7. 29. Lo, saith the Wiseman, this only have I found, that God hath made man upright (being k Gen. 1. 27. created in Gods own image, and thereby enabled unto all l Eph. 4. 24. true holiness & righteousness) but they have sought many inventions; that is, m Rom. 5. 12. by one man sin entered into the world, and in and by him all have sinned and n Rom. 3. 23. come short of the glory of God, o 2 Cor. 3. 18 of that same image of God wherein man was created. No reason then that God should lose either the prerogative of his right in commanding, or the glory of his justice in punishing; because men have by their own inventions lost their ability in performing. Nay, seeing p Rom. 5. 18 by the offence of one, judgement is thus come upon all men to condemnation; & God as we see q Psal. 51. 4. will be clear when he judgeth, & r Rom. 3. 19 iniquity shall stop her mouth; O how should this move all men that have died in the first Adam and yet remain s Eph. 2. 1. dead in sins and trepasses t joh. 15. 5. unable without Christ to do any thing that good is, to pant and thirst after u 1 Cor. 15. 22. 46. Christ, that second Adam, and quickening spirit, and in him to be made alive, and to live by faith in him? So shall they recover in the last Adam a better, a surer estate, then that which they lost in the first; & Christ being made unto them of God w 1 Cor. 1. 30. wisdom and sanctification as well as righteousness and redemption, they shall be enabled and accepted to exhort others, & to walk worthy of the Lord, unto all pleasing. As therefore to all that are not thus quickened in Christ, I must with grief say as x Ezr. 4. 3. Zerubbabel said to the adversaries of judah, you have nothing to do with us to build a house, a spiritual temple, I mean, unto our God: so to all that are awakened & stand up from the dead, I must say with earnestness as y Ezr. 10. 4. Shecaniah did to Ezra in another case, Arise, for this matter belongeth unto you, be of good courage and do it. Aqu. We must confess that though you have made the way plain before us, yet we● have been hindered by many thoughts arising in our hearts, and sundry Scriptures that seemed to us to stand in our way; namely, z 1 Cor. 7. 20 Let every man, saith S. Paul, abide in the same calling wherein he was called; a 1 Cor. 12. 29. Are all teachers? And again, b Vers. 28. God hath appointed some teachers to c Heb. 13. 17. watch for men's souls as they that must give an account: Teaching therefore being the proper calling of such as God makes watchmen, what have we private men, say some to do with teaching? Arch. To teach and preach publicly in the church is the peculiar office of those whom the Lord sends; and this honour d Heb. 5. 4. no man may take to himself (no more than the priesthood) but he that was called of God, as was Aaron: as it is written, e Rom. 10. 15 How shall they preach except they be sent? But all Christians that have the word of Christ dwelling in them, as we have heard, may and must be f Col. 3. 16. teaching and admonishing one another privately, as God offereth occasion. Yea, to this end they must g Heb. 10. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consider or watch one another with a holy jealousy, to provoke unto love and good works: yea, and sometimes h Col. 4. 17. speak a word to the watchman himself, that he take heed to his ministry to fulfil it. For all Christians are called to be i 1 Pet. 4. 10 good stewards and k Luk. 10. 36 37. neighbours, and must therefore every man as he hath received the gift of grace, minister the same one to another; and help with the Samaritane where he seethe need. Imagine a deep dangerous quarry in a street, where a watchman is hired to give warning for saving all passengers; a tradesman by in his shop espies one ready to fall headlong for wa●t of warning, the watchman being asleep or at the alebench: shall ●e in this case suffer his brother to perish, rather than give warning, & say he is guiltless, because there was a watchman set for that purpose? Aqu. Why then saith the Apostle, that we must l 1 Thess. 4. 11. study to be quiet and to do our own business? And likewise Solomon, that m Pro. 20. 3. every fool will be meddling? Arch. It is manifest that Solomon there speaks of meddling, not by way of exhorting, but by carnal strife and jangling: and so the Apostle of busying ourselves with others, not out of conscience of God's command (charging us n Phil. 2. 4. not to look every man on his own things, but every man on the things of others) but out of idleness, when men are busy with other men's matters, because they o 1 Tess. 4. 11. 1 Tim. 5. 13 work not with quietness doing their own business; or out of curiosity, when men p 1 Tim. 1. 6 turn to vain jangling and q 1 Tim. 6. 4 doting about questions and strife of words, whence cometh envy▪ strife, raylings, evil surmisings and perverse dispute, rather then edifying, which is in faith: or out of malice and malignity, when men taking things in the worst sense, and loving all devouring words, will be r Rom 1. 29 30. whisperers and backbiters, or taletellers and false accusers, as s 1 Sam. 22. 9, 10, 22. Doeg the Edomite: or out of envy and contempt, when men fall to be murmurers and maintainers, like t Num. 16. 3. Korah and his Complices, and u jud. Vers. 8 despising dominion do speak evil of dignities and w Eccl. 10. 20. curse even the King aswell as the rich, which men should not dare to do, no not in their bedchambers, lest the bird of the air carry the voice, and make the fool's lips to swallow up himself. Aqu. But though nothing else but conscience of Gods command so stir us that sometimes we can not but speak and rebuke out of the Scriptures: yet are we presently a byword in the lips of many, saying, what should ignorant sinful souls, such as cobblers and poor tradesmen meddle with such high and holy matters as the Scriptures? Arch. How contrary are such scorners unto God, who x Hos. 8. 12. complaineth of his people for meddling so little with the Scriptures, and that they were accounted as a strange thing? And when the Scriptures are by God himself compared to the y Col. 4. 6. Mat. 5. 13. salt of the earth, and the z Psal. 119. 105. light of the world, were not this a strange 1 Pet. 1. 19 mockery to hear great men cry and say, what should base poor tradesmen have to do with salt and sunshine? Leaving therefore such unreasonable men to the Lord, against whom they sport themselves, who will one day answer them for himself: a 1 Pet. 4. 14 your happiness it i● to be reproached for th● name of Christ, who also for your sakes was b Luk. 2, 34, a sign to be spoken against. And to the comfort of all poor artificers, God hath put it in his sacred records for a perpetual memorial; how Aquila and Priscilla c Act. 18. 3. being by their occupation Tent-makers, d Vers. 24. 26 took unto them Apollos, an eloquent teacher and mighty in the Scriptures, and expounded unto him the way of God more perfectly. Aqu. Yea but we must needs acknowledge ourselves to be, as they say, ignorant, and sinful souls. And having many of us a poor measure of knowledge, how little is the fruit that our lips can yield, and what small good are we like to do in edifying▪ when every mocking Sanballat will be ready with indignation to scorn our endeavours, as e Neh. 4 1, 2 he did the jews, s●ying, what do these feeble souls, will they fortify themselves, will they sacrifice the calves of their lips, and revive the stones out of the heaps of the rubbish? Again they seeing many faults in us, and we being conscious of many more whereof our hearts condemn us; alas wha● can we say? when every scoffing Ismaelite will stop our mouths with the Scriptures, saying, f Mat. 7. 5. first cas● out the beam out of thine own eye; and g joh. 8. 7. he that is without sin among you let him first cast a stone at us▪ Arch. Howsoever men, as devils, may use and abuse the Scriptures, h 2 Pet. 3. 16 perverting them to their own destruction; yet they may not deter any repentant sinner (were his sins as soul and notorious as the thief's that hung on the cross) from rebuking others. And as for the Scriptures alleged, they are not to be understood of sins of infirmity (for then i Eccls 7. 20. there being not a just man on earth that doth good & sinneth not, there should be none at all to rebuke) b●t of reigning sin and hypocrisy: k 1 joh. 5. 18 and we know that whosoever is borne of God, so sinneth not; l Rom. 6. 14 sin having no dominion over any that is under grace. Now concerning your small measure of knowledge, and as small hope of any great good that ye may do; Remember how it is written, m Zac. 4. 6. not by might, not by power, but by my spirit saith the Lord: and again, n Vers. 10. who hath despised the day of small things? Be thy knowledge never so small, so that it be the true saving o joh. 17. 3. knowledge of the only true God, and jesus Christ whom he hath sent; were it but p Mat. 13. 31 32. as a grain of mustardseed, which indeed is the least of all seeds, the Kingdom of heaven is with it, by virtue whereof the birds of the air may lodge in the branches thereof. God respecteth not, as man, the greatness of men's gifts, or their great and glorious effects: but in God's account q Luk. 16. 10 he that is faithful in that which is least, is faithful in much▪ and r 2 Cor. 8. 12 if there be first a willing mind, it is accepted according to that which a man hath, and not according to that he hath not. The Lord in his sacrifices accepted as well s Leu. 1. 2, 14 & 5. 7. doves and pigeons from poor men, as goats or bullocks from the rich; likewise in the offerings for the tabernacle, as well t Exo. 25. 3, 4. brass, as gold and silver, and goats hair as well as purple and scarlet. Yea search the Scriptures, and to your comfort you shall find the u Luk. 21. 2. 3. poor widows two mites mor● in Christ's acceptation, than all the abundance of the rich; and the w 2 Reg. 5. 10, etc. words of Naamans' servants greater in operation, than the words of that great Prophet Elisha. And as Solomon speaks of x Eccl. 9 14. 15. one poor man by his wisdom delivering a city besieged by a great King; so we y 2 Sam. 20. 16, etc. read of one wise woman by her gracious words to prevail against desperate joab, for preservation of another city. Arist. Your mention of women minds us of one objection more, whereby some with great indignation would stop all women's mouths from teaching & admonishing. Saith not S. Paul (say they) z 1 Tim. 2. 11 12. Let the woman learn in silence with all subjection? And again, I suffer not a woman to teach or to usurp authority over the man, but to learn in silence. Arch. Such men are as good disciples of S. Paul, as a joh. 9 28, 29. the Pharises were of Moses, whom they alleged and magnified not for any faith or credit they gave him, but to cover their malice in vilifying the Lord jesus. For if S. Paul's meaning should be as they urge, that no women might teach in private, he should be contrary to himself and the Scriptures. But plainly else where doth he expound himself? Saying, b 1 Cor. 14. 34. let your women keep silence in the churches. And as for women's teaching in private, were they not wilfully blind on that side, they might see the same c Tit. 2. 1. 4. Apostle charging Titus to teach it as found doctrine, that the aged women should teach the younger women, etc. Is it not also registered, to the commendation of salomon's d Pro. 31. 1, &c mother, how & what she taught him? Yea and to women's praise the Scriptures witness, that they have taught, what, inferiors or equals only? nay, as need required, they have given a word of exhortation to their superiors, and that not only in the family as e 2 Reg. 4. 9, etc. the Shunamite did to her husband, but also in the Church and commonwealth; as f Act. 18. 26. Priscilla did to Apollo's, a preacher, and g 1 Sam. 25. 24, etc. Abigail to David the Lords anointed, For sometimes h Gen. 21. 9, etc. Sarah the weaker vessel may hold staunch when Abraham may fail, and then what must Abraham do? In this case Abraham himself, though Sarahs' Lord, is i Vers. 12. commanded by God to hearken to Sarahs' voice in all that she told him; wherefore although the world set this as a brand of just reproach upon k 1 Tim. 5. 11, 12, 13. wanton, idle and light huswives that they are tatlers and busy-bodies: yet when God sets forth the l Pro. 31. 10 price of a virtuous woman, one of her excellencies, whereby she is valued far above Rubies, is this, that m Vers. 26. she openeth her mouth with wisdom, etc. and who is he then that should dare to shut it? Arist. You have so fully satisfied us in your first rule of direction, that laying aside all blind excuses, and frivolous pretences, we shall henceforth gird up the loins of our minds, and be more ready to this good work of edifying; whereunto, the Lord stir up all whom he hath sanctified and made meet for this his service, be they male or female. Help us onward therefore we pray, with your further directions. Arch. The second rule of direction, is to take heed to that of the Apostle, n 1 Pet. 4. 17 if any man speak, let him speak as the oracles of God. For it is o Act 20. 32. the word of God's grace, that is able (as a fit tool or instrument) to build up new men, as S. Paul saith: being compared sometime to a p jer. 23. 29. hammer, sometimes to an q Mat. 3. 10. axe, sometimes to a r Esa 28. 10. line, and some times to a s Gal. 6. 16. rule. This is that we are called to look unto, t Esa 8. 20. to the law, and to the testimony; which must be carefully heeded, as v Verse 16. bound up and sealed among the Lords Disciples, though cast aside of all others: and if men speak not according to this word, it is because there is no light in them. Wherefore it is not humane Philosophy, morality, or polity, though accommodated with History, and adorned with Poetry; not the edicts and statutes of Kings and Parliaments; ●o, nor the decretals and Canons of Popes and Counsels; that are fit and complete instruments for the edifying of souls, either for converting or perverting them. For this is a special prerogative that God hath reserved to his Law and holy Scriptures, above all the glorious works of his own hands: according as it is written. w Psal. 19 7. The Law of God is perfect, converting the soul; and x 2 Tim. 3. 15. 17 the holy Scriptures are able to make the man of God perfect and wise unto salvation. For this cause the Scriptures bear the title of y Pro. 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chieftains or Leaders, and of z Eccl. 12. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lords of collections, (as the Hebrew words import) because they are as Leaders, and Lords paramount above all other words and writings of men, that ever were collected into volumes; which are not only to be made subordinate unto them, but no otherwise to be admitted for use, then as attendants and servants unto them. And this pre-eminence is to be given to the holy Scriptures, first in regard of their descent, a 2 Tim. 3. 16. being all given by inspiration of God, and b 2 Pet. 1. 21 holy men of God speaking therein as they were moved by the holy Ghost; secondly, in respect of their authority, they being authentic of themselves, and teaching, c Mat. 5. 21. Mark, 7. 14. like Christ, of their own inbred authority, all others teaching by commission and authority from them: and thirdly, in regard of their use and extent, being d Psal. 19 7 perfect, and e Psal. 1●9. 96. exceeding large, as well for reforming the will and affections, as for informing the understanding and judgement in f Pro. 2. 9 every good path: so that in all things concerning either faith or manners, they are g 2 Tim. 3. 16. 17 profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of GOD may be perfect, throughly furnished unto all good works. Arist. Is there then I pray no use to be made of men's works and writings and of the great Book of the Creatures in edifying souls? Arch. As the Prophets and Christ himself used h Hos 12. 10. similitudes, and i Mat. 13. 34, 35. parables for illustration, to make heavenly things sensible by earthly resemblances; and examples of k jer. 35. 24. men, l jer. 8. 7. birds, m Esa 1. 3. beasts, and of n Esa 1. 2. jer. 5. 22. senseless creatures for provocation and conviction: and as S. Paul dealing with Pagans, disputeth with them o Acts 14. 13, 17, 24. etc. by the principles of Nature, and p Acts 17. 23 their own inscriptions and Poets; and elsewhere against q 1 Cor. 15. 33. evill-speakers, and r Tit. 1. 12. slow-bellies, allegeth the testimonies of their own profane writers, to leave them the more inexcusable: so in like cases to the same ends, may we use the same means: provided always that it be done respectively and sparingly. Arist. What mean you by that respective and sparing use? I pray tell us fully your meaning; for we doubt, too little respect is had of that. Arch. First, that for the converting, directing, and perfecting of souls, we carefully observe, and reverently prefer the prerogative of the word of God. For that is the hammer that s jer. 23. 29. breaketh the rock, the stony heart in pieces; the mighty engine to t 2 Cor. 10. 4. cast down the strong holds of Satan, the quick and powerful sword of the spirit, v Heb. 4. 12. sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, of joints and marrow, for crucifying the old man: in a word, it is not only the Laver that w joh. 15 3 cleanseth us, the immortal seed that x 1 Pet. 1. 23 regenerateth us, and the heavenly Charter that y joh. 8. 32. freeth us from the power of darkness; but it is the z Esa 11. 4. Psal. 110. 2. rod and sceptre of Christ's mouth & strength, to conduct us in the kingdom of grace; and the a Psal. 11▪ 9 105 lamp of our feet, and the light of our paths, to lead us in the narrow way to the kingdom of glory. The more to blame are they, who without the word, and with speech unseasoned with salt, will be forward to give advice and direction in matters of faith and manners; and have nothing to allege, but their me thinks, and me seems (as they use to say) and the opinion of the learned, the precedency of great ones, the example of multitudes, (such as are the ordinary intelligencers of their consciences) wherein there is often as much relish and good savour, as in the white of an egg. As if such men had never read nor heard, that b Psal. 94. ●● God knoweth the thoughts of man, that they are vanity; that c Pro. 14. 12 there is a way that seemeth right unto man, but the end thereof are the ways of death; that d job 32. 9 great men are not always wise, and the e Mat. 7. 13. way of the multitude is the broad way ●●ading to perdition. These are like foolish and presumptuous builders, that will go to work, and leave their tools behind them; or set to build, and lay aside line & plummet, rule and square, or hang them at their backs, trusting only to their own aim and discretion. Thou fool, wilt thou offer that folly and presumption in edifying the Temple of the f Mal. 1. 14. great King and Lord of hosts, whose name is dreadful among the heathen; which thou wouldst shame to g Verse 8. offer in building the Palace of thy governor, or the cottage of thy neighbour? And yet how many othe●s are there, who being overhasty in rebuking, lay aside the holy Scriptures (profitable for reproof and correction) and all words of h Pro. 8. 6 righteousness, i Act. 26. 25. truth, and soberness, and have little else in their mouths but that which is k Pro. 8. 8. froward and perverse? pouring out of their distempered stomaches and unadvised anger, those sayings of Racha, fool, and other such corrupt speeches and carnal threatenings; such as l jude ve●. 9 Michael the Archangel durst not bring forth against the Devil, contending with him, such as God will not allow m Eph. 6. 9 in Masters, dealing with their Servants; yea, such as the Lord threatneth with n Mat. 5. 22 danger of the council, yea, and with danger of hell too, as a meet recompense for o Pro. 16. 27. the burning fire in their lips. Secondly in our exhortations we 〈◊〉 beware how we prefer p 1 Cor. 2. 4 the enticing words of man's wisdom, and q Verse 13. words which the wisdom of man teacheth, before r 〈◊〉. 1. 13 the form of sound words, and s 1 Cor. 2. 13 words which the holy Ghost teacheth: as, some love to fill their mouthe●, with filled phrases, and pomp of humane authors, as if some reigning Justice of t joh. 5. 44 seeking honour one of an other, by pleasing itching ears, had compelled them together up broken pieces of brass into the Lord's treasury, to help forward the Lords building, and to leave so many golden plates, which bear for credence the stamp of God's spirit, sleeping in the deck. Must v Gen. 21. ●9. ●0. etc. the bond woman and her son be cast out, rather than the son of the freewoman should receive scorn and disparagement from the son of the bondwoman? And was it in salomon's time an eyesore w Eccl. 10. 5. 7. to see servants advanced in Prince's saddles? And seemeth it a small thing in our eyes, that in this worthy work of Edifying the Lords Temple. Underlings should be preferred before the Chieftains, and Servants before the Lords, the holy Scriptures I mean, which are called the Lords of Collections? Can this be acceptable to God, who is x 1 Cor. 14. 33. not the author of confusion. but chargeth y Verse 40. all things to be done decently and in order? And if in private exhortation this be not tolerable, God grant it may be duly considered of those, who in Moses chair advance such things as should be taught to know their distance, though not by an utter exclusion, yet by a sparing admission. z jer. 23. 28. He that hath my word, let him speak my word faithfully: What is the chaff to the wheat, saith the Lord? Or what is a Cor. 3. 12 wood, hay, and stubble (as the Apostle speaketh) to gold, silver, and precious stones? b 1 〈…〉 2. If they had stood in my council (saith the Lord) and had caused my people to hear my words, than they should have turned them from their evil way. Take we heed therefore that we use the right tools wherewith we may edify each other, for, some as well c Verse 32. by their lightness, as by their lies, bring no profit at all to God's people. Arist. We have yet one main doubt that hath much perplexed us, wherein we desire your full resolution, and this it is: How we are to use God's word for edifying each other in things indifferent. For in these things we can no sooner admonish men to take heed, according to the word, but we are presently answered, that in such things men have liberty, and are left to their own discretion. What say they, must we ask counsel of the word, of what dish at table we shall eat, or what raiment we shall put on, or whether we shall ride or go on foot? Away with this peevishness say they, for whereto tendeth it, but to cast snares on men's consciences, and needless fears, and to discourage from the narrow way of life, such as are coming on? Arch. You now put me to it indeed, and in handling this point, how would discretion and consciousness of mine own weakness, persuade me for the resolution of this question, to say with Moses, d Exo. 4. 13. O my Lord, send I pray thee, by the hand of him whom thou wilt send: But seeing e Verse 14. Gods anger kindled thereupon against Moses, may school me to say with Samuel, f 1 Sam. 12. 23. God forbidden that I should cease to show you the right way: I will keep nothing back of that which I conceive to be the counsel of God, desiring the Prophets to judge of what I shall say, though I may seem to speak as a g ● Cor. 4. 10. fool for Christ's sake, unto some that are wise i● Christ. Confessing therefore that there may be▪ fault as well in h Eccl. 7. 16, 17. straightening as in widening the way of the Lord, as we are apt to i Esa 30. ●2. err on the right hand as well as on the left: I pray God our ears may so hear that word behind us, that we may come forth out of all extremes, and follow that good way wherein we may find rest for other souls as for our own. First therefore concerning things indifferent, we are to know that k 1 Cor. ●0. 29▪ 30. by grace we are partakers of such a liberty, that l Tit. 1. 15. to the pure, all things are pure, and m ● Cor. 10. 23. all things lawful; that is, all things in different, as well as creatures: and n Verse 25 no question to be made of them for conscience sake. Wherefore as we ought with the o Rom. 14. 14 Apostle, to be persuaded by the Lord jesus, that there is nothing unclean of itself, (nothing of that which God simply forbids not) so I beseech all believers to stand fast in this liberty, which is p Verse 16. your good, as S. Paul saith: a good whereby much peace may accrue to your consciences, and much thanksgiving unto God. Stand fast therefore I say again, and be not moved from it by any subtle iniection, snarling objection, or idle scruple, that devils, men, or your own hearts may disturb you withal, though for the present you cannot assoil them: as you will hold fast the main Articles of your faith, though you cannot answer every doubt, that a subtle sophister may object against them. For if here the conscience be once cast into a snare, there is no end of doubting and superstition. But as the doubting conscience soundeth heavily as a Shaulme, q Rom. 14. 23. to him that doubteth it is sin; so the superstitious conscience cryeth as a captive subject to worldly ordinances and traditions of men, r Col. 2. 20. 21. Eat not, taste not, handle not▪ ●uer plunged deeper and deeper, as we see in the poor Papists, whose consciences are so captivated with those chains of darkness wherewith the Council of Trent hath fettered them, that they shun the omission of any rite or tradition which the Church imposeth on them, as a damnable sin. And thus both conscience looseth that benefit & peace which which is the sweet fruit of Christian liberty; & Christ looseth the thankes of his rich liberality. We must therefore beware of superstition, as of profaneness, & remember that it is a spice of superstition as well to doubt of things lawful, as to make a religion of things in different. Secondly, knowing and enjoying this Christian liberty, we must not s 1 Pet. 2. 16 use it for a cloak of maliciousness ( t jude ver. ● turning, as some do, the grace of God into lasciviousness) but as the servants of God. Ask ye how? u Psal 123. 2 As the eyes of servants look to the hands of their Masters; so must our eyes be towards our master Christ whose name is w 〈◊〉 9 6. wonderful, and Counsellor; and wait on him, being our x Psal. 84. 11 sun and shield, aswell for direction as protection. For as this liberty is not our own, nor bought with silver and gold, but with the precious blood of Gods own son; so therein must me live y 2 Cor. 5. 15 unto him that died for us, and not unto ourselves either formally or finally. Not formally I say, as though we might z Prou. 3. 6. lean to our own wisdom, and a Eccl. 11. 9 walk in the sight of our own eyes, and b Esa. 30. 1. take counsel, but not of him, c Eccl. 11. 9 For all which things God will bring men into judgement, howsoever men's hearts may cheer and bless themselves in their own discretion. Nor finally, as if in things indifferent we might serve our own credit, pleasure, or profit; for, * Mat. 6. 24 no man can serve two Masters, so contrary as God and Mammon; and d 1 joh. 2▪ 15. 16. if any man love the lust of the flesh, the lust of the eyes, or pride of life, the love of the Father is not in him. We must therefore, e Pro. 3. 6. as acknowledge God in all our ways, taking council of our great Councillor, f Esa. 59 21. whose spirit and word are ever with us to advice us, g Esa. 55. 1. without money, without price, and h 2 Tim. 4. 5. watch in all things i Psal. 119. 9 taking heed thereto according to his word; and therefore in things indifferent aswell as all things else; so, k Col. 3. 17. whatsoever we do in word or deed, we must do all in the name of the Lord jesus; and l 1 Cor. 10. 30 whither we eat or drink, or whatsoever we do (be it never so much indifferent) we must do all to the glory of God. For otherwise m Verse 23. all things being not expedient (in choice or use) that are lawful, and indifferent in their nature; because though all things be lawful for us, yet all things edify not: If men love not to be under n Mat. 11. 29 Christ's yoke, learning of him who was meek and lowly in heart (as if the yoke of Christ were too heavy and soary for their fair necks) but love rather with Ephraim to be turned lose to their own discretion and will, o Hos. 10. 9 as a heifer that is taught, and loveth to tread out the corn: as surely as they harden their hearts from that fear of watchfulness in all things (which p Pro. 23. 17 should keep their hearts from envy of sinners, and in the fear of the Lord all the day long) so they q Pro. 28. 14 shall fall into mischief as Solomon saith. Yea into such mischief may they fall, that they may go r Luk. 17. 26. etc. eating and drinking with the men of the old world, and buying and selling, building and planting, with the men of Sodom, to the s jude ver. 7 vengeance of eternal fire, and the t 1 Pet. 3. 19 prison of hell. Arist. But say men, this is a novelty and strange doctrine, that men should be thus yoked & directed, as babes, in the choice and use of things indifferent. And again, if in those things men should not be left to their own discretion, what stops and amazements will this cast in men's ways? Admit this, say they, and it shall not be with us as with the Centurion, who could say to his servant go, and he goeth; do this, and he doth it: but every servant will first have his warrant and direction of God's word before he stir. Arch. First I answer, that though God's word call for stops and fears, t jer. 6. 16. saying, stand ye in the ways, and see, and ask for the old paths, where is the good way: and u Pro. 23. 17. be thou in the fear of the Lord all the day long: yet this is not to stop or fray men from readiness and diligence in doing service, but from wisdom in their own eyes and foolhardiness w Pro. 3. 5, 6, 7 , whereby men lean unto their own wisdom, & acknowledge not God in all their ways, that he might direct their paths. And concerning the obedience of servants, they could not lightly have given a fit instance, wherein the spirit of God doth more strive to stop all such froward mouths and perverse lips: charging x Col. 3. 22. 23. servants to obey their Masters in all things, not with eyeservice, as men pleasers, but in singleness of heart, fearing God, doing hearty whatsoever they do, as unto the Lord, and not unto men: and that also y Eph. 6. 5. with fear and trembling, z 1 Tim. 6. 1. counting their Master's worthy of all honour, and a Tit. 2. 9 pleasing them in all things; not answering again: and all this to be performed b 1 Pet. 2. 18 not only to the good and gentle, but also to the froward: and the end of all is, that c Tit. 2. 10. they may adorn the doctrine of God our Saviour in all things, and that the d 1 Tim. 6. 1. name of God and his doctrine be not blasphemed. So that a happy world (may men say) it would be for Masters, if servants could be brought to watch in all things according to the word. Secondly, if men were left to their own discretion in things indifferent, why then doth the word expressly charge them with so many directions, injunctions and restraints, aswell in doing things indifferent as all things else? Namely, that e Phil. 2. 3. nothing be done of strife or vainglory, f 1 Cor. 10. 33 no● with giving offence, g Rom. 15. 1▪ no● with seeking our own profit or pleasing ourselves, but let all things be done * Col. 3. 17. in the name of the Lord jesus, all h 1 Cor. 16. 14 in love, i Eccl. 3. 1. & 8. 5 seasonably, k 1 Cor. 14. 40 decently and in order, and l 1 Cor. 10. 3● all to the glory of God, and m 1 Cor. 14. 26 unto edifying. Thirdly, when men are loath to put themselves to the pay ne to n jer. 6. 16. inquire for the good way, and to o Prou, 2. 4. seek & search for knowledge as for hid treasures, as God commandeth: then they verify the Proverb, that p Pro. 26. 16. the sluggard is wiser in his own conceit, than seven men that can render a reason. q job 11, 12 Vain man would be wise though a man be borne like a wild asses colt, and r jer. 51. 17 every man brutish by his own knowledge; and the longer they live without guidance of the word, the more brutish, never more s Rom 1. 22. playing the fools then when they profess themselves to be wise; even more stupid than t Esa. 1. 3. the ox or ass, as the Prophet Esay showeth. And is not this a strange pride, that man so brutish u Psal. 10. 4. 5 through the pride of his countenance should not seek after God, but puff at all his opposites? And the truth is, because pride will not suffer them to inquire for God, nor to desire the knowledge of the great things of his law, they are well content that such things be novelties to them still, let God x Hos. 8. 12 complain and y Zeph. 1. 4, 6. threaten never so much against it. And if ye will have the whole truth, it is plainly thus, that z Pro. 8. 13. pride and the evil way being copem●tes, men are surely evil doers in those things wherein they are proud, and a joh. 3. 20. they that do evil (in things indifferent, as in things simply naught) hate the light of God's word, and prefer their own dim reason and discretion, as adulterers do the twilight before the day light, and as false drapers do their f●lse light before the clearest sun shine. Arist. But the Law consisting of things commanded or forbidden, they cannot see say they, how the Law should medole with things indifferent, whose nature consisteth in permission, being neither commanded nor forbidden: unless we deny the whole nature of things indifferent. Arch. No can? What say they then to all the former directions and limitations? Arist. They say they are certain general rules, which are to be respected (they confess) in the use of things indifferent: but say they, men must be wiser than so to debase the law of God as to teach men thereby what food & raiment they should wear, & whither they should ride or go on foot. Arch. Yea but say I, these general rules (and all such like, except those that have relation unto Christ, which properly belong to the Gospel) are but particular branches or abstracts upon particular occasions extracted from the Law of God, which is b Psal. 119. 96. exceeding large, and containeth far more than is contained in such particulars. For, is not c Psal. 19 7. 9 the Law of God perfect and righteous altogether? Then must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it needs contain a perfect direction for d Pro. 8. 4. men of all sorts, e Psal. 49. 2. both high and low, rich and poor together; and that in all their ways, f Pro. 8. 2, 3. in the top of high places, by the way in the places of the paths, at the gates, at the entry of the city, at the coming in at the doors; & that at all times, g Pro. 6. 21. 22. continually, leading us when we go, keeping us when we sleep, and talking with us when we awake; & that in h 1 Tim. 4 5 Tit. 2. 7. all things, and i 1 Pet. 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in all manner of conversation, up and down to what thing soever we turn us, and therefore in things indifferent aswell as in things simply good or evil. For the law of God commands and forbiddeth not only what is simply good and evil, but all t●e means and occasions of them both, as our Saviour showeth in his k Mat. 5. 21. 22, 28. exposition of several commandments: and thereupon he teacheth (how fearfully & yet how profitably, judge in yourselves all ye that have any fear or care of your own souls) that if l Vers. 29. 30 thy right eye, or right hand (whereby he meaneth things in themselves lawful, as useful, or delightful,) offend thee, thou must by plucking out and cutting off, cast them from thee, or thy whole body may be cast into hell: Whereunto an other m Mark. 9 43, 44, etc. Evangelist, for the greater, terror makes an addition, which he repeateth again and again, saying, into the fire which never shall be quenched, where the worm dyeth not, and the fire is not quenched. That it might be duly▪ weighed what a mad discretion this is, that men should rather run the hazard of such a heavy eternal vengeance, then abide the questioning, trying, and removing (if need be) of their moment any light pleasures and profits in things indifferent: when n Mat. 18. 6. it were better for a man that a millstone were hanged about his neck, and that he were drowned in the depth of the Sea, then that he should offend (himself, yea or) any one of those little ones that believe in me, saith the Lord. Wherefore, things indifferent, for as much as they cannot be used but they help or hinder to the the main end of the law, accordingly as they are used, so are they found as necessaries within the verge and censure of the law, and concluded to be good or ill in practice, though in their nature in different and lawful. Will ye have a general instance? o 1 Cor. 1●. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All lawful things (saith St. Paul) are not all expedient, that is, they help not the main end: Why? all things lawful edify not. Do they not edify? Then the law that p 1 Cor. 14. 26. commandeth all things to be done unto edifying▪ judgeth them in that respect sinful, though in their own nature lawful. And that I may not balk the particulars objected▪ what more indifferent than this or that meat? q Rom 14. 17. The kingdom of God is not meat nor drink; and r 1 Cor. 8 8. neither if we eat are we the better, neither if we eat not are we the worse: Yet, be the meat never so pure, s Rom, 14. 20. it is evil for that man that eateth with offence, and t ● Cor. 8. ●2 he sinneth (saith S. Paul) and that not only against the brethren in a degree of murder, but also against Christ; and so in a thing indifferent breaks both Tables of the Law. So, though to drink wine or water, to wear costly or coarse apparel, be things in their nature indifferent; yet when u Pro. 21 17. he that loveth wine and oil shall not be rich, is it not a sin for poor men w Pro. 13. 23 through want of judgement to destroy or devour the labour of their hands by swilling-in wine instead of water? And is it not likewise a sin in women x Deut. 22. 5 to wear man's apparel, or y 1 Tim. 2. 9 costly array beyond their ability, or broided hair in garishness, though it be the cheapest of all trim? And finally, though it be a thing indifferent to ride or go on foot; yet Solomon saw z Eccl. 10. 5. 7. an evil in seeing servants upon horses, and Princes as servants walking on the earth. Secondly, if the law be perfect, than it binds the whole man a Mar. 12. 30 with all his hart, & with all his soul, & with all his mind, and with all his strength; whence Christ concludeth, that b Mat. 12. 36 every idle word that men shall speak (men he meaneth that are not under grace) they shall yield account thereof in the day of judgement; and if of every idle word in the moving of their lips, then of every other idle voluntary motion of their minds and bodies. And let no man here, think me a fool, and that I debase the Majesty of God's law in bringing it so low, that will not impute debasing of God's providence to the Lord jesus; when he makes it stoop and look so low, as c Mat. 10. 2● 30. to the falling of the least Sparrow on the ground, and the very hairs of our head, which he saith are all numbered. Nay, when by the dim●e light of nature, heathens▪ could see so much, as to say ● that a reasonable man should not do the least thing whereof he could not yield a reason: is it not lamentable, that in the clear light of the Law, and Gospel, great Rabbis, and seraphical Doctors, should magnify their discretions in exploding the former instances, as worthier of derision, then of man's consideration▪ by the word, or of God's examination in judgement? Yet as the Prophet saith, d Esa 31. 2. God also is wise, and will not call back his words, but as the e 1 Cor. 1. 2 5 foolishness of GOD is wiser than men, in f Verse 21. making the wisdom of this world foolishness: so the day is at hand, when the g Verse 25. weakness of God will prove itself stronger than men; when the Lord jesus shall sit on his throne, as h 1 Tim. 1. 17. the only wise God, and judge every man ● fool that will not believe what he now foretells, with an asseveration, saying; Verily I say unto you i Mat 5. 18, 19 till heaven and earth pass, one ●ot or one tittle shall in no wise pass from the law, till all be fulfilled▪ whosoever ● therefore sh●l break one of these least commandments and ●hall teach men so, he shall be called the least in the Kingdom of heaven. Aqu. Mr. Archippus, as it is your duty k Tit. 1. 9 by sound doctrine, not only to exhort, but also to convince the gainsayers, so we pray you, be not weary of this good work in the full conviction of the remnants they have yet to say. No doubt say they, but ye are the people, and wisdom shall dye with you; we also have reading and learning as well as others, yet cannot we possibly comprehend what perfect direction the law contains for all humane affairs. What must husbandmen learn out of the Scripture, how to plough a furrow well, or huswives how to grind their meal, and kneade their dough well? Finally, to what perplexed horrors and despair will this drive all sorts of men, to tie them in all their endeavours to such a direction, the perfection whereof they cannot reach unto? Arch. As I look to reap, so I must not be weary of my work, though it make me cry out by the way, who is sufficient for these things? Now concerning Deut 28. 66. 67. their last objection, first, I answer, that horrors and despair are the proper concomitants of the l Esa. 51. 20. wicked: because they m joh. 12. 35 walk in darkness, and know not whether they go, which must needs be ghastly and dreadful. Howsoever many of them being as the Apostle saith, n 1 Thes. 5▪ 7 asleep, and drunken in the night, are o Pro. 23. 34. as he that lieth down in the midst of the sea, or upon the top of a Mast, having no more sense of their horrors (till with Foelix and judas, their consciences be awakened) then drunken men of their dangers, or men asleep of broken bones. But p Gal. 6. 16 as many as walk according to the rule of the word, peace be on them, saith the Apostle; and he that makes God's q Psal. 119. 24. testimonies his Councillors, shall find them his delight, and the r Verse 11 1. rejoicing of his heart. For the s Pro. 3. 17. ways of wisdom are the ways of pleasantness, and all her paths are peace. Secondly, I answer, that the t Esa. 28. 24. 26. etc. discretion and faculties of ploughing (as of grinding, and all other lawful Trades, Mysteries, Arts, and Sciences) are natural endowments, which God bestoweth on the reasonable soul of man, as he doth the sensible faculties ● Psal. 94. 9 Pro. 1●. 12. jam. 2. 19 of hearing, seeing, tasting, etc. on the body. And as it is not the Scripture, but the sense of seeing and tasting, that teacheth men to judge of colours, which is white, and which black; and of savours, which is savoury, and which tainted: so it is the discretion and faculties of all manuary Trades, and Arts, and Sciences, that teach men how to plough, grind, writ, or speak well; well I mean, not according to ʷ that good, that acceptable, and perfect will of God, (which it may-be they intent not, nor understand) but well, according to the rules and method of each several Trade, Art, or Science: and so men may be said to do well, as S. james saith, and be no better all while, than children of the devil. Yet the Scriptures being not ordained to such ends, are x 2 Tim. 3. 16 perfect unto all such supernatural ends, for which they are ordained. I grant therefore, that the word doth not exclude the help and use of natural reason in the former instances; yea, I add, that in matters moral, politic, and domestical, there is such a work of the law, written in men's hearts, that y Rom. 2. 14 Gentiles which had not the law, have done by nature (that is, by natural light of reason) the things contained in the law, that is, many things materially good which the law requires: yea, & that in some of them, and Trades, Arts, and Sciences, many natural men have outstripped and excelled many children of light; as z Gen. 4. 20. 21, 22. cursed Cain's posterity were the first great Trades-masters & Arts-masters of the world. What then? may we hence conclude that natural reason (being now corrupt) can without the word, give sufficient direction to do any thing well and acceptable unto God, according to his perfect will? Then was the Apostle fare wide in point of discretion to teach, that a 'tis 1. 15▪ to the unclean all things are unclean, and b Rom. 8. 8. they that are in the flesh cannot please God. Indeed natural reason (as it is corrupt) is of itself sufficient to c Rom. 1. 20 make men without excuse, and to d Rom. ●. 6. lead them to death: but that it should afford sufficient direction to do any thing well, and acceptably unto God, in ploughing, grinding, or any other voluntary action indifferent or moral, is utterly impossible: because as e Rom. 8. 7. the carnal mind is enmity against God, so f Heb. 11. 6. without faith, it is impossible to please God, and faith teacheth us g 1 Pet. 4, 2. to live, not to the lusts of men, but to the will of God. And therefore as Solomon saith, that h Pro. 21. 4. the ploughing of the wicked is sin, so Christ saith; i Mat. 24. 41. 〈…〉 o women shall be grinding at the Mill, one shall be taken, and the other shall be left. Thirdly, concerning that argument of theirs, that they with all their reading and learning cannot conceive what perfect direction the Law containeth for all humane affairs, and therefore it doth not: I answer, what mean they? Would they be set to school with that Rustical, of whom the Roman Orator writes, that he could not possibly see how the Moon did contain greater quantity than his wife's Cheesefat? Must it therefore be so concluded? Tell me, O thou vain man, was David a man of no reach nor learning, he that was wiser k Psal. 119. 98. 99 100 than his enemies, and had more understanding than the ancient, and all his teachers? To what end then saith he I pray, that the l Verse 129. testimonies of the Lord are wonderful, and that m Verse 96. he hath seen an end of all perfection, but God's commandment is exceeding broad; if there were no more therein contained, than our crazed understanding can comprehend; why prayeth he, n Verse 18. open thou mine eyes, that I may see wondrous things out of thy law; why complaineth he o Psal. 40. 12 of innumerable evils compassing him, and his sins more than the hairs of his head? why cryeth he out, p Psal 19 12 who can understand his errors; cleanse thou me from secret faults? But that he espied in the law of God, an height above his ken, a depth beyond his reach, a great inquest, greater than his heart, able to find out more sins then his q 1 Cor. 4. 4. own conscience could be privy unto, and to r Rom. 7. 13. & 6. 20. make sin become exceeding sinful: yea, such a perfection of holiness, in comparison whereof s Esa. 64. 6. all our righteousness is but filthy rags. Wilt thou now say, why then or how with any comfort can I endeavour to find out in God's Law, a perfect direction for my choice and use of all things indifferent▪ when no man living can comprehend the perfection of the same? Froward folly, whether wilt thou? Shall not a bankrupt endeavour to pay his debts, so fare as his goods can reach, because he knoweth he cannot pay all? Or wilt thou cast away all care and endeavour of hearing, praying, or of▪ doing any thing that good is, because thou canst do nothing in that exact perfect manner that the Law requireth? See now how fitly God doth couple together t Pro. 8. 15. pride and arrogancy and the evil way, and the froward mouth: a hateful mess, fit for those that v 1 Cor. 10. 21. partake of the devil's table, then for us partakers of the Lords table. O that thou wert wise to consider whether thy mouth could have been so froward, if thy way were not evil; and whether it could ever have been so ill with both the former, if pride and arrogancy could have suffered thee to ponder that which is written: w 1 Cor. 1. 19 I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. x 1 Cor. 3 18. Let no man deceive himself, if any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. Be entreated therefore I beseech you, to come out of that fool's paradise, that conceited sufficiency of humane discretion and natural reason: be humble and meek, and cast down that crown of pride at the feet of that great Councillor, the Lord jesus, (who y Psal. 25. 9 will guide the meek in judgement;) and become fools, that he may be z 1 Cor. 1. 30 made unto you wisdom: a Mat. 11. 29 30. take his yoke upon you, and learn of him, for he is meek and lowly in heart, and ye shall find rest unto your souls, for his yoke is easy, and his burden light. Indeed if God should b Psal. 142. enter into judgement with us, in his sight could no man living be justified. But being c Rom. 6. 14. not under the Law, but under Grace, ●hereas the more we see d Rom. 5. 20. 〈◊〉 to abound by the knowledge of the Law, so much the more we shall find grace to over-abound and free us from all the rigour and curse of the Law: what should now discourage us, when if there be but a e Esa. 1. 19 willing mind to obey, God will accept f 2 Cor. 8. 12 according to that a man hath, and not according to that he hath not: and if we have but a g Psal. 119. 6 respect to all his Commandments without guile in our spirits, no shame of imperfections or pollutions shall lie upon us to hinder our happiness, for God will not h Psal. 32. 2. impute iniquity unto us. Yea, so will God i Ma●. 3. 17. spare us (like a man that spareth his own son that serveth him) that he k Mat. 12. 20 will not break the bruised reed, nor quench the smoking flax, till he send forth judgement into victory, l ● Cor. 12. 9 perfecting his power in our weakness, and m Phil. 1. 6. finishing the good work he hath begun in us. What man is there of you, that setteth before his son a most perfect copy for him to write by; i● his son in a humble▪ willing endeavour, set pen to paper, and his eye on the copy, though he come not near the perfection thereof, nay, though his aberrations should be as many as the motions of ●is pen▪ yet if he st●iue to do his best, and sign and cry, and crave pardon for that he can do no better, will his father in this case give him blows, or frowns▪ or any dis-hart●ning words? You know our Saviour's inference, n Mat. 17. 1● If ye being evil, know how to accept, and encourage, and reward your children's good endeavours; how much more shall your Father which is in heaven, deal graciously with his children? On the contrary, if any son, out of despair to attain to the perfection of the copy, should be so contemptuous that he would not set pen to paper, nor his eye on the copy; or be so presumptuous, that casting the copy behind his back, he should stir his pen according to his own discretion; and in his high conceit tell you for a final answer, that he is no beast, and he hath done the best according to his discretion: would not the Father frown on such a son, yea, and backe-beate as well as brow-beate, and rule and overrule him, or turn him out of his fatherly government? Consider what I say, and the Lord give you understanding in all things. Aqu. We, and many with us, will be thankful to God (I hope) for this comfortable resolution, and now in conclusion, we desire you to furnish us with some special reasons and directions whereby we may stir up ourselves and others to take heed according to God's word in the choice and use of things indifferent. Arch. You have already in our former discourse, many reasons (if you observe them) to this purpose, drawn, first, from the right use of Christian liberty, which is God's service; secondly, from the precious price of its purchase, which may not be vilified; thirdly, from the mischievous ●ellish danger of the contrary heedlessness; fourthly, from the ready awful service which it will procure in inferiors; fifthly, from the many rules that the Scriptures give concerning it▪ sixthly, from the strange pride that keeps men from submission to it; seaventhly, from the perfection of God's law▪ that extendet● itself not only to all things simply good & evil but to all the means and occasions of them both; eightly, from the sweet peace of conscience that doth accompany it; ninthly, from the insufficiency of our corrupt natural reason to guide us; tenthly, from the wonderful holiness and righteousness of the Law, whereunto we must aim, though we cannot attain: and finally from the Law of liberty and grace, whereby all believers being free▪ from the rigour and curse of the Law of works, shall find most gracious acceptance with God, and rest to their souls in all their humble willing endeavours. But seeing the discovery and approach of dangerous enemies are the readiest officers among men for procuring watch and ward, I will thence briefly dispatch a few more arguments for your full satisfaction. Wherefore as the Scriptures a 〈◊〉 o 〈…〉 12. sobriety unto righteousness a●● g 〈…〉nesse, because that is 〈◊〉 nurse of both the 〈◊〉 so they p 1 T 〈…〉 5. 6 ●●t-soones 〈◊〉 watchfulness to sobriety▪ ● 〈◊〉 4. ●. because that is as the mother ● Pet. ●. 8. of this. For b●ing awakened out of the dea●●y sleep of sin, to live in holiness and righteousness, by watching & taking heed to our ways, according to the word, we keep ourselves waking, that we may walk circumspectly & soberly, temper and keep ourselves from q 1 Cor. 6. 12 being brought under the power of any lawful or indifferent thing when it is not expedient, that we may r 1 Cor. 7. 31 use this world as not abusing it. We must therefore be sober, and watch, as many as purpose to live holily and righteously (yea s Luk. 21. 36 watch always, saith our Saviour, & in t 2 Tim. ●. 5. all things saith S. Paul;) and, why so watch? For first, the v 1 Pet. 3. 8. devil your adversary, as a roaring Lion, walketh about seeking whom he may devour, & as he is a Lion for strength, & roaring for greediness, and circuiting for diligence, and seeking to devour not yours, but you: so he is a w 2 Cor. 11 3. serpent for subtlety, an x Reu. 12. 9 old serpent for experience, & for efficacy such a cheater that he y Verse the same. deceiveth the whole world. And no marvel, for to this end z 2 Cor. 11. 14. he is transformed into an Angel of light, holding forth the present pleasure, profit, & credit of sin, (by a Gen. 3: 6. which trains he first beguiled Eve) as a false Draper showeth forth the fair end of his cloth, but keepee back out of sight the middle, & the other end; inward remorse of conscience here, & eternal punishment hereafter. Secondly, there is the b joh. 15. 19 world that hates us, a world of men ● 2 Pet. 2. 5. that d 1 joh. 5. ●9 lieth in wickedness whose e Eph. 2. 2. course is according to the prince of the power of the air, whose office it is to be the devil's Factors in f 2 Tim. 3. 13 deceiving others, as themselves are deceived: who by their terrors and allurements, customs and multitudes, raise dust in our eyes, that we might not discern things that differ, but be involved and carried away with the sway and currant of the evil times. Thirdly, there is in ourselves g Gal. 5. 17. the flesh lusting against the spirit, and h 1 Pet. 2. 11 warring against the soul, and the wisdom of the flesh is i Rom. 8. 6 death to v●, as it is k Verse 7. enmity against God; in respect whereof, the l jer. 17. 9 heart of man is said to be desperately wicked, and deceitful above all things, that is, of greater efficacy to deceive ourselves, than all other men or devils. For m Mark. 7. 21, etc. from within (out of the heart of man) arise evil thoughts, (and all things that defile a man, as naturally as sparks out of a furnace) which of themselves, without the devil, or the world, are able to set on fire the course of nature: whereas they both, with all their temptations without this, are but as fuel and bellowes, that could never make sin to flame ●ut of us, if they had not the spark of n jam. 1. 14. our own concupiscence to kindle it. Now, having in all our ways to deal with such crafty, deadly, enemies had we not need, unless it were good taking of our worst foes to be our best guides; had we not need (I say) to stand upon our watch and ward, and o Pro. 4. 23. above all keep, keep our hearts, that we take not up from them the choice or use of any indifferent thing before we try it by the light of the Word, examining both ends with the middle, and circumstances of it. Nay, when in things indifferent, most of all Satan sets his snares for God's servants (knowing how p Psal. 97. 10 they that love the Lord abhor evil, and all things simply unlawful) as he met with q Gen 34. ●. ●. Dinah and r 2 Sam. 1●. 2, 3. David, in their walking; with s Gen. 9 21. Noah and t Gen. 19 33 Lot, in their drinking of wine; and with u Luk. 22. 25 joh. 18. 25. Peter, in warming himself at the fire: had we not need watch and ward most in those things wherein the devil most makes assault, unless it were wise watching to watch against enemies a fare off, and to neglect such as are nearest at hand to cut our throats? Now, for directions how to take heed; all that look to do any thing well and acceptably unto God, in the choice and use of things indifferent, must look first of all to that which is the root and foundation of all good actions since the fall of the first Adam, namely, to that w joh. 6. 29 work of God, that they believe on him whom he hath sent, and be x Phil. ●. 9 foun● in Christ as y john 15. 2. &c, branches in the Vine; that so, z Col. 3. ●7. whatsoever we do in word or deed, may all be done in the name of the Lord jesus: for he is that u Reu. ●. 3. Heb. 13. 10. 15. golden Altar, on, and by whom we must offer unto God all our spiritual sacrifices, 1 Pet. 2. 5. and services; that being perfumed with his licence, they may w Phil. 4. 18 (as odoms ●● a sweet smell) be accepta●●e and wellpleasing unto God by him. For he being t●e only begotten and beloved Son, in x Mat. 3 17. whom God is well-pleased, and he being y Heb. 1. 2. appointed heir of all things, through whom (we being his by faith) ● things z 1 Cor. 3. 22 23. present, & things to come, are all ours. As we a joh. 15. 5. Heb. 11. 6. can do nothing without him to please God; so, without him we have no more right in God's sight to the use of any thing, than a thief hath to the use of a true man's purse. Secondly, being in Christ we must know that as for all things necessary & simply good, we have warrant out of the Word by * Deut 6. 5. 25. express command or just consequence; so, for things indifferent we have a warrant by God's permission either directly expressed, as in the particular matter of ●meats, or thence necessarily b De●t 12. 15. 20, 21. collected, as in all things of the like nature: whence the Apostle concludeth, that not only meats, but all things of like indifferent nature, are c 1 Cor. 6. 12 & 10. 23. all lawful, d Rom. 14. 20 all pure, and e Tit. 1. 15. all clean to the clean, whose f Rom. 14. 22, 23. consciences are purged from dead works by the blood of Christ to serve the living God. And of this warrant of the Word we must be persuaded, that the particular indifferent matters we meddle withal are not unclean of themselves, but pure; else whatsoever is not of this faith is sin, even in things indifferent, sin (I say) to any that doubtingly and unnecessary shall adventure thereon. Thirdly, being in Christ, and having knowledge of the lawfulness of the particular matters, we must try whether the doing of them be g 1 Cor. 6. 12 & 10. 23. expedient, that is, help to the main end of the Law, which is h 1 Tim. 1. 5. love, out of a pure heart and a good conscience, and faith unfeigned. For God commanding i 1 Cor. 16. ●4 all our things to be done in love, k 1 Cor. 10. 3 all to his glory, and l 1 Cor. 14. 26 all to edifying; that is, so as all may help and further ourselves and our neighbours in holiness and righteousness: whatsoever choice or use be made of things indifferent, ●f it be not expedient to these ends, ( m 1 Cor. 10. 23, 24 expedient, I say, for ourselves, and n 1 Cor. 6. 12 expedient for our neighbours) it must needs be sin, because it o 1 joh. 3. 4. transgresseth the Law in these respects, howsoever the thing chosen & used, be of itself lawful. So that that rule of our Saviour, p Mat. 12 30 he that is not with me, is against me, must of necessity hold, as well in the use of things indifferent, as of things necessary. Fourthly, when being in Christ, we know our warrant for the lawfulness of the matter, and see the expediency of it to the foresaid ends; then that which before was indifferent in nature, become now * Ro● 19 21. good and * Acts 15. 18. necessary in use: and we must set about it, as thus in the right manner and end, so with observation of all due circumstances; namely, that we do it q Rom. 13. 4. 5. conscionably and r Eph. 6. 6 ●7. Col. 3. 22. 23 willingly, as to the Lord (who commandeth the doing of it, as it is expedient) s Eccl. 8. 5. 6 seasonably, ● decently, and t 1 Cor. 10. 30. circumspectly, according to all other ● Eph. 5. 15 known rules of the Word, not conformed to v. Rom. 12. 2 this world, but transformed by the renewing of our mind, that we may prove what is that good, ●●at acceptable a●d perfect will ●f God. And here let no man say that 〈◊〉 destroy the whole nature of all indifferent things, c●●ctions; for schoolem●n themselves confess, that x G●rs●● in mogul. mor. no action, though it be indifferent as it is considered in its naked nature, can be indifferent as it is ●●ad with its particular circumstances in doing. And y Tho. Aquisum. pa●t. 1. q. 18. ●. 9 no particular moral action, or no action of the reasonable soul proceeding from reason, can possibly be so indifferent, but it must of necessity be good or evil, and either conformable to the rules of Gods holy Word or disconformable thereunto. Now, if any man, notwithstanding all that hath been said, shall love to range where he list after the sight of his own eyes, z Eccl. 11. 9 with the young man, or to be turned lose to the ways of his own heart, with the a Luk. 15 12 13. prodigal Son, and say the indifferent things we meddle withal, are for the most part sports and trifles, or petty matters; and in such light matters at least, men have sufficient warrant to make choice and use according to their own discretion, so that nothing be done against the general rules of God's Word; or else men shall be left in perpetual suspense and amazements. First, I answer, that b Psal. 119. 168. all our ways being before God, we cannot play out of God's presence, no more than pray; and if in play, or other ways, any man draw back, sequestering himself from God's presence, as c Heb. 10. 38 God's soul shall have no pleasure in him, so he may look to have the devil for his playfellow. And when God hath branded such for d Psal. 106. 13, 14 exceeding lust, that waited not for his counsel, must not we set God always before us as did e Psal. 16. 7, 8 David, that he may give us counsel▪ whereby we may be directed, as well to play, as to f 1 Cor. 10. ●0. eat and drink, and to do whatsoever we do to the glory of God, as he commandeth us. And when we read that g 1 Sam. 13. 14, 23. rebellion in not obeying the voice of the Lord, is as the sin of witchcraft, though in a light matter, as Saul esteemed it, as the sparing of a few cattles: Nay, when we hear of such wrath reueiled from heaven against petty matters, as m●n would deem, as h 2 Sam. 6. 6, ●. touching and i 1 Sam 6. 19 looking into the Ark. k Num. 15. 32, 36. gathering a few sticks o● the Sabbath, and l Gen. 3. 6. etc. eating of an Apple; alas, what mean men yet thus to talk of things so fearful, as but of trifles and petty matters? We know him who saith, He that breaketh the least Commandment, etc. For the authority of the commander is violated in the wilful breach of the least tittle, as of the weightier matters; and one m jam. 2. 10. point wilfully offended, makes a man guilty of the whole Law: as one little leak let alone may sink the whole ship, one little hole in a shoe may make the whole foot watershod, and one little claw held fast in the s●are, brings the whole bird into the Fowler's hands. And why doth the Scripture tell us of n 1 Tim. 1. 19 shipwreck of faith, of o Eph. 6. 15. feet sh●d with the preparation of the Gospel of peace, and of p 2 Tim. 2. 22 men taken captive in the snare of the devil, but that men should fore see, if happily they might feel those spiritual dangers by such earthly similitudes. Secondly, concerning men's own discretion i● choice and use, so that nothing be done against the general rules of the Word, I answer: that if herein they intent to lean to their own wisdom, and not to acknowledge God in all their ways, they have already broken the pale of the Lords q Pro. 3. 5. 6. direction, r Hos. 5 10. like them that remove the bound, and are s 1 Tim. 6. 9 fallen into temptation, and a snare, whereby they may fall into many foolish and noisome lusts, which drown men in perdition and destruction. But if herein they intent to take heed, according to the Word, as that which must be bound continually t Pro. 6. 21. upon their heart, to be their u Psal. 19 1▪ 1 admonitor, their ● counsellor, and their w Psal 119. 24. ● leader. Then they must x Pro. 6. 22. acknowledge with reverend ● Caluin, that seeing the Calu. inst. lib 3. cap. 10. sect. 1. Scripture gives general rules for the lawful use of actions and things indifferent, our use is to be limited according to the same. For z Mat. 12. 30 he that is not with Christ (the great Counsellor of his Church) is against him. And therefore whatsoever the subtle serpent, or the world, or thy own carnal wisdom by peeping and muttering shall say against it, remember I pra●, that they are all dead in sins and trespasses, and hearken to the living GOD, that saith, Should not a people, (a people that hath t●e a Esa. 8. 16. testimony bound, and the la● sealed among them, as the Lords Disciples) should n 〈…〉 such a people b Verse 19 2● seek unto their God? from the living to the dead? To the law, an● to the 〈…〉 imony, if they speak not according to this Word, it is because there is no light in them. Ah my brethren, why should any Disciple be here so amazed, as t● say, c john ●. 60 This is a hard saying, who can bear it? Why should any cry out of d Psal. 2 3. bands & cords, like those e Luk. 19 ● enemies that would not have Christ to reign over them? A●a●, why should the f Pet 2. ● chie●● corner st●●●, el●c● 〈…〉 be ●ad● a 〈…〉 bli●g, that stu●bl● at 〈◊〉 〈◊〉 〈◊〉 being 〈…〉 unto a 〈…〉 〈◊〉? g Esa. 30. 1. 〈…〉 to 〈◊〉 〈…〉ous child●e● 〈◊〉 saith the Lord, that take counsel, but not of me: h Ver●. 8. &c g●e now write it before them in a table, and note it in a book, that it may be for the ●ime to come for ever and ever, that thi● is a rebellious people, lying children, children that will not hear the law of the Lord: which say to the Seers, see not; and to the Prophets, prophesy not unto us right things, speak unto us smooth things, prophesy deceits; get ye out of the way, turn aside out of the path, cause the the holy One of Israel to cease from before us. O what amazement will that be to all that despise thi● Word, when i Verse 12, 13, 14 this iniquity shall be to them as a breach ready to fall swelling out of a high wall, whose breaking cometh suddenly at an instant, and shall be as the breaking of the potter's vessel, that is broken in pieces without sparing, so that there shall not be found in the bursting of it a sheard to take fire from the hearth, or to take water withal ou● of the pit. Thirdly therefore, concerning suspense and amazements, I answer, k Esa. 8. 11. be thou instructed not to walk in the way of this people, l Pro. 3. 7 be not wise in thine own eyes, but m Esa. 33. 16 shut thine eyes from seeing evil, and n Esa. 45. 22. look unto Christ thy Counsellor; and then o Esa. 8. 12. 13. 14 fear not their fear, nor be afraid. Sanctify the Lord of hosts himself, and let him be thy fear, and let him be thy dread, and he shall be for a Sanctuary unto thee; and in the waste howling wilderness of this world where thou knowest not which way to take, he will go before thee, as p Exo. 13. 21 22. the cloudy pillar by day, and the fiery pillar by night to lead thee in the way, to q Deut 32. 10. to instruct thee, and keep thee as the apple of his eye: as r Vese 11, 12. an Eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings; so will the Lord lead thee. It was an old trick of sinners in Zion, and of hypocrites, that would not humble themselves to walk with God, when they were s Esa. 33. 14 surprised with fearfulness, to cry out, who shall dwell with the devouring fire ● who among us shall dwell with everlasting burnings And sure t Heb. 10. 31 a fearful thing it will be to fall into the hands of the living God for any man, that with such v jer. 12. 8. hateful out-cries sha● turn w Heb. 12. 25 away from him tha● speaketh from heaven. For x Luk. 19, 27 those mine enemies (saith he) that would not have me to reign over them, bring them hither, and slay them before me. And those that will not bind upon their hearts his law and testimony, loving darkness more than light, y Esa. 8. 16. 22. shall be driven to darkness, where they z Verse 15. shall stumble and fall, and be broken, and be snared, and be taken; and so go a Psal. 49. 19 to the generation of their Fathers, and never shall see light. Yea, seeing they refuse him in whom is all b joh. 1. 16. fullness, that c Eph. 1. 23. filleth all in all, without whom all creatures are as husks without grain, subject to vanity and emptiness: therefore even in earth where they will d jam 5. 5. live in pleasure, and nourish their hearts as in a day of slaughter; they shall e Hag. 1. 6. eat and not be satisfied, they shall f Pro. 14 13. laugh, but their hearts the while, shall be sorrowful; and they g Esa. 8. 21. 22. shall pass through it, as hardly bestead, as hungerly unsatisfied; and (their consciences being awakened) whether they look upward or look to the earth, they shall in desperate discontentedness, curse their God and their King, whom they have preferred before the Lord jesus; who will h Mat. 21. 44 grind to powder all that fall on him, as a stone of stumbling, and rock of offence. But what of all this? Is not Christ yet still the i Pet. 2. 6. 7 chief cornerstone, elect and precious to all believers? Yea, by all means, as k Heb. 13. 8. yesterday and to day, so the same for ever: and as l joh. 1. 16. of this fullness we have all received, so m 1 Pet. 2. 6 he that believeth in him, shall not be confounded. God forbidden therefore that any believer should here in amazement cry out with Peter, n Luk. 5. 8. Depart from me, for I am a sinful man O Lord: but seeing he is our Councillor, (though wonderful) let us in the midst of all backsliders, say with Peter, (when he was better advised, being put unto it) o joh. 6. 68 Lord to whom shall we go? thou hast the words of eternal life. And therefore howsoever the p Esa. 11. 4 rod of his mouth, his word, whereby he will counsel and rule us in things indifferent, as in all things else, may seem at first terrible to be thought on, in respect of the perfection and extent thereof; and Satan would feign persuade us to keep aloof off, as q Exo. 4. 9 Moses fled from the rod of the Lord, when in his sight it became a Serpent: yet at r Pro. 4. 13. God's commandment, let us lay fast hold on it, as Moses did on that, and we shall find and feel it, not only free from the sting of death, and so fearless, but useful (as the rod of Moses was) to work wonders for our guidance and safety in the midst of all our spiritual enemies, s Deut. 33. 29. who shall be all found liars unto us, and we shall tread upon their high places. t Mat. 14. 30. 31. Yea, but as soon as thou pitchest thy conceit on the Law for direction in all things indifferent, thou beginnest to sink in the depth thereof, as t Mat. 14. 30. 31. Peter did in the sea; and thou art at such an amazement with u 2 Chr. 20. 12. King jehoshaphat, that thou knowest not what to do. Yes, being God's child, thou hast received the spirit of adoption, whereby thou canst cry Abba Father: let thine eyes then be upon Christ, as Iehoshaphats were upon God, and cry with Peter, Lord save me; cry with David, w Psal. 119 18. 19, 20. Lord open thou mine eyes, that I may see wondrous things out of thy Law: I am a stranger upon earth, hide not thy commandments from me, O let me not wander from thy Commandments. Thou canst not be so ready to look and cry unto him, as he is ready to lead and save thee: it is but x Mat. 7. 7. ask and h●ue, seek and find, y Esa. 45. 22. look unto him, and be saved. For z Deut. 4. 7. what nation is so great, that hath God so nigh unto them, as the Lord our GOD is in all things that we call upon him for? Call, yea, a Esa. 65. 24. before we call, he will answer, and while we are yet speaking, he will hear. Yea, but thou wouldst have me show thee presently, that perfect direction of the law in the choice and use of things indifferent. So would b Exo. ●●. 18 19, 20. Moses have God show him his glory, when good man, he asked he knew not what, for he could not live & see God's face. But answer me, wouldst thou see the full ear while the blade is springing, and the stalk growing? or can a growing-childe comprehend what belongs to full age? Or canst thou be in thy heavenly Mansion-house, whiles thou art in thy earthly Tabernacle? Then and there shall we c 2 Cor. 5. 7. walk by sight, but now by faith; d 1 Cor. 13. 1● now we see through a glass darkly, but then face to face; now we know in part, but then shall we know even as we are known. Such perfect knowledge, as it is too wonderful for us Pilgrims on earth; so it is neither for our own safety, e 2 Cor. 12. lest we should be exalted above measure in the abundance of revelations; neither for our Saviour's glory, f Verse 9 whose strength is made perfect in weakness. Be content therefore now with Moses, g Exo. 33. 23 to see his backeparts, whose face cannot here be seen; thy Saviour's h Verse 13. 14. presence shall still go with thee i Esa. 59 21. by his spirit and word; whereby he will be so gracious, as to make k 2 Cor. 12. 9 his grace sufficient for thee. Only humble thyself to walk with thy God, show thy willing mind, and endeavour to keep his word; and he will be thy advocate to plead for thee, that thou hast 1 joh. 17. 6. kept his word; namely, in that evangelical manner and measure, which grace requireth of thee. Yea, but here is a doubt, how thy humble willing endeavour must be made manifest? Herein let no man deceive himself with his faint wish, and sluggish wouldings: never can such wishers and woulders thrive in the kingdom of heaven, which m Mat. 11. 12 suffereth violence, and is taken of those that n Luk. 16. 16. press into it, and take it by force. Here therefore, if ever, thou must be o jam. 5. 16. fervent in prayer, and instant in p 2 Pet. 1. 5. giving all diligence; that above q Pro. 4. 7. all get, thou mayest get wisdom and understanding: thou must r Pro. 2. 2. cry for the spirit of wisdom and understanding, and ply all means (as they that s Verse 3. dig for treasures) by continual t Ios. 1. 8. meditation, v jam. 1. 19 Pro. 8. 34. hearing, w Reuel. 1. 3 Col. 4. 16. reading, and x Psal 119. 13. 48. Acts 17. 11. conference of the word: that so thou mayest be y Col. 1. 9 filled with all wisdom and spiritual understanding, in applying general knowledge to particular practices; by z Heb. 5. 14. reason of which use thou maiers have thy senses exercised to discern both good and evil, and so a Acts 24. 16. exercise thyself to have always a conscience void of offence toward God & toward men. Then when the b Psa .. 119. 21. proud that err from God's commandments shall be cursed, and c Esa. 45. 24. & 65. 14. all that be incensed against him, shall be ashamed, and howl for vexation of spirit, being snared in their own transgression; thou shalt d Pro. 29. 6. sing and rejoice with the righteous, and shout for joy in the e 2 Cor. 1. 12 Pro. 15. 15. testimony of thy conscience, as in a continual feast. Yea, but by the former means applied, thy conscience accuseth thee of many sins, yea, of f Gen. 42. 21 sin many years past, and of the g job 13. 26. sins of thy youth, sins h Psal. 40. 12 more than the hairs of thy head: and the more thou lookest into the glass of God's law, the more thou seest thy sins to abound. Yet being washed in the blood of the Lamb, were they multiplied to thousands, and every penny debt increased to a pound, to a talon; the i Heb. 9 14. 1 joh. 1. 7. blood of Christ, who through the eternal spirit offered himself without spot to God, doth purge thy conscience from them all. So that they may now serve thee as good remembrancers, to magnify that grace that hath k Rom. 5. 20 over-abounded them all; but l Rom. 8. 1. condemn thee they cannot, being in Christ jesus, and walking after the spirit. Yea, but as thou walkest, thou art still yet erring on the right hand, or on the left; and how fare so many errors may carry thee, thou canst not but fear. But Gods promise I say, stands for thee, that m Esa. 30. 21 in all these errings, thine ears shall hear a word behind thee, saying, This is the way, walk ye in it: and this shall n Psal. 19 13 keep thee back from presumptuous sins, and thou shalt be innocent from the great transgression. Yea, but sometimes thou stumblest foully thou sayest, and fallest down flat. Yet o Psal. 37. 24 though thou fall, thou shalt not utterly be cast down, for the Lord upholdeth thee with his hand; yea, p Deut 33. 27. the everlasting arms are underneath thee to raise thee up, and q Psal. 34. 7. Angels encamped round about thee, r Psal. 91. 11. who have charge over thee, to guard thee in all thy ways. Yea the s Psal. 121. 4 5. Lord himself, that keepeth Israel, and neither slumbereth nor sleepeth, will be thy keeper; he t Psal. 37. 23 will order thy steps, and delight in thy way; leading thee familiarly, as a v joh. 15. 13 15. friend that having laid down his life for thee, will not keep his secret from thee; compassionately as a w Heb. 2. 13 1●. & 4. 15. Brother, who partaking the same flesh with thee, can be touched with thy infirmities, and is able to secure thee; and most lovingly as a x Esa. 62. 5. husband rejoicing over thee, as a Bridegroom doth over the Bride, y Cant. 2. 6. with his left hand under thy head, and with his right hand embracing thee, z Psal. 45. 11 greatly desiring thy beauty, and a Cant. 4. 9 his heart being ravished▪ with the love of thee; to whom thou art b Can. 7. 6. fair and pleasant for delights, ( c Can. 2. 14. thy voice sweet, & thy countenance comely) his Love, his d Can. 6. 8. 9 Do●e, his undefiled, fair as the Moon, clear as the Sun, e Cant. 4. 7. all fair and no spot in thee. For he being the Sun of righteousness, hath ● blotted out all thy sins as a cloud, and he hath g Micah 2. 19 cast them all into the depths of the sea of his mercies, which in its vastness can swallow a thousand as one, and mountains as molehills: so that h jer. 50. 20. no sins of thine can be found, though they be sought for, but i jer. 54. 17. every tongue that riseth against thee in judgement, shalt thou condemn: k Rom. 8. 33 34. Who shall lay any thing to the charge of Gods elect, it is God that justifieth, who shall condemn? It is Christ that died, yea rather that is risen again, who is even at the right hand of GOD, who also maketh intercession for us. So that committing our way to him in things indifferent, as in all things else, we may l Esa. 45. 25. glory in him, in whom we are justified, casting down the gauntlet of defiance against all our spiritual enemies; for m Rom. 8. 31 if God be for us, who can be against us? so that for joy of heart, we may sing to him with David, n Psal. 73. 24. thou shalt guide me with thy counsel, and ● afterward receive me to glory. Aqu. Mr. Archippus you have even ravished our souls with the admiration of Christ our Counsellor: Wonderful may his name well be, who is such a friend, and brother, and husband, as well as councillor unto us. The children of this world, that are wise in their generation, if they have a Lawyer at hand, of whom they may ask counsel upon every occasion at their pleasure and freecost, will be sure to do nothing wherein appeareth any suspicion of danger, without advice. And have we a Councillor so nigh us, with his word in our mouth, yea, with his spirit and word in our heart; so wonderful in his friendly familiarity, in his brotherly compassion, and husbandly loving kindness; with whom we may in all things consult without money or price, who is never weary of our conference, but delighted with our voice and presence, and never displeased with us, but either for o Esa. 30. 1. 31. 1. not ask, or p Pro. 1. 25. 30. not following his counsel: and shall we children of light, slight him, and presume on our own discretion without him, especially where there is such deadly danger in the abuse of things indifferent? would not the children of this world so rise up in judgement against us? Surely confusion already covereth our faces, to think on our former foolhardiness and whiles we live, we sh〈…〉 never more say to our discretion, 〈…〉 u art our gui●● Now 〈◊〉 〈◊〉 procee●● we pray you, to your t●ir●●ile of direction for our mutual edification. Arch. My third rule concerneth the materials, the parties I mean whom we are to edify: and they are principally the p 1 Pet. 2. 17. brotherhood & household of q Gal. 6. 10. faith; for they are r Esa. 61. 3. called trees of righteousness, and s 1 Pet 2. 5. lively stones: because they are already fit to be built up, a spiritual house, an holy Priesthood, to offer up spiritual sacrifice, acceptable to God by jesus Christ. And among them, t 2 Tim. 5. 8. especially those that are our own, and of our own house, our u Phile. verse 16. brethren both in the flesh & in th● Lord. Yet may not Deut. 11. 19 Gen. 18. 9 our love that edifieth be restrained only to those; for the same Scriptures that order us to do good, especially to the household of faith, and to love the brotherhood; charge us also to w 1 Pet. 2. 17. honour all men, and to do good, even x Gal. 6. 10. to all, ● Thes. 5. 15. yea, to y Mat. 5. 44. love, and to do good to our enemies, yea though they be our hateful, spiteful persecutors; much more than to our friends and families, and other neighbours. Aqu. But say some, what man can edify all? Arch. As when the Scripture saith, z Heb. 12. 14 follow peace with all men, the meaning is not as if any good man could have either commerce or concord with all: for besides all those whose ●aces he neue● saw, there are some a Psal. 120 6, haters of peace, against whom David made his protestation, saying, I am for pea●e, but when I speak▪ they are for war: as also he complained of furious joab, that b 1 Reg. 2. 5. he shed the blood of war in peace: but as the Apostle saith, c Rom. 12. 18 If it be possible, as much as lieth in you, live peaceably with all men; so here we mean, not as if any could edify all; for besides those millions of people, whose faces we never see, how many of those with whom we converse, are as stones, crumbling all to crattell, as soon as we begin to hammer them, and as timber falling to splinters, when we fall to hewing of them, (both which are fit for the highway, and chimney corner, then for God's building) and other such d 1 Sam. 25. 17. sons of Beliall there are, that a man cannot speak to them; they are e 2 Sam. 23. 6, 7. thorns that cannot be taken with hands, but the man that shall touch them must be fenced with iron, and with the staff of a spear: will such ever be edified? Nay, they shall be thrust away, as thorns, saith the Prophet, yea, utterly burnt with fire in the same place. The meaning therefore is, that if it be possible, as much as ●lyeth in us, we should edify all; and f 1 Cor. 9 22 be made all things to all men (as every man's calling and opportunity can permit) that we might by all mean● save some; yea and those that are g Vers. 19 free from all men should make themselves servants unto all men ( h Gal. 5. 13 by love serving one another) that they might gain the more. But say others, i 1 Cor. 5. 12 what have we to do to judge them that are without? Reproof therefore is to be restrained only to brethren in religion, at least in outward profession. And others object, that all who ●re not truly religious, are dead in sins and tres●asses, ● Eph. 2. 1. and therefore in exhortation we have nothing to do with them; what say they, must we speak to carcases and dead men? Archip. First I answer, that S. Paul in the former place speaks of judging by public censure of the Church, which can reach to none, but to those that are within the Church: which may not restrain private l 2 Thess. 3. 14. 15. admonition, no not from such disorderly, disobedient persons, from whose company the brethren themselves are restrained by the Apostle. Nay by how much the less the censure of the Church can reach to those that ar● without, so much the mor● must we admonish them privately as we have opportunity, if we intent the doing of any good unto them, as we are bound to do, even m Gal. 6. 10 to all, though they be not of the household of faith. Secondly they who are dead in sins & trespasses according to the Apostles meaning, are yet n 1 Tim. 5 6 living in the flesh though dead in regard of spiritual vegetation: and may be quickened as o Eph. 2. 1. those were of whom the Apostle speaketh. Nay we all that now p Gal. 2. 20. live by faith, were dead as they by nature; and may not they then as well as we be quickened by grace? As the Apostle pleading for the jews that were cut off, saith to the believing gentile, q Rom. ●●. 18. 23. Boast not against them for God is able to graft them in; so say I to thee, despair not of these; for God who quickened you in their case, is able also soon to quicken them together with you. Should a man that hath escaped danger of drowning by favour of a drawbridge afforded him, pluck up the bridge from his endangered fellows following after him? Behold, r joh. ●. 24 thou hast passed from death to life, by the grace of him who is s I●h. 14▪ 6 the way, the truth, and the life; and wilt thou stop this passage of gra●e from thy fellows behind thee? Mayest thou not so provoke the Father of mercies, who t Exo. ●4. keepeth mercy for thousands▪ to speak to thee in his wrath, as the Lord saith in the parable, u Mat. ●8. 32 33 O thou wicked servant etc. shouldst not thou also have had compassion on thy fellow as I had pity on thee? Doth thy soul abhor those envious w Gen. 26. ●8. Philistines that stopped Abraham's wells, wherewith cattles were watered and refreshed; and wilt thou stop the x jer. 2. 1●. fountain of living waters, the y Zac. ●3. ●. fountain that is opened for sin and for uncleanness to refresh thousands of men's weary souls? O how are they branded that z Psal. ●8. 41 limited the holy one of Israel in his power? and art not thou blame-worthy if in thy thought thou limit him in his rich mercy; who is a Rom 10. 12 the same Lord over all, rich unto all that call upon him, who hath b Rom 11. 32 concluded all under sin, that he might have mercy of all, gentile as well as jew, and of the elect yet un-called & without, aswel as of those within. For this purpose must not c Ma●. 15. 15 the gospel be preached to every creature in all the world, and that d Mat. 28. 20 even unto the end of the world? Now therefore as well as in the days of the Apostle e 2 Cor. 6. 1. is the accepted time, behold now is the day of salvation; and the hour is not yet expired whereof the Lord of life saith, f joh. 5. 25 verily, verily I say unto you, the hour is coming and now is, when the dead shall hear the voice of the son of God, and they that hear shall live. And if by hearing they that are dead in sins and trespasses shall live, than you see the dead must be spoken unto that they m●y hear and live. Thou wilt say perhaps, true, and were I a preacher, g 1 Cor. 9 16 woe were to me if I should not preach the gospel to the dead, h Act. 20. 28 of whom I am made an overseer. But say I, thou art a neighbour, though no preacher; and if they that be dead in sin be thy neighbours, the royal law chargeth thee to love them as thyself; if their bodies, which none will deny; how much more than their souls? Yea were it but thy neighbours, nay thine i Exo. 23. 4. 5 enemy's ox straying, or ass lying under a burden, thou must in pity help him. What, doth God take care for oxen and asses as the Apostle k 1 Cor. 9 9, 10. saith? No doubt for our sakes this is written, that he that seethe his neighbour's soul lying under the burden of sin; l Leu. 19 17 must not (as the Law saith) hat● his brother in his heart, but he shall in any wise rebuke his neighbour, & not suffer sin upon him. Whereto cut off all such cavils, as if only brethren in religion or profession were to be rebuked: the Lord himself makes brother and neighbour terms conventible, or of equal extent: and in this case every soul that thou seest to have need, is thy neighbour, though he be the man whose face thou never sawest before, as m Luk. 10. 29 etc. Christ showeth at large in that parable, where he tells the per● Lawyer who is his neighbour. And here n Deu. 15. 9 beware there be not a thought in thy wicked heart, to o Zac. 7. 10. imagine evil against thy brother in thy heart, saying, he may be for aught thou knowest a vessel of wrath fitted to destruction, and never to be quickened. For p Deu. 29. 29 the secret things belong unto the Lord our God, but those things that are revealed, belong unto us, and to our children for ever, that we may do all the words of this Law. Whither God will quicken this or that particular m●n or no, is a secret yet known only to him q ● Tim 2. 19 who hath this seal, the Lord knoweth who are is: thou seest thy duty of love revealed which thou must do to help quicken him: and it is thy want of r 1 Cor. 13 7 charity not to hope that he may be quickened, till thou see God reveal the contrary; for what knowest thou whither thou shalt quicken and save him, when the * Pro. 10. 11 & 11. 30 mouth of a righteous man is a well of life, and his fruit a tree o● life? Aqu. But say some, when we deal with such men, we find them not only as beasts without understanding, but rude as horse and mule: we can no sooner meet them with a word of rebuke, but they are snuffing and kicking with the heel, and off they turn us with reproachful and beastly usage: and who that wise is, will trouble himself with such beast's? Archip. I answer, where is now that s Tit. 3. 2. gentleness and meekness that must be showed unto all men? Or have they forgotten, that t 2 Tim. 2. 24, 25 the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patiented: in meekness instructing them that oppose themselves, if God peradventure will give them repentance & c? O if thou wouldst call to remembrance the days past, u Tit. 3. 3. were not we ourselves sometimes (as they are now) not only unwise and disobedient, but living also in envy and malice? Can not we show spleen and stomach more then enough, to the man that should have stopped us with a word of rebuke, when we served our diverse lusts and pleasures? May not the best of us, if we consider ourselves, w jer. 31. 18 19 bemoan ourselves with Ephraim, yea strike upon our thigh, and be confounded to think how we played the unruly beasts, when God first began to chastise and turn us? Nay, since we were converted, have we not oft played the x Psal. ●3. 22 beasts (as David) in our ignorant foolish thoughts and censures? Yea, and sometime when we have been set in withal for acknowledging some darling sins, have we not been y Psal. 32. 3, 4, 5, 9 as horse & mule which have no understanding, whose mouth must be held in with bit and bridle, lest they come near thee? Remember therefore how in times past z job 33. 14 God spoke once, yea twice, and thou perceauedst it not; yea often a jer. 22. 21 he spoke unto thee in thy prosperity, when thou saidst I will not hear, behaving thyself as b jere. 2. 24 a wildasse used to the wilderness that snuffeth up the wind at her pleasure, in her occasion who can turn her away? Yet was c Esa. 65. 1. God found of thee when thou soughtest him not; d Esa. 30. ●8. he waited that he might be gracious unto thee; yea many a time and long e Reu. 3. 20. hath he stood knocking at the door of thy conscience, f Cant. 5. 2. till his head was filled with dew, & his locks with the drops of the night: and had not he wrought for his great names sake to g joh. 6. 44 draw thee and that h Hos. 11. 4 with cords of love, yea and sometime with i Eze. 20. 34 37 a mighty hand to rule thee, causing thee to pass under the rod, and k Luk. 14. 23 compelling thee into the bond of the covenant (the l Gen. 19 16 Lord being merciful unto thee) & m 1 Pet. 1. 5 keeping thee by his own power through faith unto salvation: thou mightest for ever have perished in thy dung, as a beast, or thy latter end might have been worse than thy beginning. Now let thy soul have these things still in remembrance and be humbled in thee, to read unto others a lecture of thine own experience as n Psal. 32. 8 etc. 66. 16 David did; and show mercy to thy neighbours, as God hath had compassion on thee. Aqu. But when we assay to do their souls good, and find nothing in them but ignorance and brutishness, may we not then leave them? Why else saith Solomon, o Pro. 14. 7 go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge? Arch. Solomon in your place alleged, forbiddeth all unnecessary familiarity and society with such wicked fools: because as they are p Mat. 23. 3. Serpents by nature and have an inbred serpentine q Gen. 3. 25 enmity against the seed of the woman (that is, r Rom. 9 8. the children of God and of the promise, which are counted for the seed) so their evil speech s 1 Cor. 15. 33. corrupteth and t 2 Tim. 2. 17 fretteth like a gangrene, their wickedness spreadeth and soureth u 1 Cor. 5. 6. like leaven, and their society is as w Pro. 13. 20 perilous, as their language is venomous, and their lives contagious. But enemies though they be, and full of deadly poison; yet we may, nay we x Pro● 25. 21 must give them bread to eat if they be hungry, and water to drink if they be thirsty; and if to their hungry and thirsty bodies, then much more to their hungry and thirsty souls. So that we must watch an opportunity to y 2 Thess. 3 14. 15 admonish even them, with whom we may have no company; and men must be z 1 Tess. 5. 14 warned though they be unruly, yea the more unruly men are, a Tit. 1. 10. 12, 13 as evil beasts, the more sharply must they be rebuked, b jude 23. and saved with terror. And this is the choicest cunning of all hunting and fishing in the world, when men, as good huntsmen and c Mat. 4. 19 fishers of men, are d Pro 11. 30. wise to win or take souls, and to e Luk. 5. 10 catch men, though by nature as unruly as evil beasts or Sea-monsters. And though Christ call his Apostles Fishers of men, because they and their successors in preaching, are the chief f Eze. 47. 10. Fishers and net-spreaders by those waters issuing out of the Sanctuary: yet Solomon applies the same similitude of fishing or hunting, to every righteous man; because they must be helpers and labourers with Preachers in the Gospel, as formerly we heard; and they being g Verse 12. trees that grow by the banks of the waters of the Sanctuary, their fruit must be for meat, and their leaf for medicine; by whose lips many must be cured, as well as fed, to fulfil that which is written, The tongue of the wise is health, Pro. 12. 18. or medicines; and a wholesome Pro. 15. 4. tongue is a tree of life. Now when all these similitudes of curing, hunting, and fishing, import not only cunning and wisdom, but a great deal of labour, watching, and long-suffering: we may not turn off our neighbours for a little rudeness and untowardness, or utterly leave them if we cannot presently catch or cure them. In the former case, if thy neighbour's Ox going astray, or his Ass lying under a burden; if the Ox when thou offerest to bring him back, should fling dirt in thy face; or the Ass should assay to bite thee, while thou assayest to help him from under his burden, wilt thou presently leave the one and the other, and think to answer Go● with a cold assay, whe● God chargeth thee, saying, h Exo. 23. 4, 5. Bringing thou sha● bring back the one, an● helping, thou shalt hel● the other; that is, as muc● as in thee lieth, if it be possible, thou shalt bring ba● the one, and help up the other? Wherefore if there ●● any bowels and mercie● any meekness and patience, when thou seest soul● straying in the i Mat. 7. 13 wide wa● of perdition, or k 1 joh. 5. 19 lying wit● the world in mischief, he● is matter for them all t● set on work: namely, l 2 Tim. 2. 24 etc. t● be gentle unto all of them apt to teach, and patiented in meekness instructing those that oppose themselves, if God peradventure will give them repentance ● the acknowledging of ●e truth: and they may 〈…〉 over themselves out of besnare of the devil, who ●e taken captive by him at ● will. Aqu. But say they, the scripture itself saith, m Pro. 9 8. Reprove not a scorner, lest he ●●e thee, and n Pro 23. 9 speak not ● the ears of a fool, for ●e will despise the wisdom of thy words; And a●ine, o Mar. 7. 6. give not that which ●holy unto dogs, neither ●st ye your pearls before ●ine, lest they trample ●em under their feet, and ●ne again and rend you. Arch. I answer, that ●ere are two sorts of dogs ●d swine, of fools and corners. First, some are such by inbred corruption of nature, and such were we all by nature: p Tit. 3. 3. no● only unwise and disobedient, deceived, and serving diverse lusts and pleasures; but also living in malice and envy, hateful, and hating one another. Such was the q Acts 2. 13. woman of Samaria, who could check, and quip, and taunt our blessed Saviour▪ such were those scorners, who said, the Apostles were full of new wine; and such was Paul▪ when in his ignorance, he was r 1 Tim. ●. ● 3 a blasphemer and a persecutor, and so injurious, that he was s Acts. 9 11. exceedingly mad against the Saints. And yet none of● these was such, but that as God would have pearls▪ and holy things tendered and given them, so they, after they were sound convinced and pricked to the heart, and humbled, most penitently embraced them. Secondly, some are fools and scorners by acquired wilful blindness, and scornful obstinacy; who after the light revealed, t Mat. 13. 13. wink with their eyes, lest they should see, and are ● the more blind for the u joh. 9 39 light; not only despising the words of wisdom, and▪ trampling pearls under their feet, but will so much the more maliciously hate, scorn, and persecute, all that shall offer to give holy things unto them. These are not only naturally dead in sins, and trees without fruit, but w jud. vers. 12. trees whose fruit withereth, twice dead, plucked up by the roots: not only dogs and swine by nature, but such as to whom, x 2 Pet. 20. after they have escaped the pollutions of the world, it is happened according to the true Proverb, The dog is turned to his own vomit again, and the sow that was washed, to her wallowing in the mire. Such were y Luk. 23. 8, 9 Herod and z joh. 18. 19 20, 21. Caiaphas, and a joh. 19 9 Pilate, when jesus vouchsafed not to answer them: and such were those b Mark 11. 27. etc. chief Priests and Scribes, and Elders, to whose question Christ gave an answer, answerless, stopping their mouths with another question. It is not therefore every rude and brutish entertainment, nor once or twice refusing of rebuke, no nor scorn, or in●●rrection against the rebuker, that may conclude men to be such dogs and scorners: for c 2 Chr. 15. 8. etc. Asa himself, a courageous, zealous king, whose heart was said to be perfect all his days, did yet d 2 Chr. 16. 7. etc. in wrath and rage kick ●nd spurn against Hanani the Seer that reproved him: and good King e 1 Reg. 22. 14. etc. jehoshaphat, when he could sitby with wicked Ahab, and hear & see the Lords Prophet Micaiah to be so snibbed and smitten on the cheek, and committed to prison for speaking the ●●uth in the name of the Lord; and he all while sitting like f Acts 18. 17 Gallio, cared for none of those things, so much as to put forth a word for justifying wisdom▪ or delivering the Prophet; was not he also as * Obad. Ver. 11, 12 one of them that scorned and persecuted him? Nay, and King David, g 2 Sam. 6. 8 etc. when God himself by a sudden strange judgement had actually reproved him for carting the Ark of the Lord, which should have been h 1 Chr. 15. 2 carried on the Levites shoulders, how was he displeased, and how untowardly spoke he, as if the fault were more in God, then in himself, tha● there was such a breach made in Vzzah? Wherefore unless we would unadvisedly condemn the generation o● God's children, we must be wary how we condemn men for dogs▪ and swine, in the latter sense. O consider I pray, what terrible thunderbolts from heaven are those threats, when the Lord saith, i Hos. 4. 14. I will not punish your Daughters when they commit whoredom, nor your Spouses when t●ey commit adultery: and again, k Micah 2. 6 they shall not prophesy unto them, that they shall not take shame. For * Pro. 6. 23. reproofs of instruction, being the way of life, needs must this judgement be most fearful, for a man to be in the way of damnation, & to have all reproofs ●ept from him, whereby he should be reduced into the way of life. What, for a man to be poisoned or deadly wounded, and to have all physic & chirurgery kept from him? For a man to be blind, and to have all guides restrained from him; and yet to walk there where the treading awry is the tumbling into hell; O how wonderful is this case? If in capital offences, where men's lives were to pay for it, GOD charged the Israelites to l Deut. 13. 14. 17. 4. make search, and to ask diligently, and to see that it were truth, and the things certain, before they should proceed to any execution: how much more in this case, where men's souls lie at stake, without means of recovery to be ministered unto them, should we by all diligent means of inquisition, see it to be truth, and the thing certain, that men are dogs and swine, and such fools and scorners to whom our pearls and holy things are not to be given; till ever we execute this fearful sentence on any man? God forbidden therefore that we should yield up our brethren unto such a dreadful case of m Pro. 29. 1. destruction, and that without remedy, before they harden their necks against often reproofs, and that in such manner, that they not only n Pro. 23. 9 despise the words of wisdom, and oh Mat. 7. 6. ● trample them under feet, but also p Pro. 9 8. hate, q Verse ●. scorn, and r Mat. 7. 7. ● rend us for tendering such unto them. For s Eccl. 7. 22. oftentimes also our own hearts knoweth, that we have not spoken the best of others, that have reproved us, & t Esa. 63. 17. hardened our hearts from God's fear. Now considering ourselves, this should make us pause in respect of our neighbours, u jer. 31. 20. since we spoke against them, we should remember them still as God did us; and as God's bowels were troubled for us, so let ours for them: and let the piteous case of their souls plead with us, as ours did with the Lord, saying, t Esa. 63. 15 Where is thy zeal and thy strength, the sounding of thy bowels, and of thy mercies towards me? are they restrained? And in imitation of our merciful Father, who cried out, x Hos. 12. 8. how shall I give thee up Ephraim? how shall I deliver thee Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? my heart is turned within me, my repentings are kindled together, etc. ●o should we say, How shall I give thee up brother? how shall I deliver thee O my neighbour? how shall I make thee as a swine, how shall I set thee as a dog? my heart is turned within me, and my repentings so kindled together, that I will never execute the fearfulness of this doom upon thee; till in fear of our jealous God, who forbids the giving of holy things to dogs, I dare no more cast pearls before thee. Remember I pray, that the Apostle would have no y Tit. 3. 10. Heretic rejected, till after the first and second admonition. Yea, our merciful Saviour in private personal injuries, requireth z Mat. 18. 15 etc. a threefold distinct admonition (if need be) and each of the two latter, more solemn than the former, for the recovery of our brother; till he should be unto us a Heathen, and a Publican. Nay, if he a Luk. 17. 4. trespass against thee seven times a day, and seven times in a day turn unto thee, saying, I repent, thou shalt forgive him. And if thou wonder at this and say with b Mat. 18. 21, 22. Peter, Lord, unto seven times? remember Christ's answer, I say not unto thee, until seven times, but until seaventy times seven. And who among us hereupon feeleth not cause to cry with the c Luk. 17. 5. Apostles, Lord increase our faith; and to remember our Saviour's caveat given us in respect of brotherly admonition, d Verse 3. Take heed to your selue? For who almost heeds this, that if our brother offending us, come not to reconcile himself unto us, as our Saviour upon fearful terms chargeth him to do: yet e Mat. 5. 24. we should f Mat. 18. 15 go, and tell him; and why? If he hear thee, saith Christ, thou hast gained thy brother. Now who among many, takes ●eed to himself in this? For as the good Father hereupon saith, If in doing this thou gainest him; then he had been lost, if thou hadst not done it: and so with the loss of thy brother, thou hadst also lost the gain thou hast in recovery of thy brother, whereby thou mayst g Dan. 12. 3. shine as a star for ever. Men are sensible of worldly losses, but who almost takes to heart these losses? Is it a small loss to lose a brother, when the son of man, yea the Son of God himself came down from heaven h Mat. 10. 21 to save that which was lost? Or by thy uncharitable negligence, wilt thou suffer a i 1 Cor. 8. 11 weak brother to perish, nay, wilt thou k Rom. 14. 15. destroy him for whom Christ died? For, in this case, l Mark. 3. 4. not to save, is to kill: wilt thou say, thou art sure, that m joh. ●7. 1● none of those for whom Christ died can be lost, or ever perish? True, and thankes be unto Christ, that n joh. 1● 28 29. none shall be able to pluck them out of his hands: but that is no thank to thee, who in doing that which tendeth to his destruction, art justly charged by the Apostle, with destroying him. And never tell me, that thy brother may see thy charity & patience in forgiving him, and letting him alone without rebuke, whereas he would perhaps impute thy rebuke to anger and hatred. For * Pro. 27. 5 better is open rebuke, than such secret love, that appeareth not in deed And take the answer of that good Father that saith, that because thou art not angry enough to hate and smite with reproof the sin which would destroy his soul, in this thou art convinced of so much the more hatred against his person, whom thou shouldest o jam. 5. 20. save by turning ●im from his evil way. For as the Father saith, suppose a boy swimming and sporting in a flood, by the violence whereof he may be carried and cast away, thou if thou seest it, and patiently sufferest it, thou hatest him; and thy patience is his destruction. And never tell me that thy brother having trespassed against thee, aught to come to thee for reconciliation, Should he 〈◊〉? Yes, and so ought thy 〈◊〉- away child to come to ●●ee too: but if he be so ●●unded that he cannot ●●me to thee for weakness, wouldst thou in this ●●se stand upon thy terms of precedency? nay, wouldst thou not hasten to him as soon as thou hearest of ●it? O remember then the offence given to thee, is a ●ound given to his own ●oule; else God would ne●er have said, p Hos. 14. 4. I will heal ●●eir backsliding; and lest that which is halting q Heb. 12. 13 be turned out of the way, let it rather be healed. And if Satan hath conspired ●ith carnal fear & shame to withhold him from thee (as by r Gen. 3. 10. these he withheld Adam from God) shouldest not thou go to him, as our Saviour chargeth thee●, to rescue hi● soul out of the hand o● such enemies? Yea, knowing him in such a case, shouldest thou not even whiles he is afar off▪ have compassion on him (as the s Luk. 15. 20. Father had on his Prodigal son) yea run and embrace him, and receive him into thy favour? As t Rom. 15. 7. Christ also received us to the glory of God, and u Cant. 2. 8. came leaping upon the mountains, and skipping upon the hills, passing over all obstacles and difficulties; and paving his way w Heb. 9 12 by his own blood entered into the holy place; and having obtained eternal redemption for us, x Eph. 2. 17. came and preached peace to us ●●suing and as it were y 2 Cor. 11. 2 wooing us as his spouse, by his Ambassadors, who z 2 Cor. 5. 20 prayed us in Christ● steed to be reconciled to God) whiles we were yet a Eph. 2. 12, 13. afar off and of b Rom. 5. 6 no strength to come unto him; yea and so fare from any such motion, that we stood off as enemies, and d Col. 1. 21. alienated c Vers. 10. in our minds by evil works. Now if in imitation of thy Saviour's mercy (whose e joh. 4. 34. etc. meat it was to do his Father's will, and to finish his work in reaping and gathering souls, as f Mat. 3. 12. wheat into the garner) thou feel an hungry appetite to recover thy neighbour; and in some cases fearest to transgress thy Saviour's inhibition, in giving holy things to dogs: thou mayst deal with him, as an hungry labourer doth with his pottage; which though they may be perhaps too hot and scalding to go down with him, yet being very hungry he will give a sup or an assay, to try whither they may be endured: So do thou likewise, and try whither possibly holy things will down with thy neighbour; if not, thou mayst stay a while by thy charitable assay: yet give him not utterly over, but as God g Esa. 30. 18 waited that he might be gracious unto thee, so wait thou on him, & try again and again, whither his obstinacy and malice be deep and spreading with scorn and renting, and the thing be certain that he is a dog and a swine, till t●ou dare judge him so. And let us all learn by the shadow, what great suspense and wariness God would have to be observed in the substance, when we read in the Leviticall Law; that in a doubtful case of leprosy, h Leu. 13. 4. etc. the Priest was to ●hut up the man seven days for trial; and than if the plague in the Priest's ●ight were at a stay, and spread not in the skin, he was to be shut up yet ●eauen days more: and behold, if the plague were somewhat dark, & spread not in the skin, the Priest was to pronounce him clean: and if the scab spread much abroad in the skin, after he had been seen of the Priest, yet for his cleansing he was to be seen of the Priest again, and the scab to be seen evidently to spread in the skin, till the Priest was to pronounce him unclean. Arist. Mr. Archippus, you have so stirred our bowels within us, & kindled our repentings together, that we now feel it is no vain word when the Apostle tells us; that i jam. 3. 17. the wisdom from above is first pure, then gentle, easy to be entreated, full of mercy, and good fruits, without judging, and without hypocrisy: and that k 1 Cor. 13. 7 charity beareth all things, believeth all things, hopeth all things, and endureth all things. The Lord increase this heavenly wisdom and fervent charity, that we may l 1 Pet. 3. 8, 9 have compassion one of an other and be pitiful and courteous, not rendering evil for evil, nor railing for railing, but contrariwise blessing, m Rom. 12. 21 and overcoming evil with goodness. For our better accomplishment whereof, we now desire your fourth rule of direction for our mutual edification. Arch. My fourth rule of direction comprehendeth the right manner and method of exhortation: which respecteth first the parties exhorting; secondly the parties exhorted; and thirdly the matters whereabout exhortation is conversant. First therefore the parties exhorting are carefully to observe the Apostles method, prescribed not only to Timothy, saying n 1 Tim. 6. 2 teach and exhort; but also to all Christians, saying, o Col. 3. 16. Let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing one another: First by teaching to inform men's understanding and judgement, and then by exhorting or admonishing to work upon their will and affections. For as God being a God of order, that p Eccl. 3. 11. made every thing beautiful in his time; hath given men understanding and judgement which should order, and by their light guide the will & affections (whereupon our Saviour s●ith, q Mat. 6. 23. If the light that is in thee be darkness, how great is that darkness?) and as in good things men are first to r Luk. 12. 4● john 13. 17 know the will of their master, and then to do it; and likewise in evil first to s Pro. 28. 13 1 john 1. 9 acknowledge and confess, and then to forsake: So we must first seek to enlighten men's understanding and inform their judgement▪ that in the word held forth as a t Phil. 2. 16 light or a u jam. 1. 23. glass, they may see and discern what is good, and what is ill: and then we must labour to draw, or withdraw their affections accordingly. For whatsoever is not well grounded in the under 〈…〉ing a 〈…〉 judgement can 〈◊〉 w●rk●●ffect●ally, 〈◊〉 abide firmly in the will and affections. Why did t●e Israelites w Heb 3. 10 always err in their heart, but because they knew not Gods ways? And why came jerusalem to be x Mat. 23. 37 38 desolate for her wilfulness, but y Luk. 19 42 44 because she knew not the time of her visitation, and the things that belonged to her peace were hid from her eyes? That therefore men may know the things that belong to their peace; we are to know that as he who z Pro. 15 32. refuseth instruction can less hearken to reproof; so we must first begin with instruction, and then come on with reproof, remembering that 〈◊〉 reproofs of instruction a Pro. 6. 23. are the way of life. For want of this wisdom to direct men's exhortations, many have spoken much to small purpose: putting the cart before the horse, & rushing upon men's affections without information first given to the judgement. As if a man meeting with his neighbour half strangled in a rope, wherewith he would needs hang a●mselfe, should with might and strength tug and pull down the body, when with a discreet eye and cunning hand he should discern & untie the knot, or cut the rope. And as such bring little help to others, except it be to help them with more speed to some mischievous end: so oftentimes they procure much hurt to themselves, like those bungling Carpenters or foolish wood-cleavers, to whom b Eccl. 10. 10 Solomon alludeth; who when the iron is blunt, put too more strength, when they should put on a better edge; and so instead of cleaving the logs, hurt their own shins with rebound of the wedges. But as Solomon c Verse the same. there saith, wisdom is profitable to direct: and as one soft stroke makes the wedge cleave better if the edge be well sharpened, than many hard strokes when the edge is dull: so d Eccl. 9 17 the words of a wise man are more heard in quiet, 〈…〉 n the cry of him that 〈…〉eth among fools. Others contenting themselves with information of men's judgements by tea●●ing, strive not to work on men's affections by admonishing or exhorting: wherein like careless husbandmen and planters, ●ey have suffered much good seed to be devoured by the fowls of the air for ●ant of covering; and many a good graft to rot and come to nothing for ●ant of close binding. For ●is with the word as with ●●eede, and b jam. 1. 21. a graft; if it ● Mat. ●3. 3. 19 ●e not c Psa. 119. 11 h●d in the heart, and there rooted; if it be ●ot set in and close bound as a graft in the stock; it will never prosper to the saving of men's souls. Now because naturally, men are so fare from setting their hearts to God's word as God d Deu. 32. 46 commandeth, that they are all naturally prone e Act. 13. 46. to put it from them, therefore as we love their souls, we may not content ourselves with bare instruction, but by application we must help put the word to their hearts, that it may f Io●. 5. 37, 38 abide in them, else it will never do them good, howsoever g Vers. 3●. for a season they may seem to rejoice in the light of it. And let no man here say, that if men's understandings be once opened, every man can then apply to himself. For, natural men, how ever they may be wise to do evil, yet h jere. 4. 22. to do good (to others, or to their own ● Sam. 24. 5. souls) they have no knowledge, but are as foolish, as sottish children, saith the Prophet. Now Physic and Surgery were like to do much good▪ were they not, if pills and corrasives were left to children to apply them? Nay children of wisdom themselves, howsoever they be sensible of sins, as of i 2 Sam. 24. 10 blows or wounds, and of reproofs as of k Psal. 141. 5 balms or excellent oils: yet in long pursuit of any sin their l Esa 63. 1● hearts come to be hardened, as the water with long frost; and in great sins they m Hos. 4. 11. lose their sense as men that swoon in great wounds; and in these cases they have need as others to be plied and wel-heated with sound application (as we see by the n 2 Sam. 12. 1 &c example of David, and the disciples) till they come to themselves, Luk. 24. 25 32 and recover their spiritual sense and ●eeling. Secondly in respect of those whom we are to exhort, we are to e jud. put a difference as S. jude saith; and that in regard both of their inside, and of their outside. In regard of their inside and state of their souls, we must carefully observe that difference of f Pro. 29. 9 anger and laughter that Solomon sets down; of g Luk. 7. 32 piping and mourning, whereof our Saviour speaketh; and of h 1 Cor. 4. 21 the rod and spirit of meekness: the choice of either of which is to be made, not as we would i● our voluntary inclination, but as the state of our neighbour's soul requireth. And this the i Verse the same. Apostle maketh evident, saying, what will ye? Shall I come unto you with a rod, or in love, or in the spirit of meekness? Intimating hereby, that the choice hereof lay rather in their condition, then in his own disposition: For besides all the former particular differences of men's inward estates, * Page 27 & 28 which I at first expressed in explaining the meaning of the word (exhorting) by the word (edifing) and * Page 90 & 91. &c afterward again in my second general motive (all which, being long to be repe●ted, I pray you here to inserte as in their proper place) besides all those, I say, there is one main difference o● men unregenerate, and of men regenerate, which I am now further to insist upon. First therefore some men, namely, all the unregenerate, have not only k Eze. 1●. 19 stony hearts naturally, but by continuance in that natural estate and custom of sin they l Zach. 7. 12 make their hearts as adamant stones; making them harder by actual transgression, which were hard enough by natural corruption. By which augmentation they grow to be a generation of m Esa. 48. 4 iron sinews, and brows of brass, without n ●ere. 6. 15 shame or o jere. 2. 19 fear; and men of p 1 Tim. 4. 2 feared consciences, and q Mat. 13. 15 Psal. 119. 70 hearts fat as grease, without sense or feeling. Now if ever we look to work good on such men, we must as the Apostle saith, * Tit. 1. 13. rebuke them sharply, and▪ save them with fear, pulling x jude 23. them out of the fire. For as it were extreme cruelty towards a man fallen into the fire, under pretence of soft and gingerly handling, to suffer him there to burn; when it were mercy rather to pull him out by head and ears, though we made him black and blue in pulling: so is it in this case of men's souls, mercy and not cruelty, to stick in such men's s Psal. 45. 5 hearts the sharp arrows of Christ's qui●er, to t Act 2. 37 prick and u Heb. 4. 12 pierce them through with the sword of the spirit, sharper than any two-edged-sword, and to rub their seared crusty consciences with the w Mat. 5. 13 salt of God's word, till they begin to smart and bleed, and become sensible of the x 2 Cor. 5. 11 terror of God, that so they may be fit patients for Christ's cure; whereby y Mat. 13. 15 they may be converted, and he heal them, when they thus stand forth in the rank of those that fear his name, z Deut. 5. 29 O that there were such a heart in men thus to fear God, that it might be well with them for ever. And in the name of the Lord look we to it; for if any man by ● closing his eyes and ears, Mat. 13. 15 ●ill be wilfully deaf, and blind on this side; and ●●artle & fling away, when in the fear of God he should b Mal. 3. 2. stand and abide the day of the Lord his physicians coming (though he belike a refiners fire, and like fullers soap) let him tremble lest while he har●en his heart, and withstand and outstand the way and day of his cure, ●e Lord for a c Rom. 11. 9 recompense unto them, give them the d Vers. 8. spirit of slumber, that they may never be converted nor healed. e Mal. 4. 2. But unto you that fear my name saith the Lord ●●eauing f Vers. 1. all the proud and all that do wickedly to the burning oven of his fiery wrath and indignation) shall the sun of righteousness arise with healing in his wings. And why only to them that fear his name? But because as Christ himself saith, g Luk. 5. 31 the whole have no need of the ph●sitian, but they that are sick▪ I came not to call the righteous (that is h Luk. 16. 15 tho●● that justify themselves before men) but sinners to repentance, that is, such as i Mat. 11. 28 labour, and are heavy laden with the k Psal. 38. 4. burden of their sins. The l Gal. 3. 24 Law therefore must be the Schoolmaster to bring men to Christ; from mount Sinai, they must come to mount Zion; from m Heb. 12. 21 fear and quaking to n Verse 24. that speaketh better things then that of Abel: and never any received the spirit of adoption to cry Abba Father, but they first ● received the spirit of bondage oh Rom. ●. 1●. to fear. For unless men come to Christ with a●hes and mourning, and the spirit of heaviness, how ●●all he p Esa. 61. 3. give them beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness? Arist. This is that which is every where spoken against, as the q Act. 28. 22 doctrine of the Apostles was: and say men, this is to begin at the wrong end. For say they, you must first begin with fair and soft words to win the love of men, or else you will never do other good then stir the world about your ears, and make variance and combustion, as some crackt-brained preachers do where ●re they come. And in common discretion (say t●ey) how should men expect the quiet fruit of righteousness from others, if they gash and cut them to the heart with such terrors and sharp rebukes? Arch. First I answer; this sounds, as if some young conceited scholar, not knowing what belongs to husbandry, should tell a ploughman whom he seethe breaking up his fallow grounds and ploughing, and grubbing up his thistles and thorns, alas ●●r what mean you, can ●ou look, your ground ●hould ever yield you good crop, if you use it ●us hardly? Or like as if ●ome Shepeards' swain, beholding a wise builder pul●ing down ruinous towers, and digging up and casting out the rubbish, that he may lay a sure foundation; should blame him for making such heaps & ruins, where in his conceit there needed not but a few plastering or daubing repara●ons. And when we hear the Lord r jere. 1. 10. setting the Prophet to root out and to pull down, to destroy and throw down, and then to build and plant: and when accordingly the Prophet chargeth the men of judah, and jerusalem to s jere 4. 3. break up their fallow ground, and not to sow among thorns: who is so simple, but he that will not learn, that may not hereby be instructed how to begin spiritual husbandry and building? This is not therefore to begin at the wrong end; for thus began God himself with Adam and Eve after their transgression, by t Gen. 3. 7, 8 etc. shame and fear, and judging them to lay a ground in their hearts for the Lord jesus the corner stone, that so they might be fitted to receive the promise of the blessed seed. And as all the Prophets held the same course so john Baptist, greater than all the Prophets, began his u ●uk. 3. 3. preaching with the baptism of repentance for the ●emission of sins; and ● so did the Lord jesus w Mat. 4. 17 himself, and x Luk. 24. 47 directed also his Apostles to the same course; which not 〈◊〉 they observed in y Heb. 6. ●● Act. 20. 21. laying the foundation first of repentance from dead works, and then of faith towards God: but all that in the primitive times preached with Apostolical approbation, as S. Paul z 1 Cor. 14. ●4 26 witnesseth, so convinced and judged all unbelievers, that they fell down on their faces worshipping God, and reporting that God was in them of a truth. Secondly, concerning the combustion, and variance that accompanieth the a Zac. 7. 5. ministry of the spirit, and the b 1 Thes. 1. 5. 6. Gospel where ever it comes not in word only, but in power and in the holy Ghost, (which is a c Esa. 4. 4. spirit of judgement, and of burning) let me entreat men to stay themselves, and seriously to consider of what spirit such men are; who now dare to cast that as a reproach against Preachers, wherein our Saviour gloried, professing that he d Mat. 10. 34 came not to send peace on earth, but e Luk. 12. 49 fire & sword; and for which he so highly magnified the Preaching of john Baptist, saying, f Mat. 11. 12 From the days of john Baptist, until now, the kingdom of heaven suffereth violence, and the violent take it by force. What, will ●●ey indite afresh the Lord 〈…〉 us, as the chief Priests 〈…〉 d, who when they had ●othing else to say, laid it heavily to his charge, saying, g Luk. 23. 5. He stirreth up the people, teaching throughout all jury, & c? Or shall ●ae spirit of Festus, or any wi●e temporizer, stand up again against those fiery-tongued men that h 1 Pet. 1. 12. Preached the Gospel, with the ●oly Ghost sent down from heaven, and judge ●hem to be i Acts 26. 24. mad with ●uch learning, or at least, as ● men beside themselves: k 2 Cor. 5. 13 because l Verse 11. knowing the ter●or of God, they so powerfully persuaded men, that ●●ey turned many from idols, and turned out devils, and overthrew idolatrous and devilish crafts and gains; whereby they m Act. 16. 19 &c, 19 24. etc. exceedingly troubled (as some cried out) their city; and n Acts 17. 6. turned the world upside down, as others said? Or must we now at last cast, yield up that chosen vessel S. Paul, to be a o Acts 24. 3. pestilent fellow, and a mover of sedition through the world, as he was accused; because he was p 2 Tim. 3. 11 persecuted at Antioch and Lystra, pelted and q Acts 14. 19 driven away with stones from Iconium, r Acts 16. 22 etc. openly whipped and stocked in Philippi, s Act. 17. 5. 6 forced to hide his head at Thessalonica; and his ministry generally opposed and blasphemed with t Acts 18. 6. ● insurrections, v Acts 19 28 20. 1, uproars w Acts 21. 30. 34 tumults, and x Acts 22. 22 23. outcries following him, and ● bands y Act. 20. 22. 〈◊〉 afflictions in every ci 〈…〉 abiding him? I confess, that the wise●●me from above, is peace●ie as pure, and neither ●eacher nor Professor, ●ay either carry in his own ●eart, or kindle among o●●ers any z jam. ●. 14. etc. bitter envying and strife, which is earthly, sensual, and devilish: the ● servant's of God must not ● 2 Tim. 2. 24. 〈◊〉 strive; but rather as blessed peacemakers, they must raw water out of the well's ●●saluation, to quench all 〈◊〉 fiery passions that are 〈…〉 on fire of ●ell. But the ●●th is, that as b jam ●●. the spirit 〈…〉 dwelleth in us, lusteth 〈…〉 envy, and all men naturally are full of envy, and malice within; so it never breaketh forth, and rageth c Acts ●. 54. 57 more, than when i● meeteth with the word o● rebuke: as hot lime neue● smoketh so much, as whe● cold water is cast on it, an● as filthy cold dunghills n●uer evaporate so man● sticking vapours, as whe● the Sunbeams mo●pierce into them. No● were not he a wise ma●trow you, that should cry out and blame the cold water for the fume of the one or the warm sun for th● stinch of the other? Again, as long as the devil ca● keep men in the chaine● of darkness and bonds o● iniquity, he is wiser the● d Luk. 11. 21 to disturb his own possession; as a merciless jailor is quiet among his prisoners, as long as they suffer their gives and fetters 〈…〉 t about them: but as he ●estirreth himself, and rai 〈…〉 h hue and cry all the ●●untry over to recover ●●em, if they break prison; ●o when Christ comes to ● lose the works of Saman e 1 joh. 3. 8. by f Luk. 4. 18 Preaching deliverance to the captives, and g Esa. 61. 1 the opening of the prison ●o them that are bound; ●en the devil cryeth out as one tormented to lose h Luk. 8. 28, 29. ●s prisoners. And yet this is not all, ●or where Christ comes ●ith the sceptre of his ●outh, to set up the kingdom of heaven on earth; ●ere he is i Mal. 3. 2. like a Refiners ●re, and Fuller's soap; and ●ill k Esa. 4. 4. wash and purge men by the spirit of judgement, and by the spirit of burning, and l Mat. 3. 11. baptise them with the holy Ghost, and with fire. And in respect o● this principally, Chri●● came (as he saith) to sen● the sword and fire on earth not the fire of carnal contention and strife, but o● heavenly zeal and fervency of spirit: whereby in opposition of sin, Satan and the serpent's seed, me● should fight the good fight of faith; and m H●b. 12. 4 resist vnt● blood, striving against sin and n jude 3. earnestly contend fo● the faith, and o Luk. 14. 26 hate Father and Mother, Wife & Children, Brethren and Sisters yea, and their own life also; rather than they shoul● hinder them from p Luk. 16. 16 pressing into the Kingdom o● God, when it is Preached. Now if any in wilful hoodwink will not see when the hand of the Lord is thus ●●fted up to q 'tis 2. 14. purify unto ●●mselfe a peculiar people, ●ealous of good works; out envy and grudge that this fire of heaven should ta●e and kindle amongst men, they shall be ashamed (saith the Prophet) for r Esa. 26. 11. ●heir envy at the people; yea, the fire of God's enemies shall devour them. ●et men therefore refrain themselves, lest while they seek to quench this fire which s Luk. 12. 29 Christ would have ●o be kindled, and to re●●te the sword of the spirit, which he will have t Heb. 4. 12. to pierce to the dividing asunder of soul and spirit; they be v Act▪ 5. 39 sound fighters against GOD, and w Luk. 19▪ 27. enemy's o● Christ, that will not have him to reign over them▪ & what then can be their end, but to x job 36. 12 perish by the sword, and by that y Heb. 10. 27 fiery indignation and fury poured out like fire that z Nah. 1. 6. shall devour the adversaries? For as we have heard, so have we seen, that Christ a Psal. 110. 1. ruleth, and hath ruled in the midst of his enemies, yea, and b 1 Cor. 15. ●5. he must reign till he hath put all his enemies under his feet. Arist. But say men, you bring strange things to our ears; you will have us win souls to God, and yet you will have us fright them with terror of God's Law: Is not this to catch Hares with rattle bags? Can we ●ooke to have thiefs and ●ebels come in, whiles we follow the one with hue ●nd cry, and the other with 〈…〉 'tis of rebellion? But a proclamation of pardon is ●●at, which easily brings ●●em in both. Arch. Indeed were men ●●●ensible of spiritual, as of ●●dily dangers, and as rea●y naturally to receive re●●sion of sins for their ●●les, as pardon for their ●mporall lives: men might ●●ll glory in such discreet ●●asonings, whereby we are ●●ged as fools. But why ●en doth the Evangelist 〈…〉nesse, that Christ c joh. 1. 11. came ●●o his own and his own ●●ceiued him not? And ●●y did himself complain, saying▪ d joh. ●●●. Ye 〈◊〉 not come to me, that ye might have life? And again, e Ma●. ●●. ●7 O Jerusalem, how often would I have gathered thy children together, as an Hen g●●her●th her Chickens under her wings▪ and ye would not? Nay, let themselves judge, ●● these very thiefs and rebels they talk of, should be so bewitched, that they should verily think themselves to be true and loyal subjects; would they not think scorn in that case to have pardons offered them? Even f joh. 〈…〉 an those bewitched bond▪ slaves of sin, when they heard of the truth to make them free, answered jesus▪ We be Abraham's seed, and were never in bo●dage to any man▪ ●ow sayest thou▪ ye shall be made free▪ This is ●ust the case of all men unregenerate; except that sometimes they are as sea-sick with ●aging storms of ●●eir consciences, they are g Zac. 1. 1●. all at rest, and with h Luk. 12. 19 the ●i●h fool, s●●g a Requiem ●o their souls, crying, i 1 Thes 5. 3● peace and safety. As S. Paul witnesseth of himself, that ● whiles he was without the k Gal. 3. 22, 23. Law, (that is, the knowledge and sense of the law) ●ee w●s alive; that is, he ●om. 3. 19 thought himself in a happy case▪ yea▪ so was he bewitched, that when he l Act● 26. ●. was exceedingly mad against the Christians, and did the worst he could do against the name of jesus, he verily thought with himself, that he did but as he ought to do. And the like senselessness doth Christ discover in others, saying, m joh. 16. 2. the time cometh, that whosoever will kill you, will think he doth God service. And therefore, when as Solomon saith, n Pro. 27. 7. the full soul loatheth an honey comb; and o 〈◊〉 9 12. they that be whole, need not a Physician, but they that are sick: we had need by the terrors of the Law, to prepare such souls for receipt of the promises of the Gospel; unless we would prostitute the Gospel to scorn and contempt, like importunate Physicians and Surgeons', that will press the receipt of physic on healthy persons, and lay plasters on whole skins, where there is neither sore nor ache. My meaning is not that the corrosives of the Law should be ministered to any without the cordials of the Gospel; for it is the Gospel which is the p 1 Pet. 1. 25 word of life, and the q Rom. 1. 16. power of God unto salvation, which strikes the main stroke in the conversion of a soul, and in turning a sinner to God: but r Gal. 3. 22, 23. before faith come, the Law must conclude men under sin, and ● guilty before God; and ● Rom. 3. 19 ●●ut them up (as condemned malefactors) unto the ●aith afterward to be revealed. And t 1 Pet. 4. 6. for this cause (saith S. Peter) was the Gospel preached also to them that are dead; that they might be judged according to men in the flesh, but live according to God in the spirit. Arist. Yet we see (say men) by common experience, that the unregenerate are best pleased, and most won by gentle and fair means: and we see say they, in all the Epistles of the Apostles, with what v Phil. 2. 1. & 4. 1 sweet insinuations, and lovely persuasions and entreaties they beseech men w Rom. 12. 1 by the mercies of God, x 2 Cor. 10 ● by the meekness and gentleness of Christ; yea ye ma● perceive say they, how y 2 Cor. ●●. sorry and unwilling z 2 Cor. ●3. ●, 10. they were to grieve men with terror and sharpness, like wise & merciful Surgeons, that are loath ●● come to section and 〈…〉 on, till after they have first tried all fair remedies. Aron. I grant, that natural men are best pleased ● Mic. ●●● with gentle meale-mou●●ed Teach ●s, as truantly scholars with such Schoolmasters a● lest use the rod. But as light of nature taught men to say, that the thing must needs be naught which wicked Nero accounted good: so it was a greater light of grace that inspired S. Paul to say, Gal. 2. 10 If I yet pleased men, I should not be the servant of Christ. And as for the winning of such men to be professors, is it not like the pharisees c Ma●. 23. 15 making of Proselytes, who were made twofold worse the children of hell than themselves? For as Samuel confounded d 1 Sam. 15. 13, 14. saul's goodly verbal profession, by the actual lowing of the Oxen, and bleating of the Sheep which he heard, contrary to God's commission: so say I here, what meaneth the prodigious swearing and blasphemy, pride, & newfanglednesse, usury and oppression, abundance of idleness, and other abominations, that to the vexing of all righteous spirits, we see and hear in many so easily won to be professors? Are those men won to God, when of profane sinners they are thus made gross hypocrites; and become e jude verse 12. spots in our assemblies (which should be f Psal. 110. 3 the beauties of holiness) to pollute the ●ame of God, and to provoke the eyes of his glory? The truth is, these men being never laden with their sin, came ●oo easy to Christ to be eased by him; and therefore finding as 〈…〉 le love in their hearts to Christ, as they find r●st from him, they can not take his yoke upon them as ●e bids them; but power out themselves to all excess of riot, and resolve to ●ay all the reckoning on Christ's score: making Christ to serve with their sins, as noble men make their sumpter horses to bear their burdens, whiles they sport at their pleasures. Better had it been for such men never to have learned Christ, then thus to learn him g 〈…〉 etc. contrary to the truth which is in Christ jesus: just as the Father of lies would have it, whiles they claim him for their Saviour, whom they disclaim for their Lord. Is not this to h Heb. ●. 6 crucify to themselves afresh the son of God, and to put him to an open shame? Is not this to crown him again with thorns instead of a Diadem, and to put a reed in his hand in li●ue of a sceptre; crying hail Master, but standing in no more awe of him then of a jackstrawe, in respect of any hearty reverence or obedience they mean to yield him? Now may any vaunt of winning such men to Christ; who have none to mock and make sport withal, but the i Reu. 19 16 King of Kings, and Lord of Lords? Surely k Esa. 57 4. a seed of falsehood they are, never begotten of God by the word of truth; and manifested so much the more to ●e bastards and no sons, l Heb. 12. 8 by how much the freer they are from chastisement: and men may with as much credit boast of winning them, as whoremasters may of begetting bastards; who if they be not past shame, have never more cause to be ashamed, then when they most see the faces of them. And surely when God shall arise to judgement, and make enquiry by what means his son is thus mocked among so many Professors: the hand of God will be heavy and woeful as well against m Eze. 13. 9, 10, 19, 22 private flatterers as n jer. 23. 14 15. 32 flattering Prophets for their daubings and sowing pillows to armholes, by saying peace, where there was no peace, and by saving the souls alive, that should not live, in promising them life; by which lies and lightness they have made many so to err in vanity and prophannes, and so strengthened their hands in evil doing, that none (almost) doth return from his wickedness. Secondly, concerning that gentle lovely method of the Apostles writings, it ●omes in here just as seasonable as o Pro. 26. 1. snow in summer, or rain in harvest. For they to whom those Epistles were directed, were such among whom the Apostles, as wise builders, had formerly laid the p Heb. 6. 1. foundation of repentance from dead works and of faith towards God: whereby they had not only q Rom. 8. 15. received the spirit of bondage to fear, but in such ● power of the holy Ghost r 1 Tess. 1. 5. had they also received the word, that it wrought among them like a refiners fire and fullers soap; so scouring and cleansing them, that whereas s 1 Cor. 6. 10, 11. some of them had been thiefs, and covetous, and drunkards and revilers, and extortioners; they were then washed, as the Apostle saith; that is, they were as well sanctified from the filth of their sins by the spirit of our God, as justified from the guilt of them in the name of the Lord jesus. Now to take those fair titles and praises, those lovely entreaties, and gentle persuasions which the Apostles conferred on them that were justified and sanctified; and to apply them to those that are yet in their sins, and never washed from their filthiness wherein they are securely settled: what is it, but t ● Mat. 15. 26. to take the children's bread and give it to dogs, and to do as those of whom the Prophet complained; that they ● chanted to the sound of Amos 6. 5. the viol, and invented to themselves instruments of music, like David? Like, I say, in form and sound of the instruments, but most unlike in the intention of the hearts that used them. For whereas David used them to make melody to ●●e Lord, with grace in his heart; they used them to make melody to the devil, in w Vers. 3, 4, 6. sacrificing to their belly-god. Let men therefore with x job 32. 22 Elih●, tremble to give flattering titles, and y Rom. 16. 18 goodly words, and fair speeches to serve, not the Lord jesus, but their own bellies; z Esa. 32. 5. in calling the vile person liberal, and the churl bountiful, and evil good, which is a Esa. 5. 20. woeful. For all such flattering rhetoric, being excluded from all those in whom b Esa. 32. 1, 5 Christ reigneth, is nothing else but a c Eph. 4. 14. cogging sleight of men, & cunning craftiness of methodical guile, which the devil useth to d Rom 16. 18 deceive, e Pro. 29. 5 ensnare, and f Pro. 26. 28 ruinated many a simple soul. And such flatterers may be compared to faithless stewards, who bestow the choice provision of food, and raiment, prepared for their Lords own children, and faithful servants, upon debauched rogues, and idle vagabonds: which how much it may vex and provoke to anger the children and servants, and strengthen the others in their roguery, I leave to others to judge. Arist. But saith not the Scripture (say some) ● why judgest thou thy Rom 14. 10 ●bother? And, h Mat. 7. 1. judge not, that ye be not judged; and again, i 1 Cor. 4. 5. judge nothing before the time until the Lord come. Arch. The first place now alleged is against the erroneous judgement of such men as would judge others in k Rom. 14. 3, 4. meats & days things that were then indifferent:) and so judging and speaking evil of others without warrant of the Law, they did therein l jam. 4. 11 speak evil of the law and judge the law; as if they had been wiser than the Lawgiver to find out evil: a shameful presumption. The second place is against the rash & malicious judgement of hypocrites, who would be m Mat. 7. 3, 4 pulling out moats of their brother's eye, and not consider beams in their own. The third is against the untimely judging of such secrets, as are reserved to the Lords judgement to be manifested, as appeareth in the same place. Now as this last place may not hinder the judging of n 2 Tim. 5. 23 some men's sins, which are open before hand, going before to judgement; so neither may the second place restrain the o 1 Cor. 6. 2 3. Saints, who shall judge the world and Angels, how much more, things that pertain to this life? And least of all may the first place stop righteous judgement, in judging the trees by their fruits; which Christ himself not only p Mat. 7. 16 etc. warranteth, but also q joh. 7. 24 enjoineth, and was effectually r 1 Cor. 5. 12 put in 2 Cor. 2. 6. practice in the primitive Churches. Arist. Yea, but yet say they, S. Paul saith that we should be s Tit. 3. 2. gentle, showing all meekness unto all men, and that t 2 Tim. 2. 24. 25. the servant of the Lord must be gentle unto all men, apt to teach, patiented, and in meekness instructing those that oppose themselves, If to all meekness and gentleness must be showed, then to the unregenerate also: and where then will be room say they for terror and sharpness? Arch. I confess those places may have relation to men unregenerate: but look to them both and they will show you that by meekness, gentleness, & patience the Apostle excludeth all u 2 Tim. 2. 23, 24. foolish unlearned questions and strifes, and all w Tit. 3. 2. evil speaking, and brawling (which make Ministers and people unfit to teach and help others out of the devil's snare) and not terror and sharpness, which S. Paul, and S. jude prescribe as the means to save some, and to make them sound in faith. Yea, search the Scriptures, and ye shall find that regenerate men themselves, have sometimes need of them: is the best bodies may be ●icke of repletion and plum 〈…〉 es sometimes; and then ●eede purging and bloud-●etting as well as others; as Mat. 16. 23 ● S. Peter, y ● Cor. 6. 1 7. etc. 2 Cor. 13. 2, 10. the Corinthians, and the z Gal. 3. 1 &c Galatians. And therefore a reproof upon an obedient ear is compared not only to a Pro. 25. 12 an eare●ng and ornament of gold; but also to an b Psal. 141. 5 excellent ●yle, and sovereign means of c Pro. 29. 1. cure: implying, that without these the Saints themselves might sometimes lose not only their grace and beauty, but also their life and safety. How much more than do the lawless and disobedient need sharp rebuke and terror for their recovery? For d 1 Tim. 1. 8, 9 the law is not made for a righteous man but for the lawless and disobedient, that is, to such principally and properly belongeth the ●●gour and curse of the law, which the Apostle calleth the lawful using or the law. And yet our sharpest rebukes and terrors may not be ministered, no not to the worst, without gentleness, meekness, & patience: First, that with a e 2 Cor. 2. 4 & 7. 8. pitiful resenting heart we apply them, ever expressing most f jere. 4. 19 20, & 9 1. grief and lamentation, when we are Luk. 19 41, 42 etc. most urged to proclaim desolation. Secondly, that thereby we may patiently g Gal. 4. 12. put up all injuries of envyings, swellings, evill-speakings, and brutish outrages, that our 〈…〉 st reproofs may meet withal; and that we may Rom. 12 21. overcome all those evils ●ith good. Thirdly, that 〈…〉 ng-sufferance we may exhort daily, whiles it is Heb. 3. 13. called to day, waiting i● peradventure k 2 Tim. 2. 25, 26 God will give them repentance, that they may recover themselves out of the devil's ●hare, who are taken cap●●ue by him at his will. And 〈◊〉 all this will not yield ●●em satisfaction, to whom ●●all I liken them, but to ●owzy or festered froward children; who having their ●eads crawling with flitches of louse, & their sores rankling; would yet never acknowledge any gentleness, meekness, and patience in their most tender hearted tending nurse-mothers', except they will cast away all combs with their sharp teeth th●t must fetch out the vermin; and all mundifying waters or plasters, that by their smarting must draw forth the corruption that may otherwise kill them. Aqu. We have but one doubt more in this which we pray you to resolve, which is this; that when Christ sent forth his Apostles to preach, they were first to tender peace unto every house whereinto they should enter; yea though the house were unworthy thereof: which Christ himself also supposeth and answereth by way of prevention, saying, l Mat. 10. 13. if the house be not worthy, let your peace return to you. Arch. Though Christ there speak of m Mat. 10. 12 saluting the house, and not of tea●●ing; yet I must confess that in this salutation Christ would have his Apostles to intent the peace of the Gospel to be conferred on ●e houses whereinto they entered. But shall any man ●●inke, that he that was greater than Solomon, was either ignorant or forgetful of what Solomon foretold; That n Pro. 27. 14 a man may be early up to bless his friend with a loud voice, when all shall be counted a ●urse to him? God forbidden. And therefore Christ jesus the o Esa. 9 6. Prince of peace▪ would not have his Ambassadors' hand-over-head 〈◊〉 cast their peace, as Prince's a●mne●s do their alms: because a p Psal. 112. 4, 5 good man guideth his affairs even of compassion and favour with diseretion. Look therefore to the same place, and there may you find if you wel-heede it, th●t Christ beforehand charged his Apostles, q Mat. 10. 11 12. into whatsoever city or town they shoul● 〈…〉ter 〈◊〉 to eaquire who in it was worthy, and there to abide, saluting ●uch a house wit● peace as they entered. And where r Psal. 150. 1●, 11. righteousness looking down from heaven; may meet with truth springing out of the earth▪ can any man forbidden that righteousness and peace should kiss each other, where m●rcy and truth meet together? ●et because judgement of charity, which upon probable grounds hopeth the best, may be deceived▪ and report (as the heathen man te●s us) is prodigal of her favours, bestowed sometimes upon most unworthy persons: therefore Christ was so iealours of his love-tokens to be prostituted to any adulteress any s jam. 4. 2. friend of the world, I mean; that he would not have his Ambassadors to conclude their peace simply upon their first enquiry. But if for want of faith in t Mat. 10. 13 14. hearing their words, which should work by love in u Verse the same. receiving their persons, they found any house not worthy; their peace was not to come upon it, but w Verse 13. return to them to be bestowed upon the right owners▪ and the x Verse 14. dust of their feet was to be shaken off for a testimony against them, that not peace, but vengeance belonged unto them, and that more y Verse 15 intolerable than that of Sodom and Gomorah. Aqu. You have given so full satisfaction in this point, that you may say with the Apostle, z 1 Cor. ●●●● if any man be ignorant, let him be ignorant. Proceed now we pray, and briefly show us, how in exhortation we must deal with men regenerate. Arch. In this and all directions ensuing, I must ●e so much the briefer, by ●ow much the longer I ●aue been in the former. Concerning therefore men regenerate, we are to know that they having passed under the a jer. 23. 29▪ hammer of God's word, have had their stony heart's broken and contrite; ●ea, b Eze. 1●▪ 19 God hath taken the ●tony heart out of their ●●esh, and given them an ●eart of flesh; whereby they ●o c ●sa. ●6. 2. tremble at the Word, ●nd d Psal. 119. ●6●. stand in such awe of ●t, with their e Psal 40. 6. ears so boated to receive it▪ that a f Pro 1●. 10 reproof entereth more into a ●ise man, than an hundred stripes into a fool. On such therefore we must generally g jude verse 22. have compassion as S. jude directeth us, and learn of our meek Saviour, h Mat. 12. 20 not to break ● bruised reed, nor quench smoking flax: but as we see an● such i Gal. 6. 1. overtaken with a fault, we that are spiritual must restore such in the spirit of meekness: dealing as gently and tenderly with them, as if we were handling bones un-jointed, as the k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. original word importeth, which the Apostle there useth. And generally I say, must we thus handle them, because in some cases, if God's children stagger in faith, and by Satan's buffets, swoon and lose the sense of their saith, they must be fetched again with smiting reproofs, and heated with the word as fire, till they l Luk. 24. 21 25. 32 feel their hearts ●uen to burn within them: ●nd if they play the fools with m Hos. 13. 13 Ephraim, and stay ●ong in the place of the ●reaking forth of the children▪ and be so n Gal. 3. 1. 3 foolish, ●at having begun in the spirit, they will be made perfect by the flesh; they must be handled accordingly, and befooled, and ●e sorrows of a travailing ●oman must needs come ●pon them, seeing they put ● others again to travail oh Gal. 4. 19 ●● birth of them. And as I ●●ewed before, if their ●earts be oppressed with ●●rfetting, or cares of this ●●e▪ or surcharged with fullness; what else should we ●oe for them, but blood 〈◊〉 and purge them? unless wounds that should be bound up and healed, and by their cruelty, making the rent worse, that should be repaired. What is it a small matter for these men to a E●e. 13. 22 make sad the heart of the righteous, whom God hath not made sad; but they must also b De●t. ●●. 18. with Amalek, smite the feeble among them, when they are ●●int and weary in the way of their pilgrimage? Let men look to it for as c Zac. 1. 14. God is jealous 〈…〉 Sio●, with a great jealousy, so saith our ●●auiour, d 〈◊〉. 18. 7. shall not God a ●eng●●is own elect which cry day and night, though he bear long with them? It for this, e job 42. 7. 8 God's anger were so kindled against jobs friends, that he would not put it up, nor bear it at their hands, unless they would put themselves to ●●ame, and humble themselves unto his servant job, whom they had vnadui●edly grieved in the day of ●is calamity: let men tremble that arrogantly & maliciously do this, lest the Lord s 〈…〉 are in his wrath against them as he did against Amalek, that he will never put it up, but f Exo. 17. 16 have ●a●re with them as with Amalek, from generation to generation. Aqu. As you have now given us full direction for the difference we are to put in respect of men's inside, so now we pray, show us what difference our exhortations are to put, in regard of men's outsides. Arch. In regard of men's outward condition, some are our elders and superiors, some our inferiors, and some our equals. If superiors, we are to observe that rule of the Apostle, g 1 Tim. 5. 1 rebuke not an Elder, but exhort him as a Father. Where the word rebuke, is ●ot to be understood simply, as if no manner of rebuke were to be given to an Elder; for in the same Chapter, the Apostle speaking of an Elder, in respect of authority as of age, saith, h Verse 19, 2● Them that sin, rebuke, etc. And i Leu. 29. 17. rebuke being an effect of love, it is to be rendered as a k Rom. 13. 8 due debt to every neighbour, as occasion requireth. But the Apostle there prescribing the manner of exhortation, in respect of several sexes and ages, would not have an Elder to be rebuked without reverence, but to be dealt withal as a Father, with all humble modest respectiveness, and not to be contemptuously handled, or contemptuously lashed or ●erked with the scourge of the tongue, as if he were a puny: & so much doth the l 1 Tim. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greek word there import, being far different from the word m Verse 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. rebuke in the 20. verse. Secondly, we are to exhort our equals, as n 1 Tim. 5. 1. brethren and sisters, sugering the bitter pills of reproof, with the sweet promises of the Gospel, and seeking to win them with brotherly compassionate persuasions, and not to gore them with sharp reprehensions and taunts, as if we intended our own ostentation, more than their edification. Thirdly, if they be our inferiors, we must o Tit. 2. 15. rebuke (if need be) with all authority, that none despise us▪ by our authority, p Deut. 6. 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. whetting our exhortations, & setting an edge on them; as it is witnessed of Abraham, that he so q Gen. 18. 19 commanded his children and his household after him, that they kept the way of the Lord. Thus authoritatively must we deal with inferiors, if need require, as I said before: for otherwise it is not for r Eph. 6 9 Masters, that know they have also a Master in heaven, to use needless threatenings, but s Phile. verse 8, 9 for ●●oues sake ra●●er to be●e●ch, though they might be bol● to enioy●ne, For want of regard to these differences, many Parents, with old Ely and David, have made by their too much indulgence, many a wanton t 1 Kin. 1. 5, 6. traitorous Adoniah, and many children, u 2 Sam. 2. 12 23. 29. sons of Beliall: many mopish husband's ●aue made many a wi●e to perch aloft and crow o●er them, as w 1 Kin. 21. 5. 6. 7. etc. jezabel did on Ahab; and many fond Masters and Rulers, have made their x Pro. 29. 21. Servants their untimely heirs, and their y 2 Sam. 3. 7, 8. etc. underlings, to lose the bridle before them, and z Esa. 3. 5. the base to behave themselves proudly against the honourable. Likewise on the contrary, many inferiors hunting after fervency of spirit, without humility and reverence, have a Eccl. 10. 4. le●t their place, and exasperated their superiors with little profit to them, and less comfort to themselves. Aqu. Now that you have satisfied us concerning the manner of exhorting, both in respect of the persons exhorting and the parties to be exhorted: we pray you to give us direction concerning the matters whereabout exhortation is conversant. Arch. Concerning the matters we deal withal in exhortation: some good good things are of less moment, as b Mat. 23. 23 Mint, and Cummin, & some weightier matters of the Law, as judgement, mercy, and saith: some evils are in comparison but as c Mat. 7. 3. moats and d Mat. 23. 24 gnats, some as beams and camels: likewise some ●ults are committed of ● ignorance and f Mat. 26. 41 infirmity, e Acts 3. 17. and some of g Heb. 10. 26 2 Pet. 3. 5. wilfulness and h Psal. 19 13 Mat. 27. 18. presumptuous malice: According to all those differences is our zeal and earnestness to be intended or remitted. For when men are nice and scrupulous of Mi●t and Cummin, and traditions of men, and make no conscience of God's Commandments, and weightier matters of the Law; when men cannot endure moats, and suffer beams, strain gnats, and swallow camels: they be wray themselves to be no other than painted sepulchers, and whited walls, and no less, then very i Mat. 7. 5. & 15. 6. 7. & 23. 23. hypocrites. Consider therefore what I say: it is not only the blind eye that cannot diseerne things that differ, but the distempered eye too. Some have such fiery eyes sparkling with rage and sury, that they cannot discern any fault with love and compassion, with gentleness and meekness; but with rigour and cruelty k Eccl. 7. 21. mark all that is done amiss; not remembering that it is a l Pro. 19 11 man's glory to pass over a transgression, and that m 1 Pet. 4. ●. love covereth a multitude of sins: and ●forgetting themselves, and n Eccl 7. 22. Tit. 3. 3. Gal ●. 1. that the Prophet David saith, o Psal. 130. 3. If thou Lo●d shoul●●iest mark iniquities, O Lord who shall stand? My meaning is not, as if our love were to cover foul public sins; or ●uch private secret faults as are enormeous against God's glory, or our brethren's safety. For p Deut. 13. 6. 8. piety towards God, and q Acts 23. 17 charity to our neighbour, requireth the detection of such malefactors as will capitally dishonour God, or damnify their brethren: and in such cases a concealer may be no better than a consenter or a partaker, as ●n the case of treason, every hypocrite can judge. Neither may our charity by complacence or connivance be made a bawd to any other private injuries or secret transgressions, so to cover them, as to suffer them upon our brethren, or our brethren to lie in them without rebuke, which were r Leu. 19 17 Mat. 18. 22. hatred of our brethren, as I proved before: But such, s Luk. 17. 4. were they seaventy times seven times reiterated with repentance, our love must so cover and pass over, as that we neither unnecessarily blaze them, with t Gen. 9 22, 23. 25. cursed Cham, nor v Pro. 10. 12 contentiously or w Pro. 17. 9 spitefully repeat them, nor heed them to be x Rom. 12. 19 revenged of them; but we must so cover them, as we may cure them, and y jam. 5. 20. convert the sinner from the error of his way; so shall we save a soul from death, & hide a multitude of sins, not only from the eyes of men, out also before God. Again, some on the contrary have such watery eyes, so abounding with pitiful cold humours, as they cannot discern any deynous offence with due severity; a beam and a moat trouble them much alike, they are z Bsa 30. 20. smoothing, when they should be a Hos. 6. 5. hewing, and touch a skirt, when they should rend the heart. But he that hath the right scope for his eye sight, to glorify God, and edify their brethren, will look with a clear and temperate eye, both to the fault, and to the offender; so that neither his compassion to the person shall s●ake his zeal against the sin, nor ●is zeal against the sin shut up his compassion from the person; but he will learn of Christ to b Mark. 3. 5. look angrily, and mourn too, for the hardness of men's hearts in great offences. Finally, some sins are private, and more secret, these as our b Mat. 18. ●5 Saviour teacheth, must be reproved privately and more secretly: some are public and before all, these are to be c 1 Tim 5. 20 rebuked before all, that others also may fear; as d Mat. 16. 23 Christ and e Gal. 2. 14. S. Paul reproved S. Peter, and S Augustine, Hierome, Chrysostome, Ans●lme, Caluin, Aquinas, and others, do prove ou● of ● Tim 5. 20. and Gal. 2. 15. For as he is a defamer and betrayer of his brethren (as s●me of those Fathers ●●en say) rather than a reprover and a corrector, that instead of private rebuke, blabbeth abroad unnecessarily, or openly reproveth his neighbours secret or private faults: so when S. Augustine saith, a public scandal needeth a public remedy and cannot be cured privately, as S. Jerome saith; let me for the love of our heavenly Father, entreat men to consider, whether it be not a betraying of God's name and honour, which is f Eze. 20. 39 polluted, and g Rom. 2. 24 blasphemed by public heinous offences, to wrap up all with a privy check or reproof in secret? Aqu. But say men, discretion would that we should first deal privately with public sinners, for fear of exasperating them and making them worse; especially if they be great men, in respect of their credits, and avoiding scandal: and to this purpose many urge upon men's consciences that rule of our Saviour, tell him his fault between thee and him alone. So did many under fair pretence urge circumcision in the Apostles times: but what, out of conscience of God's command? No, but out of a h Gal. 6. 12. desire they had to make a fair show in the flesh; only lest they should suffer persecution for the cross of Christ. I speak not this to accuse or shame any of my brethren, but as my beloved I beseech them to be warned, that when they speak for directing and pressing men's consciences, they speak i 1 Pet. 4. 1● as the oracles of God, as S. Peter saith; and not out of the wisdom of the desh, which is as k Rom. 8. 6. damnable to men, as l Vers. 7. opposite to God and his Law: that they may have wherewith to answer the m Reu. 12. 9 10. accuser of our brethren (the devil I mean) when in the evil day he may heavily lay these things to their charge. And when S. Paul professeth, that n Gal. 1. 10. if he did yet please men he should not be the servant of Christ; judge in yourselves I pray, whither that discretion they talk of could be so well pleasing unto men ( o 1 Cor. 2. 14 natural men I mean, to whom the things of the spirit of God are foolishness) if it well served the Lords turn to stain the pride of flesh, that the p Esa. 2. 17. loftiness of man might be depressed, and the haughtiness of man abased, and the Lord only exalted. Nay when Christ himself tells his disciples, Woe be unto you when all men speak well of you, for so did their Fathers to the false Prophets: and when God chargeth his Prophets r jer. 1. 17 to speak all that he commands, s Eze. 2. 7. whither men will hear or whither they will forbear (that is, whither they will be the better or worse) and not to be dismayed of men's faces lest he confound them: were not this a goodly discretion to win men's applause with Christ's curse cleaning to it, and to f Mat. 10. 28 fear them which kill the body, and not him which is able to destroy both body and soul in hell? Secondly, concerning the words of Christ, which they make their shelter; the meaning of them being restrained to secret offences, they will find that covering too narrow to wrap themselves in. For it being the same Lord, as S. Augustine well observeth, that saith by S. Paul, u 1 Tim. 5. 20. them that sin rebuke before all; that out of his own mouth saith, w Mat. 18. 15 tell him his fault between thee and him alone: God forbidden that our construction should make discord between the words of the Prince of peace, seeing x Pro. 6. 16, 19 he is an abomination to God that soweth discord among brethren. Wherefore as there was a time when the Lord himself said, y Gen. 17. 11 every man-child whose flesh of his foreskin is not circumcised, the same soul shall be cut off from his people; and a time when the z Heb. 10. 1. very image or substance of things shadowed being come, the Lord saith by S. Paul, ● if ye be circumcised Christ shall profit you nothing▪ so here, distinguish the times saith, S. Augustine, 〈◊〉 〈◊〉 〈…〉 mini in Mat. 18. 〈◊〉 26, and the Scripture is at concord. Some sins saith ●e are committed before all, they are to be reproved before all, and those are to be reproved more secretly, that are more secretly committed. The same distinction puts Mr. Caluin, avouching Calum ●●st. lib. 4. c. 12. s. 3 that Christ speaks of secret offences, and S. Paul of public; and saith, that those words of Christ (if thy brother sin against thee) cannot otherwise be understood (unless thou wilt be a Caviller) then in thy knowledge, so that others be not privy thereto. Thirdly touching the pretence of scandal, they are quite besides the Cushion as S. Chrysostome Chrysost. in 1 Tim. 5. 20 avoucheth; for as he well saith, men are rather scandalised, if being not ignorant of the sins, they see no grievance inflicted: For as impunity in sinning makes many delinquents, so if sins be punished many addict themselves to virtue. Therefore rebuke saith he not perfunctorily or for fashion (as we say) but severely; for so also others will fear. And this reason S. Jerome yields, why Hier. in Gal. 2. 14 S. Paul reproved S. Peter before all, because a public scandal cannot be cured privately. And as Anselme saith, if S. Paul Ansel. in Gal. 2. 14. should have said those things to S. Peter alone, the jews and gentiles had lost the benefit of his reproof; therefore before all he spoke that he might profit all. Fourthly, concerning the credit of men, and especially of great ones: as S. james chargeth us a jam. 2. 1. not to have the faith of our Lord jesus Christ, the Lord of glory, with respect of persons: so S. Paul to remove all personal respects from hindering public reproof, which he had enjoined, addeth a most solemn charge, too high and heavy for any earthly potentate to dispense withal, saying; b 1 Tim. 5. 21 I charge thee before God and the Lord jesus Christ, and the elect Angels, that thou observe these things without preferring one before an other, doing nothing by partiality. And sure if public sins were to have private admonition before public reproof, then would not the Prophet Elias so c 1 Reg. 18. 18 & 21. 20 instantly and openly have reproved king Ahab, nor our Saviour so have d Luk. 13. 32 taxed king Herod for a fox, nor have said so openly to Peter, e Mat. 16. 23 get behind me Satan etc. nor to the ruler of the synagogue, f Luk. 13. 15 thou hypocrite etc. neither would S. Paul so have g Gal. 2. 14 reproved S. Peter before all, nor S. Peter himself, have so said to his auditors, h Act. 2. 36. jesus, whom ye have crucified etc. and again i Act. 4 15. this is the stone set at nought of you builders, etc. Now if rulers, if Apostles, if kings be not to be spared, who men? Doubtless it is a great ●ult and no less than an k Eze. 22. 2 abomination to l Verse 7. set light by Father & Mother, to m jud. vers. 8 despise dominion, and to speak evil of dignities, for it is written, n Act 23. 5. thou shalt not speak evil of the ruler of thy people; that is by o Exo. 22. 28. any reviling manner or cursing as the law expresseth the meaning. But this is no reviling, when reverence and honour being exhibited to dominions and dignities, and that with all fear and trembling, as unto God's vicegerents on earth, the scandal of a public flagitious offence is sought to be removed by a public reproof. And most famous through the Christian world is that commendation which Thedosius, Vid. Theodoris. hist. Eccl. lib. 5. cap. 17. the Emperor, gave to S. Ambrose, saving that he had hardly found a teacher of truth, and that he knew only bishop Ambrose worthy of that name, because Ambrose had openly reproved him, & Ruffinus his favourite, for their public scandalous faults. And to the everlasting praise of our gracious Sovereign King james, it is worthy to be written with the point of a Diamond; how Anno Domino 1619. in detestation of the impudent whorish attire and habits of some manlike monstrous women, who with a whore's forehead then outfaced Church & Court; his most excellent Majesty commanded the Lord Archbishop of Cant: and other Bishops by him, to charge the preachers in his royal name, publicly in their pulpits to rebuke such women, and put them to open shame. And for as much, as by notorious heinous offences p Rom. 2. 24 Gods name is blasphemed, and many souls endangered (notorious offences being as q Heb. 12. 15 powerful to corrupt others as a r 1 Cor. 5. 6 little leaven is to leaven the whole lump? What reason that the honour of our heavenly Father and the safety of many souls should yield to the undeserved credit or respect of any one man; Unless it were good piety towards our parents to hear them capitally slandered in public, and to dismiss the slanderer with a reproof in secret; or good charity towards our neighbours, to suffer a whole city to be infected, rather than they should hear an Alderman publicly rebuked, for going among them with the botch running on him? Finally when I hear how the love of every natural child, cryeth to have the plaster as broad as the wound given to his Father's honour: and remember the verdict of our Saviour saying, s Mat. 10. 37 he that loveth Father more th' 〈…〉 e, is not worthy of me. Again when I consider that as Mr. Perkins saith, t Perk. in Gal. 2. 14. liberty in reproving is not the fruit of a rash disposition, but the fruit of God's spirit, and so to be acknowledged, as the Prophet u Mic. 3. 8. Micah showeth: and that S. Paul is never any where so witnessed to be filled with w Act. 13. 7, 8, 9, 10 the holy Ghost, as when he set his eyes on Elymas, and openly to his face said (though he were a man in respect with the Deputy of the Country) O full of subtly and mischief, thou child of the devil, thou enemy of all righteousness etc. Last of all, when I remember, how in the days of john Baptist, ( x Mat. 11. 12 when the Kingdom of heaven suffered ruiolence, and men took it by force) men were y Mat. 3. 6. baptised of him in jordan, confessing their sins: and how afterwards in the days of the Apostles preaching, the z Act. 19 18 etc. word is said so mightily to grow and prevail, that many believers came and confessed and shown their deeds, and many great curious artists brought their books together and burnt them before all men, though the price of them being counted was found to be 50000 pieces of silver, about 800 English pounds: and how long before these, a Num. 20. 10 11, 12. Moses the servant of God, b Psal. 51. 1, in the title of the Psal. King David, c jon. 1. 3. 5 jonas the Prophet, and d Act. 22. 4. 5 & 26. 9 &c Paul the Apostle (for an example to all the w 〈…〉 d) being all e 2. Pet. 2. 21 inspired by ●●e holy Ghost (that f 2 Tim. 1. 6 spirit of power and love, & of a sound mind) stood forth as voluntary penitents with their public writings, accusing & confessing against themselves their public notorious offences, and shaming themselves to glorify God and edify men; When I call to mind these things, and lay them to heart, my belly trembleth to conceive in what disgrace and contempt the word of public reproof is held, being censured as the froth of a rash and giddy brain, rather than the fruit of God's spirit; and how it is hushed and almost buried in silence as well in pulpits as p 〈…〉 ru meetings, to fulfil the prophecies written of these last and perilous times: namely, g Mat. ●4 12 because iniquity shall abound (as Christ saith) the love of many shall wax cold; h 2 Tim. 3. 1, 2, 5. and men shall be lovers of their own selves (as S. Paul saith) having a form of godliness, but denying the power thereof. Concerning the manner of public reproof, I gain say not any discretion or respect to men that good is; but wish all heavenly skill and humble endeavours therein to be used, either by help of parables as the i 2 Sam. 12. Prophets dealt with King David, and k 1 Reg. 20. 39 etc. ●ing Ahab; or by way of intercession 〈◊〉 humble advice and entreaty, as l Dan. 4. 19, 27. Daniel dealt with King Nebuchad●ezz●r, and m jere. 38. 20 etc. jeremy with King Zedekiah; or by any ●uch lovely n 1 Sam. 12. 10 etc. Act. 3. 17. lenitives and mitigations, o 1 Cor. 4. 6. figurative translations and applications, or p 2 Cor. 2. 4. 5 & 12. 20 & 13. 7. compassionate insinuations q 1 Cor. 12. 2 & Reu. 2. 3 4 etc. & preambles of deserved praises, used by Prophets or Apostles. But for the matter of reproof, itself I must take leave to say with Elihu, r job. 32. 20 21. Let me not I pray accept any man's person, for I know not to give flattering titles; in so doing my maker will some take me away. And if any herein for preservation of men's credit profess better skill, as Boaz told him that was so forward to redeem his brothers and, saying, s Ruth. 4. 4, 5 what day thou buyest the field of the hands of Naomi, thou must also buy 〈◊〉 of Ruth the wife of the dead, to raise up the name of the dead etc. so must I tell that man, whosoever he be, that what day he shall be ready to redeem man's credit from public reproof, he must redeem it also from that bill of complaint and strong plea which the great King and Lord of hosts hath put into the court of our own consciences for the maintenance of his own honour; saying, t Mal. 1. 6. A son honoureth his Father, and a Servant his Master: If I be a Father, where is my honour, and if I be a M●st●r, where is my fear? v Verse ●. Offer it now unto thy Governor, (offer it to thy Father) will he be pleased with thee, or accept thy person, saith the Lord of hosts? Arist. Mr. Archippus, the Lord so enable you to end as you have begun; now remaineth only the fit season of edifying, wherein we desire your direction. Arch. Concerning the season of edifying, as there is a day time appointed by GOD for bodily labour, w Psal. 104. 21, 22, 23. when the Sun riseth, and the Lions, with the beasts of prey, gather themselves selves together, and lay them down in their dens; and then man goeth forth unto his work, and to his labour till ti 〈…〉 ening▪ so when Christ x Mal. 4. ●. the Sun of righteousness is risen unto men, and the Devil, that y 1 Pet. 5. 8. roaring Lion, with his z Eph. 6. 12. principalities and powers of darkness, are as driven to their dens (for Christ a Luk. 10. 18 beheld Satan, as lightning fall from heaven at the Preaching of the Gospel) than the b Rom. 13. 12 night is past, as S. Paul saith, and the day is at hand: that is, the c Esa. 60 2. & 25. 7. gross darkness that covered people, is removed, and the d Luk 1. 78, 79. dayspring from an high visiteth them, to give light to them that sit in the shadow of death, and ●o guide their feet in the way of peace. e 2 Cor 6. 2. Behold, now ●s the day of salvation, saith S. Paul, the day f Heb. 3. 13. of exhorting each other, as the Apostle saith, whiles it is called to day. And as when the g Can. 2. 11. winter is past, and the ●aine gone over, the flowers appear on the earth, the time of the singing of birds is come, the h Psal. 104. 30. face of the earth is renewed, the i Psal. 65. 11 13. year is crowned with God's goodness, and the valleys are covered over with corn, they shout for joy, they also sing: so where God sets up his husbandry of sowing, planting, and dressing, and doctrine distilleth as showers upon the grass, and the Sun of righteousness ariseth 〈…〉 with his heat to 〈…〉 and quicken men's 〈…〉: it should in this spring time of grace, be as natural unto all new creatures to teach and admonish one another in Psalms, Hymns, and spiritual Songs, and as trees planted by the rivers of water, to bring forth their fruit in their season, and by mutual provocation, to be filled with the fruits of righteousness. For, (saith the Prophet) k Esa. 61. 11. as the earth bringeth forth her bud, and as the Garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nation's. Now therefore is the time for our l Cant. 4. 13 etc. Camphire and Spikenard, Saffron, and Calamus, Cinnamon and Frankincense, Myrrh and Aloes, with all the chief spic●s, to flow forth from e●ch to other, as if we were a fountain of gardens, a well of living waters, and streams from Lebanon; now as trees of righteousness should we m Hos. 14. 5, 6. cast forth our roots as Lebanon, and our branches should spread; our beauty should be as the O live tree, and our smell as Lebanon; we should n Psal. 92. 12. etc. flourish like Palmtrees, and grow like Cedars, we should flourish in the Courts of our God, and still bring forth fruit in old age, and be fat and flourishing, to show that the Lord is upright, and to fulfil that which is written of the trees of righteousness; o Eze. 47. 12 their fruit shall be for meat, and their leaf for medicine, p Hos. 14. 7. they that dwell under their shadow, shall return; and in q P●o. 11. 30. winning souls, the fruit of the righteous is a tree of life. For if in this our day, we know not the things that belong to our peace; if in this spring and summer-season we have nothing but leaves for a vain show, and neither fruit for meat, nor leaf for medicine; if after so many years planting and watering, digging about and dunging, we still frustrate the Lords expectation: what can men expect but r Luk. 19 42 43. the enemies to cast a ●●ench about us, the s Mark. 11. 13. 21 curse of the barren figtree to ●●ize upon us, and that worell doom, t Luk. 13. 6. 7 Cut it down, ●hy cumbreth it the ●round? Look we to it, if ●● spring time the voice of ●●e Turtle be not heard in ●●r Land, if this be not a ●●me for birds to sing, trees 〈…〉 bud, and corn to sprout, 〈…〉 hen then? if in Summer ●●d Autumn, the corn 〈◊〉 not full in the ear, the ●●ees be not laden with 〈…〉 it, and the vines with brusters, when then? Lift 〈◊〉 your eyes, and look on 〈◊〉 fields, as Christ saith, ●hough it be all as dead ●inter in many places of ●●e Land, yet where the ●ord of the harvest hath thrust forth faithful labourers, blessed be God, the v joh. 4. 35. 36. fields are white already unto harvest, and he that soweth, and he that reapeth, may rejoice both together; and shall others now w Pro. 10. 5 sleep in harvest, as sons that cause shame? May not the x jer. 8. 20. harvest so pass, and the summer be ended (as the Prophet saith) and such sluggards never be saved? What, shall the Mariner observe his wind and tide, the Lawyer his Term, the Chapman his Market? Nay, shall the y jer. 8. 7. Stork, the Turtle, the Crane, and the Swallow, know their appointed times, and observe them; and shall not God's people z Luk. 19 44. know the time of their visitation, but be snared 〈…〉 an evil time, a Eccl. 9 12. 〈…〉 ken in an evil 〈…〉 birds caught 〈…〉 GOD forbidden. 〈…〉, as wise builders 〈…〉 bserue their sea 〈…〉 〈…〉 lding (so b Gal. 6. 10. while 〈…〉 pportunity) we 〈…〉 ood to all, espe 〈…〉 he household of 〈…〉 fying each other 〈…〉 faith, by exhor 〈…〉 other whiles it is 〈…〉 ay; because the 〈…〉 nmeth, as Christ c joh. 9 4. 〈…〉 woman can work. 〈…〉 say some, the day 〈…〉 el hath been long 〈…〉 s, and blessed be 〈…〉 still to continue 〈…〉 y among us. As the Prophet 〈…〉 in a like case, so 〈…〉 en, the Lord do a jer. 38. 6. so; and the Lord for his great names sake, prolong this day of the Gospel among us, even to the day of the Lord jesus. But what saith the Lord by his Prophets? b Esa. 28. 23. etc. Give ye ear, and hear my voice, harken and hear my speech, doth the ploughman blow all day to sow, & c? c Amos 6. 12 shall horses run upon the rock, or will one blow there with Oxen? for ye have turned judgement into gall, and the fruit of righteousness into hemlock. d jer. 5. 26, etc. For among my people, are found wicked men, with their houses full of deceit, as a cage is full of birds, they are waxen fat, they shine, they overpass the deeds of the wicked, they judge not the cause, the cause of the fatherless, nor the right of the needy: shall I not visit for these things saith the Lord, shall not my soul be avenged on such a nation as this? A wonderful and horrible thing is committed in the Land: the Prophets prophesy falsely, and the Priests bare rule, by their means, and my people love to have it so: and what will ye do in the end thereof? Again, e Hos 4. 2. 4. by swearing, and lying, and killing, and stealing, and committing adultery, they break out, etc. yet let no man strive, nor reprove an other, etc. f M●c. 3. 10, 11. yet will they lean upon the Lord, and say, is not the Lord among us? none evil can come upon us. Therefore g Hos. 4. 5. shalt thou fall in the day, and the Prophet shall fall with thee in the night, and I will destroy thy Mother: h Mich. 3. 12 therefore shall Zion for your sake be ploughed as a field, and jerusalem shall become heaps, and the mountain of the house as the high places of the forest. Now i 1 Cor. 10. 11 these judgements happened to them for ensamples, and are written to admonish us, upon whom the ends of the world are come. For k Acts 10. 34 God is no accepter of persons, but they that will be l Reu. 18. 4. partakers of Babylon's sins, must receive of her plagues; and if m Hos. 5. 5. judah will be in the same iniquity with Israel and Ephraim, judah also shall fall with them; and if n jer. 7. 14. jerusalem be wicked as Shilo, God will do to his house there, as he did to Shilo, he will cast them out of his sight, and cause o Eze. 10. 18. his glory to departed from it. Wherefore as the Lord saith, p jer. 7. 12. Go ye now unto my place, which was in Shilo, where I set my name at the first, & see what I did to it for the wickedness of my people; so say I, go now & see what God hath done to the Churches of the Pallatinate, of Bohemia, of France, etc. what was the Lords had shortened, that it could not reach us as well as them? or suppose ye that their abominations were greater than ours? or have we beyond them all q Pro. 22. 3. seen the plague and hid ourselves, and r Amos 4. 12 prepared ourselves to meet the Lord with fruits worthy amendment of life, so that his wrath is pacified, and his fierce anger turned from us, whereby we rest as a centre, quiet amidst them all, whiles they have been whirled about with such woeful stirs and bloody tumults. Ah my brethren, should s Amos 6. 9 men of wisdom see God's name (as the Prophet saith) hear the rod, and who hath appointed it? Or may not men that t Hab. 2. 1. stand upon their watch, and will watch to see what the Lord saith; by proportion of sins and judgements discursively see v Amos 7. 8. Amos his plumbline, w Eze. 2. 9 10. Ezekiels' roll of lamentation, mourning, and woe, with x jer. 1. 11. jeremies' rod of an Almond tree, and y joel. 3. 13. joels' sickle commanded to be put in, and the full press and fat overflowing, because the harvest is ripe, and the wickedness great? Surely, unless we take forth the Prophet's lesson, to z Esa. 26. 9 learn righteousness while the judgements of God are thus in the earth round about us: unless we a Luk. 13. 3. repent, (as Christ saith) we shall all likewise perish. Nay, when we remember these exaggerations of the Prophets, b Esa. 26. 10 Let mercy be showed to the wicked, yet will he not learn righteousness, etc. And c Dan. 5. 18. 22. thou his son O Belshazzar, hast not humbled thyself, though thou knewest all this, etc. (to wit, the judgement of God upon his Father) d Eze. 16. 56 and thy sister Sodom was not mentioned by thy mouth in the day of thy pride: as in these respects, our provocations have exceeded the iniquities of our sister-Churches, so because we e Lam. 1. 9 remember not our last end, may not our Church (as jerusalem) come down wonderfully? And what though the shadows of the evening that began to stretch themselves over us, seem to be well blown over; yet if we give not glory to the Lord our God before he cause darkness, may not he cause our f Amos 8. 9 sun to go down at noon, and darken our earth in the clear day; and g jer. 13. 16 while we look for light, may not he turn it to the shadow of death, and make it gross darkness? * joh. 12. 35 Yet a little while the light is with you, walk (saith Christ) while ye have the light, lest darkness come upon you. Again, though the day of the Gospel be prolonged, yet our h jam. 4. life being a vapour that appeareth for a little time, and then vanisheth away; nay, our determined days i job 9 26. passing away as the swift ships, and as the Eagle hastening to the prey, k Verse 25. swister then a Post, or a l job 7. 6. Weaver's shuttle: and no man m Eccl. 8. 8. having power over the spirit to retain the spirit, or power in the day of death, to n job 14. 5 pass his appointed bounds: may not the day of thy life be short, and o Psal. 140. 4 & 1●4. 29. thy breath suddenly go forth, and thou return to thy dust? And then p Psal. 30. 9 the dust being not able to praise God, nor declare his truth; that other day of the Gospel is thine no longer for performance of exhortation. Nay if q Heb. 3. 7. 8, 13. while it is called to day, thou harden thy heart from hearing God's voice that chargeth us to exhort one another daily; may it not r Zac. 7. 13. come to pass that as God cried, and thou wouldst not hear, so thou mayst cry and he will not hear? and he that s Reu. 3. 7. hath the key of David, and shutteth and no man openeth, may not he shut thee up in unbelief and an impenitent heart; and than what good will the day of thy life, yea, and the Gospel itself do thee; unless it be the more to t joh. 12. 39, 40. blind and harden thee, that thou mayst wax worse & worse, & fulfil thy sin always, that the wrath may come upon thee to the uttermost? u Eccl. 8. 6. Because to every purpose, there is time and judgement, therefore the misery of man is great upon him, that is, upon every man w Luk 19 44 that knoweth not the time of his visitation. Men may outstand the acceptable time of grace, and the opportunity of doing good, as foolish chapmen do their fairs and markets; and then they may sit long enough, till the like be offered them again: yea the season being slipped, men may cry and yellow as with the voice of dragons, x Mat. 25. 21 etc. Lord Lord open unto us, and all too late when the door is Luk. 13. 24, 25. etc. once shut. y Eze. 24. 13 Because I have purged thee (saith the Lord to jerusalem of old time) and thou wast not purged; thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. And for this cause the Lord jesus z Luk. 19 41 42. wept over jerusalem at last, saying, if thou hadst known, even thou at least in this thy day, the things that belong unto thy peace! but now they are hid from thine eyes. And we know he told the disciples, a Luk. 17. 22 the days will come when ye shall desire to see one of the days of the son of man, and ye shall not see it. And surely if the Lord had nothing else against as but this that we * Reu. 2. 4, 5 have left our first love in whetting up each other to love & good works, we, even we, professors (except we repent of this) may be the men will cause God to remove our candlestick out of his place; or to * job 2●. 20, 21. hurl us out of our places, as a storm or as a tempest, stealing us away in the night. Arist. But though many are called and few chosen, yet I hope you speak not this as if any of the elect could either fall short of grace, or ever fall from grace. Arch. No, but those terrible threats and judgements are like thunderclaps; though they strike but some, yet they should fear us all from security; and make us b Heb. 12. 15 look diligently lest any man fail of the grace of God, and c Heb. 3. 12, 13. take heed and exhort one another daily, whiles it is called to day, lest any of us be hardened through the deceitfulness of sin. And this I add, that though d Heb. 10. 38 39 the just shall live by the faith of Gods elect, when hypocrites draw back unto perdition: yet concerning every righteous soul that either being cumbered with many things neglecteth the golden opportunity of edifying others in the faith, or leaning to his own discretion, pursueth not the right means and manner of edifying; though himself shall be saved, yet it will be e 1 Pet. 4. 18 scarcely, as S. Peter saith, and f 1 Cor. 3. 15 so as by fire, as S. Paul saith. He shall not only g Vers. 14. 15 suffer loss of the reward which otherwise he might have received, but through much h jer. 10. 9 Luk. 24. heartburning must he enter into the kingdom. For though the righteous cannot lose the being and habit of faith unfeigned and saving grace till they i 1 Pet. 1. 9 receive the end of their faith, even the salvation of their souls (because k Rom. 11. 29 the gifts and calling of God are without repentance) yet by negligence and security l Psal. 51. 10. etc. may they lose the degrees & acts of saving grace in that measure of the strength of the spirit, of the joy of salvation, of peace of conscience, of sweet communion with God, and of well being in the state of grace, which once they enjoyed: which may cost them heavily the recovery, yea the loss of some part of them to their dying day. And therefore as Christ in an other case said, m Luk. 17. 32 Remember Lot's wife, so here remember n jud. 16. 28. etc. Samson say I; lest we see the day, wherein we may count it our happiness in this world, if with the loss of our lives we may redeem the shame and grief of such spiritual losses. Wherefore as we have opportunity, let us do good, and every day (as the Scripture saith) while it is called to day let us exhort one another; and as o Eph. 5. 15, 16. Wise men redeem the time, because the days are evil: especially every Sabbath let us double our exhortations (as the jews did their p Num. 28. 9 sacrifices) for then above all days we may not be q Esa. 58. 13 speaking our own words. And at all times pray we God so to r Psal. 141. 3. keep the door of our lips, and so to s Psal. 51. 15 open our lips, that our mouth may show forth his praise, by that t Esa. 50. 4. tongue of the learned, whereby we may know how to Minister a word in season: that is, how to n Verse the same. time a word as the Prophet Esay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaketh, & to w Pro. 25. 11. set a word upon his wheels, as Solomon speaketh; that our words may be like apples of gold in pictures of silver, not only precious for matter, being x Eccl. 12. 10 words of truth, but delectable for order: and then y Pro. ●5. 23 a word spoken in due season, how good is it? To this end we must with the z Eccl. 12. 9 Preacher, give good heed and seek out, and order our words according to the circumstances of Time, Place, Persons, & Occasions. I say of Time, as when a 2 ●am. 14. 1 etc. joab perceived king David's heart towards banished Absolom, than he put words in the wise woman's mouth for his return; of Place, as when the b Mat. 13. 36. Marc. 4. 10, 34. & 7. 17 disciples keeping silence where Christ taught the multitude, respited to ask him the things they doubted of till he came into the house and was with them alone; of Persons, as when c 1 Cor. 9 20 etc. S. Paul became as a jew unto the jews, to them that were without law, as without law, and all things to all men that he might by all means save some: and of Occasions, as d Ios. 24. 22. etc. joshua when the people had witnessed with their own mouths against themselves, that they had chosen the Lord to serve him; he thereupon presently persuaded them to put away their strange Gods, and that very day made a covenant, statute, and ordinance with them. And so S. Paul, e Act. 17. 23, etc. when among the Idolaters at Athens he had espied an altar with this inscription, To the unknown God, he thence took occasion to declare unto them the only true God, whom they ignorantly worshipped. And because it is the property of a f Eccl. 8. 5. wiseman's heart to discern both time and judgement, therefore by due observation of all circumstances we are to discern, first whither it be a fit season for us to speak, and secondly whither the season be fit for others to hear. Comcerning the first of these, for as much as a g Pro. 29. 11 fool uttereth all his mind, and the h Pro. 15. 2 mouth of foolesse poureth out foolishness; whereas a i Pro. 12. 23 prudent man concealeth knowledge, and k Pro. 29. 11 keepeth it in till afterwards; therefore as generally we must set a watch before the door of our lips, and be sparing of our words, * Pro. 15. 2 studying to answer before we speak: so especially in the presence of our betters in gifts of grace, callings, and years, we must l job 29. 9 refrain talk, and lay our hands upon our mouths: knowing our distance, and observing humility in speaking as in sitting, m Luk. 14. 7, &c giving the first place to the more honourable, as our Saviour taught the guests. And then if they speak not at all, or not fully to edification; if any thing better be revealed to us, we may & must speak for our parts. Thus Elihu (being young, and job, and his friends very old) though he werefull of matter, yet he n job 32. 4, etc. waited for their words, and long attended unto them, till he answered his part. For want of this observation, as empty casks sound loudest, and ●ase metals ring shrillest; so many vain talkers and tatlers pour it out when ever they come, before their wiser, their betters, in foolish and unlearned questions, in profane and vain babble, no way good to the use of edifying, but to the o 2 Tim. 2. 14 subverting or p 2 Pet. 2. 8. vexing of the hearers. Wherein as they bewray the q jam. 1. 26. vanity of their religion in not refraining their tongues, and r Pro. 10. 19 no want of sin in the multitude of their words: so s Mat. 12. 37 by their words they shall be condemned, not only because they edify not, but because they hinder those that would edify: like the t Mat. 23. 13 woeful Scribes and Pharises that shut up the kingdom of heaven against men, neither going in themselves, nor suffering them that were entering to go in. Touching the second, we are to observe that some times fools are in a rage, then u Pro. 17. 12 let a Bear rob of her whelps meet a man rather than a fool in his folly, saith Solomon: and than w Pro. 21. 23. who so keepeth his mouth and his tongue, keepeth his soul from troubles. For as the x jam. 1. 2●. 〈◊〉 wrath of man (even of a man regenerate▪) worketh not the righteousness of God; because y Pro. 27. 4. wrath is cruel and anger is outrageous: so a fool's wrath is z Vers. 3. heavyer than the weighty sands or heavy stones. And therefore at such times either we must keep our mouth with a bridle, and keep the door of our lips close shut; or at leastwise our a Pro. 15. 1. answer must be soft, to turn away wrath: else what do we but as men that will be rashly opening their doors to raging bears, or b Eccl. 10. ●. removing weighty stones? in both which without great wariness men may soon get no little hurt. Again, in times of prosperity the hearts of most men are c Luk. 21. 34 surcharged with cares and pleasures of this life, and drunk, but not with wine as the d Esa. 29. 9 Prophet speaketh; as others are sometimes drunken with Naball, e Hos. 4. 1● wine and new wine taking away the heart. Now as wise Abigail waited an opportunity f 1 S●●. ●●. 36. till the wine was gone out of Nabal, and then told him his own: and as God because g jer. ●●. ●1. he speaks unto men in their prosperity and they will not hear, which is their manner from their youth up (being as hardly to be diverted in their occasions, as h jer. 2. 24 the wild ass used to the wilderness, that snuffeth up the wind at her pleasure) doth therefore i job 36. 8, 10. bind them in fetters, and hold them in cords of affliction, to open their care to discipline: and then in k Esa. 26. 16 trouble they will visit him, and pour out a prayer when his chastening is upon them: so must we look and wait for the like opportunities in dealing with the like persons. And as they that seek the wild ass, will not l jer. 2. 24 weary themselves as the Prophet saith, because in her month they will find her; that is, once a year comes her foaling month, & then she is tame enough to be dealt withal: so when m Esa. 26. God's judgements are in the earth, the Inhabitants of the world (saith the Lord) will learn righteousness, much more the inhabitants of jerusalem: then are men's consciences awakened, as were the n Gen. 42. 21 Patriarches, to call their ways to remembrance; then are men's o Leu. 36. 41 uncircumcised hearts humbled, to p 1 Reg. 8. 38 47. know every man the plague of his own heart, and to bethink himself: and in affliction not only God's children will q Hos. ●. ●● acknowledge their offences, and seek God's face, and seek him early; and become as tame as Lambs and Kids, so that a r Esa. 11. 6. little child shall lead them, and s Eze. 20. 37 bring them into the bond of the covenant while God causeth them to pass under the rod: but hypocrites themselves will t Psal. 78. 34 etc. return and inquire early after God; and they that were as unruly as u jer. 5. 8. fed horses, every one neighing after his neighbour's wife, are brought to w Pro. 3. 11 12. mourn at the last and say, How have I hated instruction and my heart despised reproof? Wherefore affliction being a furnace, wherein as God will make the hardest hearts, were they x jer. 6. 28. brass & iron, to y Eze. 22. 20 21. melt when he bloweth upon them in the fire of his wrath; so he purgeth others and new moulds them as choice vessels unto honour, choosing them as the Prophet z Esa. 4●. 10 saith, in the furnace of affliction. We must therefore watch to strike when the iron is hot as men say, remembering that one sound stroke of reproof may then do more good than an hundred before. Finally, there are some special acceptable times of grace, when it pleaseth God more than other times to a Mar●. 6. 33 joh. 4. 30. 35 stir the hearts of men, as the b john 5. 4. Angel moved the water of the pool Bethesda: then he that is wise to win souls, must learn of Christ to apply himself to the opportunity, as c john 4. 35 husbandmen that forecast four months before▪ hand to attend their harvest: we may not then stand upon set hours or other businesses, but borrow from our meale-times, as our d Verse 31. 32. Lord and his e Mark. 6. 31 34, 35. Disciples did, and from our bedtimes, as f Acts 20. 7. S. Paul did, and from our worke-times, as g Acts 18. 26 Aquila and Priscilla did, to further the Lords harvest, and to edifying each other in our most holy faith. Arist. Though for my own part, I have so failed in the wise man's heart, to discern both time and judgement, that I may blame myself for many successelesse speeches: yet say others, that think it too strict to be held every day to this duty of exhortation (and therefore are in and out, off and on, like aguish stomaches, that have their good days and bad; to day opening the door of their lips, and ministering grace to the hearers, and tomorrow shutting it with deep silence, and many days as silent as if it were clean off the hinges) say they, what will ye have men do? We have often and long laboured and waited, and taken the opportunities to deal with men, and yet we can work little or no good on men; shall we still spend our strength for nought, and labour in vain? Arch. As we say, they are void houses where the doors daily open not, and there wants oil when the doors move not without creaking, as on rusty hinges: so a shrewd token it is, that the h 2 Cor. 4. 13 spirit of faith is no indweller, where the door of the lips is not daily open to set forth God's praise; and sure great want there is of the i Esa. 61. 3. Psal. 45. ●. oil of joy and gladness, when men's lips like rusty hinges, move not without k jude verse 16. murmuring and complaining. It is with the spirit of regeneration, as with the wind, l joh. 3. 8. which bloweth where it listeth, for God m Rom. 9 18 hath mercy on whom he will, and whom he will, he hardeneth. And Christ that n Psal 45. 7. was anointed with the oil of gladness above all his fellows, could find matter of o Luk. 10. 21 rejoicing in spirit, & thanksgiving to his Father, in that which seemed good in his Father's eyes, both in hiding and revealing the mysteries of the kingdom of heaven. And as Christ and his Apostles ceased not to give witness to the truth, no, not when it seemed that they p Esa. 49 spent their strength for nought, and their labour in vain; because their judgement was yet with the Lord, to q 2 Cor. 2. 1 whom they were a sweet savour in them that lived, and in them that perished: so should we be r 1 Cor. 15. 58 steadfast and immoveable, always abounding in this work of the Lord, for as much as we know that our labour is not in vain in the Lord; whether we be s 2 Cor. 2. 1● the savour of death unto death, or the savour of life unto life. God that could not endure t Deut. 23. 9 11 Miscellane seed, nor Linsy-wolsie in Israel, can less endure that his people should be v jer. 12. 9 as a speckled bird, here of one colour, and there of another, or w Hos. 7. 8. as a cake not turned, hot on one side, and cold on another; this variableness cost Ephraim full dear, when his x Hos. 6. 4. goodness, being as a morning cloud, and going away as the early dew, it made y Hos. 5. 14. God, even God to tear and go away, to take away, and none could rescue him. And we know it is z Phil. 3. 12. etc. perseverance that carrieth away the price, which by a Rom. 2. 7. patiented continuance in well-doing, and b Mat. 10. 2● enduring to the end, hath the promise of salvation and eternal life: whereas the double-minded man that is unstable in all his ways, is so fare from receiving a full reward, that he not only c 2 joh. vers. 8. looseth the things which he hath wrought, but he must never d jam. 1. 7. 8. look to receive any thing else of the Lord, saving an e Mat 6. 2. hypocrites reward. The time was, when jesus bidding Simon to f Luk. 5. 4. &c launch out into the deep, and to let down their nets for a draught, Simon answered, Master we have toiled all the night, and have taken nothing; nevertheless at thy word I will let down the net: and then they enclosed such a multitude of fishes, that the net broke, and they filled their own ship and their partners▪ till they both began to sink. In like manner sometimes it fareth in fishing for souls At the first Preaching of the Gospel, little was the good that john Baptist and Christ himself wrought upon souls; for the fruit they reaped from most men for their labours, whether they piped or mourned, was nothing else but ᵍ railing 〈◊〉 1. 18, ●9 and scorning. And the Preaching of all the Apostles being added to the former, yet small was the gleaning they all gathered, till Christ's ascension; for the greatest assembly of Disciples that we read of till then, and Pentecost ensuing, was but about the number of h Acts 1. 15. 120. to fulfil that which was written, i Esa. 53. 1. who hath believed our report, and to whom is the arm of the Lord revealed? And when on k Acts 2. 1. 3. 4. the day of Pentecost, Christ had in the appearance of fiery cloven tongues poured out the holy Ghost upon them, at first when they spoke with strange tongues as the spirit gave them utterance, how were all their auditors l Verse 12. & 13 amazed and in doubt? and others how mocked they, saying, these men are full of new wine? Yet afterward so mightily prevailed the word of God, that m Verse 37. many were pricked in heart, saying, Men and Brethren what shall we do? and the same day there were n Vers. 21. added unto them, about three thousand souls. And afterward: ᵒ came in (as we read) the Rom 11. 25▪ fullness of the Gentiles to fulfil what Christ had foretold, saying, ᵖ Now joh. 12. 31 32. shall the Prince of this world be cast out, and I, if I be lifted up, will draw all men unto me. Finally, it is with the word of God spoken, as with seed sown, wherein q john 4. 37 that saying is true, one soweth and another reapeth; and the success may be good, though not presently apparent. And therefore a foule-fault it is to be weary of well-doing, and to cease exhorting any day, while God commands us to exhort every day, while it is called to day. Wherefore, as in hand-feeding, so much more in lipfeeding r Eccl. 11. 2 give a portion to seven and also to eight; for thou knowest not what evil shall be on the earth: nay in hope of God's blessing omit no opportunity of doing good, but s Ver● 6. in the morning sow thy seed, and in the evening withhold not thine hand; for thou knowest not whither shall prosper this or that, or whither they both shall be alike good. To GOD (only wise) be glory. FINIS.