RULES FOR THE Government of the Tongue: Together, With Directions in six Particular Cases. 1 Confession of our faults to Men. 2 Confession of Christ before Men, 3 Reprehension of faults in others. 4 Christian Communication. Urbanity and Eloquence. 5 Consolation of the Afflicted. 6 Self-Commendation, and a Disproof of Perfection in this life. Added, as a Supplement, to the Rules for Governing 1 The Thoughts, 2 The Affections, In the Precepts for Christian Practice, or, The Rule of the New Creature, new modelled. By Edward Reyner, Minister of the Gospel in Lincoln. Psal. 17.3. I have purposed that my mouth shall not transgress. LONDON, Printed by R. I. for Thomas Newberry, and are to be sold at his shop at the three Lions near the Exchange. 1656. To the Reader. Christian Reader, I Would not trouble the Press or thee, with any thing, but what I conceive may be useful and practical for thy furtherance in grace and obedience; the matter whereof, I hope, will not be burnt, when it is tried by fire, though the Paper may; but that it may bring forth fruit in thee, that will remain to promote thy comfort, and my account in the day of Christ. The good acceptance which my former book (entitled, Precepts for Christian Practice, etc.) hath, as I hear found with sober-wel-minded Christians, and the advice of some judicious friends, do encourage me to make this plain piece public. Though Satan seeks to cast an odium upon the holy and precious truths, ways and ordinances of Jesus Christ; yea and upon the Books that are written for the Declaration and Defence thereof, to bring them all into contempt. For Satan feareth that such Books may do poor souls good and his cause hurt; which should be our endeavour to promote, as it is his design to hinder. This is a common Experiment, that as in Preaching, so in Printing; Satan and his Agents oppose that most, which may in probability, through God's blessing, be instrumental for public profit. But the God of Truth, who loveth Righteousness, will throughly plead the cause of his own Truths and Ways; and of the reproaches of his servants, from the Tongues and Pens of their enemies in due time. Yea the day approacheth wherein God will judge men's Hearts, Tongues and Books, according to his Gospel. Then they who have spoken or written of the matters of God, and of his Ministers, the thing that is true and right, shall be approved; and those that have done otherwise shall (to say no more) be reproved. Books, as well as any other works may help men forward either to Heaven or to Hell; and advance their Salvation, or aggravate their condemnation. A man may do more good or more hurt by writing than by speaking; because, what is spoken is transient, and passeth away; but what is written is permanent, litera scripta manet, and spreads itself further by far for time, place and persons, than the voice can reach. All Christ's servants who keep the word of his patience, Phil. 1.17. are set for the defence of the Gospel; and they must contend earnestly (or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jud. 3. 2 Cor. 13.8. conflict one after another) for the Father which was once (for all) delivered unto the Saints. Why should they not do all they can for the Truth (in these days of Apostasy, Heresy, and Blasphemy) now that Satan and his manifold Instruments do all they can against the Truth? that is, by writing as well as by speaking by Pen as by Tongue. Satan doth furiously drive on a Malevolent design to draw poor souls into delusion, and thereby unto destruction, by dispersing scandalous, railing, Truth-perverting soul-poisoning Pamphlets (which come forth of the Pres●, like persons out of a Pesthouse, with a plague-sore running upon them, to infect all that take them into their hands, and are taken with them.) why then should not Christ's Ministers, 2 Cor. 5.20. (who are his Ambassadors) factor for Christ, and as strenuously plead and promote his cause, Isa. 44.5. in the Press as in the Pulpit; and subscribe with their hands unto the Lord, and to his truths and ways, as well as confess them with their mouths? Good books, that tend to build up all that read them, in faith, holiness and obedience, Psal. 46.4. are like that River, the streams whereof make glad the City of God; Joh. 12. and like that Box of precious Ointment, which Mary broke and poured on Christ's head, the odour whereof filled the house; like clusters of ripe Grapes, passing under the Press, the Juice whereof is fit to be transported to all Nations. So the pious labours of God's servants passing under the Press are fit to be dispersed abroad among Christians, far and near. Mr. Cotton. The Penning and Reading of godly Books (as a Reverend man of God, now with God, said) is a singular improvement of the Communion of Saints; as whereby we enjoy sweet and gracious conference with the Saints, though unknown to us, though absent in place, and distant in time (yea many ages before us) and so partake in the Communion of their most precious Gifts; as if they were present with us; or as if we had been long acquainted with them, I doubt not but it hath been a cordial to some of God's servants at death, to think and say to God in their manner and measure, as Christ did in his— Father, Joh. 17.4. I have glorified thee on the Earth, I have done the work thou gavest me to do, to wit, by writing as well as by speaking, by Books as by Sermons. When I had the former Treatise under my hand, this came into my mind, that to add to the Government of the Thoughts and of the Affections, some Rules for the Government of the Tongue might be suitable, seasonable and profitable. But I, labouring under some bodily Infirmities, laid the Thoughts thereof aside; yet afterwards God revived them in me, and made my spirit willing to undertake the work, and assisted me graciously in it, blessed be his Name. And now, Reader, I present it to thee; and put it into thy hand as a Gospel-Grammar, to teach thee, not variety of Tongues, but Sanctity and Excellency of speech. The Art of speaking well, that is, the Language of Canaan or of a Christian. Do not only look on this Book by Perusal, but live it by Practice (to wit, to the Rules described therein) and it will lead thee towards Perfection in some good measure on earth; though the full attainment thereof, be kept as a Reserve for Heaven. The Lord accompany this Book with his Presence and Power, that it may be effectual to tame that unruly Member thy Tongue, and to make thee a good Linguist in the School of Christ; Psal. 16.9. with Act. 2.26. then will thy Tongue be thy glory indeed. To this end I beg a concurrence of thy Prayers with mine, at the Throne of Grace, that God would bless it, and make it a blessing to all that read it. That the fruit of it (like the Trees that grow on the banks of the holy waters, Ezek. 47.12.) may be for Meat, to nourish heart and lip-Graces in them; and the Leaves for Medicine, to heal all their Tongue-vices. No member of the body is subject to so many Moral Diseases, as the Tongue is. It is either the best or the worst member of all. I wait on God to fulfil his promises, upon which he hath caused me to hope, Psal. 119.49. as the Lord shall command the blessing upon thee in all that thou settest thine hand unto. Deut. 28.8.— he will bless all the work of thine hand, vers. 12. ye shall rejoice in all that you put your hand unto. Deut. 12.7. which imply a general blessing upon all that God's servants do— whatsoever they do shall prosper, Psal. 1.3. Josh. 1.8 They shall not labour in vain, nor bring forth for trouble, Isa. 65.23. Their labour shall not be in vain, or without fruit, for want of a blessing from Heaven. This is my desire, my confidence and my earnest expectation. Faithful is he that hath promised, who also will do it. Reader, if thou reapest any benefit by my poor labours, give God the praise, and give me thy prayers, Who am Thy Servant, for Christ's sake, and for thy souls sake. EDWARD REYNER. An Epistle to the Reader. THe tongue of man (saith the Apostle) is an unruly evil, Jam. 3.8.6 full of deadly poison. A world of iniquity. Man himself is a little World, and his tongue (though but a little Member of this little World) is a world of iniquity, Jam. 3.5 it defileth the whole body, Jam. 3.6 and setteth on fire the course of Nature; and is set on fire of Hell. The whole Life of man (saith Basil) is made up of the Sins of the Tongue. Tora vita hominis linguae delictis est referta. Basil. Dimidiam partem humanorum vitiorum lingua sibi vendicat. Naz. Psal. 16.9. with Act. 2.26 Jam. 3. ●. Divide the Sins of men into two parts, and one half of them are the sins of the Tongue (saith Nazianzen.) The Prophet calls the Tongue, our glory, but most men turn this their glory into shame. It is reported (indeed) of Cato, that he never spoke a word of which he had cause to repent; but I believe that he who made this relation had cause to repent of this unadvised report, for in many things we offend all. If any man offend not in word the same is a perfect man, and able also to bridle the whole body, Where there are many motions there are some trip, Prov. 10.19 Psal. 58. ● and in the multitude of words there wanteth not sin. The Psalmist tells us, that all men are apt by sinful words to go astray even from the womb. Rom. 3.13 And Saint Paul asserts, that in the state of depraved nature, our mouths are like open Sepulchers, out of which steemeth much unsavouriness. Solomon saith, Prov. 19.28 Est metaph. ducta ab immanibus bestiis, quae alias uno rictu deglutiunt. Cartw. 1 Cor. 15, 33 Prov. 15.4 Mal. 2.17 Eph. 4.29 that the mouth of the wicked devoureth iniquity, even as ravenous beasts do their prey, in which respect chains of restraint, or muzles should be put upon them. Evil words corrupt good manners; by them men make breaches in their own spirits, yea they weary God, and grieve the Holy Ghost. In these, and other respects Gods Servants in all Ages have seen cause both to resolve within themselves, Psal. 39 ● to take heed of offending with their tongues; and also to direct their prayers to the Lord, Psal. 141.3 that he would be pleased to set a watch before their mouths, and to keep the door of their lips. God causeth his own Servants to weigh their words, as to consider all their other ways, though other men be regardless of both. The heart of the righteous studieth to answer, Prov. 15.28 Ebullit, est metaph. ducta a scaturigine aquarum quae sine omni intermissione aquam emittit. Cartw. Prov. 10.11 Prov. 10. 2● Cant. 4.11 but the mouth of the wicked poureth out evil things; even as the muddied fountain casteth forth foul streams. And whereas the mouth of the righteous is a well of life, they do desire that the streams of their words may be guided into right Chaneiss for best advantage. Their lips feed many, honey and milk are under their tongues; and therefore doubtless they are willing to learn how to serve out these provisions wherewith God hath furnished them, unto the best benefit of such with whom they do converse. Bishop Latimer tells us, that he was the more cautious what he said before his Examiner's, when he heard the Pen writing behind the hang; and questionless all those whose hearts are awed with the fear of the most high God, do the rather ponder their words in conscientious respect to his all-hearing Majesty. Jer. 8.6 Malipiero 3.16 Mat. 12.36 The Lord harkneth, and heareth all sorts of speeches, such as are savoury, and seasonable, to reward them, and all idle words, that he may call people to an account for them. That serious sentence of wise King Solomon, should always dwell upon all our hearts; He that keepeth his mouth keepeth his life, Prov. 13.3 and therefore it cannot but be a work very acceptable and profitable, to lay down Rules and Directions for the right ordering and Governing of our Tongues, for though the Tongue be untamable by man, as the Apostle saith (Every kind of Beasts, Jam. 3.7, 8 and of Birds, and of Serpents, and things in the Sea, is tamed, and hath been tamed of mankind, but the tongue can no man tame) yet God Almighty can tame it, and this he doth by giving grace to hearken to such Rules and Directions as are laid down in the ensuing Treatise. The Author of which is now sufficiently known by his former Book, The Rule of the New Creature. which hath found so good acceptance with God's people, that it is enough to commend this work, to tell the Reader, that it is written by the same hand. In the former, we had the Government of the Thoughts and Affections, in this, we have the Government of our Speeches, which is so exactly and elaborately composed, that the judicious Reader will find few, yea very few useless or impertinent words in the whole Treatise; and if the Books that are daily printed were of the like worth, we should not have such just occasion to complain of the multitude of them (for who ever complained of the multitude of Pearls and Diamonds?) as now we have, seeing by many of them, the Souls of Christians are poisoned, and by most of them surfeited and over-burdened. The Lord make this useful piece serviceable for the right ordering of thy speeches, that thy Tongue may be as choice silver, and as a Tree of Life, Prov. 10.20 Prov. 15.4, 7 and that thy lips may disperse knowledge. So pray thy Servants in the work of of the Ministry, Edm. Calamy, Simeon Ashe, William Taylor. London, June 28. 1656. To the Reader. THe Tongue of man is the heart's interpreter, Quotidiana fornax nostra est humana lingua. Aug. lib. 10 Confess. Mat. 12.34 the inward motions of the mind have vent at the mouth, as sparks from a Furnace, and the souls conceptions are brought forth by its busy Midwifery; the Tongue is the key that unlocks the heart's treasury, out of whose abundance it speaks. Our discourses are discoveries of what is within, as when the Pump goes we may know what water is in the Fountain, whether clear, or muddy, or when the clapper strikes we may guests what metal is in the Bell; the corruption of men's minds (not much unlike the inflammation of a fever) ordinarily breaketh forth, and blisters upon their tongues; he that is rotten in his heart is commonly rotten in his talk, and as evil words corrupt good manners, so they discover corrupt manners; the foul stomach betrays itself in a stinking breath. And where Grace is in the heart, it will manifest itself in holy, heavenly, savoury speeches; every true Christian endeavours to derive not only Grace into his heart from Christ's anointing, but of that grace that was poured into his lips— they that feared the Lord spoke often one to another. Psal. 45.2 Mal. 3.16 And as words discover much the present frame of our souls, so have they no small influence upon the settlement of their everlasting state, they are not a key only to open the heart's treasury, but to let in, or shut out from heaven; Mat. 12.36, 37. Every idle word that men shall speak (so saith the Word of truth) they shall give account thereof in the Day of Judgement, for by thy words shalt thou be justified, and by thy words shalt thou be condemned. The Arrows of idle words, though shot out of sight, and possibly quite forgotten, will hereafter drop down upon the heads of such as drew the bow. Words are but wind, is the common saying, but they are such wind as will either blow the Soul to its haven of rest, if holy, wholesome, savoury, spiritual, and tending to edification, or else sink it in the dead sea, and bottomless gulf of eternal misery, if idle, profane, frothy, and unprofitable. Upon these, and many other important and weighty considerations, it appears of what consequence it is, that men take special care for a regular ordering of this unruly member; the Apostle James compares it to fire, and that had need be watched, and well tended, for it is a good Servant, Jam. 3.6 Jam. 1.26 but a bad Master; and he lays a mighty stress upon it, If any man seemeth to be religious, and bridleth not his tongue, this man's religion is vain: the not bridling of the tongue, stains, and sullies the most gay and fair profession, and without this all is but seeming and vain religion; Prov. 13.3 He that keepeth his mouth (saith Solomon) keepeth his life, the double guard of lips and teeth is not enough, there must be thine own watchfulness.— Where is that man that loveth not life, that desireth not many days, that he may see good? for the attainment of this blessedness the Psalmist gives an excellent rule, Psal. 34.12, 13 Keep thy tongue from evil, and thy lips from speaking guile; and therein he lays not a burden upon others which himself will not touch with his own finger, but his resolutions are accordingly, Psal. 17.3 Psal. 39.1 I have purposed (saith he) that my mouth shall not transgress; And I said (that is within myself by a settled purpose) I will take heed to my ways that I sin not with my tongue; and because his own watchfulness, and custody might be insufficient, and his tongue that unruly evil might possibly, like a wild pampered Horse, break the bridle, he begs of God that he would set a watch, Psal. 141.3 and appoint a Centinel, Set a watch (O Lord) before my mouth, keep the door of my lips. This godly and reverend Author (whose name is well known, and precious to many of God's Children by his former useful labours) hath bestowed his pains (judiciously thou wilt say, if thyself be'st such) for thy help in this so highly necessary, and sadly neglected business, it is not long since he published some Rules for the Government of the Thoughts, and Affections, which were (so it hath pleased God in his holy and wise Providence to order it) a preparative, and introduction to this excellent Treatise, that the Pot being washed, and kept clean within, there might no scum arise, or boil over at the brim, or the heart being taught to indite a good matter, the tongue might be as the pen of a ready writer; God hath put this Book into thy hand, Read, Consider, Meditate, Practice, get the Language of Heaven, while thou art in thy Journey, and God bring thee to the glory of Heaven at thy journey's end. So counselleth, so prayeth he that is Thine in the Lord for the service of thy soul, JOHN MERITON. THE GOVERNMENT Of the TONGUE: Psal. 39.1. I said I will take heed to my ways, that I sin not with my Tongue. DAvid labouring under some great trouble (either Absoloms' conspiracy, as some think, or a bodily infirmity, as others,) for fear of impatient expressions, he resolved to watch over his ways, that he might not offend with his Tongue; by murmuring against God, or by speaking against men and to keep his Mouth with a bridle (or a muzzle for his mouth) while the wicked were before him; that is, to keep silence in the audience of the wicked: to speak nothing that might reflect dishonour to God, discomfort to his Soul; or that might give the wicked occasion of rejoicing or calumniating. Hence we learn this Doctrine. All that would live godly, should take heed they sinne not with their Tongues. The Subject I intent to handle is, The Government of the Tongue. Touching which I shall spread before you Three things, scil. 1 Preparatives to it. 2 Rules for it. 3 Reasons of it. 1 Preparatives to the Government of the Tongue, Three especially 1 Wisdom. 2 Resolution. 3 Well-ordering of the Heart. 1 Wisdom is required hereto. For that Wisdom. is the Fountain and principle of speaking well, (even Philosophers and Orators affirm it) I mean of speaking not diversity of Tongues, according to Grammatical Rules, as Latin, Greek, Hebrew, but of speaking any Tongue or Language that is in use (be it, English, French, Dutch, etc.) not only morally, but Theologically well, according to the Rules of God's word, which teacheth us Artem benè loquendi, as well as Artem benè vivendi, the Art of speakinwell, as of living well. To know fully what is the duty of the Tongue, and to order it accordingly, this is wisdom; which is as necessary to the Government of the Tongue, as the eye is to direct the foot; as light is to show a man his way; as understanding is needful in a Pilot, to guide the ship; in a master, to teach his Scholars; or in a Magistrate, to govern the Commonwealth. As great skill and knowledge is required for ordering the Tongue well, as any (yea all the) members of the body beside, by Reason 1 Of the Difficulty of the task (to rule, an unruly Tongue) in regard 1 Of Man's propensity to offend therein. 2 Of the Cases and concernments thereof. 2 Of the Discommodity or Commodity of the event thereof; of all these I shall speak more fully afterwards. Solomon, the wisest of men shows (all along in his wise sentences) the need and profit of wisdom for wel-guiding the Tongue, wherein he makes wisdom the principle of speaking well or right; Folly the principle of speaking ill or wrong, Wisdom is required 1 To the opening of the mouth, for the virtuous woman openeth her mouth with 〈◊〉 wisdom. a Prov. 31.26 2. To the shutting of the mouth, he that refraineth his lips, (saith b Prov. 10.19 Solomon) not only from speaking many words at any time, but from speaking any words at some time (to wit, when he fee cause to be silent) he is wise. Wisdom keeps the doors of his mouth, and opens and shuts them in due season. Wisdom is profitable to direct, how to dispense inward gifts for the good of others. Hence it is said— The Tongue of the wise useth knowledge d Prov. 15.2 aright. Wisdom is the Art or skill of shaping right Answers. Walk in Wisdom (saith e Col. 44, 5, 6. Paul) that ye may know how ye ought to answer every man, scil. warily and rightly, so as your speeches may carry a grace and a force with them. Wisdom is requisite to make you ready always, to give an answer to every man that asketh you a reason of the Hope that is in you, with meaknesse and f 1 Pet. 3.15 fear. This wisdom to govern the Tongue well is obtainable three ways. 1 It must be begged of God by prayer, for it is God's gift. If any lack wisdom (saith g Jam. 1.5 James) to wit, to speak well, as to do or suffer well, let him ask it of God— and it shall be given him.— But let him ask in faith, nothing wavering. Vers. 6 2 It must be learned out of God's word, which is the Grammar of the Language of Canaan, or the Art of speaking it perfectly. The holy Scriptures contain all Rules requisite for the right government of the Tongue. Have not I written to thee (saith h Prov. 22.20, 21 Solomon) excellent things in Counsels and knowledge— that thou mightest answer the words of truth to them, that send unto thee. Solomon's Proverbs (which are princely say, rare and royal sentences) were spoken and written to teach us to speak well and wisely, or to order our speech aright. Therefore search the Scriptures, which are able to make you wise, as to salvation, so to elocution; as to do well, so to say well; to make you perfect in speech, and furnish you thoroughly unto all good words. 3 It must be taught us and infused into us by the spirit of Christ, who upon that account is called, the Spirit of Wisdom and Revelation i Eph. 1.17 , the Spirit of Counsel, and knowledge, and of the fear of the k Isa. 11.2. Lord, the spirit of a sound mind, 2 Tim. 1.7. which makes the tongue to be l Prov. 12.18 health, and the speech to be sound that cannot be m Tit. 2.8 condemned, through abundant clearness of expression and conviction. This Wisdom from above which is absolutely needful, to rule the Tongue here below, is a fruit of the Spirit in us. The Spirit hath a great influence into the good guidance of the Tongue in some cases, especially wherein as our Saviour saith n Mat. 10.20. , it is not we that speak, but the spirit of our Father which speaketh in us. Ask the Holy Ghost by earnest prayer, and your heavenly father will give him to o Luk. 11.13. you, and wisdom from him. The Second Preparative is Resolution, Resolution. bottomed on God's grace and strength, for ruling the Tongue. This was David's resolve in my Text, I said, that is, I determined in myself, I will beware and observe my ways from offending with my Tongue- I will keep my mouth with a bridle— and I have purposed my mouth shall not p Psal. 17.3 transgress. Job strengthened himself with this sinew of Resolution against q Job 27.3, 4 Tongue-transgression, to which he bond himself by a double oath; the one in the second ver.— As God liveth, all the while my breath is in me, and the Spirit of God is in my Nostrils, my lips shall not speak wickedness, nor my Tongue utter deceit; the other Oath is in the fourth verse, as the words are in the Original— If my lips shall speak wickedness,— If my tongue shall utter deceit, (which is the form of an Oath, Mereer, in Job 27.4. familiar to the Hebrews) what then Job? then let me perish, or let the Lord punish me severely for it. Wisdom shuts the mouth against evil, and Resolution barracado's it. Wisdom unlocks the lips to good, and Resolution sets the doors of the mouth wide open to let it forth. A full and fixed purpose of heart against sin and vanity will put a bridle into the mouth to restrain it from corrupt speech, and idle words; and will lose the Tongue when it is tied even from good, and cast out a dumb spirit. The Tongue is a Bow, words are Arrows; wisdom sets them right, Resolution bends the Bow, and makes them fly. To resolve well what to say, is the way not to speak amiss. When the heart is not bound up with resolution to order the mouth aright, the tongue hangs lose, and is lightly moved to evil. Well ordering of the heart. The Third Preparative is the well-ordering, and wel-furnishing of the heart. This is required to the Government of the Tongue, for three Reasons. Reas. 1. Because the heart is the guide of the Tongue, that directs it, and dictates to it. The Scribe that indites matter good or bad; the Tongue is the pen of r Psal. 45.1 a ready-writer. A good Scribe makes a good pen. The Heart is the Master of the Tongue, and the Tongue is the scholar of the heart. The heart of the wise, saith Solomon, s Prov. 16.23. teacheth his mouth, and addeth learning to his lips. A good Master makes a good Scholar, so a good heart makes a good Tongue. If the Heart go right, the Tongue will follow, and not go wrong. If the Heart be well framed, the Tongue will be well taught. Reas. 2. The Heart is the root, fountain and treasury of the Tongue; it furnisheth the mouth with matter of discourse. The words of the mouth are the fruits, streams, and stuff that proceed out of the heart; for out of the abundance of the heart (saith Christ t Mat. 12.34. ) the mouth speaketh.— A good man out of the good treasure of the Heart bringeth forth good things; and an evil man out of the evil treasure (scil. of the heart) bringeth forth evil things— As out of the heart proceed u Mat. 15.19. evil thoughts, so evil words; what are words but motions of the heart, and thoughts of the mind, form into a voice or sound, and made audible? Hence such as the Heart is, such is the Tongue; such as the Thoughts and Affections are, such are the words ordinarily. For as the Tree is, so is the fruit, Mat. 7.17, 18. Jam. 3.11. good or bad; As the fountain is, such are the waters, sweet or bitter. As the treasure is, such is the stuff that is brought out of it, whether precious or vile. If the Heart be well governed, the Tongue will be well guided (because the Tongue is ruled by the Heart) Be Masters of your passions, and you shall easily be Lords over your Tongues, and govern them well, your Tongues will obey you, when you can command your affections. But a disordered Heart makes an ill ordered Tongue. They that govern their hearts ill, cannot guide their tongues well. An unruled spirit makes an unruly tongue; they that do not take heed to their spirits, what they think, or how they are affected, will not take heed to their Tongues what they say. Heart-Renovation is the root of Tongue-Reformation; begin at the Heart to amend the Tongue. Pray God, as David did w Psal. 51.10. to create a clean heart, and renew a right spirit in you, this will make you have a pure lip or language, according to that promise x Zeph. 3.9. , for then (that is, under the Gospel) I will turn to the people a pure language (or lip) that they may all call upon the name of the Lord, to serve him with one shoulder. Reas. 3. Because errors in the tongue proceed from disorders in the heart, and from distemper in the spirit; the disease is bred in the heart, which breaks out in the mouth, as Idleness of words proceeds from vanity of Thoughts; froth in speech, from some and fume of spirit. Rashness of mouth, from hastiness of spirit, to be angry: when David's heart was hot within him (with grief and indignation) then spoke he too impatiently with his tongue z Psal. 30.3. . Anger in speech grows from anger in spirit. Bitter words in the mouth spring up from a root of bitterness in the heart; Falsehood, foolishness and guile in the mouth proceeds from folly and deceit in the heart; a divided heart makes a double tongue. Obscenity of speech flows from uncleanness of heart, Roughness of speech from pride and churlishness of nature, as in Rehoboam, 1 King. 12.13. and in Nabal, 1 Sam. 25.10, 11. Blasphemy in speech proceeds from backsliding and Rebellion in heart against God. Despairing words come from distrust in heart towards God. The second thing is Rules for the Government of the Tongue. The first Rule. Consider before you speak; 1 Rule. think what to say. Let not your tongue run before your wit; or before wisdom bid it go, for, the heart of the Righteous studieth to answer, saith Solomon a Prov. 15.28. , he carrieth a pair of scales betwixt his lips (as one saith) to weigh his words in, before he utter them; but the mouth of the wicked poureth out evilthings, rashly and overflowingly, without preconsideration, or moderation; a flood of words, without a drop of discretion or Religion. The study of questions, Paul calls a doting or a disease b 1 Tim. 6.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sick about questions, but right answers are the study of the righteous. He that answerech a matter before he hears it, saith the wise man, c Prov. 18.13. it is folly and shame unto him; or he that returneth a word, before he heareth the whole matter, and understands it well, sheweth folly, and procureth shame. Be not rash with your mouth, and let not your heart be hasty to utter any thing before God (no nor before men) It is the Preachers counsel d Eccles. 5.2. Prov. 6.2. lest you discover weakness, or be ensnared with the words of your mouth. Suffer not your mouth to cause your flesh (or self) to sin, by rash vows, or extravagant, superfluous words. Be slow to speak, saith James e Jam. 1.19. , that is, be deliberate and advised in your speeches. For if the heart do not premeditate, the Tongue will precipitate. The Tongue of the wise is in his heart (he considers what to say) the heart of the fool is in his mouth, he speaks before he thinks, and saith he knows not what. To be overforward to speak is vain rashness, and proud boldness; there is more hope of a fool, than of such, Pro. 29.20. when David spoke in his haste (or precipitation) as that he was cut off from before God's eyes f Psal. 31.22. , that, All men are g Psal. 116.11. liars; Samuel, and all that had promised him the Kingdom; he spoke not aright: for the event confuted his words. Before you speak, you are Masters of your own minds, and know what ye think, but when ye have spoken, others will be Masters of your words, and make what construction of them they please, nescit vox missa reverti, when a word is once out, it's past recall. The second Rule. 2 Rule. In speech have respect to five particulars. 1 The Principle, from which you speak. 2 The Matter, what you say. 3 The Manner, how you speak. 4 The Season, when. 5 The End, why. 1 Have respect to the Principle from which you speak, which should be always 1 Reason, not Passion. 2 Love, not envy, hatred or malice. 3 Grace, not wit or parts only. 1 First Principle of speech. Speak from Reason and Judgement (as the former Rule directed you) not from Passion. For Passions, as they blind reason, so they misled the Tongue, which is ordinarily more commanded by Passion, than regulated by Reason, and more ready to serve the violence of Passion, than to follow the Evidence and Dictate of Reason. When Passion boils in the heart, it makes the words like hot burning coals in the mouth, it dips the tongue in Gall, and imbitters the words. When blind Passion leads the blind Tongue, both fall into the Ditch of Transgression, and without repentance, into the pit of perdition. God's dear servants have sinned most with their Tongues, when they have spoken in Passion, as Moses h Psal. 106.33. when he was provoked in his spirit, he spoke unadvisedly with his lips; and Job, when he cursed his birthday i Job 3.2, 3, etc. , and Jonah, when he told God to his face, that he did well to be angry even unto death m Jonah 4.9. , When David's heart was hot with Passion, his Tongue was inflamed in expressions n Psal. 39.3. . Hence it is that God's servants being subject to like Passions as others are, as Elias (that famous miracle-working man of God was o Jam. 5.17. , (they being sanctified but in part here) are apt to offend sometimes with their Tongues, as others do. Passionate expressions are Imperfections, and discoveries of infirmities, even in the best. If any offend not in word, he is a perfect man p Jam. 3.2. , because his Tongue is ruled by reason, not by Passion. 2 2 Principle of Speech. 1 Cor. 13.5. Vid. third principle of Speech. Speak from Love, not from envy, hatred or malice. For Love, as it thinketh no evil, so it speaketh no evil. Love oils the mouth, softens the Tongue, sweetens the words, and makes the lips drop like an hony-comb; when love rules the mouth, the Law of kindness is in the Tongue, Prov. 31.26. but hatred and malice never speak well, and never do good by speaking. The wrath of man (whether it be expressed by word or deed) worketh not the righteousness of God, saith q Jam. 1.20 James; or what is right in God's sight; Words spoken in wrath or malice do no good. Be slow to wrath, than you will be slow to speak, Jam. 1.19. When Paul persuades the Ephesians r Eph. 4.31, 32 to lay aside clamour and evil-speaking, he exhorts them to put away from them all bitterness, and wrath, and anger, with all malice (as the Heart-rootes of Tongue-sinnes) and to be kind one to another, tender hearted, forgiving one another; which are fruits of love, and would cause them to speak well both of others and to others. Good words in the mouth, are grapes and figs, which cannot be gathered from the Thorns and Thistles of hatred, malice, and envy in the heart. Kind words are the flowers and Cream of true love. How well did love make Paul speak to the undeserving Corinthians, who loved him less, for his loving them s 2 Co● 12 14, 15 more? Nevertheless Paul was ready to come to them— and he sought not theirs but them: and he would very gladly spend and be spent for them. — And to the ill-carrying Galatians who deserted him and the Gospel; Gal. 1.6 and were foolish and t Cap. 3.1. bewitched, yet what good language did he give u Gal. 4.12 them? Brethren, I beseech you be as I am, for I am as you are, ye have not injured me at all; and verse 19 my little children of whom I travel in birth again, until Christ be form in you.] till you be reduced from your wander to the truths and ways of God again. Thirdly, Speak from Grace, Third Principle of Speech. not from wit or parts only; for Grace in the lips (of which I shall speak afterwards,) proceeds from grace in the heart, Prov. 22.11. as from 1 Faith, I believed (said David) therefore have I spoken, Psal. 116.10. we believe (saith Paul) and therefore speak, 2 Cor. 4.13. Unbelief sometimes shuts the mouth, for this, Zacharias was dumb, because he believed not the Angel's words, Luk. 1.20. 2 From Love (as was showed before,) O ye Corinthians (saith Paul) our mouth is open unto you (scil. in Expressions) why so? our heart is enlarged. 2 Cor. 6.11, 12. to wit, in affection. Queen esther's love to her People, the Jews, made her open her mouth wide in requests both to God and the King, to save their lives, though she hazarded her own thereby, Esther 4.16. 3 From zeal for God's glory, which provoked the Apostles to speak, even when they were commanded silence, Act. 4.20. we cannot but speak (said Peter and John) the things which we have seen and heard: and Jeremy when he resolved silence, Jer. 20.9. Zeal for God's house moved Christ to speak as well as to act;— my house is the house of Prayer, but ye have made it a den of Thiefs, Luk. 19.46. Zeal for God's Sabbath caused N●hemiah to contend with the Nobles of Judah, cap. 13.17. 4 From a good Conscience, which poureth grace into the lips. The Answers of a good Conscience towards God or man, are gracious words, excellent speech, as that of Paul before the Council, Act. 23.1. and before the Governor, cap. 24.14, 15, 16. When Peter persuades to a constant readiness, to give an answer to every man that asketh you a reason of the hope that is in you, he prescribes this as a means thereof, having a good Conscience, 1 Pet. 3.15, 16.— the answer of a good Conscience saveth us, vers. 21. 5 From sincerity— This makes the lips to be without deceit; even a Lip of truth, Prov. 12.19. Psal. 17.1. else the words may be smother than butter, and softer than oil, when war is in the heart, Psal. 55.21. 6 From purity; for he hath Grace in his lips, that loveth pureness of heart, Prov. 22.11. A clean fountain sends forth clear streams. 7 From the fear of God, which overaweth both heart and Tongue. This is a Remedy against Tongue vanities.— In many words there are divers vanities, (saith the Preacher) but fear thou God, Eccl. 5.7. 8 From Experience; Dr. Hall. for to speak well without feeling, is the next way to procure an habitual hypocrisy. Good words should follow and flow from good affections, not go before them. That which doth not come from Grace in the heart, cannot be gracious in the mouth. A graceless heart makes a lawless tongue. When a Christian speaks from grace in the heart, he speaks as one that hath Authority (as Christ did) and not as the Scribes. They had Authority to speak or read (for they had Moses chair) but their words wanted authority and efficacy, weight and force, in the hearts of their hearers. Those words for the most part go to the hearts of the hearers (and minister grace to them) which come from the hearts of the speakers, and from grace in them. 2 Have respect to the matter, Matter of Speech. what you speak, and therein to Two things, scil. Truth, and Two things, scil. Goodness. 1 1 Truth is Speech. Have respect to truth which is twofold. The first is an Agreement between the thing ye speak of, and your words. The second is an agreement between your Tongues and your Hearts. The former is called Logical truth, and the latter, Moral truth. 1 Have respect to Logical Truth, that is, to speak as the thing is, and no otherwise, neither over, nor short, nor wide, nor awry. This is the law of Truth in the mouth of a Christian, to speak of things just as they are, and as the matter doth require; so doth the Lord himself u Isa. 45.19. , I the Lord speak righteousness, I declare things that are right. God blamed Jobs friends, w Job 42.7. for not speaking of him the thing that was right (scil. of his proceed as they were) as his servant Job had. The contrary hereunto is a lie, which is to speak, otherwise than we know the thing is; or if we know it not, yet what we say is an untruth. Now lying is an ungodly, devilish and damnable practice; ungodly, because it makes us most unlike, yea contrary to God, for God is Truth, and in him is no lie; devilish; because x Joh. 8.44. The Devil is a liar, the Father both of liars and of lies; and damnable— for all liars shall have their part in the lake that burneth with fire and brimstone, which is the second death y Rev. 21.8. . Wherefore put away lying (saith the Apostle) and speak every man truth with his neighbour z Ephes. 4.25. . 2 2 Truth spoken from the heart. Have respect to moral Truth (which is an agreement between heart and Tongue) that is to speak what ye think, and as ye think, and to think what ye speak: For the Tongue is but the Interpreter of the mind, to declare that, all that, and only that, which the mind dictates. A good correspondence between the Heart and the Tongue is the character of a Citizen of Zion, a Psal. 15.2. he speaketh the truth in his heart, that is, with or from his heart; he speaks what he thinks, his heart and mouth do harmonise, consent and concentre in the truth of his speech. The contrary hereunto is guile, deceit and Dissimulation; when the heart and Tongue are divided; and we speak what we do not think, or think as we do not speak; so the heart and the Tongue do vary, yea contradict, and give one another the lie. The wicked speak with a double heart, saith David b Psal. 12.2. , speaking one thing, and thinking another. 1 Tim. 3.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A double heart makes a double and deceitful Tongue. But a man is not, what he saith with his lips, but what he thinks in his heart. As Solomon speaks of him that hath an evil eye c Prov. 23.6, 7. , as he thinketh in his heart, so is he●; eat and drink, saith he to thee, but his heart is not with thee. This veracity in the mouth, is a fruit of sincerity or truth in the inward parts, to speak what we think, and to think as we speak (which is a parcel of our conformity to Christ— who did no sin, neither was guile found in his d 1 Pet. 2.22. lips. The wise man makes this the Character of one of the worst of men (scil. a hateful hating man) that he dissembleth in his lips, and layeth up deceit within him e Pro●. 26.24. , when he speaketh fair (or makes his voice gracious) believe him not, Ver. 25. for there are seven (that is many) abominations in his heart. But though he cover hatred in his heart, Vers. 26. with deceit in his mouth, yet his wickedness shall be showed before the whole Congregation, God will give Dissemblers over to some great sin, that they may be publicly detected, disgraced, and detested of all. Burning lips (saith Solomon) f Prov. 26. 2●. and a wicked heart are like a potsherd covered with silver dross. Burning lips] that is, in show of affection, or profession of love to others, yet without reality, as Ezekiel's hearers, who with their mouth shown much love, Ezek. 33.31. but their heart went after their covetousness. — And a wicked heart] intending or wishing evil to others, and rejoicing when evil befalls them— are like a potsherd covered with silver dross] fair speaking lips upon a false, foul-meaning heart, are no better than dross upon dirt, silver gilt upon clay. Whereas, the Tongue of the Righteous is as choice silver, Prov. 10.20. therefore his words are of great price; but the heart of the Wicked is little worth, and his words are of no value. Dissemblers are like painted Sepulchers, which appear beautiful outwardly, but within are full of rottenness and uncleanness. So these have fair and flourishing words without, but rotten, filthy hearts within. They are (as one saith) nought on both sides, having a bad mouth, and a worse heart. Dissembling is but like painting of an old rotten post, or of a wrinkled deformed face, with fair fresh colours. To cover a rough heart with a smooth Tongue, is but (as one compares it) like drawing a fair glove on a foul hand. As we should pray with David to be delivered, Psal. 120.2. from lying lips, and from a deceitful Tongue; so that God would keep our lips from lies, and our tongues from Deceits, and from disagreement with our hearts. Secondly, 2 Goodness in Speech. have respect in the matter of your speech to goodness. 1 That it be good and sound, not evil and corrupt. 2 Profitable and useful, not vain and idle. 1 Let your speech be good and sound good matter, and good words. To this end, 1 Speak of God and his Attributes, as David did h Psal. 145.1. Vers. 5. Vers. 6. Vers. 7. , I will extol thee, O God my King, I will speak of the glorious honour of thy Majesty— I will declare thy greatness— men shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness, Vers. 8. — that the Lord is gracious, and full of compassion, slow to anger, and of great mercy— thy Saints shall talk of thy power; Vers. 11. my Tongue shall talk of thy Righteousness all the day long, saith David, Psal. 71.24 speak of the word of God, when you sit in your house, and when you walk by the way, when you lie down, and when you rise up i Deut. 6.6.7. David resolved it k Psal. 119.172. ; my Tongue shall speak of thy word. God commanded Joshuah that this book of the Law should not departed out of his mouth l Josh. 1.8. , you ought to keep your Bibles not only in your houses, hands or hearts, but in your mouths also, to speak thereof. God's Word will furnish you fully with matter of good Discourse upon all occasions. To this end hid God's word in your hearts, and they shall be fitted in your lips; and you shall never want good subjects to speak of nor direction to speak aright. The mouth of the Righteous speaketh wisdom, and his Tongue talketh of Judgement— why so? the Law of God is in his heart, therefore none of his go (or sayings) shall slide. Psa. 37.30, 31. Speak of the works of God (both creational and providential) as David did m Psal. 145.5. . I will speak of thy wondrous works— men shall speak of the might of thy terrible Acts— and of his Kingdom which is over all, Vers. 6.12. and everlasting, and of the glory of it. Speak of Jesus Christ and his benefits, a large subject, able to fill the hearts and mouths of all men. My heart is inditing a good subject (saith David) n Psal. 45.1. I will speak of the things which I have made touching the King, that is, not only King Solomon his son, but touching Jesus Christ the King of Saints, of whom Solomon was but a type; and my tongue is the pen of a ready writer, free and swift, to express the renowned excellencies and just praises of Christ. 2 Speak prudent words, wise counsel, and righteous things, as doth the mouth of the righteous, Prov. 10.31. 3 Speak your own experiences to others, God's gracious deal with you, as the Psalmist did p Psal. 66.16. , come and hear all ye that fear God, and I will declare what he hath done for my soul. On the contrary, speak no evil either of God or man, either ill matter, or ill words. 1 Not of God, or against God; for this is to set your mouth against Heaven. Psal. 73.9. Such a mouth shall certainly be stopped. Nabuchadnezzar (a Heathen King) made a decree that every people, Nation and language which spoke any thing amiss against the God of Shadrach, Mesach and Abednego, shall be cut in pieces, and their houses be made a dunghill, because there is no other God that can deliver after this sort, scil. as he did them q D●n. 3.29. . Shall Christian Princes or Potentates suffer horrible Blasphemies to be belched forth against the God of Heaven, and let the Blasphemers go unpunished? how will they answer this before the King of Kings, and Lord of Lords at the day of Judgement. 2 Nor of men. Speak not evil one of another, Brethren (saith James) r Jam. 4.11. for he that speaketh evil of his Brother, and judgeth his Brother, speaketh evil of the Law, and judgeth the Law, and will not the Law condemn such? Our speech should be good and sound for three Reasons. Reas. 1. Because noscitur ex lingua, a man is known by his speech, as men of several Countries, are by their language; so, pronouncing Shibboleth was a proof whether they were Ephraimites or no, Jud. 12.6. Peter's speech bewrayed him to be a Galilean, Mar. 14.70. Jacob brought his brother Esau's hands and neck to his Father Isaac; Gen. 27.22. but could not bring his voice. The Children of the Jews speaking half in the speech of Ashdod, discovered, their Parents were not both of the same Religion; though their Fathers were Jews, Neh. 13.23, 24. their mothers were women of Ashdod, Ammon and Moab, Such mongrel matches of the Parents confounded the speech of their Children. So men may be known, whose they are, whether the Worlds or Gods, and whereto they belong, whether to earth or to Heaven, even by their speech; Speech is the Image or looking-glass of the mind. As the man is so is his speech. As Vessels (when we knock upon them) are known by their sound whether they be cracked or sound, full or empty: so are men many times by the sound of their words. To speak good and not evil, David makes a Tongue-mark of a Citizen of Zion u Psal. 15.2 . The five Cities in the land of Egypt shall speak the Language of Canaan, Isa. 19.18 not so much for words or phrases as for matter; that is, shall confess and praise God, and profess the celestial doctrine, written in the Hebrew tongue which was then spoken in the land of Canaan, as a fruit or sign of their conversion unto God. Piscator. Good, sound, savoury speech is an evidence of a good man, wholesome words in the mouth argue a good constitution of the heart. Lips without guile are a sign hung forth at the door of an Israelite indeed, in whose spirit there is no guile. Though men may speak good words sometimes, and be bad enough themselves, (as Hypocrites, Dissemblers, and Politicians,) yet when the speech is ordinarily bad, they that utter them cannot be truly good; because out of the abundance of the heart the mouth speaketh. A bad Tongue is ever the companion of a base and naughty heart; evil words proclaim an evil man, who though he may speak good sometimes, which he hath heard from others; yet when he speaketh evil, he speaketh of his own or from himself (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as Satan is said to do when he speaketh a lie, John. 8.44. Unsavoury words proceed from a rotten heart (as stinking breath from corrupt lungs) the uttering of them is a bringing up of our Excrements the wrong way, scil. out of our mouths, which will defile the man. Therefore we should speak good and no evil, that we may both be good in ourselves and seem good to others. Reas. 2. Because evil words corrupt good manners w 1 Cor. 15.33 both in the speaker (for as one saith, a man looseth so much of his piety & honesty, as he admitteth evil into his mouth) and in the hearers; for moral infection may be spread abroad by words, as well as natural or pestilential infection by breath. Reas. 3. Because God's Law obligeth the Tongue, as well as the hand, to obedience. Every Commandment according to the Subject matter of it. 1 Requires good to be spoken with the Tongue, as well as to be thought in the heart, or done with the hand. 2 Forbids all sin, in word as well as in deed. For Example, The first Table commandeth us to honour God with our Tongue, by professing our Faith, Love, Obedience, submission to him, by praying to him, and praising of him, by confessing and justifying him before men, by speaking good of his name; giving him the glory of all, hallowing his Sabbath in word as well as in deed. It forbids all blasphemies, murmur, repine, despairings, or hard speeches, and stout words against God— All taking of God's name into our mouths in vain, by rash oaths, vows, curses, Mal. 3.13. by irreverent use of God's titles, or attributes without just occasion or due affection, as in saying O God, and O Lord, O Jesus. It prohibits us to speak our own words (that is, worldly talk) on the Sabbath, God's holy day. The Second Table Commands us, To love our Neighbour, give him respect and seek his good in word as well as in deed, with our tongues as well as with our hands. God's Law binds the tongue (as well as the hand) from injuring others any way. It forbids, 1 Tongue-Murther, by scoffing, as Ishmael did at Isaac, which the holy Ghost calls persecution x Gal. 4.29 ; by reviling and railing, 1 Pet. 3.9. by opprobrious terms or filthy names, Mat. 5.22. by threatening and by cursing, Job would not suffer his mouth to sin, by wishing a curse to his enemy's Soul, Job 31.30. or that God might lay his curse upon him to take away his life. By Tale-bearing and backbiting, Leu. 19.16 which killeth friendship and men's names, and the comforts of their lives. By revealing secrets, Prov. 11.13. 2 Tongue adultery, by obscene and lascivious speeches, and wanton words, whereby men have their mouths full of Adultery, as well as their eyes, by wanton looks. Fornication and all uncleanness; Let it not be once named amongst you, saith z Eph. 5.3, 4 Paul, as becometh Saints, neither filthiness, or obscentity. This is Saint's decency, not to name sin without detestation; not to take up the names of idol-lusts no more than of Idol-gods into their lips. Psal. 16.4. It is a sin to speak of any sin, with delight, or without hatred and dislike. 3 The Second Table forbids also Tongue theft, by overreaching and defrauding others, in bargaining or otherwise. By guile of lips, flatteries. By withholding due respect from others in titles or speech, whereby we rob them of their honour, just praise, and good name. Render to all their deuce, saith a Rom. 13.7. Paul, that is, in word as well as in deed. By denying pity and relief to others. 4 Tongue-slanders,— by raising or spreading false reports of others, as many did of b Jer. 20.10 Jeremiah, who said, report, and we will report it. By bearing false witness against others. By judging hardly of other men's 1 Sayings and do; as Eli did of hannah's moving her lips, when she prayed in her heart only. Eli said to her, how long wilt thou be drunk? put away thy wine from c 1 Sam. 1.13, 14. thee; and as they did of the Apostles, speaking divers Languages, who mocking said, These men are full of new d Act. 2.13 wine. 2 Of other men's persons, as Jobs friends condemned him for unrighteous, because he was so greatly afflicted, and the Barbarians did Paul, for a murderer, when the viper came out of the fire and fastened on his hand, Act. 28.4. Thus God hath showed thee, O man, in his Law; what is good, and what the Lord thy God requireth thee to speak, and what he forbids thee to say. Speak good and not evil. TWO Profitableness of Speech. Eph. 4.29 Let your speech be profitable and useful, not vain and idle. Let no corrupt communication proceed out of your mouth (saith Paul) but that which is good, to the use of edifying (or to edify profitably) that it may minister grace to the Hearers. And in Eph. 5.3, 4.— neither filthiness, nor foolish talking, nor jestings, which are not convenient, but rather giving of thanks. Our Speech should be profitable for four Reasons. Reas. 1. Because vain speech proceeds from a vain mind, and is the badge of a vain man. Scurrilous jests are the foam and froth of wit. Though they seem to have the honey of mirth in their mouth, yet they really carry a sting of grief and shame in their Tale; which they leave behind them, sticking and pricking in men's Consciences. Reas. 2. Because Christ saith, that of every idle word (viz. Mat. 12.36 which is frivolous and fruitless) that men shall speak, they shall give account thereof in the day of judgement. The Gospel (which is the Law of Liberty, by which Christians shall be judged) gives no licence to vain thoughts, or idle words: but all men must be accountable to God for both, another day. Reas 3. Because vain speech is the Language of strange Children, that is, of such as are strangers to God and to his people, and to speaking by the rule of God's word. David prayed to be delivered from the hand of strange Children, whose mouth speaketh c Ps. 144.7, 8 vanity. Agur coupleth vanity and lies together, and makes the one a step to the other f Prov. 30.8 ; Remove fare from me vanity and lies. It's a sign and fruit of the death and decay of Godly, faithful men, when they speak vanity every one with his g Psal 12.1, 2. Neighbour. Reas. 4. Because idle words, vain speech, etc. are not convenient, but unbecoming the Saints, their prudence and gravity, seriousness and sanctity. They are inconsistent with, yea, repugnant to the Excellency of their Tongues and Speech. Prov. 10.20 The Tongue of the just is as choice silver, than all its words should be of worth and value. Now idle words are dross, nothing worth, a hundred of them are not worth a brass farthing. How unsuitable and ill-becomming are drossy words to a silver Tongue. A wholesome Tongue is a tree of life h Prov. 15.4. , and a man's words are the fruit of the mouth. Now a good Tree bringeth forth good fruit, saith our k Mat. 7.17 Saviour. This is true of the tree in the mouth, (to wit, the Tongue) as well as of the tree in the field. What are idle words but chaff, or worse? How uncomely are chaffy words to a Tongue that is a tree of life? The lips of knowledge are a precious l Prov. 20.15 jewel. Vain speeches are like pebbles and dust, which are unseemly to come out of Jewellips'. Not only Ministers, but private Christians, Mat. 5.13 are the salt of the earth: therefore their speech must be seasoned with salt of discretion m Col. 4.6. ; that will preserve the mouth from vanity and idle words, (which are altogether unsavoury) and from putrefaction by them. For idle words may grow into putrid speeches. Though words be accounted light, but as wind, yet a wise man ought to order them so, as they may blow profit to some body. You say it is an ill wind that bloweth no body profit, so that is an idle word, that is not fit to do any good, or good to any. Thirdly, 3 Manner of Speech. Have respect to the manner how ye speak. To this end, Let your speech be always with grace, seasoned with salt n Col. 4.6 Grace is that to speech which salt is to meat (and was to sacrifices) to make it savoury and wholesome; to preserve it from putrefaction. Our speech should taste of grace, as meat doth of salt. Salt feasoneth all things, so doth grace; it powders and seasons heart and Tongue, the thoughts, affections, and expressions. Hence we read not only of grace in the heart, Heb. 13.9. but of grace in the lips also, Prov. 22.11. The words of a wise man's mouth are grace. Eccl. 10.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the people wondered at the words of Grace which proceeded out of Christ's mouth o Luk. 4.22 . When our speech is without grace, it wants seasoning, it doth not relish well. I commend to you seven Graces for your lips. ● Grace's of the Lips. 1 Fitness of speech. 2 Fewness of words. 3 Meekness. 4 Modesty. 5 Reverence. 6 Caution. 7 Constancy. The first Grace is fitness of speech and rightness of Answers, to choose out fit words, 1 Fitness of Speech. not only to express your minds, but fitted to the matter, persons and occasion, spoken off or to; which are required to make up the due manner of speech. This grace of the Lips is a due observation of all circumstances, viz. time, Place, and persons, and an accommodation and commensuration of speech thereunto. Jobs friends spoke good words and excellent things, for matter; but being not fitly applied to Jobs person and condition (for they mistook him as if he had been an Hypocrite, by reason of his great afflictions) they failed much in the manner of their speech. So their words proved Corrasives to Job, which should have been Cordials, and they miserable comforters, who should have been Physicians of great value; great revivings and refresh to Job. Right words (spoken plainly and directly, Right words are effectual. to purpose) are effectual, comely and pleasant. 1 Effectual; for they hit the mark, light in the nick, and strike on the right string. How forcible are right words? saith Job p Job 6.25 , viz.. to do great matters? Abigail by a few right words overcame great wrath in David, when he and his men were upon their March to destroy Nabal q 1 Sam. 25.24. 25, etc. . The wise woman of Abel, by a few right words, she spoke to Joab, and to the people, preserved the City r 2 Sam. 20.16, 17, 22. . Such were Christ's Answers, whereby he convinced and silenced them that put captious Questions to him to ensnare and entangle him in his words, See John 8.7.9. Luc. 20.21. to 27. and cap. 14.1 to 7. Mat. 22.41. to the end. Right words carry authority and efficacy in them; such a force, as none can stand against; for they have the strength of Reason, wisdom, truth, and righteousness in them; which are the sinews of invincible forces. Psal. 19.8. Heb. 4.12. The word of the Lord is right, therefore quick and powerful, mighty in operation, Right speech is excellent, Prov. 8.6. Right answers are mouth stopping, heart-stabbing, conscience-convincing answers, they are unanswerable. 2 Comely. They are comely, as great an ornament to the lips, as a well-shapen garment is to the body, yea are as Jewels to the ear, a chain of gold, Gen 49.21 or pearl to the neck, or a gold-ring to the finger. Right answers are words of beauty; They make the Lips like a thread of Scarlet, they are comely speech t Cant 4.3 . Words spoken awry, not fitted to the occasion, are like the Legs of a lame man which are not equal, Prov. 26.7 and his going uneven and uncomely. 3 Pleasant. Right words are pleasant. The words of the pure are words of pleasantness, saith u Prov. 15.26 Solomon— and pleasant words are as an honeycomb, sweet to the soul, and health to the w Prov. 16.24 bones. Right words will make you amiable and acceptable to others; and procure favour, even with great ones. Grace in the Lips will make the King a man's friend x Prov. 22.11. ; what a grace to joseph's lips, was his Interpretation of Pharoahs' dreams? y Gen. 41.38. &c for which the King became his friend, and set him up to be second in the Kingdom. For the Grace of daniel's Lips (through which did shine that wisdom God had put into his heart) King Nebuchadnezzer made him a great man, Dan. 2.47, 48, Dan 5.11. & gave him many great gifts— and made him Master of the Magicians, Astrologers, etc. Esther not only by the beauty of her looks, but by the grace of her lips, obtained kindness of Hegai, King Ahasuerus his Chamberlain, Esth. 2.9. and the King loved her above all the Women, vers. 17. For the grace of Abigails lips, 1 Sam. 25.33, 34, 39 King David became her friend first, and afterward her Husband. For the grace that was in the lips of the wise woman of Abel (when she gave advice to cut off Sheba's head) Joab, 2 Sam. 20.22. General over the Hosts of Israel, became a friend not only to her, but to that whole City (when he besieged it) to retire from it. Herod reverenced John for the grace of his lips, as well as of his life. For he heard him gladly, and did many things a Mar. 6.20. Christ loved the Scribe, who asked him which is the first Commandment of all, when he saw that he answered discreetly b Mar. 12.34. . This will make us hang on the lips of others, and hear them attentively, as all the people did on Christ's c Luk. 19.48. . Every man shall kiss his lips that answereth right words, saith the wise man d Prov. 24, 26. , that is, shall give approbation and honour, and show affection to him.— At thy mouth shall all my people kiss, said Pharaoh to Joseph e Gen. 41, 40. , as a sign of love, honour and obedience; because his mouth spoke right things. This occasions joy, both to ourselves, (for, man hath joy by the answer of his mouth f Prov. 15.23. ; when he returns a right answer) and to others also; for the Father's heart rejoiceth, yea his reigns, Pro. 23.15, 16. when the sons lips speak right things. The second grace of the speech is fewness of words, 2 Fewness of words. especially in ordinary discourse, except the matter, or occasion, or persons require many, or there be need of more. Let your words be choice and few; to utter much matter in a few words, to be solid and succinct in speech, for brevit as grata, to be short is to be acceptable. This is a great grace and ornament of speech. Wise say (which are full of matter in few words) choice, short, pithy sentences are the cream and flower of speech. Pithy, brevity compacting as many things as words together. Mr. Cotton. Such were Solomon's Proverbs, and many of our Saviour's speeches, and Paul's Aphorisms, 1 Thes. 5.16. to 23, yea the Heathen excelled herein. Dr. Casaubon. Pithy say and sentences (as a learned man saith) were the best evidences of every Nation's wisdom. There was a time among the Grecians, when all wisdom consisted in parables and sentences; and to be the Author of a wise saying, was enough to purchase a man in the world both admiration and authority. Either none but those of high rank and place, took upon themselves to speak sentences; or if any others did, they were reputed persons of greatest honour. A sentence and an oracle were then entertained almost with equal honour and reverence. The excellency of the Schoolmen lies in this, and (as some think) this hath made their books more vendible and dearer than those of our Orthodox Divines, to wit, their rational Disputes with distinct solidity, and succinct brevity. Quest. Why should our words be few? Reas. 1. Because, Verba valent usu sicut nummi, words are of force and account in Use like money. Now as men will pay no more money than is due, no not a farthings so we should speak (or spend) no more words than are due, or is meet, upon any occasion; but husband our speech as we do our money. To this end, we should weigh our words well, and deliver them forth by weight, rather than by number. Reas. 2 Because in the multitude of words there is folly, vanity, and iniquity. 1 Folly; for this is the character of a fool: A Fool's voice is known by multitude of words, saith the Preacher g Eccle chap. 〈◊〉 , and, A Fool is full of words, or multiplieth them. In multiloquio, stultilo● quium, much speech argueth little wit. It is a point of wisdom to speak no waste nor superfluous words. He that refraineth his. lips is wise; Prov. 10.19 he that speaketh no oftener, and no more words than there is need of. It argueth excellency of spirit, to moderate speech, and to spare words, (especially in anger) h Prov. 17.27 vers. 28. . Hence even a fool when he holdeth his peace, is counted wise. Whereas a babbling fool proclaims his foolishness k Prov. 12.2. . 2 Vanity. In many words there are divers vanities, saith the Preacher l Eccles. 5. ●. . As, the vanity of misspending breath and time, of beating the air, of tiring the ear, of making the Tongue (which should be, like choice silver, precious) as common as dross or dust, which God hath designed to special use. The vanity of lightness, rashness, and inconsiderateness. There is a variety of vanity in many words, answerable to what is found in many dreams. In fond babbling, as many vanities are to be found as in plain doting. To make up that in number or repetition of words, which is wanting in weight of matter (the practice of those that magnify their mouths above measure, and love to hear themselves speak, conceiting they please others, because they please themselves) this also is vanity. Of many long speeches it may be truly said, that a little were too much. They that are full of words, are like those Trees that are full of leaves, but bear little fruit, much chaff, little corn; many evils arise of much speech. Therefore Lycurgus made few Laws for the Lacedæmonians, because they spoke little; for they did profess silence, and were enemies to much speech. 3 Iniquity. In the multitude of words there wanteth not sin, saith Solomon ● Prov. 10.19. ; that is of rash, superfluous words; for in the multitude of pondered and wel-sealoned words there wants not Grace. This Proverb directs us to a Compendium of speech, pro re natâ, as the matter doth require. A vein of speaking too much, causeth speaking amiss, and venting of evil; and is commonly attended and tainted with self-conceit, and vain glory, even in speaking that which is good. Usually pride or passion sets the Tongue on work, when it overfloweth with words. Therefore let your words be 1 Few to God. 2 Not over many to men. 1 Few to God, in your addresses to him. This is the Preachers Counsel n Eccles. 5.2. , Be not rash with thy mouth, and let not thine heart be hasty, to utter any word before God (either in prayer or in vows) for God is in Heaven, and thou upon earth, therefore let thy words be few. Do not over-word it in holy duties, without sufficient matter, and suitable affections. When ye pray (saith our Saviour o Mat. 6.7. ) use not vain repetitions; that is, idle Tautologies, needless and heartless multiplying of words; for so do the Heathen, who think to be heard for their much speaking. Not that all ingeminations or repetitions are unlawful; for there may be good use of them, both in prayer, to express earnestness of affection, and also in preaching, and in conference, to make the people understand and remember better, and to cause a deeper impression in them. But they are idle (as one fitly expresseth it) when men's words exceed their matter, or both words and matter exceed their attention and affection. A man may pray much, yet speak little, if fervent in spirit, as did the Publican. 2 Let not your words be over many to men, Prov. 23.2. but rather serious and short. Avoid loquacity. As ye should put a knife to your throat, if ye be given to appetite; so put a bridle into your mouth, if ye be given to much talking. For the babbling of the tongue is like the turning of a Cistern Cock; and the overflowing of words causeth a current of sin. Who hath woe? who hath babbling? vain frivolous talk? They that tarry long at the wine, saith the wise man p Prov. 23.29, 30. . Over-drinking produceth overtalking. A babbler is no better than a Serpent, that will by't the passenger, Eccles. 10.11. if uncharmed. Reas. 3 Because an open mouth bewrayeth an empty, frothy heart, as an open Vessel argues the commonness of the liquor that is in it. When a Chest stands wide open, we conclude there is no silver nor gold in it. We keep our Coffers locked, wherein we lay up our Rings, Jewels, and precious things; we keep the mouths of pots and glasses (that have sweet or strong waters in them) close stopped, lest the giving of them full vent, should let out, or diminish the virtue of them. When the heart hath a good Treasure in it, the mouth is kept under lock and key; and will not lavish out words prodigally, to no purpose; but lay them out frugally to the profit of others. When the Tongue speaks without stint or restraint (quicquid in buccam venerit) the heart is common, vain and vile. The third Grace f the lips is Meekness and Humility, 3 Meekness. 1 Pet. 3.15. without pride, Ostentation or harshness. Be ready, saith Peter, to give an answer to every man, Tit. 3.1, 2. etc. with meekness and fear. Put them in mind (saith Paul to Titus) tospeak evil of no man, to be no Brawlers but gentle, showing all meekness unto all men; to wit, in word, as well as in deed. Meek and kind language purchaseth good Will, and a good Name. Reas. 1 Because Meekness makes both the Tongue and the words soft; dips them both in oil. 1 The Tongue; and a soft Tongue breaketh the bone q Prov. 25.15. , that is, peirceth and convinceth, persuadeth and overcometh an angry, implacable heart; a stout, stern spirit, which else would not buckle. 2 The Words; and a soft answer turns away wrath r Prov. 15.1. . As Abigails mild and meek answer diverted David's rage and resolution to kill Nabal. gideon's gentle speech allayed the sharp chiding of the Ephraimites s Judge 8.1, 2, 3. ,— Then their anger was abated towards him, when he had said that. Hard to hard (as the saying is) will never do. Hard speeches cannot break or mollify hard hearts. Grievous words stir up anger; they add oil to the flame. Soft words cast water upon it to quench it. Be courteous, or affable, saith Peter t 1 Pet. 3.8, 9 , not rendering evil for evil, or railing for railing; but contrariwise, blessing. It's water, not fire, that can put out fire, nor dirt, that can wash off dirt. Soft words and hard arguments (proceeding from meekness of wisdom) do convince and persuade powerfully. Reas. 2 Because pride in the mouth is a rod to strike others; wherewith the fool layeth about him like a mad man; u Prov: 14.3. In the mouth of the foolish is a rod of pride, saith the wise man. Such at length shall be beaten with their own rod; for their own Tongue shall fall upon them. A fools lips enter into contention w Pro. 18.6. , and his mouth calleth for strokes. The Lord will cut off the Tongue that speaketh proud things x Psal. 12.3. . Though the Tongue be but a little member, yet it boasteth great things, saith James y Jam. 3.5. . Boasting is the usual sin of the Tongue; and the Tongue is ordinarily the Servant of pride. Therefore Hannah said to her adversary, who insulted over her for her barrenness; Talk no more so exceeding proudly, let not arrogancy proceed out of your mouth z 1 Sam. 2.3. . Reas. 3 Roughness or harshness of speech is an uncomeliness, ill beseeming the mouth, either of a great or good man. Nabals churlish answer to David's Servants had like to have cost him his life. King Rehoboam by answering the people roughly lost ten Tribes a 1 King. 12.13, 16. . Harsh, uneven speech proceeds from a rough, unhewn spirit. Let the rich take heed they do not answer the poor roughly, when he useth entreaties b Prov. 18.23. . To affect Masterfullness of speech, or speaking in an imperious, commanding way, is to be a servant to pride and passion. Reas. 4 Because meekness was the grace of Christ's lips. For he did not strive, nor cry, nor did any man hear his voice in the streets c Mat. 12.19. , viz. in way of Contention, Ambition, Ostentation, Perturbation, or Clamour; but he ever spoke meekly and mildly; yea, even to his enemies; to Judas that betrayed him; to his apprehenders, accusers, condemners, and crucifiers. When he was reviled, 1 Pet. 2.23. w●th 21. he reviled not again. When he suffered, he threatened not. The grace of meekness was poured into his lips; his mouth was ever full of it. And he hath left us an example of meekness in spirit and in speech, that we should follow his steps, Mat. 11.29. and learn it of him. Meek speech is the Lambs blea, but bitterness and clamour is the Lions roar. With meekness join Courtesy and kindness, which is an ornament to the lips. In the virtuous woman's Tongue is the Law of kindness. Prov. 31.26 The Tongue anointed with the virtue of kindness and courtesy, will cure distempers in others, and draw kindness from them. A Mouth full of kindness is like a Comb full of honey, than the lips are like Lilies dropping sweet-smelling myrrh. The Fourth grace of speech is Modesty, 4 Modesty. which is the Tincture of virtue upon the Tongue, and keeps the Mouth clean. This Discovers itself, 1 In not speaking of filthy actions at all, or at least, not without great loathing. Fornication and all uncleanness, or covetousness, let it not be once named amongst you, saith Paul d Eph. 5.3, 4 , neither filthiness. This is modesty and Saintdecency. Vers. 12. For it is a shame even to speak of those things which are done by Sinners in secret. To take liberty to speak filthily, is the practice of a people of unclean lips. Isaiah bewailed his condition to live among such c ●sa. 6.5. , Woe is me, I dwell amongst a people of unclean Lips. Filthy lusts in the heart taint the Tongue with filthy speeches, and both are polluted by Satan, the unclean spirit, Mat. 12.43. that delighteth in filthiness. 2 In speaking of (res pudendae) such things as are lawful, but secret, and cause blushing, and should be concealed. Observe the modesty of Scripture-phrases, or manner of speaking of such things; as, concerning the use of marriage, f Gen. 4.1 Adam knew his wife. I will go in to my wife into the Chamber said Samson g Judg. 15.1. . The Holy Ghost forbids committing uncleanness, under the expression of uncovering h Leu. 18.8. etc. nakedness. So concerning the natural evacuation of the body; Saul went in, to cover his i 1 Sam. 24.3. D●ut. 23.13 feet; that is, to do his easement. The Scripture calleth it a sitting down. 3 In speaking of others faults and infirmities; covering and concealing them, till God's Providence puts us upon speaking of them. (When Cham had seen his Father's nakedness, Gen. 9.22 he told his two Brethren without; which procured a curse) extenuating and excusing them, (either for fact, manner or intent) what we can in truth and charity, not aggravating the same. 4 In speaking of ourselves, our own virtues or praises. We should not commend ourselves, for that properly belongeth to others. Let another man praise thee (saith Solomon) and not thine own mouth, Prov. 27.2. a stranger and not thine own Lips. Modesty forbids the same. When Paul related his extraordinary Revelations, he speaks of himself, as of another person k 2 Cor. 12.2 ; I knew a man in Christ above fourteen years ago, etc. So did l John. 19.26 John. When Jesus saw his Mother and the Disciple whom he loved (that was himself) standing by, he saith to his Mother, woman, behold thy Son. When we speak of the good we have or do, or of any thing that tends to our own praise, we should be very sparing therein, and speak rather fare short, or much too little, than a little over, or too much. So did m Eph. 3.8 Paul, unto me who am less than the least of all Saints is this Grace given; 1 Cor. 15.9 and— I am the least of the Apostles, that am not meet to be called an Apostle, because I persecuted the Church of God. Modesty sets bounds to speech in matters that tend to self-praise. Except the vindication of our innocency, of God's Truth and glory require the same. A man's praise smells sweet when it comes out of other men's mouths; but it stinks in his own mouth. Self-commendation is stinking breath; but when we have occasion to speak of our own corruptions, we have free liberty to be large therein. But more of this afterwards. The fifth Grace of Speech is, 5 Reverence. Reverence to God and Man. 1 To God, 1 To God. to speak highly and honourably of God, his Titles and Attributes, with holy awe and reverential fear, debasing and vilifying ourselves, before him; as Abraham did— n Gen. 18.27 , Behold now I have taken upon me to speak unto the Lord, who am but dust and ashes.— and Moses o Exod. 15.11. , Who is like unto thee, O Lord, among the Gods? glorious in holiness, fearful in praises, doing wonders. So reverently spoke John Baptist of p Mar. 1.7. Christ, He●is mightier than I, the latchet of whose shoes I am not worthy to stoop down and unloose. To this end, let us consider Gods heavenly greatness, and our earthly vileness, to make us speak to him and of him with holy reverence, as Christ directs us to conceive and to say, Mat. 6.9. Our Father which art in Heaven. All our words of God should be pointed and accented with reverence to God. This is grace to the Lips, and glory to the Tongue. 2 2 To Man. Reverence to man. Give men their proper titles, just praises, and civil respects, in word, as well as in gesture; which is due to them, upon a Gospel-account. Paul saith, q Rom. 13.7. Render to all their deuce— fear to whom fear, honour to whom honour, and— in honour prefer one another r Rom. 12.10 . Pe●er saith, Honour all men s 1 Pet. 2.17. ; which stands not only in inward esteem, but in outward Expression thereof, both in word and deed, to men, for the image of God, and for their superiority in parts, or rank, or age. This was the practice of the Saints in the times of both the Testaments. Abraham's servant called him Master, Gen. 24. no less than two and twenty times in Gen. 24. and the same Title he gave to Isaac. Vers. 65 Sarah obeyed Abraham and called him Lord, ● Pet. 3.6 Gen. 33.13, 14 for which she is commended in the New Testament. Jacob called his brother Esau, Lord. Not only Elisha called his Parents, 1 King. 19.20 and David his 1 Sam. 22.3. My Father, and my Mother. ● King. 2.12 But Elisha a Junior Prophet, called Elijah a Senior (who was also his Master) My Father. Joash King of Israel did the like, ● King. 13.14. as a Token of love and reverence to this good Prophet, when he lay a dying. In the New Testament the giving of titles of Father and Master is employed, when duties to them under these names are enjoined; for, cui competit natura, competit nomen. They that have the nature or Relation of Fathers or Masters, to them of due belong the Names thereof. Honour thy Father and thy Mother, t Eph. 6.2 and, Servants obey your Masters, according to the flesh u Vers. 5 1 Tim. 6.1. . Therefore they ought to call them so. Yea, upon a Gospel-account, we may call those Ministers Fathers, whom God hath used as instruments for our Regeneration. Though ye have ten thousand Instructors in Christ, saith Paul, yet not many Fathers, for I have begotten you through the Gospel, w 1 Cor. 4.15. Gal. 4.19 My little Children, saith he to the Galatians. They might call him their Father upon the same account that he calls them his Children. Paul and Silas did not prohibit the Jailor to call them Sirs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 16.30. the word signifieth Masters or Lords. Luke calls him, Luc. 1.3. most Excellent Theophilus, to whom he writ his Gospel. John calls her, the Elect Lady, to whom he writ his second Epistle. Paul calls the Heathen Governor, most Noble Festus, Act. 26.25 which were titles more honourable than ordinary, than Master. Men, Brethren, and Fathers, was Stephen's compellation, when he made his defence before the Council x Act. 7.2 ; and Paul's, when he spoke to the people y Act. 22.1. . How are they deluded who deny all reverence and civil respects, to others, even to all sorts of superiors, in Titles, and speech, as well as in Gestures? Phil. 4.8. which is not lovely, nor comely, nor matter of good report among Christians, no nor among Heathens. Obj. Doth not Christ say z Mat. 23.8, 9.19. , call no man your Father upon the Earth, neither be ye called Masters? Answ. Our Saviour forbids not the expression of civil respect, giving of the Titles of natural or civil relations to others, as Fathers and Masters; for then the Apostle should sin in calling them so. 〈…〉 But he prohibits them here in that sense only in which they were given to the leading-men of the Pharisees, (Those which sat in Moses chair, verse 2. of that Chapter,) namely, as they respected matters of Faith or Doctrine; for upon this account, were such men called Fathers and Masters, viz. that they were Authors and enjoyners of the Pharisaical Religion. 1 Masters, or Leaders rather; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in the place alleged rendered Master,) is of the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divers times applied to the Pharisees in Scripture, as Mat. 23.16.24. Rom. 2.19. and denoteth the Leader of a way, or the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Act. 24.5 , The Chieftain or Master of a Sect; a Dictator of Religion, upon whose authority the Faith of his Followers depends. 2 Fathers, for their Dictates are called the Traditions b Gal. 1.14 , and the Law of the Fathers c Act. 22.3 . So peremptory were their injunctions, that it was not lawful to contradict or disobey them yea, by their commandments they disannulled Gods. Mark 7.7, 8, 9 etc. The meaning then of the place objected must be this. Vers. 8. and vers. 10. Be ye not called Rabb●, 2 Cor. 1.24 nor Masters; that is, be not Lords over the faith of others, to exercise dominion therein, or to impose things upon men, in doctrine or in practice, by your own or any man's authority. Neither expect ye that others should take up things on trust from you, without due search into the truth thereof. Do not ambitiously affect Titles, for herein the Pharisees discovered their pride and folly. Ver. 9 Call no man your Father upon the earth] that is, Let no man be the Commander of your faith, by whom it should be wholly swayed, as a Child by its Parents. Receive no Doctrine upon trust from any; but search the Scriptures daily (as the Noble Bereans did) to try the truth of what is delivered. Act. 17.11 Pin your Faith upon no man's sleeve. Do not attribute too much to men in such matters (either for their parts or pains) for that's a derogating from God. The Sum of all is, neither affect yourselves, nor give to any other absolute belief and observance; for this is due to God alone, who only in this sense, is your Father and Master. Reverence to God and Man well beseemeth the Mouth of one that feareth God and reverenceth man. The unjust judge did neither; Luc. 18 4. therefore he had no grace in his Lips nor in his Heart. Be ready always (faith d 1 Pet. 3.15 Peter) to give an answer to every man that as k you a reason of the hope that is in you, with meekness and fear, that is, with fear of God, and reverence to man. The sixth Grace of Speech is Caution; 6 Caution. to be so watchful over our spirits and ways, and over all occurrences, as we be not surprised or distempered by them; and to speak so warily and advisedly, as 1 Not to give offence to others, 1 Cor. 5.12 & 10.32. Phil. 2.15 whether they are within or without. Christian's should be harmless and blameless, without rebuke, viz. in word as well as in deed. 2 Not to give advantage to others against us, to entrap us in our words. Christ was so cautelous in his Speech, as none that ever came to cavil or catch, could get any matter against him. The lips of the wise shall preserve them c Prov. 14.3. ; from giving occasion of exceptions, aspersions, or ensnarements. 3 Yea, So warily, as if all were to be written which we say. It is observed, that some of the Heathen thought it convenient and commodious, that men's speeches at meals, and such like meetings, should be written. If those that profess themselves Christians should do so, what strange kind of books would there be. The seventh and last grace of speech, is Constancy and steadfastness. ● Constancy. As a man should tread sure that he may not slip: so speak firmly that he may not alter his words or say and unsay, or be fickle in speech, and in several tales, so as no hold can be had of his words. This levity and Inconstancy of speech is a disgrace to the Mouth, to the Mind, and to the man that owns them. 2 Cor. 1.17. Did I use lightness (saith Paul) or the things that I purpose, do I purpose according to the flesh, that with me there should be yea, Vers. 18, 19 yea, and nay, nay?— Our word toward you was not Yea, and Nay— but in him was yea. Paul was steadfast and constant in his words, with him there was nor yea and nay concerning the same thing, but his speech of it was ever the same. His Yea was always yea, and his Nay, nay. Not yea at one time, and nay at another. The Jews have a Proverb. The Just man's yea is yea, and his nay, nay; not now yea, and anon nay, as theirs is, who are light and inconstant in their speech (and spirits) who will change their minds, and turn their Tongues on a sudden and affirm and deny with a breath. A false witness shall perish, Prov. 21.28 (saith Solomon) but the man that heareth, speaketh constantly. The true witness that speaks no more than he heareth, his testimony is ever the same, he varieth not in it. So Paul was always in the same story in his Apologies, viz. to the Chief-Captain, to Felix, Tit. 3.8 to Festus, and to Agrippa. These things, saith he to Titus, I will that thou affirm constantly. Christian's should be steadfast and immovable, as in their works, so in their words. Fourthly, IV Season. Eccle. 3.7 Have respect to the season when you speak. For there is a time to keep silence, and a time to speak. I will show you some special-seasons of both. I. The seasons of silence. 1 When we are afflicted by God. This is Silence from murmuring. When Nadab and Abihu were burnt by fire from the Lord, then Aaron their Father held his peace, Leu. 10.3. I was dumb, Psal. 39.9 saith David (when Gods hand was heavy upon him,) and opened not my mouth, because thou didst it. The yoke of affliction must be born with silence e Lam. 3.27, 28 . God puts us to silence when he gives us the waters of gall to f Jer. 8.14. drink. 2. When we are injured by men. This is silence from reviling or revenge. It's probable Moses held his peace, Numb. 12.1. to 10 and put up the wrong when Aaron and Miriam spoke against him: therefore the Lord spoke for him, and reproved them. When David's enemies spoke mischievous things against him, etc. But I, saith he, as a deaf man heard not, I was as a dumb man that openeth not his mouth g Psal. 38.12, 13, 14. . Our Saviour was brought as a Lamb to the slaughter, and as a sheep before the Shearers is dumb, so he opened not his mouth h Isa. 53.7 ;— when he was reviled he reviled not again i 1 Pet. 2.23 . Answer not a Fool according to his Folly, saith the wiseman k Prov. 26.4 , that is, do not rage, revile, or speak idly as he doth, lest thou be like or equal unto him. For the answer a man giveth another, is the picture or measure of himself. A foolish answer showeth a foolish man. The best answer to a fool in such a case is silence. 3 When the times are perilous and men watch for iniquity, Isa. 29.20, 21 and make a man an offender for a word, and lay a snare for him that reproveth in the Gate; that is, in public; both for Magistrate and Minister, to bring them into trouble for their slips and failings in speech; or by wresting and misconstruing their words, When what we speak is like to prove a snare to us. This silence is forbearance to speak, at least, out or broad, except we be called thereto. The prudent shall keep silence in that time, Amos. 5.12, 13. for it is an evil time. Then he that keeps his Tongue keeps his life. Micah's counsel seems to refer to such times wherein men are like briers and thorns catching (at others words) scratching and pricking them, Mic●h 7.4. if they get hold or advantage against them. Then, trust ye not in a friend, Vers. 7. put ye not confidence in a guide: keep the door of thy mouth from her that lieth in thy bosom. When others watch for our words to pick out of them matter against us, or ask us tempting, ensnaring questions, silence may be in season for us. In this case our Saviour was sometimes silent, and gave no answer; as, when he was accused before the Highpriest and Pilate, Mar. 15.3, 4, 5. & 14.60.61. and they earnestly provoked him to speak for himself, yet he would say nothing, which made them wonder. 4 When the wicked are before us, who will scoff, and scorn, and reject what we say? and we have no hope of doing them good thereby, but fear they will be worse. This silence is a forbearance to instruct, reprove, or relate our condition before such. I will keep my mouth as with a bridle, saith David l Psal. 39.1. , while the wicked is before me; that is, I will be silent, and not speak of my calamity before them, lest they rejoice at it, and reproach me for it. To reprove and admonish obstinate sinners, who will profane, but never profit by holy things, is to cast pearls before swine, who will trample them under their feet, and turn again and rend you; and to cast holy things to Dogs, who will knarle at them, and bark and by't you for them. 2 King. 18.36. King Hezekiah commanded his people to be silent, and not to answer a word to Rabshekah's flatteries, or blasphemies. Christ notwithstanding his ability of speech, and the efficacy of his words; in the presence of wicked men, kept silence from good words. Herod questioned with him in many words, Luk. 23.9. but Christ answered him nothing. He had no hope of doing him any good, and he would not satisfy his curiosity. Upon this account we are forbidden to reprove a scorner, because he will hate us, and be never the better m Prov 9.7, 8. , or to speak in the ears of a fool (that is wilful and obstinate) for he will be no wiser, but despise the wisdom of our words n Prov. 23.9. , This is to offer light to the blind, or speech to the deaf. Ephraim is joined to Idols, saith God, let him alone o Hos. 4.17. , do not speak to him, it will do him no good. 5 When we are angry, and our spirits are distempered. Passion is no season for speech, as appears in Moses, Jonah and others. Passion as one saith is a bad counsellor, and as ill a speaker. Oh! that we were so much Masters over our Tongues, as not to speak when we are angry. For we are prone at such a time to speak rashly and unadvisedly; to speak over; to say unto our Brother, Racha or Thou Fool; both which God's Law (as Christ expounds it) prohibits p Mat. 5.22. . A Christian should have a calm of meekness upon his heart, when he hath a storm of reproof in his mouth. Let me add, It is a season to keep silence when the persons to be spoken to, are in a distemper of heart or head, through passion, distraction or drunkenness. Abigail told Nabal nothing, more or less, when he was drunk, 2 Sam. 25.36, 37. until the morning when he had slept out his wine. Words are lost when spent upon such as are uncapable, or indisposed to receive them. Christ had many things to say unto his Disciples, which he deferred to declare unto them, until they could bear them q Joh. 16.12. . 6 When those speak, who are above us in age, gifts, grace, or authority. Unto me men gave ear (saith Job) and waited, Job 29.21, 22. and kept silence at my counsel; after my words, they spoke not again, and my speech dropped on them. Elihu because he was young, and Job, and his three friends were all elder than he, therefore he kept silence as long as Job or any of his friends had any thing to say r Job 32.4. to 8. . I am young, and ye are very old, wherefore I was afraid, Vers. 6. and durst not show you mine opinion. I said days should speak and multitude of years should teach wisdom. Vers. 7. See that phrase, of laying the hand on the mouth in such a case, Job. 29.9, 10. Judg. 18.19. 7 When we hear reproofs for our miscarriages; we should drink them in, as the earth doth rain, and bring forth the fruits thereof in amendment. It's a fit season then to be silent, especially for Servants, when their masters tell them of their faults. They should not answer again s Tit. 2.9. , but hold their peace, and mend their faults. 8 The last season of silence, is, when we are ignorant of the matters spoken of; or they are above our reach; or they are such things as do not concern us: (we should not be busybodies with our Tongues, no more than with our hands in other men's matters) or they be secrets, our own or others. In these cases silence would better become our mouths than speech, as it would have done theirs, who desired to be teachers of the Law, 1 Tim. 1.7. yet understood neither what they said, nor whereof they affirmed. Now its good to keep silence in the seasons thereof, Reasons for Silence. for three Reasons. Reas. 1. Because silence prepares for audience, and for learning what others teach us either in public or in private. Then all the multitude kept silence, Act. 15.12. and gave audience to Barnabas and Paul, (that is, held their peace, to hearken attentively) when they declared what miracles and wonders God had wrought among the Gentiles by them. Paul's Rule holds true for men, as well as for women, Let the Women learn in silence t 1 Tim. 2.11. , and so the man, Let both be silent, that they may learn. Eliphaz u Job 4.16, 17. stood still, and was silent, waiting to hear what should be spoken to him by the spirit, than he heard a voice, saying, Shall mortal man be more just than God? Reas. 2 Because silence is a semblance of wisdom. Even a fool when he holdeth his peace is counted wise w Prov. 17.28. , and he that shutteth his lips is esteemed a man of understanding. Eloquere ut te videam. For speech discovereth what men are. Fool's would discover their ignorance, folly and weakness, if they speak; which is covered by their silence. O that you would altogether hold your peace, Job 13.5. and it should be your wisdom, was the speech of Job to his friends. Reas. 3 Because silence in its season is a grace to the lips, as well as speech; and there is beauty in the one, as well as in the other. God's word teacheth us the Art both of silence and of speech. There is wisdom in keeping silence as in speaking. He that refraineth his lips is wise, saith Solomon x Prov. 10.19 ;— and, A fool uttereth all his mind, but a wise man keepeth it in till afterwards y Prov. 29.11 . Till than is a time of silence. It is a true saying, he knoweth not how to speak, who knoweth not how to hold his peace. If we speak when we should hold our peace, than speech is our folly. So much of the Seasons of silence. 2 Now follow the seasons of Speech; The seasons of Speech. when its time to speak, I will name four. First, when we are called to speak by God or man, 1 Pet. 3.15. when we are stirred up in our spirits to speak, provided we keep within the compass of our Callings therein, and do not stretch ourselves beyond our line, let private persons take heed how they undertake to speak publicly; or usurp the place of Magistrate or Minister. They may question whence such a motion proceeds, whether from Pride, passion, Envy, Bitter Zeal, or a misguided spirit, rather than from the good Spirit of God, who is the God of Order, not of Confusion; what men speak out of their place is spoken out of season. Second Season, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. when God gives us the door of utterance, ability, freedom and boldness of speech, which is a great grace to our Lips, when our words flow freely from us, as water out of a Fountain, and fly swiftly, like arrows out of a bow. Eph. 6.19. Paul begged the Ephesians prayers to God, to obtain this grace of Speech for him;— for me that utterance may be given me, that I may open my mouth boldly. Third Season; When an opportunity is given of speaking for the glory of God, or for the good of Men. 1 For the Glory of God, as to defend his truth, plead his cause, advance righteousness, and to disgrace, and suppress sin; to own God in the particular dispensations of his providence, and to give him the praise of them, whether mercies or judgements. To this end, turn your Tongues to God's Providence. 1 To sing praises for mercies, as the Jews did; When God turned again the Captivity of Zion, Psal. 126.1, 2 then was our mouth filled with laughter, and our Tongue with singing. Then said they among the Heathen, the Lord hath done great things for them. When the heart rejoiceth, the Tongue is glad z Act. 2.26 , or the glory rejoiceth a Psal. 16.9 to glorify God. 2 To make Lamentation for miseries; so the Jews in Babylon did sigh, weep and lament the miseries of Zion, but could not sing the Lords Song in a strange land. 2 For the good of men, Psal. 137.1, 4 as 1 To instruct the ignorant. 2 To reprove the disorderly. In this case Answer a Fool according to his folly, Prov. 26.5 lest he be wise in his own conceit. Stop his mouth by reproof. Stone him (as one saith) with soft words and hard Arguments. 3 To comfort the feeble minded, and support the weak. 1 Thess. 5.14. 4 To resolve the doubtful. 5 To reduce the Erroneous b Jam. 5.20. . 6 To Establish the wavering, Act. 14.22. 7 To vindicate the Slandered. 8 To deliver the persecuted, Act. 12.5 as the Church did Peter out of prison, by their Prayers. 9 To help them to right that suffer wrong. To this end, we should speak for them, 1 Who cannot speak for themselves, Prov. 31.8 open thy mouth for the dumb. 2 Who if they do speak, may not be heard. Prov. 31.9. and 24.11, 12 Open thy mouth, plead the cause of the poor and needy. 10 To procure and promote Zions c Isa. 62.1, 6 welfare. All these are fit occasions to speak on, and fit Seasons to speak in. And by not speaking then, we betray the cause of God, the good of others, the credit of the Gospel, and the conscience of our duty. Then silence is our sin and our shame. Fourth Season of Speech is, when the persons to be spoken too, are attentive, willing to hear, and in a readiness or capacity to receive our words, as the people did Jobs; Job 29.23 They waited for me (to hear me speak) and they opened their mouth wide (i. e. gaped for my words) as for the latter rain. Jobs speech was then in season. When they, to whom we speak, seem to have an obedient ear, to take in that Counsel, comfort or reproof we give forth to them, and to be wrought upon thereby, and appear to be as metal melted, fit to be new moulded; as iron heated, fit to be hammered; as hungry, empty bellies, fit to be filled and fed. In this posture Christ found the Woman of Samaria, John 4. therefore he spoke to her many things. Our Speech should be in season for three Reasons. Reas. 1. There is beauty and sweetness therein. Ecel. 3.11 For God hath made every thing beautiful in his time, that is, in the season God appointed to it, every word, as well as every work. Silence in its season, and speech in its season. Such are words of Delight, which the Preacher sought to find out d Eccl. 12.10 . A word fitly spoken (saith Solomon) that is, for time, as well as for place, or persons, is like apples of gold in pictures of silver. Some think, it was a kind of ornament used in those days; or, that golden Apples were set in silver Cases or Dishes, so as the one did grace and let out the other. Gold and Silver are precious metals. Apples and pictures are pleasant to the eye, lovely to look upon. Apples are also sweet to the mouth. Words are the pictures of the mind, drawn with the pencil of the Tongue; and the apples of the mouth are the fruits of the lips. Good words spoken in season are precious and pleasant, sweet and amiable; gold for their worth, framed (as one hath it) to silver-like opportunities. Herewith the Spouse craves to be comforted, Cant. 2.5 Comfort me with Apples; for the savour of these apples, (that is, of good seasonable words) greatly refresh Languishing fouls that are sick of love to Christ. Christ commends the smell of the Church's Nose (or mouth) her sweet breath to be like apples for their redolency & fragrancy in the season of them. Cant. 7. Apples have a delightful breath or smell. Words inseason are like the apples of Eden, that grow upon the Tree of Life, for, a wholesome Tongue is a Tree of Life; Prov. 15.4 and the fruit of the righteous is a Tree of Life e Prov. 11.30 ; and seasonable words are a part of that fruit. They are like flowers in the Spring, fresh and fair in their colours, (exceeding Solomon in his Glory) sweet and pleasant in their Smell. Words spoken out of season are like withered flowers, without colour and smell. To keep Time in Music, makes it melodious; to strike and stop every string, and sing every note in due season. So words spoken in season are Music and melody in the ears of those that hear them. Reas. 2. There is efficacy and acceptableness therein. Prov. 15.23 A word spoken in due season how good is it? how profitable and effectual? how welcome and acceptable? even as rain in season, how doth it refresh the earth, and make it fruitful? It's as meat in season, which nourisheth and satisfieth all living Creatures f Ps. 145.15, 16 ; as fruit in due season, (which God hath promised the righteous shall bring forth Psa. 1.3.) fully ripe, savoury and wholesome, yea, as a Coach upon the wheels, for the words run thus in the Original, A word spoken upon his wheels g Prov. 25.11 ; it moves easily and swiftly, goeth smoothly and roundly away like a Triumphant Chariot; being oiled with the fitness of the season, wherein it is spoken, Abigals speech to David, and the wise woman of Abel's speech to Joab, how good were they, being spoken upon the wheels, to save Nabals' life, and the City of Abel? 1 Words spoken out of season, are like a Cart without wheels, or like Pharaohs Chariots, when the wheels were taken off; which made them go heavily; They are uncomely and uncommodious, as snow in summer, and as rain in harvest, which doth hurt. The same words spoken at one time (scil. in season) would be butter and honey, yea kisses, which spoken at another time (viz. out of season) may prove wormwood and gall, yea stabs. Reas. 3. There is art and expertness therein. It requires great wisdom and skill to circumstantiate words well, or to fit them to time and place, etc. to discern the opportunity of a speech. It is a parcel of Tongue-skill or learning, to time a word well, as to time notes and strokes in Music. Isa. 50.4. God hath given me, (saith the Prophet Isaiah, and to Christ much more) the Tongue of the learned (that is, a well-skild Tongue) that I should know how to speak a word in season, or (how to time or season a word) to him that is weary. If we speak not when we ought, than silence is our folly. Opportunity is the quintessence of time, for speaking, as well as for acting. Fifthly and Lastly, Have respect to the End why you speak; The end of Speech. let that be pure and sincere, to wit, God's glory. Others good. As the Occasions that have in them a tendency hereunto are an opportunity of Speech; So a fixed intention or aim at these two, is the right end of Speech. 1 God's glory, whether ye eat or drink, or whatsoever you do, saith Paul— So, 1 Cor. 10.31. whether ye keep silence or speak, or whatsoever ye say, say all to the glory of God. To this end, account your Tongues your glory, as David; not to trumpet your own excellencies or praises, but to declare the Majesty, and glory, and honour of God. 2 Others good, for their instruction, Reprehension, Consolation, Direction, Confirmation, Reduction, Resolution, Vindication Satisfaction. Keep these, as the mark in your eye to take aim at, in what ye speak, as to man, according to the Apostles Rule, which should be followed both in the intention and execution of our Speech. Let no corrupt communication proceed out of your mouth, Ephes. 4.29. but that which is good to the use of edifying, that it may minister grace to the Hearers. Let your ends in speaking ever be to bring glory to God, and to do good to others. The Tongue is an useful instrument, 1 For Healing, Prov. 12.18— the tongue of the wise is health. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifieth a medicine or healing. So it is rendered in Prov. 4.22. A wise godly man hath an Apothecary's shop in his mouth, and healing Medicines therein, of all sorts; for the cure of all kinds of distempers and diseases in the Spirits, speeches, and carriage of others; And the time of speaking is a time of healing, like Spring, and Fall, to give physic in. A holy Tongue hath a healing property to lick the sores of others whole; It hath in it the Balm of Gilead to heal wounds; and the Oil of gladness, to ease pains. A wholesome Tongue (or the healing of the tongue) is a Tree of life, Prov. 15.4. saith Solomon, it cureth blindness, by instruction; Corruption by Reprehension; and Sadness, by Consolation; Hardness, by Lenitive; and deadness, by Corrosive arguments. A charitable Tongue is medicinable to lick others whole, who have been lashed sore with Scorpion Tongues. 2 For Feeding— The lips of the Righteous feed many, saith Solomon b Prov. 10.21. ; Christians should have meat in their mouths to feed others (with wholesome counsel, comfort, and the like) as Doves do one another, Thy lips, O my Spouse, drop as the hony-comb, saith Christ c Cant. 4.11. , honey and milk are under thy Tongue. These two were the blessings of Canaan, and are the fruits of a godly man's mouth, to feed others with, both for nourishment and delight. His lips are full of Hospitality, or a free Table furnished with the dainties of heavenly, grace-ministring, Soul-nourishing words. A godly man hath a Dole of grace at the door of his mouth as well as of Alms at the door of his house. It's bad and sad beyond expression to abuse the Tongue, or not to use it to good ends and purposes. To propound a good end in all we speak, is a means to order our words aright, to attain the same, and to put our Tongues always to good use: As, to consider the end of our actions, is the way not to do amiss. The Third Rule. Commit your Tongues (as well as your heads or hearts) into God's hands, 3 Rule. to guide them aright, and to keep them from evil. Reas. Because God is the Tongues maker (as he said to Moses f Exod. 4.11. who hath made man's mouth? or who maketh the dumb, or deaf, & c? have not I the Lord?) and the Tongue's Master, to, 1 Command it. 2 Guide it. 3 Keep it. 4 Purge it. 5 Prosper it. 1 God is Lord over the Tongue to command it, to speak or to keep silence. His Law binds our Tongues (as well as our hands) to obedience; and we must yield subjection to God in the one as well as in the other. Our lips are not our own, to use as we list, Psal. 12.4. but they are Gods who is Lord over us. God keeps the key of man's mouth, and his hand openeth and shutteth it at his pleasure, as he did ezekiel's mouth, cap. 3 26, 27. and cap. 33.22. and daniel's mouth, cap. 10, 15, 16. Luk. 1.20. Thus God shut Zacharias his mouth for his unbeleef, and opened it again, vers. 64. If God open the mouth none can shut it, as he did the mouths of his Prophets; Nations and kingdoms could not stop them, and of Christ's Apostles, neither Imprisonment, nor the Councils command of silence, could make them hold their peace; we cannot but speak (said Peter and John) the things which we have seen and heard g Act. 4.20. . And if he shut it, none can open it; Ezekiel, Daniel, Zacharias were all dumb, till God pleased to open their mouths. God can open and shut the mouths of Beasts at his pleasure. The Lord opened the mouth of the Ass to reprove her master Balaam h Numb. 22.28, 30. 2 Pet. 2.16. . The dumb Ass spoke with man's voice— God shut the Dog's mouths in Egypt, to one moved his Tongue against any of the Children of israel, against man or beast i Exod. 11.7. Din. 6.22. . God shut the Lion's mouths that they should not hurt Daniel. God can put a muzzle on men's mouths, and tie up or restrain their Tongues when he pleaseth, as he did Laban's from speaking to Jacob, either good or bad k Gen. 31.24. ; and the Canaanites, none (of them) moved his Tongue against any of the Children of Israel l Josh. 10.21. . God can heal all Tongue-infirmities, and impediments of speech, as Christ opened the ears, and loosed the Tongue of him that was deaf, and had an impediment in his speech; and he spoke plain m Mar. 7.33, 34, 35. Isa. 35.6. & 32.4. . God can make the Tongue of the dumb to sing, and the Tongue of the Stammerers ready to speak plainly, or elegantly. Pray the Lord to keep the key of your mouths ever in his own hand; to open them when he would have you to speak, and to shut them when he would have you to keep silence. Pray with David n Psal. 51.15. , O Lord open thou my lips, and my mouth shall show forth thy praise, to wit, upon all occasions— and heal, Lord, what is amiss in my mouth. 2 God is Lord over the Tongue, to guide it what to speak, and how and when. That was a sweet and gracious promise of God to Moses, when Moses made excuses to wave the service of God imposed on him, Exod. 4.10. O my Lord, I am not eloquent (or a man of words) but I am slow of speech and of a slow Tongue— God said unto him, Now therefore go, and I will be thy mouth, and teach thee what thou shalt say.— Vers. 12. God can put what words he will into men's mouths, and make them speak, not what they will but what he pleaseth; and some time contrary to what they intent. Thus God made Balaam to bless Israel, when he came to curse them, and he could do no other, as he told o Numb. 22.38. and 35. Balak— Lo, I am come unto thee, have I now any power at all to say any thing? the word that God putteth in my mouth that shall I speak. If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, Numb. 22.18 Chap. 24.13 to do less or more— but what the Lord saith that will I speak. God is the Author and Donor, 1 Of Tongue-gifts, and lip-learning. The Lord hath given me the Tongue of the learned; saith p isaiah. 50.4 Isaiah. 2 Of conceptions and of utterance. God enriched the Corinthians in all utterance and in all knowledge q 1 Cor. 1.5. — of right answers; both root and branch— The preparations of the Heart in man, and the answer of the Tongue, Prov. 16.1 is from the Lord. A man cannot prepare or dispose his heart to speak, nor speak what he hath prepared, without God's assistance. This may comfort us against our ignorance, that we may know what to say; and infirmities, that we cannot speak what we would: as it did Moses against the impediment in his Speech, that God would be with his mouth; Deut. 18.18 and teach him what to say, and put his words into his mouth, and Jeremy when he complained r Jer. 1.6. Ah Lord God, behold— I cannot speak, or I know not to speak, wanting wisdom and experience, gravity and authority, in regard of my young years, therefore unfit to be sent a Prophet unto the Nations— But the Lord said unto me, vers. 7. Say not I am a Child,— for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak● then the Lord put forth his hand and touched his mouth, Vers. 7. Vers. 9 and said unto him, Behold I have put my words in thy mouth. This was done in visional appearance to Jeremiah, yet we may comfortably expect a real performance thereof to us, upon the account of his promise; that God will put his words (or right answers) into our mouths, or direct us what to say. 3 God is the Donor of his spirit, putting him within us, to guide our Tongues, order our speech, and to speak in us, especially in evil times; when Christ borroweth the mouths of his Servants in his own cause, to give Testimony thereunto; when ye are brought before Governors and Kings for my sake, saith Christ, s Mat. 10.18, 19, 20. take no thought (that is, be not anxious or perplexedly solicitous) how or what ye shall speak, for it shall be given you in that same hour what ye shall speak, for it is not ye that speak but the Spirit of your Father that speaketh in you— or as Luke hath it— The Holy Ghost shall teach you in the same hour, Luk. 12.11, 12 what ye ought to say. God's Spirit teacheth the dexterity and safety of Answers and Replies, and of queries also; The Disputants with Stephen, were not able to resist the wisdom and the spirit by which he spoke t Act. 6.10. ; How well should we speak, to purpove, and to profit, yea unto victory, and speak irresistably and invincibly, peircingly and powerfully, if the Spirit of God speak in us? The tongue is a pen in the hand of God's Spirit, to write as he guides, what he will. We stand in need of light to let us see how to guide our Tongues, as well as our hands or feet; of light to speak by, as well as to work or walk by; Therefore Elihu said u Job 37.19 , we cannot order our speech (to wit, to God) by reason of darkness, i. e. of our Minds. Now it is the Spirit of God that inlightens us, in understanding, in speech, and in actions, then let us pray, and resolve 1 Pray hearty, that God would be with our mouths (as he was with Moses) at all times, and teach us what we should say, and touch our mouths, (as he did jeremiah's) and put his words into them; that he would give us the Tongue of the learned, as he did Isaiah; and the door of utterance as he did Paul; that the preparations of our Hearts, and the answers of our Tongues to every question, motion, or whatsoever shall be proposed to us, may be from the Lord, given into our hearts and mouths by God's hand, yea, when we are put upon speaking by sudden occasions, we should first lift up our hearts to God in an Ejaculation, for direction what to say. 2 Let us resolve, voluntarily and obedientially with w 2 Chron 18.13. Micajah, As the Lord liveth, even what my God sayeth, that will I speak— all that, and only that, not constrainedly as Balaam, when he said.— The word that God putteth into my mouth, that shall I speak. 3 God is Lord over the Tongue, to keep it from evil, to wit from 1 Evil words. 2 Evil Spirits. 1 From evil (yea and from idle words too) that they come not out: Great is our propensity thereto. 2 From evil spirits, that they come not in, as a lying spirit did into the mouths of all Ahabs x 1 Kin. 22.22 Prophets, to delude them with lies in Gods just judgement, giving Ahab over to be misled by their delusions, to his own destruction. As the Devil form his own words by the mouth of the Serpent; Gen. 3.1 So he useth the Tongues of wicked men to speak his words, and serve his turn. As God spoke by the mouths of his holy Prophets, Luk. 1.70. (all agreeing as if they had but one mouth amongst them all) and Christ by the mouth of his Apostles; So Satan speaks by the mouth of his Instruments, false Teachers, Seducers, Deceivers, Gainsayers; of such as Contradict and blaspheme, as the Jews did Paul's doctrine y Act. 13.45 , as resist the Truth, as Paul foretold the enemies thereof should do in the last z 2 Tim. 3.1, 8 Times, as slander, and rail against God's servants, 3 John. 10 as Diotrephes prated against John, and them he sent, with malicious words. Satan that old Serpent, speaks in the mouths, and by the Tongues of all such, of whom it may be said,— it is not they only or principally that speak, but the spirit of the Devil, of Falsehood, Lies Errors; the spirit of Envy, malice, giddiness, perverseness and bitterness, that speaks in them, as he did in a Act. 13.8, 9, 10 Elymas. Satan's design is, by the Tongues of his Instruments, to discourage men from good, or to draw them into Errors, and delusions; or into lusts and destruction; what a deal of mischief doth the Devil in the world, by thrusting evil spirits, (through God's permission) into the mouths of men and women (which is a means to fill the world with wickedness?) and they are so subtle and insinuating as it's as difficult to keep them out as to keep the serpent out of Paradise; So easily and imperceptibly will they wind themselves in. They will be creeping into our mouths continually, if our mouths be not kept close shut against them: It is rare in our days, to meet with a mouth, that hath no evil spirit (of any kind) in it, neither spirit of Error, nor spirit of falsehood, deceit, nor of perverseness, nor an unclean spirit. What need have we to commit our Tongues into God's custody and to pray with David, set a watch, O Lord, before my mouth, keep thou the doors of my b Psal. 14. ● Lips? q. d. Lord keep my Tongue, as under lock, and key, as with watch and ward, So as no sinful or idle, or rash words may break forth to thy dishonour, and so as no ill spirit (of any kind) may enter in to misled, defile or deprave my Tongue. strict watch is set at gates of Cities, and doors of houses, in times of danger, to shut enemies out, and keep all safe within; now the mouth is the door and gate of the man; when there is war in the gates of our mouths, or fight against God by evil words, there can be no peace with God in our souls. How safe and sure are our tongues to be well ordered, when our mouths are kept and barracaded by God against evil within us, that it go not out of them; and against evil spirits without us, that they get not into them. Desire God to keep our keeping, and to watch over our watching of our Mouths. 4 God is Lord over the Tongue, to purge it from all pollution: for sin defileth the mouth as well as the heart, the lips as well as the life; and makes us not worthy that Christ should come under the roof of our mouths; or to take his Name into our lips. Sin made not only the men in the midst of whom Isaiah dwelled, a people of unclean c Isa. 6.5. lips, but himself also, woe is me, for I am undone, because I am a man of unclean lips, by reason of some moral desect or default, as in the delivery of his message; it may be his not reproving the sin of the prince and of the people. Sin made Moses a man of uncircumcised d Exod. 6.12.30. Ainsworth in Gen. 17.11 lips,. that is, unclean, unsanctified, or of many superfluous words, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a superfluity or stoppage that hindereth the due effect or operation of a thing— All sin is signified by the superfluous foreskin, which God commanded to be circumcised or cut quite off. This word as applied to the lips, implies superfluity in speaking, which Stammerers use, and others also. Moses lips were not free from faults; and the uncircumcision thereof hindered, as he thought, the Reception and operation of his message, as he Spoke before the Lord, saying; Behold the children of Israel have not harkened to me, how then shall Pharaoh hear me, who am of uncircumcised lips? Exod. 6.12. Corruption in the heart pollutes the mouth, and makes a man unfit to speak to God, or from God, or to appear before God, yea the Tongue defiles the whole body, saith e Jam. 3.6. Quod efficit tale, illud magis est tale. James, therefore is it foul and filthy in itself. A mouth full of iniquity or of vanity is a cage full of unclean birds, that hath need to be cleansed. Now only the Lord can wash our mouths as well as our hearts from wickedness; our Tongues as well as our hands from all the taint and filth of sin. He can create in us a pure lip, as well as a clean heart; which he hath promised f Zeph. 3.9. ,— For then will I turn to the people a pure (or purified) lip (or language) that they may all call upon the name of the Lord, to serve him with one shoulder. Let us pray with David g Psal. 51.2. , wash me throughly, O Lord, from mine iniquity, my tongue as well as my heart or hand, and cleanse me from my sin, in word as well as in deed. Pray the Lord to dip your Tongues in the blood of his Son, 1 Joh. 1.7. than our language will be pure, and our words precious, and our voice sweet, Cant. 2.14. to circumcise our lips, or pair off the foreskin of them, that is, superfluous words, folly and vanity, to touch our lips with a coal from this Altar, the true type of Christ (as he did the Prophet h Isa. 6.6, 7. Isaiahs') that our iniquity may be taken away, and our sin purged; that is, to purify them by his Spirit, applying to our lips the virtue of Christ's blood to purge them from the soil of sin (as also to assoil from the guilt of sin) and the grace of Christ to sanctify our lips as a coal of fire fetched from Heaven to put out the helfire of sin, and to consume the dross of vanity out of our i Jam. 3.6. Tongues, than we shall be as God's mouth, Jer. 15.19. The Holy Ghost set on fire the Apostles Tongues with zeal, that flame of God. Act. 2.3. 5 God is Lord over the Tongue to prosper it, and to make this little member an instrument of doing great things, as some men's Tongues effect far more than other men's hands; out of the mouths of Babes and sucklings hast thou ordained strength (said David to k Psal. 8 2. God) to still the enemy and the avengers, that is, out of the mouths of those that are such (or little more) for age as the Children that cried in the Temple, Hosanna to the son of l Mat 21.15, 16. David, who thereby honoured Christ, but sorely displeased the Scribes and Pharisees; yet Christ did accept and own even the children's way of praising him, as they were fit and able;— or that are Babes and Sucklings not for age, but for meanness of persons, and weakness of parts, natural or acquired; as the Prophets and Apostles (some of them at least) were indeed, Act. 4.13. or in appearance and in account, as Peter and John in the Pharisees esteem, were idiots and illiterate men, yet out of their mouths God ordained strength, strong convictions, to stop the mouths of enemies; strong reprehensions to affright the hearts of the ungodly; strong persuasions to draw sinners out of the World unto Christ; to move them to good, and to mould them aright; strong arguments to confute errors, 1 Cor. 1.27, 28. and to confound the wisdom of the world, to bring great things to pass. Out of the mouth of the Child, Jeremy, God ordained strength, yea victory. See (saith God to him) I have this day set thee over the Nations, and over the m Jer. 1.10. Kingdoms, to root out, pull down, destroy, to build, and to plant. (These be mighty matters) but how shall Jeremiah do them? with what tool or instrument? even with his Tongue, or by the words that God puts into his mouth, Jer. 1.9, 10. And because the Jews said the Prophet's words are but n Jer. 5.13. Vers. 14. Hos. 6.5. wind— behold, saith God, I will make my words in thy mouth fire, and this people wood, and it shall devour them. God hewed Ephraim and Judah by his Prophets, and slew them by the words of his mouth. The word of God is a twoedged sword in the mouths of his servants. It is foretold that fire shall go out of the mouths of the two witnesses, and devour their enemies, that is, Rev. 11.5. the word of their mouths shall be as fire, to scorch and consume those that oppose or contradict their Testimony— and by their Tongues they are said to have tormented them that dwell upon the earth, Vers. 10. Let us pray, God would bless all the words that proceed from our mouths; that they may pierce and persuade, prosper and prevail, to all good intents and purposes, for which they are spoken; though they be weak as water, and light as wind in expression, and yet that God would make them weighty as silver, and mighty as fire in operation; both amiable and forcible; that the words which come from our hearts, may go to the hearts of them that hear us. Entreat the Lord to delight to use our Tongues as iustruments of much service, praise and glory to his Name, and of good to others. For what God useth, he will bless; and to that end, that God would speak by us, as he did by o 2 Sam. 23.2, 3. David, The Spirit of the Lord spoke by me, and his word was in my Tongue; though we can desire and expect it, but in an ordinary, not in an oraculous way; which made David to be the sweet Psalmist of Israel, Vers. 1. and a Penman of holy Scripture. The Fourth Rule. 4 Rule. Observe, bewail and amend the errors of your Tongues. 1 Observe them; Psal. 119.59. what ye say amiss, as what ye do amiss. Christian's should take account of their words, as well as of their works; for both of them are equally their ways, in which they walk on, towards either Heaven or Hell. Jer. 8.6. God hearkens to hear you ask yourselves what have I said, as well as what have I done. For the Tongue is subject to more errors, slips and failings, than the hand, or any other member of the body; because it is so movable, voluble, flexible, indefatigable; that speaks infinitely more words than the hand doth deeds, or the foot goeth steps. The Tongue is never tired with talking, as other members are with moving, viz. hand and feet. Who can understand his errors? Psal. 19.12. (saith David) his unadvised, inconsiderate sins, to wit, in speaking as well as in acting or in thinking. Therefore think of your words, and recollect them, after ye have spoken them, to find out the faults of them. Then 2 Bewail the same. Mourn for, not only evil speeches, but even for idle words, impertinent, unprofitable discourse. Let us judge ourselves for them; for, of every idle word, Mat. 12.36. that men shall speak, they shall give account in the day of Judgement. A gracious heart will melt as kindly, and mourn as bitterly for sinning with the Tongue, as with the hand; for unadvised words, as for unbeseeming deeds. The errors of a godly man's mouth fill his heart with grief, and face with shame. He can say, my Tongue hath cost my soul many a sigh; mine eye, many a tear; and put my cheeks to many a blush. God's servants have gained hereby. When Moses complained of the uncircumcision of his lips, God promised to be with his mouth, and teach him what to say, and to make him a God to Pharaoh, to command him in God's Name to let Israel go; and if he refused, to execute judgement upon him (by God's power) and Aaron his Brother should be his Prophet, i. e. his spokesman, for his readiness of speech, Exod. 6.30. with 7.1. Job 42.3. When Job was convinced and humbled for uttering that he understood not, things too wonderful for him, which he knew not, that is, for speaking rashly and ignorantly of the passages of God's providence, which were above his capacity; Then God made out a clearer discovery of himself than formerly; for (saith Job). Vers. 5. I have heard of thee by the hearing of the ear, but now mine eye seethe thee.— When the Prophet Isaiah was sadly sensible of the pollution of his lips, woe is me, saith he. I am undone, ●●a. 6.5, 6, 7. etc. then God touched his lip with a coal from the Altar (by the ministry of an Angel) and took away his iniquity, and purged his sin. This is part of the answer of a good conscience towards God, to say, I have sinned with my mouth, but Lord, thou knowest I have sorrowed with my heart for it. Christian's should weep sin to death, sin in the mouth as well as sin in the heart or life. 3 Mark and mourn for the errors of your Tongue, to amend the same. Take account of your speeches as well as of your ways, that you may turn your tongue as well as your feet to God's testimonies. So did p Job 40.4. Job, Behold I am vile, what shall I answer thee? I will lay mine hand upon my mouth. Once have I spoken (presumptuously against thy providential proceed) but I will not answer (or justify what I have rashly spoken) yea twice, but I will proceed no further, I will never say so again. If you have spoken foolishly or wickedly, idly or vainly, lay your hand upon your mouth, and say so no more. Happy is that observation which causeth repentance, and that repentance which produceth reformation of faults, in heart, tongue or hand. The fifth and last Rule, ● Rule. keep a good and constant correspondence, as between heart and tongue, to speak as ye think (as was showed before) so between tongue and hand to do what you say, to pay what you vow to God, and perform what you promise to men, and to say no more to either, than you can and will do; that there may be an harmony between your words and your works, that as your Tongues are the interpreters of your minds, so your hands may be the executors of your tongues, to perform the Dicts and Engagements thereof. Good language joined with real performance is (as one saith) as a pleasant sauce to wholesome meat. Reas. 1 Because this is a sign 〈◊〉 downright and throughout sincerity, when a man speaks what he thinks, or his words may be read by himself in his heart; and when a man doth what he saith, or his words may be read by others in his life. He that doth not what he saith, undoeth his say. He that liveth not what he speaks, kills his words, or unspeaks in his life what he hath spoken with his mouth. Reas. 2 This is the image of God upon us, who spoke with his mouth to David, and fulfilled with his hand what he promosed q 1 King. 8.15.24. Isa. 46.11. him. God's Tongue and hand go together, what he saith, he will do. Reas. 3 This is a fruit and sign of love in deed and in truth, to which the Apostle John exhorts r 1 Joh. 3.18. us. When our love lieth not in our lips only, nor terminates in our Tongues, but cometh forth into our hands, and makes out itself in real actions, as well as in verbal expressions. Reas. 4 This is the property of a Citizen of s Psal. 15.4. Zion, He sweareth to his own hurt, and changeth not. He will make good his word, Tongue-ingagements by hand-performance, though it be to his damage or prejudice. 1 Joh. 3.7. Let no man deceive you, saith the Apostle, He that doth Righteousness (not he that sayeth it only) is righteous. Not words, but deeds denominate a man righteous. To say and not to do, is to be like the Nightingale, Vox & praeterea nihil, a voice and no more. Reas. 5 This is the practice of the wicked; not only their Tongues but their hands (or do are against the Lord, Isa. 3.8. as Jerusalem's and Judah● were, to provoke the eyes of his glory; which brought them to ruin. The wicked make their word good, even when they speak evil. The Jews made wicked Vows, and made them good, and resolved to do so still. Ye and your Wives (saith the Lord to v Jer. 44.25. them) have both spoken with your mouths, and full filled with your hands, saying, We will surely perform our vows— to burn incense to the Queen of heaven, etc. ye will surely accomplish your vows, and surely perform your vows. One calls this a vigorous ingemination. Shall not the godly than do what they say? hand their speeches, and turn their words into deeds? aught not they to be as good as the wicked are bad? to do as much for God, as the wicked do against God? should not their Tongues and their hands be for the Lord? Therefore be very cautious in making vows to God, Vogus. or promises to men. 1 Vows to God; For, though vows be the free-will-offerings of your mouths in making them (as David calls w Psa. 119.108. them) yet are they binding and obligatory upon your souls, to the keeping of them. Thy vows are upon me, O God (saith x Psa. 56.12. he) scil. as a bond upon my soul. Psa. 116.18 See Psa. 66.13, 14. Therefore he resolved— I will pay my vows to the Lord. Though Jephtah had made a rash vow, and was much troubled at it, yet he durst not break it. I have opened my mouth, saith he, to the Lord, and I cannot go y Jud 11.30, 3●, 34, 35. back and his Daughter (upon whom the vow fell with a stroke) consented he should keep it. Vers. 36. My Father, if thou hast opened thy mouth unto the Lord, do to me according to that which hath proceeded out of thy mouth. This is the Law of keeping lawful z Deut. 23.21, 22, 23. vows, when thou shalt vow a vow unto the Lord thy God, thou shalt not slack to pay it; for the Lord thy God will surely require it of thee (vows are debts) and it would be sin in thee] not to pay the same— vers. 23. That which is gone out of thy lips thou shalt keep and perform, even a free-will-offering, as thou hast vowed unto the Lord thy God, which thou hast promised with thy mouth. The Preacher dissuades from rashness in making a Eccles. 5.2. vows, and from slackness in paying them; and he gives many reasons against the same; as that, 1 This is folly, and God hath no pleasure in fools. Ver. 4. 2 It is better not to vow, than to vow, and not to pay. Ver. 5. 3 The mouth, by making rash vows, causeth the flesh to sin, that is, Ver. 6. defiles the whole man, which should not be suffered. 4 God is angry at such words and it provokes him to destroy the works of our hands, because we destroy our vows, Ver. 6. the words of our mouths. 5 Rash vows are inexcusable before God and his Angels or Ministers by a plea of error. Ver. 6. But to vow and to pay is (as one faith) to give God the Tree with the fruit; which is best accepted with him. 2 Promises. Be cautelous in making promises to men; Speak no more than ye purpose to do; for a promise is a debt of the mouth, which the man is obliged to pay; or a bond for performance. Prov. 6.2. By rash promises men are snared with the words of their mouth; and are drawn thereby to defraud others, and to damnify themselves. Judah will send the Harlot Tamar, a kid from the flock, Gen. 38.16, 17, 20, 23. to make good his promise to her, even for shame-sake. The Romans were so careful to perform their promise, that (as some observe) the first Temple built in Rome, was dedicated to Fidelity. It is much better not to promise than not to perform; and to be slow in promising, rather than slow in performing. The third Thing is the Reasons of it, 3 Reason. For government of the Tongue. why we should make it our work, or a business of it, to govern our tongues. These may be drawn from five heads, 1 The Difficulty. 2 Excellency. 3 Necessity. 4 Commodity. 5 Conveniency of helps. Reas. 1 Difficulty. 1 The difficulty thereof, because of the unruliness of the Tongue. The Tongue (saith b Jam. 3.8. James) can not man tame— it is an unruly evil. This he sets out by six comparisons. 1 He compares the Tongue with all the other members of the body, Vers. 2. and implicitly affirms, that it is more difficult to rule the Tongue than them all, when he saith— the man that offends not in word— is able to bridle the whole body. 2 Ve. 7. With all kinds of Creatures (that have life and sense) as birds, beasts, serpents, fishes, all these have been and are tamed by the art of man, Vers. 8. but the Tongue can no man tame, it is more indomitable than a wild beast. 3 With Fountains (that flow) and Trees that grow, and bear fruit according to their kind. Vers. 11. — Doth a fountain send forth at the same hole sweet water and bitter, salt water and fresh? can the Figtree bear Olive-berries, Vers. 12. either a vine figs, much less can Thorns bring forth Grapes, or Thistles, Figs, Mat. 7.16. But the Tongue will out of the same hole of the mouth send forth blessing and cursing; Vers. 9, 10. for therewith bless we God, and curse we men— my brethren (saith the Apostle) these things ought not so to be; One calls this a monstrous abuse of the tongue to contraries; which is contrary to nature, Pareus. and most to God, out of whose moush proceedeth not evil, and c Lam. 3.38. good, that is (as some understand it) only good, and no evil. This argueth great absurdity in the Tongue, and difficulty of governing it. 4 With the World, which contains variety, and multitude, yea all kind of things in it. So the Tongue is a World of iniquity; Jam. 3. vers. 6. which comprehends all sorts of sin in it. Man's mouth, though it be but a little hole, will hold a world-full of sin. For there is not any sin forbidden in the Law or Gospel which is not spoken by the Tongue, as well as thought in the heart, or done in the life.— Is it not then almost as difficult to rule the tongue, as to rule a World? 5 He compares the Tongue with things that are great, yet are ruled by little means, as Horses and Ships (as some understand James sense to be in those three verses, jam. 3.3, 4, 5. though others think otherwise; of which alterwards) The Horse is a strong, stout, stateiy stiffnecked Creature, Vers. 3. yet made obedient to the will of the Rider, by a little Bit put in his mouth; Ships are great, and are driven of fierce winds, yet are they turned about with a very small helm whithersoever the Pilot pleaseth— Now the tongue, Vers. 4. though it be but a little member, yet it is a harder matter to govern it, than to ride a horse, or to guide a ship, for many who are expert at both, cannot rule their tougues— It's hard to find so strong a Bit as to bridle the tongue; so stirring a helm, as to steer the course thereof aright. Franare linguam est difficilius difficilimo, saith Pareus. To rule the tongue is more difficult than that which is most difficult. 6 He compares the tongue (that is ungoverned) to things that are little in themselves, yet do much mischief, as fire, vers. 5, 6. and poison, vers. 8. which two set forth the power of the tongue to evil; the vigorous force whereof is very hardly restrained— A little fire (even a spark) may consume great houses, yea whole Towns to ashes very suddenly. Behold how great a matter (or wood) a little fire kindleth, saith James. Cap. 3.5. Fire is (as we say) a good servant, but an ill Master; how hardly●s it stopped, or quenched when it hath got the upper hand, and prevails? as in scale-fires.— A little poison will kill a great man, destroy the whole body, and dissolve body and soul, How difficult is it to temper poison that it may not hurt, to conquer it that it may not kill? So the Tongue (though a little member) is full of deadly poison. Jam. 3.8. How hard a matter is it to correct and temper the Tongue well, that it may not infect either ourselves, or others? For the Tongue infects and corrupts the whole World. The Tongue also is a fire, saith the Apostle; Jam. 3.6. It is difficult to order it (or keep it within compass, as fire in the hearth) that it may not break forth, as fire in the Thatch, or to the housetop; nor undo, or consume ourselves, or others; nor defile us with the black coals, of evil, or idle words.— As the fire not only burns but blacks; jam. 3.6. even so is the Tongue amongst our members— it defileth the whole body, and setteth on fire the course (or wheel) of Nature,— totius Naturae curriculum, saith Piscator, which comprehends, 1 The Members of our bodies. The Tongue is an Incendiary to lust; and by wanton speech fets the whole man on a flame of uncleanness: and to revenge; for it provokes the head to contrive mischief, the hands to fight, it makes the eyes to sparkle, the feet swift to shed blood, yea it inflames the heart in passion. 2 The course of our lives, and societies, by Divisions, Contentions, Seditions, Combustions. Doth not the Tongue both kindle, and blow the coals of all these?— It can do no otherwise till it be sanctified and well governed, Vers. 6. because it is set on fire of Hell, i. e. by the Devil, whence the Tongue hath all its guile and falsehood, for he is the Father of lies, its malice, clamour, and bitterness, for Satan is the Author thereof; its venom and poison, for Satan the old Serpent infuseth the same into it, who drives it, therefore it must needs run. As fire, so the Tongue is a good Servant, but a bad Master. For servants may be ruled, so cannot Masters. When the Tongue is its own Master to speak what it pleaseth, it is like a Servant on horseback, and the Understanding (which is as a Prince) walking as a servant, Eccles. 10.7. or Lackey to it, which is most unsafe and unseemly, yea preposterous, and ridiculous. Vers. 6. — Then folly is set in great digmty. Seeing the Tongue is so unruly, there is great reason, why it should be kept under good government. Reas. 2 The Excellency. 2. From the excellency of the good order, and use of the Tongue, in respect of Action, Commendation, Perfection, Imitation, and Distinction. 1 Of Action, though the Tongue be but a little member, yet it acteth, or can do great things. So Calvin and Piscator understand those words, in James 3.5.— Even So the Tongue is a little member, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it's rendered boasteth great things, or doth magnifically lift up itself; but signifieth, and sets forth the power of the Tongue to good, or comprehends the virtues of it as Veracity, Modesty, Taciturnity, Constancy, etc.— James his scope here (saith Calvin) is not to tax the vain boast of the Tongue (for that suits not with the Bridle, and the Helm, to which he compares the Tongue) but to show Linguam esse magnarum rer●m effectricem, ●t magnâ vi pollere,— that the Tongue is a doer of great matters— that it bears sway with great force and authority.— The most conceive the coherence of this fifth verse, James 3. to be with the third and fourth verses, by way of similitude, as a reddition to the proposition of the two former comparisons. 1. Of Horses, and bits; in verse 3. 2. Of Ships, and Helms, ver. 4. Both which are very remarkable, therefore ushered in with two Ecces, as Trumpets, to sound forth the fame thereof. Behold, Behold, etc. Behold— As a little Bit will tame a great Horse, and a very small Helm will turn about a great ship, Even so the Tongue is a little member, and effects great things; of greater consequence than horses, or ships, or the service, or benefits of both can be; Even such things as pertain to God's Glory, and man's salvation, and to the good of others both public and private. 2 In respect of Commendation, the Tongue well ordered bears the Bell away from all the other members— It is the praise of the righteous man, Psal. 37.30 that his mouth speaketh wisdom, and his Tongue talketh of judgement— and of the virtuous woman, that she openeth her mouth with wisdom, Prov. 31.26 and in her Tongue is the Law of kindness. How was our Saviour commended and admired for the grace of his Lips, as Truth, Wisdom, Purity, Power, sincerity, & c?— All bore him witness, and wondered at the gracious words which proceeded out of his mouth— Never man spoke like him, Luk. 4.22 Joh. 7.46. It was Jobs b job 2.10 praise— in all this, that is, in all the calamities, and miseries that befell him, Job did not sin with his lips, by murmuring, blaspheming, or the like.— It is a high Act of Grace, to guide the Tongue well in the deeps of Affliction.— God gave this Testimony of Job as matter of wonder in him, and of honour to him— Is there Iniquity in my Tongue (said Job to his c job 6.30 friends, q. d. have I spoken any thing contrary to Rule, or Right?— It was Jeremiahs' praise— that which came out of his Lips was right before d jer. 17.16 God, and the commendation of the 144000, the Lamb's Company, standing with him on Mount e Rev. 14.1.5 Zion,— in their mouth was found no guile; as it was the Character, and praise of Israel.— They are Children that will not lie, Isa. 63.8 Zeph. 3.13 neither shall a deceitful Tongue be found in their mouths.— No part of Man is esteemed more praiseworthy among men, than a good Tongue. 3 In respect of Perfection; for he is a perfect man, saith James, james 3.2 that offends not in word, (which must be understood in a qualified sense, to wit, comparatively, not absolutely, as if free wholly from all sin, which is an impossible attainment on this side the Grave) either in being silent when he should speak (which may at some Time be a crying sin) or in speaking when he should be silent, which may be a loud sin. The 144000 in whose mouth was found no guile, were without fault before the Throne of God, Rev. 14.5. Ps. 16.9. & 30 12. & 108.1. — David counted his tongue his excellency, and called it often his glory, to show forth the Majesty, Glory, Excellencies, and praises of God. 4 Excellent is the good use of the Tongue in respect of Imitation; for we should be ensamples to others, in word (or speech) as well as in spirit, and in f 1 Tim. 4.12 Psal. 45.1 conversation. This is the way to Excel.— The Tongue is the pen of a ready Scribe to set Copies of wise, holy, and profitable Speech for others to write after, or to teach them how to speak, as the Hand sets Copies to teach others how to write. 5 In respect of Distinction; for as speech specificates man, and distinguisheth man from Beasts which have Tongues, and speak not; So the government of the Tongue showeth the difference between 1 A wise man, and a fool, as Solomon states it throughout his Proverbs, as Chap. 15.2.7. & 29.11. Eccl. 5.3. Thou speakest as one of the foolish women speaketh, Job 2.9, 10 saith Job to his wife, when she said unto him, Curse God and die. 2 Between a good man, and an evil man. O Generation of Vipers (saith g Mat. 12.34, 35 Christ) how can ye being evil speak good things? for out of the abundance of the heart the mouth speaketh, etc. A good man out of the good treasure of his heart bringeth forth good things, etc.— This is the character of an evil man, Psal. 50.16, 19 He giveth his mouth to evil. 3 Between a man that is really religious, and him that is but seemingly h james 1.26 so. If any man among you seem to be religious, and bridleth not his Tongue, this man's religion is vain.— want of Government over the tongue makes a man like a Brute (as Horse and Mule) in Mouth, as well as in mind, Ps. 32 9 yea worse. Reas. 3. 3 The necessity. From the necessity of Tongue-Government in, respect 1 Of God. 2 Of Religion. 3 Of ourselves and others. 1 In respect of God, that our Tongues may obey him. God requires that service of them, that they should be set apart for him; that holiness to the Lord should be written upon our Tongues, as well as upon our hearts. For God made with excellent skill, and Christ redeemed with great price, our Tongues for himself peculiarly; and this word came out of God's mouth in righteousness, bound with a Solemn oath— that unto me every knee shall bow; every Tongue shall swear, saith Isaiah 45.23. Rom. 14. 1● Every Tongue shall confess to God, saith Paul, or that every Tongue should confess that Jesus Christ is Lord, to the glory of God the h Phil. 2. 1● Father— God our Father requires, all his Children should give him their Tongues, as well as their hearts, else the one will contradict the other.— God expects to be eminently glorified, and well-pleased with our Tongues as a principal part of the body. Therefore David i Psal. 19. 1● prayed— Let the words of my mouth; and the meditation of my heart be acceptable in thy sight, O Lord, etc. and Paul prayed for the k Rom. 15.5, 6. Romans, that they might with one mind, and one mouth glorify God.— Paul was excellent, and exemplary as a servant of Christ, and as a Master of his Tongue herein— He saith in 1 Thes. 2.4.— as we were allowed of God to be put in Trust with the Gospel, even so we speak, not as pleasing men, but God which tryeth our hearts. How needful then is it to Rule the Tongue aright, that God may have service, and glory by it, which is his end of it?— Without government the Tongue cannot be made obedient to God, no more than the horse can be to man without the bridle. 2 In respect of Religion, Tongue-Rule is needful, not only to adorn it, but to approve the efficacy of it, and our sincerity in it; for if any man among you seem to be Religious, and bridleth not his Tongue, but deceiveth his own heart, this man's Religion is vain, saith the Apostle l james 1.26 James— whatsoever conceit ye have of yourselves, or whatsoever ye pretend, profess, seem, or boast to be for religion, If you cannot govern your Tongues. 1 You deceive your own hearts with a show without substance, thinking and seeming to be that you are not. 2 Your Religion is vain, because it wants power over the Tongue to refrain it from evil, as lying, swearing, cursing, reviling, censuring, scoffing, detracting, dissembling, flattering, obscenity, and the like:— That is vain, which wants what it ought to have; and cannot effect what it ought to do, nor attain its end. That is a weak and useless Religion, which hath not a powerful influence into men's mouths, to bring their Tongues under government, or into subjection, to order a discipline. 3 You cause Religion to be evil spoken of which suffers much by the Tongue-miscariages of the professors of it. If your speech be not well ordered, your Religion will be little valued.— The Consequence of Tongueguidance being very great (for the Tongue is the Primum mobile, or first mover among the members, which carrieth them all about with it, and makes them go his way, and follow his Trade, whether it be good or evil; and corruption soon runs out of the heart, through the mouth, which defiles the whole body; for there is a speedy intercourse between the heart and the Tongue) hence it is that a great part of Religion stands in the good government of the Tongue. Pure Religion puts forth itself in a pure lip, or Language— Unbridlenesse of Tongue, is usually the Hypocrites sin; who is free to censure others for things wherein he is faulty and guilty himself, but fare from owning, or acknowledging good in others; from confessing, or bewailing evils in themselves. 3 In respect of ourselves, and of others, for prevention of evil from both. 1 The Government of the Tongue is necessary to prevent evil from ourselves, both of sin, and of misery. 1 The evil of sin; want of government is the general cause why sin abounds in families, Cities, Countries, in all places; as also in the members of man's body; why the eye is full of adultery, the ear of vanity, the hand of blood, and the mouth of iniquity.— As when there was no King in Israel, judges 17.6 every one did that which was right in his own eyes; So when the Tongue hath no overseer, or guide, it speaks what it lists, it multiplieth sin, as fast as words, yea, sometimes faster, wrapping up two, or more sins in one word; you heard before, in the multitude of words there wants no sin. That saying hath (I believe) a truth in it— A man's most, and worst sins are his words. 1 His most sins, because the Tongue formeth and increaseth iniquity more than any other member of the body. 2 His worst sins, as blasphemies against God, especially against the Holy Ghost, the sin, of which man cannot repent, and which God will not forgive.— The lip of Truth hath spoken it— whosoever speaketh against the Holy Ghost, it shall not be forgiven him, noither in this world, nor in the world to come, Math. 12.31, 32.— The Holy Ghost describes the sin of the Tongue in a greater circumference or compass, than the sins of any other part of the body. James saith, the Tongue is (not a Hill, or Mountain, not a Town, City, or Country, but) a world of Iniquity, Chap. 3.6. Paul anatomising the natural man from head to foot, in Rom. 3.9. to 19 and declaring how all men naturally are subject in all parts of them to all sins, discovers more evils in the Organs of Speech, than in any other member of the body. There is a grave in the throat (to bury others in quick) guile in the Tongue, poison in the Lips, gall (or bitterness) in the mouth.— The sins of the Tongue have an universal influence, not only upon all the members of the body (as was showed before) to pervert, pollute, yea poison them all, but over all callings, conditions, relations, in which a man stands. The tongues of Tradesmenly for gain, though Treasures gotten thereby are but vanity, tossed to and fro of them that seek death, Prov. 21.6.— Of Statesmen, drives on their design, and self-interest— Of Churchmen, preach their own parts, conceits ends, not Christ, his truth, and glory.— The sins of other members decay with age, but the sins of the Tongue continue (if they do not increase) even in old age, as swearing, cursing, frowardness, bitterness in the speeches of aged men, and women.— The sins of the mouth leave both a stain, and a sting in the soul. Therefore perverseness in the Tongue is a breach in the spirit, saith m Prov. 15.4. Solomon.— Is it needful for us to keep our mouths from evil? so is it to guide our Tongues well; Both are equally necessary, the one as the end, the other as the means. The restraint of the Tongue will keep a world of sin out of the mouth, and abundance of sin out of the World. 2 To prevent the evil of misery both 1 Here, and 2 Hereafter. 1 To prevent the evil of miseryhere, as 1 Gods anger. 2 Hatred. 3 Opposition. 4 Separation. 1 God's anger at our words. Why should God be angry at thy voice? saith the n Eccles. 5.6. Preacher, that is, when thou speakest rashly, and unadvisedly.— God's wrath was kindled against Eliphaz, and his two friends, for (saith he) ye have not spoken of me the thing that is right, as my Servant Job o Job 42.7. Ver. 8. hath, that is, So truly, and rightly of his providential proceed. Therefore God prescribed them a course to make their peace with him, scil. to provide a great sacrifice, and bring it to Job to offer, and to pray for them, lest I deal with you (saith God) after your folly, (or punish your foolishness) in that ye have not spoken of me the thing that is right.— God's repetition hereof implies an aggravation of the fault, and an inflammation of his anger against them for it. God's anger was kindled against Aaron, and Miriam, for speaking against Moses. Numb. 12.1.9 2 Gods hatred of our Tongues, and lips, for a lying Tongue is one of the six or seven things which the Lord hates, and are an abomination to his p Prov, 6.16, 17, & 12.22.23. soul. 3 God's opposition to our persons, or setting himself against us as an enemy, for the abuse of our Tongues, as he did against the Prophets. r Jer. 23.31. Behold I am against the Prophets, saith the Lord, that use their Tongues (or that smooth their Tongues) who speak placentia, pleasing, and plausible things, to soothe up the people in their sins, and persuade them it is the word of the Lord they deliver, when it is nothing but their own fancies. 4 A separation between us and our God, which is made by Tongue-sins, as well as by s Isa. 59 2.3. hand-sins; your iniquities (saith the Prophet) have separated between you, and your God, and your sins have hid his face from you, that he will not hear— what sins? 1 The sins of the Hands, and Fingers, 2 Of the Lips and Tongue; for your hands are defiled with blood, and your fingers with iniquity, your lips have spoken lies, your Tongue hath uttered perverseness.— How needful it is to govern our Mouths well, that our words may not be the object of his anger, nor our Tongues of his hatred; that God may not estrange himself, & hid his face from us as not a friend to us, nor set himself against us as an Enemy? It were better for us to have all the World against us than God. To keep our mouths with all diligence, is a means to keep ourselves in the love, and favour of God; in nearness to, and fellowship with God. 2 To prevent God's Judgements denounced against an evil Tongue, or against man for the evils of his Tongue, or evils executed upon that account— as the Tongue of frowardness shall be out out, Prov. 10.31. like a bad branch that brings forth ill fruit.— God will cut off all flattering lips (saith t Psa. 12.3. David) and the Tongue that speaketh proud (or great) things.— King Nebuchadnezzer for speaking proud u Dan. 4.30. Vers. 31. words. Is not this great Babylon that I have built, etc. while the word was in his mouth, there fell a voice from Heaven like thunder (as one saith) with a bolt in it,— that he should be dis-throaned or unking'd, yea unmanned, and cast out of the society of men, to live as a Beast, Vers. 32, 33. and eat grass among the Beasts of the field, for seven years, before his Reason returned to him. A high and heavy punishment inflicted by God on a mighty Monarch for a proud speech, the sin of his mouth, for which he was even taken in his w Psal. 59.12. pride, scil. as a bird in a snare.— God shut Moses out of temporal Canaan, for speaking unadvisedly with his lips; though he much desired to go over, and see that good land beyond Jordan, Deut. 3.25, 26.— The sins of men's mouths prove the snares of their souls. The wicked is snared by the transgression of his lips, saith x Pro. 12.13. Solomon, that is, his Tongue brings himself into trouble.— A fools mouth is near destruction, how near? scil. at pits brink, ready to drop in, Prov. 10.14. yea, a fools mouth is his destruction, and his lips are the snare of his soul, Prov. 18.7. He that keepeth his mouth, keepeth his life, but he that openeth wide his lips shall have y Pro. 13.3. destruction. Adonijahs petition, he asked of Bathsheba, and by her of Solomon, to have Abishag to wife, cost him his life, 1 King. 2.16, 17, 23, 24, 25.— Mens tongues are the Engines of their own ruin. Therefore are they said to make their own Tongue to fall upon themselves z Psa. 64.8. , that is, the mischief their tongues have uttered against others, shall be executed upon themselves. God will do to them what they have spoken against others.— Men had better a mountain should fall upon them, than the weight of their own offending tongues.— what shall be given or done unto thee thou false Tongue? saith the a Psal. 102.3, 4. Psalmist, sharp arrows of the mighty, with coals of Juniper, that is, piercing, burning, lasting pain and sorrow— The Princes of Israel, for the rage of their Tongues (against God, and man) fell by the b Hos. 7.16. sword, because the inhabitants of Jerusalem, and Samaria, have spoken lies, and their Tongue is deceitful in their mouth, therefore God will make them sick even to death, in smiting them, and in making them desolate because of their sins, even of the sins of their c Micah 6.12, 13. Tongue. Histories are full of remarkable Judgements upon offending tongues.— Arundel Archbishop of Canterbury, having silenced many faithful Ministers, had his tongue swollen so big in his mouth, that he could neither eat, drink, nor speak for many days, and so died of hunger, after he had starved many Christians, and burned others.— Claudius precedent under Valerian the Emperor, and his Agent to torment Christians, was afterwards so tormented with the Devil, that biting off his own tongue in small pieces, he died miserably.— Stephen Gardiner Bishop of Winchester, a bloody persecutor, died with his Tongue thrust out of his mouth swollen, and black with the inflammation of his body.— Nestorius the Heretic his Tongue (which uttered Blasphemies) was eaten up of worms.— The Holy Scriptures declare several punishments inflicted on all sorts for the sins of their mouth, by Law, and by Providence. 1 By the Law of God, the Blasphemer was to be surely put to death; all the Congregation shall certainly stone him, Leu. 24.13. to 17. So were Enticers to Idolatry, though they were very near, or dear,— Deut. 13.6, to 12.— Blaspheming and entice to Idolatry, were sins of the mouth. 2 By God's providence. Miriam (though a Prophetess, a Sister to Moses and Aaron) was smitten with Leprosy for speaking against God's Servant d Num. 12.1, 8, 10. Moses, for her reproof of him, and reproaches against him.— It is Dr. Hall's observation, that Miriams' foul tongue was punished with a foul face, since she would acknowledge no difference betwixt herself, and her Brother Moses, now seethe his face glorious, hers Leprous. Now both Moses, and Miriam need to wear a veil, he to hid his glory, she her deformity.— Korah, Dathan, and Abiram, for their seditious speaking against Moses, and Aaron, the earth opened her mouth, and swallowed them e Num. 16.1, 3, 31, 32. & vers. 35. up, and the rest of the conspirators were consumed by fire.— The little Children of Bethel that mocked the prophet Elisha, saying, go up thou bald head, or, ascend thou bald-head (which is interpreted) to be a blasphemous scoff at the Prophet Elijahs miraculous ascending up to Heaven, q. d. ascend thou, if thou canst, as thy Master seemed to do by the providence of God, two she Bears came out of the wood and tore two and forty of them, 2 King. 2.23, 24.— Let Parents take heed to the ways of their Children, even whilst young, that they sin not with their tongue, by swearing, cursing, mocking (Gods Ministers or others) &c. lest some heavy Judgement of God fall upon them.— God threatneth to destroy Doeg for ever, for the evil office he did with his tongue at saul's Court against David, and the Lords Ministers, Psal. 52.1, to 6. 1 Sam. 22. vers. 18.— would you keep your tongues free from pain, and sorrow, or your whole man safe from punishment, and misery? then govern them well, and keep them pure from sin. If the mouth will not keep sin in, it cannot keep Judgement out, as the one goeth out, so the other cometh in, at the same door. Also the government of the Tongue is needful, not only to prevent evil from it, but sin, when evil befalls it, especially murmur and blaspheming against God;— when the fifth Angel poured out his vial, upon the Seat of the beast, that is, f Rev. 16.10, 11, 12. either the City of Rome, as many understand it; or as some Eminent divines conceive, that form and singular government which the Beast exerciseth in the Church, that is, (saith Mr. Cotton upon that Text) Episcopacy; the effect thereof was, they gnawed their Tongues for pain (i. e. through indignation, and vexation, grief, and wrath, being mad with malice) and blasphemed the God of Heaven, for their pains, and sores (because providence hath pulled down their mountain which they thought so strong, as it could never be moved) and repent not of their deeds, but still justified themselves, and their cause, calling Reformation, Rebellion, and the Dissolution o●●con Goodness. 2 Tongue government is needful to prevent Miseries from ourselves, as here, so hereafter. Especially Judgement and Torment. 1 Judgement, scil. Of Condemnation. For God now hears and writes down all we say, There is not a word in my Tongue (saith David) g Psal. 136.4. but Lo O Lord thou knowest it altogether. God will bring every word (as well as every work) to judgement (God keeps a book of remembrance for both) The Lord sink that saying of our Saviour into the bottom of our hearts; that the sent and savour of it may come up continually into our h Mat. 12.36, 3● mouths every idle word that men shall speak they shall give account thereof in the day of Judgement. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Out of thy own mouth will I judge thee thou wicked servant Luk. 19.22. enoch's prophecy will be one day i Judas 14 15 fulfilled. Behold the Lord cometh with ten thousands of his Saints to execute Judgement upon all, to convince all (the wicked) of all their ungodly deeds, and of all their hard speeches, which ungodly sinners have spoken against him. Will God judge the world for iniquity, and will he not judge the Tongue which is a world of iniquity? Other Members are confined to the place where the body is, but the Tongue walketh through the Earth, saith the k Psal. 73.9 Psalmist 〈◊〉 bites, at every body as it pleaseth, vers. 9 while the body sitteth still; shall not the judge of all the earth, call the Tongue to an account? Seeing all our words are recorded in God's book, and we must answer to God for them all, ought we not so to speak, James 2.12. (So well, wisely, warily,) as they that shall be judged by the law of liberty (scil. from sin; Of this I spoke before. not to sin) that we may pass an account with comfort of our words to God our judge, and stand in the judgement. 2 The government of the tongue is needful to prevent torment in hell. For as the Tongue is by sin set on fire from hell, so it shall be tormented in hell fire, for punishment. James 3.6 The rich man's Tongue was so scorched in hell Luk. 16.24 flames, that he desired a drop of water to cool it; quia plus peccaverat Lingua (saith an ancient Author) because he had sinned most with his Tongue: Whosoever shall say unto his Brother, thou fool, shall be in danger of hell fire, saith our m Mat. 5.22 Saviour, what shall be done to those Tongues in hell, that have sworn many oaths, told many lies, belsht forth many blasphemies against God; slanders against Men, all which were but the eruptions of an infernal fire on earth, every member shall be punished in Hell, for the sins which it hath been an instrument to commit then. If that part shall be punished most which hath sinned most, than Tongue torments will be great in hell, because Tongue-sinnes have been many on earth. Is there any need of escaping condemnation at God's Tribunal, and torments in hell? then there is a necessity of governing the Tongue well. 2 2 In respect of others. The government of our tongues is needful in respect of others, to prevent, 1 Sin and 2 Mischief That might accrue thereby to them. 1 Sin, Which came into the world at first by the mouth, scil Satan's conference with Eve by the Tongue of a Serpent, Gen. 3.1, 2 tempting her to eat forbidden fruit; and disperseth itself abroad in the world from person to person, and from place to place, by the Tongue more abundantly, then by any other member of body, even all kinds of sin, both in opinion and in conversation; Sin is of a spreading nature like Leaven, and the Tongue is most diffusive and communicative of the evil that is in it. As the mouth is the mother of words, and words the Children of the mouth, conceived and form in the womb thereof, (a fruitful mother that brings forth abundance of such Children) So words (from us) beget words (from others) either by persuasion, provocation, argumentation, imitation, or occasion, one or other; and that by swarms. The Generation of words is innumerable and unspeakable. One word can beget a thousand, and that which occasioneth a multitude of words may be the cause of a multitude of sins. One evil tongue is sufficient to fill a whole house, yea Town with wickedness. The Harlot's tongue enticeth to uncleanness, and into the snares of lust; to that end all her Instruments of speech have alluring baits upon them; her tongue flattereth, Prov. 6.24. her lips drop as an honey comb; her mouth is smother than oil; Prov. ●. 3, 4. but her end is bitter as Wormwood, sharp as a two edged sword. The Seducers or false Teacher's tongue, draws many from the Truths and ways of God into errors, and byways; by their fair and plausible pretences, and subtle insinuations (or tongue craft, the Impostors Art) whereby they lie in wait to deceive, Ephes. 4.14. Sinners enticements of others by their Tongues, to theft, murder, Idolatry, conspiracy, drinking, gaming, excess, riot, or the like, may draw many into sin, and so make themselves the Authors of much wickedness. My Son, saith n Prov. 1.10. Solomon, If sinners entice thee, consent thou not. Stop your ears against the voice of these charmers; and shut your mouths upon them, except it be to give them a flat denial. Is there not need we should watch over our mouths, that our Tongues may be no means or occasion of sin to others. To spread abroad sin is the design of Satan and his instruments; as it is the disposition of infected persons to spread the plague. It is the godly man's care to prevent sin from Breeding in himself. Spreading to others. 2 To prevent mischiefs to others, by our Tongues, both places and persons. 1 To places, as Towns, Cities, etc. The City is overthrown by the mouth of the wicked (saith o Prov. 11.11. Solomon) which fills the City with oaths, lies, blasphemies, curse and corrupt communications; and is as a Mine sprung under the wall of a City to blow it up. Jerusalem was ruined by their Tongues as well as hands, which were against the p Isa. 3.8. Lord. Evil Tongues (as well as evil hands) help to pull down houses, Towns, Cities, and to lay them in the dust. 2 To persons, to do others no harm by our words, in their lives, names, estates, cause, liberty, Relations, nor in the comfort of their Spirits, not to make sad the hearts of the righteous whom God hath not made sad, Ezek. 13.22. A Hypocrite with his mouth (saith q Prov. 11. ●. Solomon) destroyeth his Neighbour; either by censuring and condemning him; (or by flattering him) or drawing him into the way of dissembling like himself; or by calumnies to blemish and blot out his good name. Take heed we persecute not others by our Tongues, no more than by our hands; either by mocking them as Ishmael did Isaak, Gal. 4.29. 2 King. 2.23. 2 Sam. 16.6, 17. and the Bethelite— Children did Elisha by reviling, railing or cursing them, as Shimei did David by false accusing them, as Tertullus did Paul, Act. 24.5.6. by lies, slanders, backbitings. What sharp and bitter Tongue-persecutions have been raised against God's servants? Job was the song, and the by word even of base men, viler than the r Job 30.8, 9 earth. David's enemies fought against him with their s Psa. 109.2, 3. & 35.15. Tongues, scil. by lies, slanders, reproaches, they did tear him continually, and he became their proverb. Jeremy's t Jet. 18.18. enemies said, come let us devise devices against him, let us smite him with the Tongue; let us contrive accusations against him; and lash him with reproaches. This pitiful usage Israel found amongst the u Ezek. 36.3. Heathen, scil. that they were taken up in the lips of Talkers, and were an infamy of the people. God pitieth and comforteth them for it. How were the mouths of men opened, and their Tongues sharpened and embittered against our Saviour? Mat. 10.25. — they called the Master of the house Beelzebub. He endured such contradiction (or Tongue-opposition) of sinners against himself, Heb. 12.3. such, as none such, as never any did the like. Christ was crucified by the Tongues of the Jews, or upon the cross of the Tongue (when they cried out, crucify him, crucify him) before he was crucified by the hands of the Romans, or upon a cross of wood. The primitive Christians under the Heathen Emperors were extremely persecuted by malicious tongues. They spoke all the evil they could devise against them. But the Saints shall get conquest over the Tongue of all their enemies at the w Isa. 54.17. last, according to God's promises.— No weapon— that is form against thee shall prosper,— and every Tongue that shall rise against thee in judgement, thou shalt condemn, than their enemies shall be found liars to them. In the Interim, Deut. 33.29. whatever evils we suffer from men's Tongues, let us do them no harm with our mouths in any kind. The Lord keeps us from avenging ourselves with our own Tongues. That much mischief may be done to others by the Tongue, appears 1 By Scripture-comparisons of the Tongue. 2 By the mercy of Deliverance from it. 3 By the final misery it draws others to. 1 By Scripture-comparisons of it. An evil (or ungoverned) Tongue is compared in Scripture to things that are most hurtful, dangerous— and pernicious, even to instruments of cruelty, as 1 To a Scourge to lash (Job 5.21.) and a rod to beat others, Prov. 14.3. 2 To a sharp Razor (Psal. 52.2.) that in stead of shaving off the hair, cuts the throat. 3 To a sharp Sword (Psal. 57.4.) which is as killing as any Engine of war, Prov. 12.18. & 30.14. Psal. 64.3. to a drawn sword, Psal. 55: 21.— which is ready to do execution; to a sword whetted, to cut deep, and do great execution. The workers of iniquity have swords in their lips, saith David, Psal. 59.7. 4 To Bows and Arrows, Psal. 64.3, 4. Jer. 9.3, 8. to shoot suddenly, and wound deeply, Tongues are bows, and bitter words are arrows shot out of them. 5 To a deep pit, or devouring Gulf, to swallow up both himself (Eccles. 10.12) and others; the mouth of a Harlot is a deep pit, (Prov. 22.14.) he that is abhorred of the Lord shall fall into it. Doegs tongue loved all swallowing words, Psal. 52.4. whereby he devoured the Priests and their City.— Devouring words will eat up a man's reputation as bread, 1 Sam. 22.18. and his Good name at a bit. 6 To a burning fire (Prov. 16.27.) as was showed before out of James 3.6. which consumes both itself and others, and can set families, Towns, Countries on a flame. What a great fire of contention hath been kindled sometimes by a word, as to call one, fool, knave, or to say, thou liest,— how far and long hath in burnt? and where hath it ended? in blows, yea in blood, and in the ashes or utter ruin of others. 7 To Poison (of which also before out of James 3.8.) for the Tongue is full of deadly poison, Psal. 140.3. it conveys poison by words to infect others, as Serpents do by tooth or sting. Malicious words are spits of venom. Is there need of ruling a rod or sword? of guiding an Arrow and Raysor?— of covering a pit, of keeping fire in?— of expelling or tempering poison? that none of these may do any harm? and is there not as great a necessity of governing the Tongue well, that it may do no prejudice or hurt to any? These things to which the ungoverned Tongue is compared, are not only nociuè in themselves, but diffusiuè of the evils that is in them. So is the Tongue. Hence the acts of the mind and heart are attributed to the Tongue, because whatsoever evil the heart can devise, the Tongue is ready to vent the same; Therefore the Tongue is charged with devising of mischief, Psal. 52.2. and with loving all devouring words, vers. 4. An unbridled Tongue is, vehiculum Diaboli, Mr. Greenham. the Chariot of the Devil wherein he rides in triumph. One doth describe the Tongue prettily by contraries, or diversities: It is a little piece of flesh, small in quantity, but mighty in quality: It is soft, but slippery; it goeth lightly, but falleth heavily, it striketh soft, but woundeth sore; it goeth out quickly, but burneth vehemently; it peirceth deep, and therefore not healed speedily; it hath liberty granted easily to go forth; but it will find no means easily to return home, and being once inflamed with Satan's bellows, it is like the fire of Hell; The course of an unruly Tongue is to proceed from evil to worse, to begin with foolishness, and go on with bitterness, and to end in mischief and madness. See Eccles. 10.13. The Jews conference with our Saviour began with arguments, Joh. 8.33. ver. 48. we be Abraham's seed, said they, etc. but proceeded to blasphemies, Say we not well that thou art a Samaritan, and hast a Devil? Vers. 59 and ended in cruelty— then took they up stones to cast at him. This also is the base disposition of a bad Tongue to hate those whom it afflicts, Prov. 26.28. 2 The mischief of the tongue may further appear by the mercy of being delivered from it, for 1 So God hath promised b Job 5.17. it— God saveth the poor from the sword, Vers. 21. from their mouth, and from the hand of the mighty— and thoushalt be hid from the scourge of Tongues, or from being betongued, as some render it, that is, from being, as it were, caned or cudgeled with the ●ongues of others. Psal. 31.20. Thou shalt hid them in the secret of thy presence from the pride of man; thou shalt keep them secretly in a pavilion from the strife of Tongues, that is, from all calumnies, reproaches, evil speakings of all kinds. God will preserve the good names of his people from the blots and bespattering of malicious men, as Kings protect their favourites against slanders and clamours. 2 So the Saints have prayed for it, as d Psal. 120.2. David. Deliver my soul, O Lord, from lying lips— and from a deceitful tongue. Thirdly and lastly, the mischief of the tongue appears by the final misery it draws others into, that is Hell, and drowns them in eternal destruction. The Tongue sends more souls to Hell by errors, Heresies, wicked counsel; bad example, enticements and persuasions to evil, than any other member of the body; when other members slay but their hundreds, the tongue slayeth thousands of souls, and casts them down into the nethermost Hel. Therefore avoid ill tongues, for they are bad company. It's the wise man's e Prov. 20.19. Prov. 25.23. counsel, meddle not with him that flattereth (or enticeth) with his lips: but drive away backbiting tongues with an angry countenance from you, as the North wind (that besom of the air, as one calls it) doth rain; browbeat them, and they will be gone. Walk circumspectly, take heed to your spirits and ways, that malicious tongues may find no matter to fasten an accusation upon you; 1 Pet. 2.15. that by well-doing ye may put to silence the ignorance of foolish men. The Saint's sanctity stops the wicked mouths of their enemies, Job 5.16. The Fourth Reason, 4 The commodity. from the commodity of the good government of the tongue, which is great, in respect 1 Of ourselves. 2 Of others. For the Tongue is either the best or worst member of the body, as it is ordered; and an instrument of great good, or of great hurt; When it is well ordered, it is an instrument of great good, 1 To ourselves, to procure us four things, scil. life, salvation, joy, and satisfaction. 1 Life, for God hath entailed the promise of living long, and seeing good days upon the refraining of the Tongue from evil, 1 Per. 3.10. and of the lips from guile. Death and Life are in the power of the Tongue (saith Solomon) and they that love it shall eat the fruits thereof— in the power, that is, Prov. 18.21. in the government of the Tongue. 1 To save and prolong life, if it be well governed. 2 To condemn, and shorten life, if it be ill guided. For though the tongue be but a little member, yet it hath a great command, what a great dependence is there upon a man's own tongue, for life or death; as there is upon the Judge's tongue, for passing sentence upon the prisoners, of absolution or condemnation. They that love life will use their tongues well, and they shall eat the pleasant fruits of it. They that love death, let their tongues run at random, have not mastery over them, and they shall eat the bitter fruits thereof. As every one delights to use his tongue (well or ill) or as he soweth his words, so he shall reap fruit, good or bad. 2 Salvation; for as with the heart man believeth unto righteousness (or Justification) So with the mouth confession is made unto f Rom. 10.10. salvation. The well using or abusing of the Tongue is effectual, either for salvation or destruction, to eternity. As life and death, so Heaven and Hell, Salvation and damnation are in the power of the Tongue, scil. thus far, that according as men rule their tongues well or ill, so they shall be saved or damned; go to Heaven or Hell. Hence it is that David describes a Citizen of Zion more largely by his g Psa. 15.1, 2, 3. tongue, as that he speaketh the truth in his heart, he backbiteth not with his tongue, nor— doth (any) evil (thereby) to his neighbour— he sweareth to his own hurt, and changeth not, vers. 4. than by any other member of his body, either foot, vers. 2. that he walketh uprightly, or hand, that he worketh righteousness, or ears, that he doth not receive a reproach against his Neighbour, vers. 3. or eyes, that a vile person is contemned therein, verse 4. Tongue-properties and praises are triple, if not quadruple, and the commendation of the other members but single. 3 Joy, for a man hath joy by the answer of his h Prov. 15.23. mouth, when he hath spoken right words, suitable, seasonable and effectual (as was declared before.) The wisdom of a man's speech is the rejoicing of his heart. This is our rejoicing (saith Paul) the testimony of our conscience within; I may add; 2 Cor. 1.12. the innocency of our Tongues, and the purity of our lips without. 4 Satisfaction, A man shall be satisfied with good by the fruit of his mouth, saith the i Prov. 12.14. Wiseman— shall eat good by it,— cap. 13.2.— A man's belly shall be satisfied with the fruit of his mouth, and with the increase of his lips shall he be filled, Prov. 18.20. and vers. 21.— he shall eat the fruit, scil. of the tongue. This satisfaction is contentful acquiescence, and comfortable composure of mind and heart, upon a fourfold account. 1 That God hath been with our mouths and directed our tongues what to say. 2 That God will reward as well the words of our mouths, as the works of our hands; yea all the instruments of speech shall have their proper and full reward, as the— tongue, mouth, lips; which some conceive the cause, why Solomon so particularly, and distinctly names them. The good usage of the tongue to the glory of God, and good of others, the Lord God of Recompenses will surely requite both here and hereafter. 3 That we shall reap good to ourselves by speaking of that which is good to others; by instructing, exhorting, counselling and comforting others, we teach, excite, advise and refresh ourselves, and may thereby grow better both in knowledge and in practice. By speaking of good things to others, we imprint the same more deeply upon our own hearts, and our knowledge is made more clear, and our affections more warm. Whereas the speaking of evil words make men worse; they corrupt their own good manners. 4 That we may expect to receive good from others in way of recompense, for the fruit of our mouths, and increase of our lips, bestowed upon them, in wholesome instructions, counsels and consolations, as Paul writ to the k 1 Cor. 9.11 Corinthians. If we sow unto you spiritual things, (scil. by our mouths) is it a great thing if we shall reap your carnal things? (scil. with our hands) the mouth is a field narrow in compass, but fruitful above measure (either with good or evil, with wholesome or hurtful words) therefore Solomon speaketh often of the fruit of the mouth. It is very commodious to sow this field with good seed, and it will yield you your own with great advantage. Ought we not to govern our tongues well, as we desire to enjoy life or salvation, joy or satisfaction? 2 Great is the commodity of a well ordered tongue, in respect of others, the benefits and advantages, that redound to them thereby (as we shown before in the second Rule for regulating speech, in the end thereof. Especially these three) 1 Communication of our minds, gifts, graces, and experiences to others, were it not for the tongue, one man should not know the mind of another, but be as a vessel without vent, stopped up, a spring hidden in the ground, or a fountain sealed; words are the image, and the tongue the Index of the mind; Psal. 66.16. we could not tell others what God hath done for our souls, nor counsel others what they should entreat God to do for their souls; nor provoke others to love, or to do good works, if we wanted either the precious faculty of speech; or the gracious government of the tongue, The lips of the wise disperse knowledge saith l Prov. 15.7. Solomon, how? as the Sun doth beams of light, and influences; as a fountain doth water; fire doth heat, and flowers do fragrant smell;— and as they desperse knowledge, so other gifts; a spiritual blessing for all to gather up, and suck in, who are so wise as to know the worth thereof. 2 Is Salvation, both 1 Temporal, our tongues may sometimes save others sooner than our hands— Abigail by her tongue saved Nabals' life, and the wise woman of Abel by her tongue preserved the City, as I shown before. 2 And eternal, No member of the body can help others to Heaven so effectually and speedily as the tongue. God useth and blesseth the same as an instrument of the conversion, instruction, edification, reformation and confirmation of those that shall be saved. Rom. 10.17. Faith comes by hearing the word preached. Paul (by God's blessing upon his ministerial tongue, and lip-labours) begat the Corinthians unto God, 1 Cor. 4.15. encouraged and established the souls of the Disciples, Act. 14.21, 22. and licked whole the Church's sores. Edifying discourse is a great help towards Heaven. 3 Consolation, for God creates the fruit of the lips to be peace, peace to sad sorrowful m Isa. 57.19. souls, 1 Thes. 5.14 Barnab as by his Tongue was a son of Consolation, Act 4.36. God pours the oil of gladness into disconsolate souls, and troubled spirits by the mouths of his servants; But God seldom useth ungoverned, vain tongues, as Instruments of spiritual good to others. If we would procure the temporal, or promote the eternal good of others; their present comfort or future felicity, than we should get, use, and keep a good tongue in our heads? which is compared by the Holy Ghost in Scripture, to the most excellent and useful things, as 1 To choice silver, Prov. 10.20. To the Tree of life, Prov. 15.4. that would have given immortality to the eaters, To a precious Jewel, Prov. 20.15. To food, Prov. 10.21. To Physic, or medicine, Prov. 12.18. But of these something was spoken before. The fifth and last Reason is drawn from the conveniency of helps, 5 The conveniency of Helps. afforded us for the government of the Tongue. As 1 Other Organs are double. God hath given us two eyes, two ears, two hands, two feet; but one tongue, which is more easily ruled than two. Alas, how can we guide two tongues, that cannot govern one well? 2 God hath set a double fence or guard before the mouth (scil. of lips, and of teeth) to keep the Tongue in, and hath shut it up in he mouth as in a Cloister or hole of the head, with doors, to signify there is a precious treasure in the Tongue, linguam velut in specum abdidit, saith Erasmus, to teach it modesty, and keep it under restraint, and make it slow to speak. No other member hath the like. God hath so framed the ears, as they should be always open, and therefore swift to hear, and he hath covered the eyes with a thin skin only, for defence and for sleep. 3 God gives Reason to be a guide to the Tongue, and permits not the use of the tongue, before the use of Reason in some measure, as we see in little Children, who are not suffered to speak, till they have some understanding. 4 God hath placed the Tongue in the head, which is the subject and seat of all the senses, both interior, as imagination and memory, and exterior, as seeing, hearing, smelling, tasting, touching. The Tongue hath near to it the Organs of all these senses, as the eyes, ears, nose; the faculty of tasting is peculiar to the Tongue; and though the power of touching be dispersed through all the parts of the body; yet the tongue hath a more subtle, and curious touch than other members, for the taste is made by the contact of the tongue; which can perceive the least hair that is mingled with meat. Therefore our Tongues should not speak, before we have consulted with all the neighbouring senses, to get what information they can give us concerning the persons or things spoken of, or to; especially with the eye and ear which are called senses of Discipline, to which the Principality is ascribed, because by reading and hearing we may be not only informed of the matter spoken of, but instructed to speak wisely and profitably. Hence it is 1 Erasmus. That the ministry of the Tongue should be the last (as one saith) of all the members, that is, a man should hear see, smell, taste, feel, before he speak; as the sentence of the Judge followeth after the evidence of the witnesses, the plead of the lawyers, and the verdict of the Jury. 2 What a man speaks from the knowledge and experiences of the senses, he asserts with confidence and boldness, 1 Joh. 1.1.2, 3. as John did.— That which we have seen and heard (and our hands have handled) declare we unto you. 3 Providence so ordereth it, as those that are deaf (many of them) are dumb also; because they cannot hear instruction, nor learn wisdom to speak aright, therefore they shall not speak at all. 5 God hath placed the Tongue between the heart and the brain, in the confines of both, to take counsel of and to be directed by, both, as well as to be an interpreter of both. 6 God gives us his word to be a rule for our tongues to speak by, his Spirit for a guide to direct them in all our words, and his grace to season all our speech. 7 and lastly, God himself is willing to be the keeper both of our mouths (for therefore David found in his heart to put up that request to God, in Psal. 141.3. Set a watch, O Lord, before my mouth, keep the door of my lips) and of our keeping and watching of the same; for, Except the Lord keep the City (I may say, keep the mouth) the watchman (over both) watcheth in vain. The more means God gives us of eschewing evil, or doing good (with any member) the greater is our sin, if we neglect the same. To the general Rules of Speech I will add special directions in some particular cases, as Confession, Reprehension. Communication. 1 In Confession 1 Of our sins to men. 2 Of Christ and his Truth before men. 1 In confessing our sins to men. This is a Text-duty a james 5.16. , confess your faults one to another, (saith the Apostle James) and pray one for another, that ye may be healed; not only to the Elders of the Church, but to your Brethren also. For this is to be understood of all the faithful, whether Pastors or people. Confess your faults, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, non omnes uni● sod quiliber alterl, not all to one, but every one to another. Brother to Brother, and Neighbour to Neighbour. All that are to pray one for another, aught to confess their faults one to another. This duty is mutual and reciprocal. As for Auricular Confession which the Papists hold absolutely necessary, scil. for every one to confess all his sins, with all the circumstances of them, in the ear of a Priest, once a year at least is a mere invention or design for politic ends, scil. to know the secrets of others, to keep them in awe, and to enslave the souls, consciences and devotions of the people to their Interests. The Papists would father this their Doctrine upon James in the Text, but there is no cause or colour at all for it. By the Apostles Rule the Priest should confess his faults to the penitent persons, as well as they theirs to the Priest. I will give you three directions in this duty. 1 In what cases 2 To what persons 3 From what Principle Confession is to be made to others. 1 In what cases you should confess your faults one to another, eight especially. 1 In scandal, Scandal. given by persons either before or after their Reception into the Church, and fellowship of the Gospel. 1 Before the same. Those that desire it, having formerly committed gross sins, notoriously known, should solemnly acknowledge their sinful courses, and godly sorrow for them, and resolution against them for future; to give satisfaction to the Church that God hath wrought a converting (or regenerating change) in them. As those whom John baptised in Jordan, and received into the Church of the Gospel, confessed their b Mat. 3.6. sins. The converts at Ephesus, that believed through Paul's Doctrine, came and confessed and ●●ewed their d Act. 19.18, 20. deeds with detestation, and burned their Conjuring books, which amounted to a great value, Vers. 19 openly renouncing their former life and course. 2 After admission to ordinances, and fellowship in the church of Christ, those that give offence (by walking e 2 Thes. 3.6. disorderly) whether to the whole Church, or but to some particular members of it, they ought to confess their faults to the whole society (or to the persons in it to whom the same is known) to testify their repentance and thereby the truth of Grace in them) that those who know their sin, may know their sorrow also; and 1 If the offence be public, by their confession to preserve the credit of the society, and roll away reproach and infamy from it, that it may not be accounted an ulcerous body, a leprous company, nor a cage of unclean birds, and to give warning and an alarm to others that hear it, to fear lest they offend. 2 If the offending Brother be cast out, or the Brethren withdraw from him, they may receive satisfaction by the free ingenuous and hearty confession of his offence, and receive him to fellowship, and renew their love and favour towards him, as Paul entreated the Church at Corinth to do to the incestuous person, upon the same f 2 Cor. 2.6, 7, 8. account, ye ought to forgive him, and to comfort him, lest he should be swallowed up with over much sorrow. Wherefore I beseech you that you would confirm your love towards him. 2 Is Injuries, which ye have done to others, Injuries. ye should willingly acknowledge and be sorry for the same. For Confession in this case is a kind of satisfaction, and a means of pacification. Christ directs us to do thus.— If thou bring thy gift to the Altar, and there remember'st thy Brother hath aught against g Mat. 5.23, 24. thee, leave thy gift there, and go thy way, first be reconciled to thy Brother, then come and offer thy gift. God will accept no service at your hands, till ye have confessed to your Brethren the wrongs you have done them. Again, in Luk. 17.34. If thy Brother trespass against thee, rebuke him, and if he repent, forgive him,— and if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent thou shalt forgive him. Even wicked Saul confessed to David the wrong he had done him, in persecuting him without h 1 Sam. 24.17, 18, 19 Scruple. cause. 3 Case is Scruple, about a sin that stings or burdeneth your consciences, as whether you have committed it (how many are perplexed with doubts and fears concerning the sin against the Holy Ghost) or are not some way accessary to it? or whether your sin is pardonable? or a sin unto death? or how may you obtain pardon and assurance thereof? and how your consciences may be quieted and comforted? Let me join herewith, Predominancy of sin. the case of the predominancy of a lust, which assaults and afflicts you with the vigorous stir of it, and is too hard and masterfull for you. In both these cases you may disburden your souls into the bolome of some wise godly friends, and acquaint them with your scruples, what sins you fear you have committed; and with your unruly corruptions, what sins you are strongly tempted to commit, to obtain the benefit of their counsels, and of their prayers, how to get sin pardoned to you, and subdued in you, ease to your consciences, and rest to your souls. The more free you are to unbosom yourselves, and lay open your soul-cases to others, the more forward will they be to pity you, advise you, and pray for you, that you may be healed of your soul-sores and consciencewounds, which by concealing may grow incurable. How can the Physician apply healing medicines, if the patiented do not discover his disease? Oftentimes the very opening of men's grievances easeth the conscience (saith a reverend Divine) as the opening of a vein cools the blood: Dr. Sibs. But it is neither wisdom nor mercy to put men upon the rack of Confession, further, than they can have no ease any other way. The Fourth Case is a common Judgement, or a particular affliction. 1 A common Judgement, when a man hath had a special hand in pulling down the same, a common Judgement. and is detected by the providence of God; he ought to confess his sin (that procured it) not only before God, but before men also, who suffer with him, and for his sake, to clear the Justice of God's proceed. The Israelites were smitten at Ai, and could not stand before their enemies, for Achans sin, in plundering the wedge of gold, Josh. 7. and Babylonish Garment. For the removal of God's wrath and Judgement from Israel, Joshua said to Achan, Vers. 19 my Son give, I pray thee, glory to the Lord God of Israel, and make confession unto him, and tell me now what thou hast done hid it not from me. Observe 1 That Joshua required Achan to confess his sin, not only to God, but to man also, even to Joshua the Ruler of the people. 2 That Achan by confessing his sin should give glory to God, and clear his justice both in smiting Israel, and in drawing him out to deserved punishment. Then Achan freely confessed his sin to Joshua, Ver. 20, 21, etc. that he and no other had committed that heinous offence,— and thus and thus have I done, said he, etc. Jonahs' sin in flying to Tarshish, when God sent him to Nineveh, Jonah 1. procured a mighty tempest in the Sea, so that the ship was like to be broken, and Jonab with all the men and goods in it, were in danger to be cast away, then Jonah confessed his fault even to the Mariners (that were Pagans freely and fully, without pleading excuse for it, or extenuation of it; for the men knew that he had fled from the presence of the Lord, Jonah 1.10. because he had told them. 2 a particular affliction. A particular affliction; as sickness; In this case you must confess your sins to God chief, and you may confess them (especially that particular sin, which you conceive to be the cause of your sickness) to men also, as to the Elders of the Church (and to other Christian friends) thereby 1 To justify God, that he is Righteous, faithful, yea and merciful in laying his hand upon you. 2 To move men (scil, the Elders, and others) your friends to pray more fervently for you, 1 That your sins may be pardoned. 2 That your sickness may be cured. For the healing both of your sin and sickness of your soul and body, may be a fruit of their prayers to God for you; and their praying for you, an effect of your confessing your sins to them, which if they did not know, they could not so fully and feelingly, or would not so freely and fervently spread your case before the Lord, and wrestle with him for the remission of your sin, for the recovery of your health, or for the removal of his hand that lieth upon you in any other kind. This I apprehend to be the Apostle James his sense and scope, in the 14, 15, 16. verses of his fifth Chapter. When men suffer as malefactors, they should openly acknowledge their sin, that God's justice may be cleared in their due, and deserved punishment; for hereby glory is given to God (as was showed before in Achans case) the penitent thief on the Cross by acknowledging his sin, justified God in condemning him, and Christ in suffering with him; Luk. 23.40, 41. — we indeed (saith he to the other thief) suffer justly, for we receive the due reward of our deeds, but this man (he means Christ) hath done nothing amiss. Confessing of sin to men is a clearing of God visibly before men. Psal. 51.4. Reproof. The Fifth Case is Reproof from others; when they tell you of your faults, you should freely confess them, your grief for them, and purpose to amend them. When Nathan said to David, Thou art the man,— that haste killed Uriah, 2 Sam. 12.7, 8. and taken his wife to be thy wife, David said to Nathan, I have sinned against the Lord. Vers. 13. The confession of a fault is an Echo to a reprehension for it. Sixth case is, Copartnership in sin. Copartnership or consent with others in sin as Theft, murder, uncleanness, drunkenness. Those that have had fellowship together in sin, should confess their sins one to another, to quicken and excite one another to consider their ways, (the evil they have done together) to repent and amend, and to pray one for another that they may be healed of their sinful courses, and do so no more, to help one another out of the snares of Satan, wherein they have been taken captive by him at his will. Especially when any of their Consciences (who have been Companions in iniquity) are awakened to repent of their wickedness, saying what have I done? Jer. 8.6 they should confess their faults to their fellow-theeves, fellow-drunkards, fellow-wantons, fellow-murderers, to awaken them also, to consider and lay to heart what evils they have committed together? It were to be wished, that all who have been like Simion and Levi, Gen. 49.5 brethren in evil, and have drawn one another into sin, and towards hell, would by mutual confessing of their faults, provoke one another to Repentance and Reformation, and help one another to heaven. When affliction had awakened the consciences of joseph's brethren, about their Conspiracy and cruelty against him, whom they sold into Egypt, the guilt whereof was (as some compute) about twenty years old, Annot. though they felt not the smart of it till now, than they confessed their sin, with grief one to another, when they were imprisoned by Joseph for i Gen. 42.21, 22. spies, they said one to another, we are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear, therefore is this distress come upon us. The good Thief confessed his sin to his Fellow-malefactor, and rebuked him for railing on Christ, Luk. 23.39, 40. and counselled him to fear God— dost not thou fear God? q. d. thou oughtest to do so. Seventh Case, To magnify God's grace. To magnify the riches of Gods free grace towards you, though you have committed such and such sins; upon this account Paul confessed under his hand to Timothy that he was before a Persecutor, a Blasphemer, and injurious, or a contumelious person— yea the chief of sinners, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet God enabled him, counted him faithful, putting him into the ministry, vers. 12.— he obtained mercy, vers. 13. and the grace of the Lord was exceeding abundant to him and in him, vers. 14. and Christ came to save him, vers. 15. To this end Paul made several confessions of his sins, as to the people, Act. 22.4, 5. before King Agrippa, Act. 26.9, 10, 11. Eighth Case, to prevent sin in others, To prevent sin by confessing you●sins, and the evils you have found by experience in them to make them to beware thereof. It is seasonable, and may be profitable for condemned Malefactors at their Execution, to make an open confession of their sins before all the spectators, especially of those sins which brought them to that untimely end, and to dissuade all from their sinful courses, as they would avoid their miserable end. Object. Are we bound to confess every sin (of which we are guilty) to others? seeing hereby, 1 We may bring ourselves into danger; Suppose a man hath committed murder, theft, or the like secretly, so that it is not known; his own discovery of it may cost him his life, according to that saying, confels and be hanged. Is a man bound to betray himself? Nemo tenerur prodere scipsum. 2 Hereby we may expose ourselves to reproach and contempt, by publishing our private and particular corruptions; and ought not a Christian to preserve his own good name? Answ. First, To confess all and every sin, (so far as we know or can remember) unto God, is absolutely necessary, but confession thereof to men is necessary only in some cases, and not of all sins. To impose the same (as the Papists do in their Auricular confession) is to set Conscience upon the rack, and to lay on a heavy burden intolerable to be born. Secondly, We are required to confess such sins to others as are open, or some way known to them; not such as are secret or hidden from them; as 1 Bosom sins need not be confessed to men, but to God alone, to whom they are known as the injuries we have done others intrinsically, by hard thoughts, evil furmising, causeless jealousies, revengeful desires, or rejoicings,— by heart-theft, heart-murder; heart adultery. These we should acknowledge with grief before the Lord (the searcher of all hearts) and pray with David, Cleanse thou me from secret faults. Psal. 19.12 2 Sins actually committed, but secretly, so as they are unknown to men (as secret murder, secret theft, secret uncleanness) we may conceal them while 1 Providence covers them. 2 And Conscience is quiet, and doth not constrain us to confess them, to men, but to God only who seethe in secret both our sins and our sorrow for them. But when God in his providence brings our secret sins to light, when our Consciences being awakened (by God's word or judgements) do so terrify and torment us for them, as we can have no ease nor quiet in our spirits, till we have acknowledged them; then we ought to confess our sins, though we suffer for them, as some have done many years after their sins were committed; during which time, providence made no discovery of them, but let them lie covered with a vale of secrecy; and their Consciences lying a sleep were silent, or though awake, did not violently accuse for them. The most of the forementioned cases of confession to men, concern such faults as are some way known to men, either 1 Openly in the Acts of them; such are scandals given to the Church, or to particular persons, so long as the same are kept secret, they are not scandalous; and the wrongs we have done to others in word or deed,— and the evils we have done together with others, as companions in iniquity. 2 Or by the effect, consequent, or some discovering mark thereof. Achans theft was kept secret; for he hide what he had stolen in the earth, Iosh. 7.21. in the midst of his Tent; but it was discovered, first, by the blow God gave Israel for this sin of Achan, called the accursed thing,— they were smitten at Ai; After by casting of lots (a course of Gods prescribing to find out the offender) and the lot fell upon Achans Tribe, family and person; thus his iniquity found him out, than he confessed his sin to Joshua, and died for it. Jonahs' flight from the presence of the Lord, was a secret fault, known only to God and himself at first, but providence afterward brought it to light; by the Lords sending a mighty tempest upon the Sea, so that the ship Jonah was in, and all that were in it, were in jeopardy; and the Mariners casting lots to find out who was the cause of that evil upon them, Jon. 1.6. Vers. 10. the lot fell upon Jonah. Then Jonah confessed his fault to them, and was willing to be cast into the Sea, Vers. 12, 15. to calm it, and to save them. Let me add this, Though open confession of secret wrongs done to others (unknown to them how or by whom) be not necessary, yet Restitution or Reparation thereof is necessary; which may be done as privately (scil. by the hand of a stranger, or the like) as the fault was committed; and it sufficeth, though the person injured knows not who did him the wrong, nor who makes him amends. 3 We may confess sometimes even our secret sins to others, to our own advantage, as in the particular cases before specified; to wit, 1 Of scruple, when they burden our consciences. 2 Of Predominancy, when they tyrannize over us, and trouble us, or we are strongly tempted to them. 3 Of affliction (be it sickness, or any loss or cross) the cause whereof we conceive to be some secret lust, infirmity, or failing in us. — To obtain comfort, counsel, compassion and supplication from others, and thereby help and remedy against sin and trouble, both of body and soul, as was showed before. This is no more than for a patiented to acquaint the Physician with his secret disease (unknown to others) that he may apply healing medicines, suitable and effectual thereunto; or for a beggar to uncover his sore, to move others to pity him, and to contribute towards his healing. So much of the cases in which confession should be made to others. The second Thing is, the persons to whom we should confess our faults, to wit, 1 Our open faults to the persons or societies whom we have either 1 Injured, 2 Or scandalised, 3 Or consociated in sin. 2 Our secret faults we should confess to such persons (Ministers or others) as we judge wise, godly and faithful, 1 To keep our counsel, conceal our infirmities, lock up our secrets in their bosoms, and not divulge them to our prejudice. 2 To counsel us aright, concerning our bosome-cases. 3 To pity us, and to pray for us. These are the properties of bosome-friends. Object. Shall we not hereby lose our Repute, and blemish our name? Ans. Confession of our secret faults to such, will not impair our credit, nor impeach our good name with them, because 1 They will consider themselves that they also may be tempted, troubled and exercised so as we are; and they will remember that Law of Justice and equity, of doing to others what they would have others do to them, Mat. 7.12. 2 The confessing of our secret sins to them, upon such an account, will represent us to them, to be tender in conscience, soft in heart, humble in spirit, hating sin, fearful to offend. Hereby we shall give them occasion 1 To discern more of the grace of God (of the truth, and workings of it) in us. 2 To think better, yea more highly of us (as Christ did of the Centurion, and of the woman of Canaan) the worse we think, and the more evil we speak of ourselves this will not lessen, but greaten our esteem with them. The third thing is, from what Principles, or in what manner, we should confess our faults to others, scil. from Zeal, Hatred, Love, Humility. 1 Out of Zeal for God, 1 Zeal. to give him glory before men of his 1 Omniscience, knowing our sins, even the most secret, and 2 Providence in detecting them. 2 Justice in punishing, or Righteousness and faithfulness in afflicting us for them. 3 Free grace in pardoning them, and in accepting, employing and saving us from them, or notwithstanding them. 4 Patience in sparing us, and mercy in doing us good, notwithstanding the evils we have done. 2 Out of hatred of sin, 2 Hatred. we should confess it with grief for it, and aggravation and detestation of it; as a man would speak of the most loathsome, abominable things, as of eating or drinking Excrements, or touching of Toads; yea as we would tell or inform others of a most notorious Thief, Murderer, or Malefactor, that he may be executed, or of a Toad or Snake, that it may be killed. Yea so as by confessing our sins, (to God or man) to cast them up with loathing as nauseous stuff, as men do meat which their stomaches cannot digest, but loathe. For confession is a vomit of the soul, whereby it casts up or spuos out sin, and disburthens itself of it, which lay heavy upon it, and made the soul sick. 3 3 Love. Out of love to others to make sin odious and abominable to them; and to make them abhor and eschew the sins we have committed, and escape shame and sorrow that we have tasted for the same— also out of grief, for wronging or offending others, and from a just mind to give them satisfaction by confession thereof to them, to obtain their pardon and favour. 4 4 Humility. Out of humility, to humble ourselves, for our faults even before men (in the cases, or upon the occasions premised) to take shame to ourselves, in confessing them; and to make it appear how much we abhor sin, and ourselves for sin, and how vile we are in our own eyes; also, to prevent others thinking too highly of us, which was Paul's desire, who would not have others to think him better than he was, 2 Cor. 12.6. We should bewail the neglect of, and averseness to this duty, in all sorts, even from young to old, the most are more forward 1 To commit sin with others, or to encourage others unto sin. 2 To deny, hid, or excuse their sins; even when they are taxed and reproved for them. 3 Or to outface their faults, and justify them, than to confess them to others. It is the property of sinners, and the infirmity of Saints (who are but as Infants in measure, and sanctified but in part) to palliate and cover their sins as much as they can; This hath been their manner from the beginning; or from sins entrance into the World. See it in our first Parents. Adam laid the blame of his sin upon Eve, and Eve of her sin upon the Serpent, Sarah covered her laughter with a lie; she feared a reproof for what she had done, Gen 18.15. but she was not afraid to deserve it by denying what she had done. What a miserable sort of excuses will be pleaded (saith one) when men are charged with sin, for all are graven out of Adam. Mr. Greenham. I have read a Proverb, that sin seweth itself a garment (being ashamed to go naked) that is, excuses, invented by Satan, but made by men and women, as the suit of fig-leaves were by Adam and Eve, who were the first offenders; but they cannot cover sins nakedness, nor keep it warm, nor put any comeliness upon it, for the excuse of sin multiplies sin, and makes addition thereunto. Quest. Why are men so backward to confess sin? Ans. 1. Because confession of sin contains in it, or brings shame and grief along with it for sin, which sin cannot endure. They are as smoak to the eyes, Vinegar to the teeth, bitter as Gall and wormwood to the taste of sin. Sin hath so perverted the soul, as to misplace shame in acknowledging offences, which should be placed in offending. 2 Confession is an Ejection of sin (as it is said) where sin is freely confessed, it is fully cast out; It lays an engagement upon men, not to commit sin again, when they have confessed it, but absolutely to hate it, to part with it, and put it away. This neither Satan nor sin (its brat) can endure. They hate putting away, where they have gotten possession, they desire to hold it. Confession separates between sin and soul, and makes a divorce. 3 Because Confession is a bringing of sin (that horrid Monster) to light; an open discovery of it in its shape and colours, which are most ugly and deformed. Now sin hates the light, Joh. 3.20. and hates coming to the light, and hates Confession which causeth it; and hides itself in the bosom of the sinner. Satan employs all his policy, and sin all its power and interest it hath in us to conceal it, and to wave the confession of it. Sin loves to wear a veil of secrecy, or a vizard of counterfeit piety, or a Garment of excuses, that the filth and shame of its nakedness may not appear; or to wrap itself like the Devil in samuel's mantle. As false Prophets come to us in sheep clothing, so doth sin in the guise, colour or show of virtue, to deceive us. Object. Sin is a filthy, shameful thing, it becometh Saints not once to name it, as Fornication, Uncleanness, Covetousness, Ephes. 5.3. why then should we confess it? Ans. 1. Though sin be filthy and abominable in itself, yet the Confession of sin is clean and commendable. 2 There is difference between naming, and naming of sin, scil. 1 With delight in it, boasting of it, or indulgence to it, This naming of sin is sin. 2 Or with detestation of it, and indignation at it, and grief for it, This naming of sin is good and gracious. 3 To conceal sin, but not to confess it (when there is occasion) is sinful modesty, (shameful shamefastness) to keep Satan's counsel; to hid and harbour a Thief or murderer in our bosoms, that will rob our souls, and cut our throats; this argueth stubbornness of spirit, and self-hardening against reproof. Such a disposition is the highway to destruction. For he that covereth his sins, Prov. 28.13 (that is, who will not confess them, no not when he is called thereunto) shall not prosper— and he that being often reproved hardeneth his neck (refusing to confess or to amend his fault) shall suddenly be destroyed, and that without remedy. 4 A serious and religious confession of sin, is a Remedy to cleanse and heal soul-maladies. The first piece of amends for our sinning is to confess our sins. The hiding of sin is like the covering or skinning of a sore, which will fester inwardly, and break out dangerously. What a restraint would this be to sin, to take liberty to do nothing (no not secretly) which we would not take boldness to confess even openly? To Confess sin aright is an Herb of Grace which grows not in nature's Garden; when a man is condemned in himself through deep Conviction and sense of sin, he will be free to accuse himself before others; when he feels the bitterness of sin in his Soul, he will cast it up as loathsome stuff, though he swallowed it down as a sweet morsel. Many famous men (as Austin, Origen, and others) have been free to publish the Errors of their opinions to the world. Why should we be unwilling to confess the Errors of our manners? Rom. 10.10.— With the heart man believeth unto righteousness, and with the mouth confession is made unto Salvation. HEre is a double duty annexed to two principal parts of man.— 1 The Duty of the Heart, that is faith, and the effect thereof is Righteousness; that is, we are justified by faith, apprehending the righteousness of Christ. 2 The Duty of the Mouth, that is, confession, and the consequent of it is Salvation. Observe the order and Connexion of these two. 1 The order, the Heart goeth before the Tongue, and Believing before Confessing. 2 The Connexion of them, as of the cause with the effect, for Faith in the Heart is the Root, or principle of confession with the Mouth; both should go together as fire and flame, as spring and stream, as Tree and fruit. Doctrine; It is a Gospel-Duty to confess with the Mouth, as well as to believe with the Heart. I desire to open four things. 1 What this Confession is, 2 When it should be made, 3 Why, 4 How. 1 What it is. This Confession is an open Profession of Christ, What Confession is. and his Gospel, Truths and ways and a pleading for the same. 1 Of Christ of whole Christ. 1 Of his Natures, or divinity and humanity. The woman of Canaan confessed Christ to be Lord, and the Son of David, that is, to be both God and a Mat. 15.22. man. John the Baptist confessed him to be the Son of b Joh. 1.20, 27, 34. God, the Eunuch did the like, Act. 8.37. Peter confessed him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Christ, the son of the living c Mat. 16.16. God, Joh. 6.69. 2 Of his Offices, Rabbi, said d Joh. 1.49. Nathaniel, Thou art the Son of God, thou art the King of Israel. The Samaritan woman confessed Christ to be a Prophet, both to e Joh. 4.19. Vers. 29. himself, Sir, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I see that thou art a Prophet, and before the Samaritans— Come (saith she) See a man which told me all things that ever I did, Is not this the Christ? did not John confess Christ's Priestly Office when he said, Joh. 1.29. Behold the Lamb of God which taketh away the sins of the world.— All that confessed him to be the Christ, or Messiah, did implicitly (at least) acknowledge his offices, (scil.) to be King, Priest and Prophet, to which he was anointed. 3 Of his beauty, excellency and dignity. What a large confession did the Spouse make of Christ's beauty to the Daughters of Jerusalem, when they asked her, what is thy Beloved more than another Beloved? Cant. 5.9. — my Beloved is white, and ruddy, the chiefest among ten thousand.— John confessed the dignity, Vers. 10, etc. and excellency of Christ, when he said, I am not the Christ, but his praecurtor, Joh. 1.20. or harbinger— and he is preferred before me, whose shoes latchet I am not worthy to unloose, Ver. 27. — and in his last testimony of Christ, in Joh. 3.28. to 33.— he saith, that Christ is the Bridegroom of his Church, he was but the Bridegroom's friend; that Christ must increase, he decrease; this was John's joy, that Christ came from Heaven above, and is above all, and therefore hath justly most high pre-eminence.— This is held forth in that Catholic confession of Christ's divine Nature, Power, Sovereignty and Excellency; that he is worthy to receive all honour, glory and blessing, in Rev. 5.11, 12, 13. 4 Especially of those things concerning Christ which others deny, or doubt of; as his resurrection from the dead. In the times of the Gospel the Jews and Gentiles confessed Christ's death, Act. 4.2. but would not acknowledge his resurrection; the Priest, and Sadduces were grieved that the Apostles preached it; Therefore Christians were required to make confession of this Truth in those times (scil.) that God raised Christ from the dead; Rom. 10.9. and they should be saved.— Therefore Paul boldly confessed the resurrection of the dead, Act. 24.15. before the Council, Act. 23.6. and before Felix. 2 Confession is an open profession of ourselves in reference to Christ, in five Particulars. 1 Of our Faith in Christ, and his Gospel: as the Father of the Child, in Mar 9.24. cried out and said with tears, Lord I believe, help thou mine unbelief, and the blind man, in Joh. 9.38. Lord, I believe;— Paul confessed his Faith and Hope before Felix, Act. 24.15. — I believe all things which are written in the Law, and the Prophets, and have hope towards God.— Surely shall one say (that is, confess) saith the Lord by the Prophet Isaiah, chap. 45.23, 24. in the Lord have I Righteousness and strength,— and of our interest in God, and in Christ by Faith, as David did upon all occasions,— He is my God, my portion.— Job made an excellent confession of his Faith in Christ (as his Redeemer) before his Friends, Job 19.25, 26, 27.— as Thomas did when he said, My Lord, Joh. 20. 2●. and my God; and the Spouse, my well-beloved is mine, and I am his, Cant. 2.16. This is the Name whereby Christ shall be called (i. e. confessed by us) Jehovah our Righteousness, Jer. 23.6. 2 Of the grace of Christ in us, of the work and workings of it. Such a confession Paul made to the Corinthians, 1 Cor. 15.10. By the Grace of God, I am that I am (q. d) that gives me my specifical being, life, and operation, as I am a Christian) and his grace in me was not in vain, but I laboured more abundantly than they all, yet not I, but the grace of God which was with me. And he made the like to Timothy, 1 Tim. 1.13, 14. that he had been a blasphemer, and a persecutor, etc. but the Grace of our Lord was exceeding abundant, with Faith and love which is in Christ Jesus, q. d. God wrought a wonderful change in me by Grace, to make me a new Creature; by Faith and Love, to form Christ in me, and to conform me unto Christ. And when he declared his conversion before the people, in Acts 22. 1 King. 18.12. Obadiah professed his fear of God to Elijah— I thy Servant fear the Lord from my youth. Peter professed his love of Christ, yea Lord, thou knowest that I love thee, Joh. 21.16. and David professed God to be his exceeding joy, Psal. 43.4, and Paul his glorying in the Cross of Christ, Gal. 6.14. 2. Cor. 12.10. 3 Of our worship of God after a Gospel's mode, purely and spiritually without humane Inventions or superstitious vanities. This we should openly own, and profess, though others dislike it, and call it Schism or Novelism. 〈◊〉 24.13, 14. So did Paul before Felix,— They cannot prove the things whereof they now accuse me,— but this I confess unto thee, that after the way that they call Heresy, so worship I the God of my Fathers. 4 Of our Practice, or manner of life, what is the constant Bent, Act. 24.16. or Bias of our Resolutions and endeavours— Paul also confessed this before Felix— Herein do I exercise myself, to have always a conscience void of offence towards God, Act. 23.1. and towards men,— and before the Council— I have lived in all good conscience before God until this day. 5 Confession is an open Profession of our experiences of God, and of his gracious deal with us; of Christ and of his Grace in us, love to us, and of our fellowship with him.— The account David gave to them that feared God was a confession of his experiences, Psal. 66.16. — Come and hear all ye that fear God, and I will declare what he hath done for my soul— Such was John's first Epistle, wherein he declares to all, 1 Joh. 1.1, 3. that which the Apostles have seen, heard, and felt.— Relations of experiences are Confessions of Christ before men. I may add, that to bear witness against sin, is to give Testimony for God, which is good and acceptable service to God, though we suffer for it, as John the Baptist lost his head for witnessing against Herod's Adultery, and Incest, Mar. 6.18, 27. The second thing. 2 When. When this Confession should be made, to wit, when we are called thereunto, either publicly or privately. 1 Publicly, either by a Church, or by a Magistrate. 1 By a Church of Christ, either 1 At the Constitution of it. 2 Or at our admission into it. 1 At the Constitution of it; for the Lord Jesus makes the confession of faith to be the Rock or foundation upon which his visible Church is built, Mat. 16.16. to 19 Therefore when he first was about to tell his Apostles of building his Church of a new frame or model under the Gospel, the old Fabric of the Jewish Church being then to be taken down about the time of Christ's passion, and the new to be set up after his ascension, according to his commission and direction given to his Apostles to that purpose, Act. 1.2, 3.— being seen of them forty days, (after his Resurrection) and speaking (to them) of the things pertaining to the Kingdom of God, that is, his Church, he first requires an account or confession of their Faith. Whom say ye that I am? Vers. 15. Then Peter answered in the name of all the Apostles, (as our sound, Orthodox Divines conceive) Thou art Christ the Son of the living God, Therefore Peter saith, in John 6.69. not I only, but we (Apostles) believe and are sure that thou art that Christ, the Son of the Living God, and Christ replied, thou art Peter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is a stone in this spiritual building, yea a pillar in the Church, Gal. 2.9.) and upon this rock, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 16.18 that is, upon this confession made of me to be the Christ, or upon me the rock as confessed, I will build my Church and the gates of Hell shall not prevail against it— Hence we may collect two things. 1 That a good confession of Faith in Christ should be made and laid as a foundation at the gathering or constituting of Churches (to build them upon) which may be effectual to keep them sound in the faith, and free from errors, and to engage them to hold fast their principles, and not to swarve from the same; but to preserve the doctrine of Religion pure therein, and to strengthen the whole building that is raised upon it— 2 That those are the fittest stones for the building of a Church, that can give the best account of their faith in Christ. 2 At our Admission into a Church of Christ, to which we desire to join ourselves, and they require us to give an account of our faith and holiness, that we are Saints and Believers— This we should be free and ready to do. 1 Because as to believe with the heart, makes a man a member of the invisible Church, so to confess with the mouth; or open profession of faith, qualifies him to be a member of a visible Church of Christ. 2 This will give the Church knowledge of us, and satisfaction in us, yea move them to glorify God for us, and to receive us in the Lord unto fellowship with them in all Christ's Ordinances, without which they may be afraid of us, as the Church of Jerusalem was of Paul, when he assayed to join himself to it until Barnabas had satisfied them concerning him, Act. 9.26, 27. 3 This seems to have been the practice of the Primitive Church (as now it is of the reformed Churches)— The 3000 converted at Peter's Sermon, did not they confess Christ, Act. 2. or make a profession of their faith, and of a change wrought in them? Else how could the Apostles know that they gladly received the word (to wit, of faith, repentance, Vers. 41. and obedience to the Gospel) and distinguish them from all others, and upon that account baptise them?— I am apt to think that those who believed at Ephesus, confessed their Saviour, as well as their sins, and their Faith as well as their Repentance. 4 What is done at the planting of a Church is proper and suitable to be done in the augmentation of it, that is, confession of Faith— whosoever would be a Peter, that is, 1 Pet. 2.5 a lively stone, fit to be laid in this building, should be a confessor of Christ. 2 When we are called thereunto by a Magistrate, or secular powers, or brought before Rulers, and Governors for Christ's sake, and examined about our Religion; then we ought to bear witness to Christ, and his Truth, as Christ and his Apostles did.— 1 Christ who witnessed a good confession before Pontius Pilate (than Precedent in Judea) recorded in John. 18.37. 1 Tim. 6.1 — when Pilate said unto him art thou a King? Jesus answered; Thou sayest that I am a King. This is an Hebrew manner of confession, equivalent to an affirmation, q. d. that thou sayest is true, I am so indeed; Christ did the like before the Council, Luk. 22.70. when they all said, art thou the Son of God? and he said unto them, ye say that I am, q. d. I am what you say— and before the Highpriest when he asked him, Art thou the Christ the Son of the blessed? Mark. 14.61, 62 And Jesus said, I am. 2 The Apostles witnessed a good confession of Christ, and of that main truth, scil. that Salvation is only by Christ, as Peter and John before the Council, Act. 4.5. to 16. and cap. 5.27. to 33. and Steven, Act. 6.12.15. and 7. chapter, and Paul before Felix the Governor, Act. 24.14. to 22. before King Agrippa, Act. 26.2. etc. especially 22, 23. vers. and before Festus, 24, 25, to 30. verse. 2 When we are called to it privately; especially in three cases. First, When we are asked by a single person, who desires to be informed by us, and seeks not to lay a snare for us. Be ready always, 1 Pet. 3.15 to give an answer to every man that asketh you a reason of the hope that is in you with meekness and reverence. Now to give a reason of our hope what is it, but to yield an account of our faith? which we are bound to do upon a private demand: or when just occasion is given, though but by a private person, as Christ made confession of himself to the Samaritan woman, and to a blind man. john 4.25. — When she made confession of the Messiah to Christ, as, 1 That he would come. 2 That he was now upon coming. 3 That when he is come, he will tell us all things. i e. teach his Church more fully and perfectly— though she was a woman, Trap in John 4.7. and a Samatan, and a poor Tankard-bearer; a sinner, one that lived in fornication, yet Christ rejects her not, but takes occasion from her Confession of the Messiah, John 4.26 to confess or make known himself to her to be the Christ or Messiah she spoke of. Though he did not manifest himself so plainly to the Jews, no not when they pressed him, saying, How long dost thou make us doubt? John. 10.24 if thou be the Christ tell us plainly. But he would not in plain Terms tell them that he was he, because he knew their hearts, that they asked not sincerely to believe in him, but captiously to get advantage against him; though he told the woman, because Christ knew, she was now a Convert, and would be a means of the conversion of others.— When the blind man asked Christ, who was the Son of God, that he might believe in him; though the Pharisees had excommunicated him for confessing Christ, yet Christ confesseth himself to him— and tells him— It is he that talketh with thee, Joh. 7.35, 36, 37. And he said, Lord, I believe, and he worshipped him. Second Case. We are called to confess Christ, when we are engaged in disputes or reasonings with others about the matters of Christ and his Gospel, Jud. 3 than we should contend earnestly for the faith which was once delivered unto the Saints; for defence of the Truth, and to convince gainsayers. Even as isaack's Servants strove with the Philistims for the well of water they had found, Gen. 26.21 — knowing that every Christian in his place, Phil. 1.17 is set for the defence of the Gospel, as well as Paul.— How plainly and boldly did Paul confess Christ, and how strenuously did he contend for the Truth as it is in Jesus, Act. 19.29 in his disputes with the Grecians at Jerusalem? but they went about to slay him. He being too hard for them at arguments, they would be too sharp for him at weapons;— with the Jews and devout persons in the Synagogue, and in the market daily with them that met with him, Act. 17.18 and with certain Philosophers at Athens, wherein he stoutly maintained, that the God who made heaven, Vers. 24, 25, 28 and earth, and preserves all things, Vers. 30, 31 is the only true God,— and the doctrine of repentance, of the last judgement, and of the Resurrection. Vers. 18, 19, 20 For which dispute, the Philosophers persecuted him, and brought him unto Areopagus (that was the high Court of Justice in Athens) as a violator of their Religion, to be judged.— Paul and Barnabas were stout Champions for the Truth in their Disputes at Antioch with the Jews, Act. 15.2 that maintained the necessity of Circumcision— Stephen in his dispute with the Doctors of five several Classes, Act. 6.9. Vers. 10. so confounded them, that they were not able to refist the wisdom of the Spirit by which he spoke; then they fell to Satanical Artifices, as to subornation of false witnesses against him, Vers. 11, 12, etc. and persecution of him, even unto death. Contending for the truth of Christ, is confessing of Christ before men. This is a Gospel-becomming conversation among Christians, Phil. 1.27 which Paul pressed upon the Philippians, that whether he was present or absent he might hear of their affairs; that they stand fast in one spirit, with one mind, striving together for the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or wrestling together for the defence of the Truth— Paul's Zeal in striving for the Truth, and for every parcel of it (because precious to him) doth further appear by four things. 1 He chid the Galatians for their Levity, Gal. 1.16. that they were so soon drawn away from the Truth;— and he curseth them that bring any other Gospel (than what hath been preached unto them) whosoever they be, whether men or Angels— and? in Chapter 3, verse 1, Gal. 3.1 He rebukes them sharply for being carried away from their obedience to the Truth of the Gospel. O foolish Galatians who hath bewitched you? 2 Gal. 2.4, 5 The false Brethren that crept in privily to spy out the liberty which the Apostles had in Christ Jesus (from legal observances) Paul yielded not an inch to them, Gal. 2.5 no not for an hour, that the Truth of the Gospel might continue with the Galatians, and they might resolvedly continued therein. 3 When Peter dissembled, and halted between two Opinions (scil. his eating, and nor eating with the Gentiles) & he (& others following his example) did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, walk with a right foot according to the Gospel; Gal. 2.11, 12, 13, 14 — Paul withstood Peter to the face (that is, Vers. 11. Ver. 14, 15, 16. openly & professedly) because he was to be blamed— and he reproved him sharply & boldly before them all. 4 Paul wished that the corrupters of Christ's Truth, or vehement Urgers of Circumcision (who troubled or unsettled the Galatians) were cut off, Gal. 5.12. to wit, as superfluous flesh, that themselves might suffer what they do. The Third Case, when we are in company where the Name of Christ is blasphemed, or his Truths, ways, Servants, are evil spoken of, contradicted, or calumniated, Then aught 〈◊〉 stand up in defence of Christ, and of what is Christ's person, or things, to speak as much for them, as others speak against them, yea more; to out-speak them, and put them to silence, else we should betray Christ and his cause by our silence (for that would seem to be a consent) and the wicked would thereby be emboldened to continue, yea to multiply their evil speakings, and weak ones would be occasioned to fall from the Faith, and strong Christians would be much offended, and the glory of Christ, and the splend or of his Truth would be greatly darkened and impeached thereby. In this case confession of Christ is necessary, though we be not examined about him, or his.— Thus I have showed when we ought to confess with our mouths; at other times we have liberty to conceal our Faith, and opinions, yea, our persons sometimes, as Christ himself did. The Third Thing, why ought we to confess with the mouth? The Reasons may be drawn from God, Christ, ourselves, and others. 1 From God, they are three. 1 Because Confession is a homage, service, and fealty which God requires of us, and swears he will have from us, Isa. 45.23. compared with Rom. 14.11.— As I live, Isa. 45.24. saith the Lord, every knee shall bow to me, and every Tongue shall confess to God— and surely, shall one say, In the Lord have I Righteousness and strength; By denying, or not doing the same, we make God falsify his oath, or provoke him to punish us. 2 Because God the Father did confess, or give Testimony, even by a voice from Heaven; to his Son Jesus Christ, both at his Baptism, Mat. 3.17. and at his transfiguration, Mat. 17.5. saying, This is my beloved Son in whom I am well pleased. This voice (saith Peter) came from the excellent glory, when Christ received from God the Father, honour and glory. Our Saviour saith often, The Father that sent me beareth witness of me, Joh. 5.32, 37 & 8.18. As we should receive the witness of God, which he hath testified of his Son, 1 Joh. 5.9, 10. else we make God a liar; So we uhould be followers of God, as dear Children, in giving Testimony of Christ our Saviour, and elder Brother, as God our Father did. 3 By confession of God and Christ, and his Truth, we give glory to God— Every Tongue should confess that Jesus Christ is Lord, Phil. 2.11. to the glory of God the Father. Josh. 7.19. Rom. 15.6. If by confessing our sins (as Joshua said to Achan) much more our Saviour— and by joint confession, we glorify God with one mouth. Reas. 2 From Christ, they are two. 1 It is his privilege to be confessed. 2 It was his practice to confess. 1 It is Christ's privilege to be confessed; or a high Exaltation, or honorificall event, which was either conferred by the Father on his Son, as a reward of his deep humiliation, as Piscator, and others think; or at least was a consequent of it as Calvin conceives, quod dictio illativa, in Phil. 2.9. consequentiam hic magis sonnet, quam causam. That wherefore in Phil. 2.9. denotes rather his exaltation to be a consequent of his humiliation, Phil. 2.9. Vers. 9 than his humiliation to be a cause of his exaltation. He humbled himself, and became obedient unto death, etc.— Wherefore God hath highly exalted him, and given him a Name which is above every Name, Vers. 10. — that at the Name of Jesus every knee should bow, that is, all things in Heaven and Earth should be subject to his Dominion and Power, and that every Tongue should confess that Jesus Christ is Lord, either voluntarily here, or coercively hereafter, to wit, at the day of Judgement— Confession of Christ before men is an honour due to Christ's Name from us, Vers. 11. even upon the Account of his Passion or Humiliation; and not to confess him, is to rob him of that glory which is justly and peculiarly his own. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence Christ is called the Apostle, and Highpriest of our profession, or confession, that is, He whom we should principally confess, or profess, and our Faith in him for salvation; As the Author of our Salvation, and of our Faith, and the Apostle of that Evangellical Doctrine which we profess. 2 It was Christ's practice both in life and death; for with his mouth he confessed his Father, himself, and the Truth. 1 His Father. Christ both gave knowledge and bare witness of him before men; for, Joh. 1.18. No man hath seen God at any time, the only begotten Son which is in the bosom of the Father, Joh. 8.38. he hath declared him,— and I speak (saith Christ) that which I have seen with my Father,— what was that Christ saw, and spoke? 1 His Father's Essence, or being, Joh. 4.24. that God is a spirit. 2 His mind, and will, as how he will be worshipped, to wit, in spirit and truth, and what he would have us to do, scil. Vers. 23, 24. what soever he hath commanded us,— for all things that I have heard of my Father I have made known unto you, saith Christ. Joh. 15.15. John Baptist witneded this of Christ, Joh. 3.32. what he had seen and heard he testifieth. He made confession, or bare witness of himself; as before Pilate, that he was a King, before the Council, that he was the Son of God, before the Highpriest, that he was the Christ the Son of the blessed, and before all,— that the Father sent him. Object. Doth not Christ say, Joh. 5.31. If I bear witness of myself, my witness is not true? Answ. Beza saith this is a Rhetorical concession, as if Christ had said (the Jews will object that I testify of myself, therefore my testimony is unfit, and invalid, for men suspect self-testimonies. If I only should testify of myself, ye might distrust me, but I have other witnesses, greater than all exception, as John. Ver. 33, 36, ●●. and the works I do,— and the Father himself. Afterwards Christ said, Joh. 8.14.18. Though I bear record of myself, my record is true, because God is witness sufficient of himself; I know whence I came, and whither I go, I am a divine person, exempt from Error, and falsehood. 3 He confessed, and bare witness to the Truth, Joh. 18.37. To this end was I born, and for this cause came I into the World, that I should bear witness unto the Truth, saith Christ. Lest Pilate (before whom he had confessed himself to be a King) should conceit him to be an earthly King, Non regem agere, sed servum potius. Rolloc. he shows the end why he was born, etc. was to act the part, not of a King (depositâ ad tempus regis personâ) but to give testimony (as a Servant made obedient to the will of the Father) to the word, and to the Truth of God, and to this in particular, that he was King; and that his Testimony should not be in vain, for every one that is of the truth, heareth my voice, saith Christ, Rev. 1. ●. & 3.14. that is, all that are regenerated by the word of Truth.— Hence Christ is called the true and faithful witness, because he hath truly and faithfully revealed the whole Will of God (necessary for salvation) and hath attested the verity thereof, yea sealed it with his blood. Hence the Doctrine of the Gospel is called a witness, Joh. 3.11. Christ's Testimony, vers. 32.— Seeing this was Christ's practice. For this cause he came into the World, that he might confess the Truth; and upon this account he went out of the World, because he did confess it (as that he was King) he died for his Testimony, ought not Christians to do the like? Is not confessing with the mouth a Christ-like duty? Doth Christ bid us do more herein, than he did himself? Hath he not left us an example of confession, that we should follow his steps? Is not this part of our conformity to Christ? Is not confession high and honourable employment, not unbeseeming the Son of the most high God? Reas. 3 From ourselves, They are four. 1 Because we are Gods witnesses, Isa. 43.10. ye are my witnesses, saith the Lord, and my Servant whom I have chosen; and it is our task or office to give testimony of God, and of his Truth, and grace, before men. To this end God gives us plain, pregnant, plentiful proofs thereof, more discoveries of himself, and his Truth, and more of his grace than to others, that we may speak more of, and for God than others. Our eyes see, and our ears hear that of Christ, and his Gospel, which others do not (as Christ told his Disciples, Mat. 13.16.) Therefore God expects a larger Testimony from our mouths, than others can, or will give of him.— To this end we are born again, and are made partakers of the divine nature, and are of the Truth, that is, of the stock, and Lineage of Truth— and for this cause were we sent into the World to give testimony to Christ, and to the Truth in our Generation. It is great dignity to be a witness of Christ. John Baptist (that great Prophet) came for a witness of the light, that is, Christ, John 1.7 John the Evangelist the beloved Disciple, was an eminent witness of Christ, both by word and writing, Joh. 21.24. So was Paul, who was not a whit behind the very chiefest Apostles. 2 Cor. 11.5. Christ appeared to him for this purpose to make him a Minister, and a witness, Act. 26.16. and accounted him a chosen vessel to bear his Name, (by confession thereof) before the Gentiles, Act. 9.15. and Kings, and children of Israel. And for this use we should count our Tongues our Glory, scil. to confess God, as well as to give thanks to God. 2 Because if we confess God, and Christ, and the Truth, etc. we shall be confessed by both. 1 By the Father, he will own, and avouch us to be his, his people, portion, Jewels, his Servants, friends, sons, and that before Men, and Devils. 1 Before Men; If we testify for God, he will give testimony of us, as he did of Abraham, that he was the friend of God; of Moses, that he was the meekest man upon earth; of David, that he was a man after Gods own heart; of Daniel, that he was a man of desires; of Abel, Heb. 11.4, 5 that he was righteous; of Enoch, that he pleased God. Hence God's servants have appealed unto God as their witness, as Job— Behold my witness is in heaven, and my record is on high, job 16.19 and as their examiner and judge, as David did, Ps. 139.23, 24 and 7.8. and 26.1, 2. If we plead for God, God will plead for us against our enemies, Numb. 12.8 as he did for Moses against Aaron and Miriam.— Wherefore then were ye not afraid to speak against my Servant Moses— and for Job against his friends— ye have not spoken of me the thing that is right, job 42.7 as my servant Job hath, and as he did for the faithful, Psal. 37.6 in Lament. 3.58.— O Lord thou hast pleaded the causes of my soul— God will bring forth our righteousness to the light, clear our innocency, and judge our enemies. 2 Yea before Devils, as he confessed Job. job 1.8. and 2.4. The Lord said unto Satan, hast thou considered my Servant Job, that there is none like him in the earth, a perfect, and upright man, one that feareth God and escheweth evil; and still he holdeth fast his integrity, although thou movest me against him to destroy him without cause? 2 By the Son. If we confess Christ, Christ will retaliate, and recompense confession with confession; his of us, with ours of him; between which there is no proportion nor comparison; Mat. 10.32 Luk. 12.8 for he will confess us before his Father, and all the Angels of God, and say, These are my servants, members, Spouse, people, who did believe in me with their heart, and confess me with their mouths before men, to be their Saviour, Lord, and Master, head, and Husband; that were not afraid of men in my cause, nor ashamed of my cross. Whereas if we deny Christ before men (or his Truths or ways) he will also deny us before his Father which is in Heaven, Matth. 10.33. and before the Angels of God, Luk. 12.8. Whosoever shall be ashamed of me, Mark. 8.38 and of my words (saith Christ) of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy Angels. 3 Because, If we confess God and Christ, we shall be encouraged, defended, and honoured, even here. 1 Encouraged and strengthened by Christ, to and in our Testimony; as Paul was at Corinth, to whom the Lord spoke in the night by a Vision, Acts 18.9 Be not afraid, but speak, and hold not thy peace— and at Jerusalem— The night following (after Paul had like to have been pulled in pieces for his confession before the Councils) the Lord stood by him, Act. 23.10, 11. and said, Be of good cheer Paul, for as thou hast Testified of me at Jerusalem, 2 Tim. 4.16, 17 so must thou bear witness also at Rome.— And at Rome, at Paul's first Apology, all men forsook him, none stood by him, notwithstanding (saith he) the Lord stood with me and strengthened me. Rev. 11.5, 6 10 — God bears witness to the Testimony of his two witnesses, by infusing great power both into them, and into it. 2 We shall be defended, and delivered from the assaults, and designs of our enemies, as God promised Paul at Corinth— I am with thee, Act. 18.9, 10 and no man shall set on thee to hurt thee, and at his Conversion, when Christ tells him, I will make thee a Minister, and a witness, Act. 26.16. and promiseth to deliver him from the people, Chap. 23.10, 11, 20, 21 and from the Gentiles, unto whom he hath sent him, v. 17. and performed to him, both at Jerusalem, where he was rescued by the Captain from violence, and saved from the Jews conspiracy lying in wait to kill him, and at Rome, where he was delivered out of the mouth of the Lion, 2 Tim. 4.17 that was Near. God hath a wing of special protection to spread over his witnesses. And though the two witnesses be slain for the Testimony of Jesus, Rev. 11.11 yet after three days and an half the spirit of life from God shall enter into them, and they shall stand upon their feet, and great fear shall fall upon them that see them. Hence some think, that their kill, and reviving are in respect of their prophetical life. 3 If we honour God by confessing him, he will honour us. 1 With favour, affection, and respect from men; Christ's Confessors and Martyrs have been very highly esteemed, dearly beloved, 1 Pet. 4.14 and longed for, and greatly rejoiced in; for the Spirit of God, and of glory rests upon them; which makes them very amiable in the eyes of others.— When the Apostles gave witness of the Resurrection of Christ, Act. 4.33 great grace (that is favour and honour) was upon them all— Because the Church of Philadelphia kept Christ's word (that is, in her mouth by confession, Rev. 3.8, 9 as well as in her heart by belief) and denied not his name, Behold (saith Christ) I will make them of the Synagogue of Satan which say, they are Jews, and are not, but do lie, Behold I will make them to come, and worship before thy feet, (not in way of Religious Adoration, Pareus. but of external reverence) and to know that I have loved thee; that is, to reverence and honour her, as one beloved of Christ.— When the two witnesses of Christ are revived, Rev. 11.12 they shall hear a great voice from heaven, saying to them, Come up hither; They shall be received triumphantly with great joy and honour into the Church, even to the Admiration of their Enemies, when they are restored who have been silenced, ejected, imprisoned, banished, or the like, for the Testimony of Jesus. 2 With victory over Satan, for the holy Martyrs and Confessors under the Roman persecutions, overcame the Accuser of the Brethren, (as Christians do now) by the blood of the Lamb, and by the word of their Testimony, that is, by the Testimony, or Confession they gave to Jesus Christ, and to the word of God, Rev. 12.10, 11. 3 Yea God will honour us with mutual inhabitation, which implies intimate communion, and the continuation thereof between him and us; 1 Joh. 4.15 for whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. Fourthly, Because if we confess Christ aright we shall be saved. Confession is unto salvation (saith Paul in the Text) in the tendency, and efficacy of it, 1 As a way appointed us by God to walk in towards heaven. 2 As a character, property, and practice, of such as shall be saved. 3 As a furtherance of salvation, because it is a means or help of our perseverance in the faith, Mat. 24.13 even unto the end, and he that endureth to the end shall be saved— For if we did not confess Christ before men, we should deny him, and so fall off from him, and short of Heaven— To hold fast the profession of our faith without wavering, Heb. 10.23 is the way to die in faith, and at death to receive the end of our faith, even the salvation of our souls.— Then to confess with the mouth is a business of great consequence, and commodity, which reacheth even to eternity, for great shall be our reward for it in heaven. Reas. 4. May be drawn from others, who may from the Confession we make of Christ and his truth, receive instruction or confirmation therein, and encouragement to speak thereof boldly, without fear. The fourth thing is, How this confession should be made, which shall be laid forth in seven particulars. First, Freely without compulsion; Confession of Christ should be a free wil-offering of our mouths, as well as thanksgiving. God loveth a cheerful giver of Testimony to Christ, as well as of Charity to men-God loveth not extorted confessions, that are wrung from us by violence. He would have them flow freely from us like water out of the fountain, not to be forced from us like wine forth of the press. 2 Plainly and fully without obscurity, or partiality, without hiding, or mincing the Truth. Like John the Baptist, when the Jews sent Priests and Levites to ask him, who art thou, he confessed and denied not, but confessed; John. 1.19 Vers. 20 (that is plainly, openly, expressly, fully,) I am not the Christ— But behold there cometh one after me, whose shoes I am not worthy to lose, (Act. 13.25) Hence our confession of Christ should grow and flow from Faith, and experience, as the Root and Fountain thereof. 1 From our faith in Christ; Confession in the Mouth (as was noted before) should proceed from faith in the heart.— We having the same spitit of Faith (saith Paul) as it is written, 2 Cor. 4.13. I believed, therefore have I spoken (that I, was David) we also be leeve, Psal. 116.10. and therefore speak.— We should show our Faith by works in our lives, and testify it by confession in our mouths, for that is a fruit and sign of Faith. We should say of Christ only what we know and believe, else we do but speak of Christ, not confess him. If Christ live not in our hearts by Faith (as one saith) he will not dwell in our mouths by confession. Object. Rom. 14.22. Doth not Paul say, Hast thou Faith? have it to thyself before God; therefore we need not confess it before men. Ans. The Apostle there speaks not of a justifying Faith (as he doth in my Text) for that must be declared by confession, but of a Faith or persuasion of Christian liberty in things indifferent (as eating flesh, and drinking Wine at that time) this Faith a man may keep to himself, or so show and use it, as he shall not thereby offend his Brother. 2 From our experience (in some measure) of Christ and his grace, or of what we testify. This will provoke us to confess Christ before men, as it did Peter, and John, when they were commanded silence— We cannot but speak the things which we have seen and heard. Act. 4.18, 19, 20. — They that have experience of the sweetness and efficacy of Christ's Word, Truth and Ways, they must and will say all they can for the Truth, and nothing at all against it, as Paul speaks, 2 Cor. 13.8.— Hence Christ gave his Apostles experience, or made them some way witnesses (either by the ear, or eye, or hand) of such things as he required them to confess, or bear witness to for him before men, as he did his Apostles, John, and the rest, 1 John 1.1. Act. 26.16. and Paul at his conversion— I have appeared unto thee, for this purpose, to make thee a Minister, and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee. Act. 22.14. As Ananias told Paul— The God of our Fathers hath chosen thee, that thou shouldest know his will, and see that just one, Ver. 15. and hear the voice of his mouth— For thou shall be his witness unto all m●n of what thou hast seen and heard. 3 Boldly without fear, or shame, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 13.6. eum 24.21. Paul cried out in the Council (to wit, with a loud voice) for the word signifieth an intention of clamour,— of the Hope, and Resurrection of the dead, I am called in question, 〈◊〉 when we open our mouths to speak for God, we should do it with undaunted, and invincible courage, with an Heroic spirit (like Paul, Act. 20.23.24, & 21.13. Phil. 1.20.) not learing the faces of men. In this business of Confession, we should be bold as Lions, and bid defiance to shame, and count it a high dignation to confess Christ, and to suffer for Christ, as the A poll●es did. Act. 5.41. Boldness sets off the Confession of Christ's witnesses with great grace and power, to make them penetrate, and to convince.— As it did the three children's profession of Faith in God before King Nabuchadnezzar, Dan. 3.16, 17, 18. and their resolution not to bow to his golden Image, for fear of his fiery furnace— When the Council saw the boldness of Peter and John (confessing Act 4.8, etc. 13. Christ before them) they marvelled and took knowledge of them, Psal. 119.46. that they had been with Jesus. David resolved, I will speak of thy Testimonies even before Kings, 2 Sam. 6.20, 21, 22. and will not be ashamed. He owned his dancing before the Ark, though Michal mocked him for it. It was before the Lord, etc. that I did it; and he resolved, if this make me vile, I will yet be more vile than thus.— Fear and shame are great Impediments to the confession of Christ. These made Peter deny his Master, and Nicodemus to come to Christ by night. Joh. 3.2. Joh. 12.42. And many among the chief Rulers who believed (because of the Pharisees, lest they should be put out of the Synagogue) durst not confess Christ. Chap. 9.22. 4 Constantly without giving over, till we have finished our Testimony, Rev. 11.7. as the two witnesses did, until which time, the Beast had no power either to hinder them, or to hurt them; yea till we have finished our course, as Paul kept the Faith (in his mouth as well as in his heart) till he had finished his. 2 Tim 4.7. When John fulfilled his course (that is, drew near the period thereof) he renewed his Testimony of Christ— Remember therefore what you have received, Act. 13.25. Rev. 3.3. and heard, and hold fast, and speak out the same, even to the end. We should confess Christ with our Tongues while we are able to speak— yea choose to die with a Testimony of Jesus in our mouths, of our Faith, and Hope in him, and love to him; and for the Truth against Errors, for the strait and holy ways of God, against all false, and byways, Then we may boldly look God in the face, and go triumphantly to Heaven.— We should confess Christ in evil times, when others deny him. When Christ and his truths and ways are opposed, despised, and persecuted, and his servants for them— Then to own Christ, and to speak for him, 2 Tim. 1.8. and for his; and not to be afraid of his Cross, nor ashamed of his cause or Testimony, will be kindly taken by Christ; as Paul● witness of him at Jerusalem, and Rome, and elsewhere was; Rev. ●. 1●. and the Church of Pergamos, her not denying his Faith, but holding fast his Name, even in those days wherein Christ's faithful Martyr Antipas was slain, Rev. 3. ●. and in that place where Satan dwelled, and had his Throne.— The Church of Philadelphia, though she had but a little strength, yet she kept Christ's word, and denied not his Name (though she had adversaries) and because she kept the word of Christ's patience (that is, Vers. 1● with great patience she held and maintained the Truth of Christ, and her profession of it) Therefore Christ will keep her from the hour of Tentation which shall come upon all the World. 5 Innocently, without giving offence or occasion to any, to speak evil of us, while we are speaking good of God's Name, or for his Truths and ways. This was Paul's care, Act. 24.20. and for this he challenged his enemies— Let these same here say, If they have found any evil doing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (or thing amiss) in me, while I stood before the Council, scil. to give Testimony of Christ— the Scribes that were of the Pharisees part, said, Act. 23.9. we find no evil in this man. To this end we should give a reason of our hope, or an account of our faith with meekness and fear. 1 Pet. 3.15 1. With meekness; from an humble lowly spirit, without any show or appearance, first of pride, ostentation or vainglory; or secondly, of passion, or bitterness in us; for the wrath of man as it worketh not, so it testifieth not the righteousness of God; it doth not at all adorn the Truths or ways of God; nor our profession, or confessions of them, which meekness of spirit doth. 2 With fear of God, of offending him while we are confessing him; of saying or doing any thing that may cause the way of Truth to be evil spoken of, for our sakes; and reverence of men, to give all due respect to them, before whom wespeak. Sixth Sincerely, Out of Love, and Zeal. 1 Out of Love to Christ and his truth; for what we love, we will own, or avouch openly.— Confession, and commendation are fruits of love. Love knows no shame in acknowledging, and praising its beloved Lovers are the freest and largest Confessers, and Commenders. See it in the Spouse, her Encomium of Christ, her beloved (from head to foot) when the Daughters of Jerusalem asked her, what is thy beloved, more than another beloved? Cant. 5.9. to the end; when love to Christ, and to his truth move us to confess him and it, than we will speak liberally, yea all that we can possibly for them, whosoever saith nay thereto. Love is strong as death, and the love of Christ will constrain us to confess Christ to death; yea though we die for it.— Hence John who was the best beloved, and most loving Disciple, gave special Testimony of Christ, Joh. 19.35. and 21.24.— Those that leave their first love, grow loath, and averse to confess Christ. 2 Out of Zeal for God; for the glory of his name, the credit of his cause, the honour of his truth, the propagation of his Gospel; for the encouragement, and comfort of Christ's Friends, for the conviction and obstruction of his enemies;— not to get praise to ourselves, nor to seek our own glory, for love of praise is a great prejudice to the confession of Christ. Joh. 12.42, 43 Some among the chief Rulers did not confess Christ, for they loved the praise of men more than the praise of God.— The Sanctuary fire of zeal kindled from heaven in our hearts, will burn out that Lukewarmness, Neutrality, and indifferency of spirit, which makes us to be of Gallio's temper in the things of God, careless of such matters, what any say, or do against the Name, or truth, ways, or Kingdom of Christ; what errors, heresies, and blasphemies are broached, dispersed or maintained.— This will also consume to ashes, the Conceits of the Libertines and Familists, who think it lawful to dissemble their faith, even before the Magistrate; and of the Nicodemites of these days, who count it sufficient to believe with the heart taking liberty to confess what they list with their mouth. Seventh and last, We must confess Christ patiently, with a disposition and resolution to suffer for our Testimony, if God call us to it; because the confessing of Christ before men may cost us dear, the loss of Liberty, goods, Friends, yea life and all; as it did the Apostles, Mat. 10.37, 38, 39 and many other the faithful witnesses of Christ. Christ requires we should be willing to part with all upon that Account.— Confessing of Christ hath been a cause of suffering for Christ, ever since Christ's time. Satan and his instruments have raised opposition, and persecution against the profession of Faith, as well as against the practice of piery, and against the persons that have held forth the same, even from Generation to Generation.— The Jews agreed that if any man did confess Christ, Joh. 9.22 Rev. 1.9 he should be put out of the Synagogue.— John was banished into the Isle of Patmos for the word of God, and for the Testimony (he gave) of Jesus Christ— When the Lamb had opened the fifth Seal, Rev. 6.9 John saw under the Altar, the souls of them that were slain (under the Roman Emperors) for the word of God, and for the Testimony which they held. Rev. 11.3 — The two witnesses of Christ prophecy in Sackcloth; and when they have finished their Testimony, Vers. 7 they shall be slain by the Beast (to wit of Rome, that is Antichrist) and the inhabitants of the earth (that is of the Malignant or Antichristian Church) shall rejoice thereat, and make merry, and as a congratulation of their riddance, send gifts one to another.— This was the cause of the Dragon's quarrel with a remnant of the Woman's seed (scil.) Rev. 12.17 they kept the Commandments of God, and had the Testimony of Jesus Christ. Rev. 20.4 — John saw (also) the Souls of them that were beheaded for the witness of Jesus, and for the word of God, which had not worshipped the Beast, etc. and they lived, and reigned with Christ a thousand years.— They that would overcome the Accuser of the brethren by the word of their Testimony, should not love their lives unto the death; Rev. 12.11. but undervalue them (and be willing to expose them to danger) in comparison of the confession of God's truth. Obj. Men will not receive our Testimony of Christ and his Truth. Answ. 1. No more would many receive Christ's testimony, Joh. 3.32. nor the testimony of his Prophets, and Apostles, vers. 11. which made them complain, Lord, who hath believed our report. 2 Yet being called to it, we must give Testimony to Christ, and his truth, Ez●k. 2.5, 7. whether men will hear, or they will forbear, but they shall know, there hath been a witness of Jesus Christ before them, and our Testimony for Christ will be a witness against them, Mat. 10.18. THe Third particular case (in which I am to give Direction) is Reprehension. To reprove, is to tell another of his fault, to the end he may repent and amend, Mat. 18.15. Luk. 17.3. Let me give you 1 Preparatives to it. 2 Rules for it 3 Reasons of it. 1 Preparatives to it, which are four; Wisdom, Righteousness, Faithfulness, and Boldness. The qualifications of a reprover. 1 Wisdom. Wisdom to understand the whole business of reproof, what belongs to the Substance and Circumstances to the matter, manner, and opportunities thereof, wisdom is profitable to direct herein, Eccles. 10.10. for the regular performance of reproof. The wise man commends wisdom upon this account,— As an ear-ring of gold, and an ornament of fine gold; so is a wise reprover upon an obedient ear, Prov. 25.12. It hath a redoubled excellency. A wise reprover is such a one as can fit the reproof to the ear of the reproved, and hang it on handsomely (as a Jewel) and fasten it to stay. A wise man's reproof thus taking effect, becomes a great ornament to the reproved, who is thereby reform, even as a Diamond in a Diadem. Wisdom is required in a reprover, and obedience in the reproved. A seasonable reproof is more beneficial to him that receives and obeys it, than if the reprover should adorn his ear with an ear-ring, or bestow a precious Jewel upon him; spiritual garnishings with grace are far more glorious than all external deckings of Nature or Art. It is better to hear the rebukes of the wise, saith the Preacher, Eccl. 7.5. than the songs of fools; their jests, fancies or flatteries. Wisdom makes Christian's able or potent to admonish one another, as it did the Romans, and it sends forth a reproof with force, Rom. 15.14. as an arrow out of a Bow, to make it fly and hit the mark. The words of the wise have weight. 2 Preparative is Righteousness; Righteousness. we are fit to reprove faults in others, when we are free, especially from those faults in ourselves; to blame others, when we are blameless, else they may say to us, Physician heal thyself; begin at home, first to reform thyself, then reprove us; shall vice reprove sin? Thou Hypocrite (saith Christ) first cast the Beam out of thine own eye, Mat. 7.5. than thou shalt see clearly to pull the mote out of thy Brother's eye. It was david's not only concession but petition, Let the Righteous (that is, he who is godly and unblameable in himself) smite me, scil. with a rod of reproof, and it shall be a kindness. The reproof of the Righteous carries healing under its wings, and authority to cause (yea to command) entrance and obedience. 3 Faithfulness. Preparative is Faithfulness to God and man. 1 To God, to tender his glory, and by reproof to prevent sin in others, and the dishonour that might come thereby to God's Name. 2 To man, To love our neighbour as ourselves, and to seek his good as our own, even the salvation of his Soul; (the chief good of all) and to prevent evil from him, as well as from ourselves, especially sin which is the greatest evil; and that by reproof, which is a means of prevention of it, as well as of recovery from it. It is good service to prevent sin. Prov. 27.6 Faithful are the wounds of a friend (that is reproof) saith the wise man, but the kisses (that is fawn and flatteries) of an enemy are deceitful. Then faithfulness fits us for reproving. As wisdom gives direction, so faithfulness layeth an obligation to the duty. He is a faithful man who zealously indeavoureth to keep dishonour from God, and sin from man, or man from sin. It is faithfulness to reprove a brother, or neighbour, when he offends. Fourth, Boldness. Is boldness and courage not to fear the faces or frowns of others, for that will stop our mouths from giving even just and necessary reproofs. Now wisdom, righteousness and faithfulness breeds boldness. TWO Rules for reproof, which respect 1 The matter what. 2 The persons whom. 3 The manner how. 4 The season when we should reprove. 1 The matter. The matter to be reproved. The Rules for it are two. First, The chief matter or principal object of reproof is sin against God or man; Any thing that is a transgression of the Law of God, or a violation of the just laws of men, not only heinous crimes, but lesser faults, as disorderly walking, idleness, talkativeness, 2 Thes. 3.11 rudeness in behaviour, as Levi. 19.32. not to rise up before the hoary-head, nor to honour the faces of the Elders; and busy meddling in other men's matters. If a man do evil (as God said to Cain) sin lieth at the door, Gen. 4.7. to be reproved in him, or punished upon him, if he do not repent and reform. Second Rule, Be sure the thing we reprove in others be a fault in itself, and also a fault in them, or that they are guilty of it. We should not go upon mere conjectures, and suspicions, or bare rumours, and hear-sayes which are often false. Our Saviour did not so, Is. 11.2, 3, 4 He did not judge after the sight of his eyes, nor reprove after the hearing of his ears; that is, not from outward appearances or reports, but upon certain knowledge, else we do not admonish but either mistake the matter (if it be not a fault) or we falsely accuse and slander the person whom we reprove, if he be not guilty of the fault we charge upon him. So we break one commandment (scil. in bearing false witness) to keep another, to wit, that of reproving: and we may be justly reproved for reproving unjustly, Mat. 16.21 as Peter was by Christ, when Christ shown to his Disciples that he must go to Jerusalem, and suffer and be killed; Then Peter took him aside, and began to rebuke him (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to chide or charge, as a master doth his servant (as some, understand the word) for it, as a fault in him but Christ reproved him sharply for his reproof, Get thee behind me, Satan, thou art a scandal to me, etc. It was a fault in the Israelites to reprove the Reubenites, about building the altar of witness, before they had examined the matter, Iosh. 22.16 1 Sam. 1.14, 15 and in Eli to admonish Hannah to put away her wine from her, when she was filled with a spirit of grief and of prayer. To this end we should consider one another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 10.24 that is, understand one another well. Study others cases, as well to reprove them for evil, as to provoke them to good. To reprove a fault in another before we certainly know it to be so in itself, Prov. 18.13 and in him, is like the answering of a matter before we hear it, which is folly and shame to us. Some conceive that Jacob understood not the mystery of his Son joseph's dream (concerning the Sun, 〈◊〉 37.9, 10 Moon, and Stars, making obeisance to him) whence it came, and how it should be accomplished, when he rebuked him for it. It was a great fault, even in Christ's Disciples, Mar. 10.13. to 17. to rebuke others for that which was no fault in them, as those who brought little Children unto Christ that he should touch them. Christ was much displeased at them, and reproved them for it. Yet in case of strong jealousy or suspicion, a man may prudently insinuate to his neighbour what is suspected of him, Ames. Cas. cons. L. 5. c. 9 & how it ought to be removed. 2 The persons to be reproved. All that offend and deserve reproof, whether they be great or small aught, to be reproved, though not by every one, but by fit persons qualified for it. As first superiors as well as inferiors, Kings and great men, as well as mean men. Herod the Tetrarch was reproved by John for Herodias his Brother Philip's wife, Luk. 3.19. and for all the evil which he had done. The Lords Prophets were Reprovers even of Kings. Neh. 5.7. Chap. 13.17. Nehemiah rebuked the Nobles and Rulers for usury, and for profanation of the Sabbath day. Masters as well as Servants, yea sometimes by their Servants, as Naaman (though a great man with his Master, the King of Syria, 2 King. 5.13, 14. and honourable) was reproved by his Servants, and he took it well. Ministers may be reproved as well as their people; yea by their people when they deserve it. Paul bade the Collossians say to Archippus (their Minister) if he grow cool, formal or negligent, Col. 4.17. Take heed to thy Ministry which thou hast received in the Lord, that thou fulfil it; much more by their fellow Ministers, Gal. 2.11. as Paul reproved Peter sharply at Antioch for dissembling. 2 Even good men as well as bad, and the wise as well as the foolish, are to be reproved when they offend, because there is none so Righteous, as not to sin at all, Eccles. 7.20. and none is wise at all times, so as never to show folly. Pro. 9.8. Chap. 19.25. Rebuke a wise man (saith Solomon) and he will love thee, and again, reprove one that hath understanding. David a man after Gods own heart desired reproofs from the Righteous, when he deserved them, Psal. 141.5. and declares how profitable and acceptable the same will be to him. To this end Christians should watch mutually one over another, to deal freely and plainly one with another, in reproving their faults, or telling them what they see to be amiss. 3 Equals; fellows or companions in any kind should reprove one another when they transgress, as the good Thief did the bad on the Cross, when he railed on Christ; he rebuked him, saying, dost thou not fear God, seeing thou art in the same condemnation? Luk. 23.40. 4 Not only Brethren in Christian societies, or members of Churches ought to observe and admonish one another, as Paul writ to the Church of the Thessalonians; we exhort you Brethren, 1 Thes. 5.14. warn the disordered. See also in 2 Thes. 3.11, 14, 15. but Neighbours, yea strangers, such as are not of ours, nor of any Church society (to our knowledge) may and aught to be reproved by us when we see them sin. For though an Ecclesiastical Admonition is proper to them that are within the Church; do not ye judge them that are within? 2 Cor. 5.12. saith Paul, yet a private admonition or reproof may be given to them that are without, as there is occasion. Abimeloch King of Gerar was a Philistine, an Alien from the common wealth of Israel; Abraham and Sarah were a precious pair of God's people, yet there was an intercourse of Reproof between Abimelech and them, Gen. 20.16. for Abimelech reproved Sarah for dissembling; And Abraham reproved Abimelech for wrong-doing, because his Servants had taken a Well violently from Abraham's Servants. Gen 21.25. Then may not Christians reprove Pagans, and Pagans reprove Christians, when they say or do amiss? Lot reproved the filthy Sodomites. Gen. 19.7 Paul. reproved Elymas, Act. 13.10. There are four sorts of persons whom we ought not to reprove. 1 Idiots, fools, and mad folks, such as have not reason to understand a reproof; To whom it is to no more purpose to speak than to Brutes. 2 Scorners, such as will jeer and scoff at our persons and reproof; that scorn to be reproved, or that a reproof should do them any good; Pro. 9.8. reprove not a scorner, saith the wise man; for he that doth it 1 Gets to himself both hatred and shame, lest he hate thee; for A scorner, loveth not one that reproveth him, neither will he go unto the wise; Prov. 9.7. he that reproveth a scorner gett●h himself shame, that is a reproach or scoff from him. 2 He loseth his labour, Prov. 13.1. for a scorner heareth not rebuke. 3 Wicked obdurate persons, such as are hardened in their sins, and hate to be reform, and will stubbornly reject admonition, and receive no good thereby. Mat. 7.6. Such as Christ calls Dogs and Swine, before whom he forbids us to cast the holy things and pearls of Reproof; such as are like to fall upon us for reproving them, and tear us, either with their Tongues, or their hands; such as Paul calls absurd or unreasonable men. Pro. 9.7. He that rebuketh a wicked man getteth himself a blot, to wit, of some disgrace, which he out of his malicious wickedness will cast upon him. It is said in Hosea 4.4. let no man strive or reprove another, they were such refractory and obduratte rebels. 4 Obstinate Heretics, who have been admonished, but remain refractory. A man that is an Heretic after the first and second admonition, reject, saith Paul 3 The manner how to reprove, for this I will lay down five Rules. 1 A reproof must be ministered in love, pity, meekness, and respect manifested to the parties reproved. 1 In love to their persons, and desire of their good, Leu. 19.17. yet with dislike of their fin. Thou shalt not hate thy Brother in thine heart, thou shalt in any wise rebuke thy Neighbour, and not suffer sin upon him. Then rebukes must not be given in hatred, but in love; They should be ushered in with prefaces of affection, and enforced and driven on with evidences of love; For Reproof is a bitter pill, which should be rolled in the Sugar, or leapt up in the pap of love, else it will not be easily taken, nor go down well. And when we reprehend their faults, its good sometime to commend their virtues, parts, deserts, or to intermix the due praises of their dear friends, to sweeten and facilitate their reception of our reproof. A commendation of what is good in others, will insinuate a reprehension of what is evil in them. A reproof as it gins, so it should end in love, that the party reproved may not departed discontented, but in love with our persons, and in hatred of his own sin, being dismissed with an affectionate and friendly farewell. 2 In pity to their infirmities, show bowels of compassion in reproof, that we have a fellow feeling of their weaknesses, considering ourselves that we have in us the seeds of all sin, Gal. 6.1. and that we have been or may be tempted even as they. 3 In meekness, without pride, passion, bitterness, not in wrath, Jam. 1.20. for the wrath of man worketh not the Righteousness of God, by reproof; not in hot blood, or furious zeal, which vents itself in fiery and furious rebukes. Though there must be some warmth (saith a reverend Divine) in a reproof, Mr. Whately in his Archetype. yet it must not be scalding hot. Words of reviling and disgrace, they scald as it were; words that tend to stir up the conscience, to a due consideration of the evil reproved, they be duly warm, and tend to make the Physic work more kindly. Nor in an imperious, domineering, provoking, exasperating manner, but in a mild winning way, as it were, subjecting ourselves to them, to serve them, by reproof. Reproof should come not from an arrogant humour of censuring, nor from an ambitious desire of credit or repute, both which are roots of bitterness; but from a spirit of meekness and lowliness, For meekness qualifies reprehension as well as instruction. 2 Tim. 1.24, 25. The Minister of Christ (who is the public reprover) must not strive (or fight) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chide or wrangle, but be gentle unto all men, in meekness reproving (as well as instructing) those that oppose themselves. Shimeies' malice against David made him a Railer rather than a reprover. 2 Sam. 16.7. 4 With respect to their credit, not to reprove them before others, to their disgrace (except the aggravation of their offence require it) but choose rather to cover than to bare their infirmities, Gen. 21.22. as Ham did his Father's nakedness in telling his Brethren of it, while we seek to heal a wound in their spirits or manners, we should leave no scar of reproach behind upon their persons, much less set a brand of ignominy upon them. All these be taking things, and will file and oil, and edge a Reproof, and make it enter easily, and prevail effectually. The Second Rule. 2 Rule. Reproof of a fault in others must be seconded with arguments (if need require) to set it off with evidence, and to set it home (to the offender's head and heart) with power. 2 To convince him of the sin he is told of, and of the greatness of the evil and danger that is in it, and of his guilt of it, in case he should deny or dissemble, excuse or extenuate it. 2 To persuade him to repent and amend, and do so no more. Pro 6.23. These are the reproofs of instruction, that is, convincing, instructing reproofs, that carry meat in their mouths, to feed those we reprove, with wholesome counsel, and show them the means of their recovery. Mat. 18.15. Luk. 3.19. Ephes. 5.11.13. Joh. 3.22. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word often used to signify Reproof in the new Testament, which imports a convicting another of his fault by evident arguments and reasons, so as nothing can be pretended or alleged for it. The Third Rule. 3 Rule. A Reproof should be form in Scripture terms, or founded on some plain Text of Scripture, so as the party admonished may see himself reproved rather by God than by us; Zeph. 2.5. and that the Word of the Lord is against him. 2 Tim. 3.16. All Scripture is given by inspiration of God, (saith Paul) and is profitable for Doctrine, and for reproof. God's Word is a light to make manifest men's sins, and the filthiness of them. All things that are reproved are made manifest by the light, Ephes. 5.13. for whatsoever doth make manifest is light; Paul exhorts the Colossians to teach and admonish one another, Col. 3.16. and that in the word of Christ dwelling richly in them. To deliver the words of our admonition out of the word of God, is to draw the evil doer to the light, that his deeds should be reproved; therefore he hates the light and reproof, Joh. 3.20. and this is also not only to persuade a man to repent of his fault, and amend, but to command him in the name of the Lord to do it. This is to reprove with all authority, Tit. 2.19. cum omni imperio, saith Beza. The Fourth Rule. 4 Rule. Reproof should be begun and ended with prayer, that is, either solemn supplication, or secret ejaculation, or lifting up the heart in request to God for guidance and success. 1 Begun with prayer to God, for direction in it, that God would be with our mouths in reproving, and teach us what to say, and put only those words into them, which he would have us speak, and none else, that our reproofs may be fitly spoken to the person or occasion, to time and place; 2 Ended with prayer to God for a blessing upon it, that our reproof may profit and prevail for the recovery, amendment and salvation of the party reproved; that we may not lose our labour, nor he the benefit thereof; prayer should be both in the front and rear of reproof; Because every word of instruction, Counsel or reproof is sanctified and blessed by prayer. Hereby God is interested in it, and it is sent forth in his name and power. Prayer engageth God's presence in our reproof, and draweth down his blessing upon it. It shall not miscarry in the fruit of it, or at least we shall not miscarry in the Act of it, so long as we commit our way of reproving wholly to God by prayer, Psal. 37.5. and trust also in him— he will bring it to pass. Reproofs guarded with prayer, both before and behind, come with great force (even in the strength of God) upon the person reproved, and are most regarded, and best entertained by him. One reproof managed with prayer may prevail more than twenty without it. Let me add, reproof should be accompanied as with prayer, so with patience, to wait on God for a good Issue thereof— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 2.25. If God peradventure, or siquando, at any time will give those whom we have reproved Repentance to the amendment of their faults, and recovery out of Satan's snares, for Admonition like Physic may work afterwards, though not presently, as soon as it is taken, when the persons reproved have better considered what was said to them. We should patiently wait for the fruits of reproof, as the Husbandman doth for the fruits of the earth; knowing that the best seed cometh not up as it is sown. The Fifth Rule. 5 Rule. Reproof for the manner of it should be suited. 1 To the quality of the person. 2 To the nature of the offence. 1 To the quality of the person to be reproved by us. The Apostle Judas directs us to make a difference of persons in this business of reprehension, of some have compassion, Judas 22, 23. making a difference, and others save with fear pulling them out of the fire: we should consider the person in respect 1 Of his state and age, if he be our superior. 2 Of his temper, if he be of a soft tender spirit. 3 Of his Relation to us, if that be near or dear, as a Brother or special friend, such an one we must reprove very meekly and mildly, with a soft Tongue, and gentle touch, and with due reverence and respect. A Venice glass must be handled more tenderly than an earthen Pitcher; As Naaman's servants reproved their Master, my Father, said they, if the Prophet had bid thee do some great thing, 2 King. 5.13. wouldst thou not have done it, & c? Is it fit to say to a King, thou art wicked or to Princes, Job 34.18. ye are ungodly? Of some have compassion saith Judas, that is, deal gently and pitifully with them that are tender and flexible? when we perceive that our former reprehension takes effect, our latter reproof should be gentle and mild, such was Nehemiahs to the Usurers, Neh. 5.7. he reproved their oppression or dealing hardly with their Brethren with an aggravation, we after our ability have redeemed our Brethren the Jews which were sold unto the Heathen, and will you even sell your Brethren? or shall they be sold unto us? then they held their peace (being convinced of their sin, and confounded with what he spoke) and found nothing to answer. Nehemiah perceiving they were something ashamed of their sin, than he dealt very fairly and mildly with them. Vers. 9 Also I said, it is not good that ye do; ought ye not to walk in the fear of our God, 1 Tim. 5.1. because of the reproach of the Heathen our enemies? Rebuke not an Elder, saith Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do not lash him with Tart sharp chastening or chiding reprehensions, but entreat him as a Father (with all humble observance) and the younger men (that is either inferior officers in the Church, or the members of it) as Brethren that is, with fraternal reproofs full of kindness and friendliness, not harshly or rigidly. Even a member of the Church, that is to be withdrawn from, for disorderly walking and disobedience, must not be counted as an enemy, 2 Thes. 3.15. but admonished as a Brother. But if the party to be reproved be an inferior to us, or of another spirit, scil. wilful and stubborn, than we must deal otherwise with him. Judas. 2.3. Save such with fear, saith Judas, that is, terrify them with sharp reproofs, pulling them out of the fire. Obstinate sinners deserve bitter and biting Reproofs, Mat. 3.7. such as John the Baptist gave the Pharisees and Sadduces, when he called them a generation of Vipers. And Christ the Scribes and harisees, when he said thus, ye Serpents, Mat. 23.33. ye Generation of Vipers, how can ye escape the damnation of Heh? Act. 13.10. And Paul gave Elymas when he called him, Thou Child of the Devil, and enemy of all Righteousness; yea how sharply did Christ sometimes reprove his Apostles? Mat. 16 8. O ye of little faith. Especially Peter, Mat. 16.23. yet if he be of so fierce and furious a spirit, as there may be fear of doing him more hurt than good by reproving him, or of enraging him against us, than we must go a more mollifying way to work to win and gain upon him, rather to stroke him than to strike him with a reproof, as Lot did the Sodomites. There be two ways of reproving. 1 Directly and plainly to tell others of their faults, as Nathan did David, Thou art the man, etc. 2 Sam. 12.7, 9, 10. 2 Indirectly, in a more covert way, by intimation or circumlocution. There is great skill in shaping reproofs of several fashions suitable to the several estates, and tempers of the persons reprovable, and there be sundry Artifices therein. Especially four, in giving covert reproofs, scil. by way of obsecration, insinuation, illustration, and exemplification. 1 Do it by way of obsecration and exhortation rather than of objurgation, not to child them expressly for doing a miss, but to entreat them not to do so (which is an implicit, or an obliqne reproof) as Lot did the vicious Sodomites, when they encompassed his house, Gen. 19.5.7. and demanded the men that came in to him, to satisfy their lust on them; how lovingly did he entreat them? I pray you Brethren, do not so wickedly. As when one swears, there is not need always to say you do very ill to take God's Name in vain but, I desire yea, and nay, may serve among Christians. 2 By way of Insinuation, to the party to be reproved, thus; I wish your good; oh that you would take notice of such a thing you do or say, and consider seriously with yourself, whether you do well therein, or whether it would not be better to forbear the same, or to do otherwise. 3 Of Illustration, when we represent the person and his fault in the guise or shape of a comparison before him, as Nathan did David's sin (of taking the wife of Vriah) in the parable of the Ewe-Lamb, whereby he did covertly and artificially reprove David, and caused him to judge himself in the person of another, 2 Sam. 12.1, 2, 4, 5. to convince him of his sin, and bring him to repentance. Thus Christ reproved the Jews in parables; whereby he convinced them of their sins, Mat. 21.28. to 33. Vers. 33. to 36. and made them judge themselves for the same. Two instances we find in one Chapter. scil. of a man that had two sons, and of a householder that let out his Vineyard to Husbandmen. 4 Of exemplification, when we reprove a mans-fault before his face; but either in a third person, as by telling him a story of a man that committed such an offence (as the person to be reproved is guilty of) and what a great blemish and dishonour it was to him, and how ill he was thought and spoken of for it; this may sting him to the heart, and set conscience on work to make the application. 2 Or in ourselves, Mr Perkins in government of Tongue. C. 6. as though we which reprove were faulty. Paul practised this in 1 Cor. 4.6.— these things I have in a figure transferred to myself, and to Apollo, for your sake●, that is, the Corinthians, where he substitutes his Name, and Apollo's in the room of the Ambitious Teachers, to reprove arrogance in them. Or when we comprehend ourselves in the same fault, as that we forget ourselves, and we ought not to say or do so, or thus; should I do so (as the person to be reproved hath done) I should transgress greatly, and deserve blame and shame for it. I should humble and judge myself for it. The Second branch of the fifth Rule is, we should suit our Reproof to the nature of the Offence, under a fivefold consideration, scil. according as it is 1 Open or secret, public or private, so should the Reproof be. Open sins deserve open rebuke, Those that sin openly to the scandal of the Church, rebuke before all, 1 Tim. 5.20. Gal. 2.14. that others also may fear. Paul rebuked Peter (not secretly, but) before them all, because he sinned openly and scandalously, and by his example induced Barnabas and others to dissemble. But private monition will serve for private faults, else in labouring to heal our Brother's conscience, we may wound his name. Our Saviour gives this Rule, in Mat. 18.15. If thy Brother trespass against thee, go and tell him his faults between thee and him alone, then take with thee but one or two more. 2 As the Offence is great, or small, so should the Reproof be sharper or milder; we should deal with others faults, as we do with our own sores or swell, if the prick of a pin will let out the corrupt matter, cutting or lancing shall not be used; we must not deal with beams as with moats. Christ heightened and sharpened his Reproofs of Peter, and Paul his of Elymas, according to the greatness of their faults. Old Ely offended greatly in reproving his lewd sons too lightly. Reproofs should be commensurate to the offence; yet we must not aggravate it beyond what may draw the sinner to repentance, lest we should drive him to despair. Tit. 1.13. Paul bids Titus rebuke the Judaizing Cretians sharply, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cuttingly, that they may be sound in the Faith. 3 As the fault is committed out of weakness or wilfulness, Gal. 6.1. of ignorance, or of knowledge; the former we should reprove in a spirit of meekness, as tenderly as Surgeons set arms and legs in joint, with so soft a hand that the patient can scarce feel when the bone falls in again, we should show much compassion and fellow-feeling in dealing with such; and great tenderness to set them in joint again. The latter we should reprove with a spirit of Zeal, Power and Boldness, like sons of thunder. 4 As it is a fault but once or seldom committed, or frequently; as it is newly fallen into, or long continued in; Reproof with a still voice will suit and serve for the former, but it must be louder and sharper, more awakening and piercing for the latter; we should lift up our voice as a Trumpet to tell such of their sins. 5 As this is the first time the party was reproved for the fault; Prov. 29.1. or he hath often been reproved, yet hardeneth himself; such an one is a knotty piece, there is need to take the hard Mall and sharp wedges of Reproof to rive him. Thus the quality and quantity or degrees of sin must be well considered, and Reproof must be accommodated and proportioned thereunto; By reproving amiss in the manner we may commit as great an error, as the fault is which we reprove. 4 The Season when we should reprove. It is difficult to give any certain Rules for that, because of variety of circumstances which may alter the case as to the time; wisdom must direct herein. Yet I shall give two Rules. 1 It is good to reprove an offender as soon after the fault is committed, as may be conveniently, as it is to apply a plaster as soon as the sore breaks forth, or the wound is made; whilst the fault is fresh in remembrance; because the conscience is then usually most stirring, and apt to be convinced, and set on work to smite the offender, and he is more inclinable to be made sensible of his fault, and to hearken to Reproof, who by the delay thereof may multiply his sin, and contract a habit of it. Heb. 3.13. — As we should exhort, so reprove one another daily while it is called to day, lest our Brother be hardened through the deceitfulness of sin. Reproof should follow sin at the heels, yet in two cases we may defer a Reproof for a time. 1 To get the offending Brother alone, and so a fit opportunity to do it. 2 Till our blood be cool, and Passions calmed. 2 It's a Season for Reproof, when the offender is in a capacity to receive the Impression thereof, or to be wrought upon thereby,— as 1 When he is himself, and not distempered either with drink, Abigail deferred to reprove Nabal, 1 Sam. 25.36, 37. Pro. 18.19. till he had slept out his wine— or with passion, A Brother offended (that is, provoked to passion) is harder to be won (even by reproof) than a strong City. 2 When he is more than himself, or better than his ordinary, and usual self (scil.) in a humble, tender, melting or malleable frame. It is good striking while the Iron is hot. Then deal with thy dearest friend when he hath an open ear, a teachable and tractable Spirit, as men sometimes, and more usually have, when the hand of God is upon them in sickness, or some other affliction, as Job 33.22, 23. Psal. 141.6.— But of this I spoke before in the seasons of speech.— The opportunity of time, and place, greatly advantageth the prevalency of Reproof. Abigail shown her prudence in apprehending the same. 3 When he is Reproached by others for his faults, and is troubled and vexed at them, and it may be made worse than he is by others raylings, and revile.— Then we should strike in with a pertinent and pithy reproof, to heal his infirmity to the bottom, and his credit to the top; and by wise application and friendly admonition to make an Antidote of the poison of others bitter speeches against him, to preserve him from the Infection of those sins to which he is subject, and to expel the venom thereof. 4 It's not a Season to reprove others as soon as they have reproved us, lest it should savour of disdain in us to bear Reproof, or of malice to revenge it, by returning quid pro quo, like for like, as it were by't for by't, or scrat for scrat, because we would have them to be no better than we, but both to lie under the same guilt— Such a retorting of Reproof doth not heal, but hurt both the parties, scil. the Reprover, and the Reproved.— Therefore first take a Reproof kindly from another, and digest it well; afterwards give him a gentle Reproof (as there is occasion) and hereby thou may both set him a Pattern, and lay an engagement upon him to take a Reproof well from thee. The Third thing follows, scil. Reasons of it, which may be drawn from the Necessity, Commodity, and Excellency of Reproof. 1 From the Necessity of it in itself, Necessity. for both the Law and the Gospel command it, Levit. 19 17. Mat. 18.15. and that in respect 1 Of ourselves. 2 Of others.— 1 In respect of ourselves, its needful for us to reprove others that offend. 1 To bear witness against sin in others, and not to contract the guilt or soil of it to ourselves.— Thou shalt not hate thy Brother in thine heart, rebuking thou shalt rebuke him, that thou bear not sin for him, i. e. guilt and punishment for his sake, for not reproving him.— To leave others in their sins unreproved, is to be partakers of other men's sins, Qui non verat peccare, cum possit, jubet. Ephes. 5. which we should not be by our silence, no more than draw others into sin by our speech.— Have no fellowship (saith Paul) with the unfruitful works of darkness, but rather reprove them.— The evils we reprove in others cannot cleave to us, nor be charged upon us; but hereby we keep ourselves free and fair from the Taint, spot, and attainder of them. 2 To discharge ourselves from the blood of others souls, which God may require at our hands for suffering sin upon them unrebuked.— That threat in Ezek. 3.18. lies, though mainly against the Minister, yet not only, but against private persons who neglect their duty therein.— If thou speakest not to warn the wicked from his wicked way, to save his life, he shall die in his iniquity, but his blood will I require at thine hand. The ruin of others will be imputed to us, if they perish through want of our admonition. This Menace should set home the duty of Reproof, Act. 20.26. and the danger of neglect, to our hearts,— Paul could not say— I am pure from the blood of all men, If he had not been a faithful Reprover, as well as a diligent Instructor. 2 Reproof is needful in respect of others, either that offend or that stand by. 1 Of them that offend. 1 To save them from sin, death and Hell. He who (by wise Reproof) converteth the sinner from the Error of his way, shall save a soul from death, and shall hid a multitude of sins, Jam. 5.20.— Reproof is God's Physic, as needful for the cure of souls, as purging, or letting of blood, or plasters are for men's bodies. Reproof is God's ordinance to pull a soul out of the fire of sin, and Hell, which else would be burnt (or rather be burning) everlastingly— out of a pit of corruption, which without such a hand of Reproof reached forth to recover him, would sink and be drowned— to save a soul, that else may perish,— to gain a soul to God, and godliness, to his Truths, and ways, and to ourselves in true affection, that is in danger to be lost.— Tell thy Brother (saith Christ) between thee and him alone— If he shall hear thee, thou hast gained thy Brother, Mat. 18.15.— Now to gain or save a soul is a more worthy work than to win or save a World, because one soul is more worth than a World— If there be need of lifting up a Brothers, Deut. 22.4. Exod. 23.5. yea enemies Ox, or Ass that is fallen, or lieth under his burden— Thou shalt surely help him up, Vers. 4. — or bringing it back when it goeth astray,— Is there not great need of restoring, and reducing a Brother when he is fallen or wanders? and of Reproof as a means thereof? should we take pity and care of a Neighbour's Ox, and Ass, and not of his soul? 2 Reproof is needful to keep back the great Judgement from them, to wit, of not being reproved. As it is a great mercy of God to send his servants to reprove us for our faults; and not suffer sin to lie upon us, nor us to lie in it; and for us to carry us so, as no Righteous person may be afraid, or unwilling to tell us of what they see amiss in us: So it is a grievous Judgement for God to take away Reprovers from a Nation, or a person; for God to give over reproving of men by his Servants, or to forbid them to do it; It is a sign he hath a purpose to destroy them.— When God threatens to plague Judah for their Rebellion, and utterly to cast them off, Ezek. 3.26. he imposeth silence upon the Prophet Ezekiel, as a heavy Judgement to them; so as he should reprove their miscarriage no more— I will make thy Tongue cleave to the roof of thy mouth? that thou shalt be dumb, and shalt not be to them a Reprover; for they are a Rebellious house.— Ephraim was in a desperate state, when God gave forth that Prohibition— Let no man reprove another, Hos. 4.4. for this people are as they that strive with the Priest, that is, will endure no Reprover.— Therefore, saith God, Let them alone, If they will sin, let them; if they will go on in their wickedness, and so destroy themselves, let them, I will contend no longer with them by Reproofs.— This is the high way to Hell, yea to go post to the Devil without stop, or let, or any turn; when God forbids others to reprove us; that we may go on to fill up the measure of our Iniquity; and run to the pit of Hell, and no body stay us.— Then God passeth that hardening sin-sealing sentence upon men, Rev. 22.11. — He that is unjust, let him be unjust still (and never amend) he that is filthy, let him be filthy still, and never be made clean; when he takes away Reproof from them, which might have been a means of their amending, and cleansing.— Then it is no privilege to any man not to be reproved for his faults, no more than it was to Cain not to be killed, to live a miserable life (worse than death) to be a spectacle of God's wrath, and judgement.— To want Reproof is a fearful judgement from God, and a lamentable state of man. Is not then Reproof needful? 2 As in respect of the Offenders, so of bystanders or of others, that see and hear of their offence, that they may take warning by their Reproofs, not to do the like, as they would avoid the blame, and shame thereof.— Them that sin (to wit scandalously, and openly) rebuke before all, that others also may fear, saith Paul, 1 Tim. 5.20. that is, be awed thereby, and kept from falling into the like sins.— By a public Reproof many may receive Profit, and much evil may be prevented thereby to others, as well as advantages may come to the offenders themselves. Commodity. 2 Pet. 1.13. The Second Reason from the Commodity of Reproof in the effects thereof; as 1 To awaken and rouse up such as slumber, and a means to keep them waking and watchful. To this end Reproof hath both a cry (or call) and a rod in it to smite the offending Brother on the ear, and heart, as the Angel smote Peter on the side to waken and raise him up.— Let the Righteous smite me, Act. 12.17. Psa. 141.5. saith David, that is, reprove me.— Reproofs are not only words but blows to drowsy souls. Solomon calls them the wounds of a friend, Prov. 27.6. Hereby Nathan awakened David who was fast asleep in his sin, 2 Sam. 12.7. and Christ the Woman of Samaria, by telling her of her filthy sin of Adultery, Joh. 4.18. 2 To quicken and sharpen dull, dead spirits.— A wise and holy Reproof hath spirit and life in it, and conveys both into them that receive it— Turn you at my Reproof (saith wisdom) what then? Pro. 1.23. Chap. 6.23. Behold I will pour out my spirit unto you— and the reproofs of instruction are the way of life, that is, both to quicken and to save.— Reproofs are lively, and lifegiving— the ear that heareth the Reproof of life abideth among the wise, Prov. 15.31. 3 To heal distempers and disorders in others.— Reproof is a sovereign medicine, an Antidote against sin. David calls it an excellent oil, Psal. 141.5. which shall not break his head, but give it a plaster.— The oil of Reproof being well rubbed in, doth cure, comfort, and refresh a diseased soul. It hath a piercing, sinking, soaking property;— for a Reproof entereth more into a wise man (saith Solomon) than a hundred stripes into a fool, Prov. 17.10. Tat. 1.13. and it is a means to make men sound in the faith, and to purge out corrupt humours. 4 To rectify those that go wrong, and to keep them from evil, and from the path of the wicked, Prov. 4 14. and from the evil woman, Prov. 6.23, 24. 5 To suppress sin. Many transgressions may be prevented, if a by-stander would give but a check thereto by Reproof; for Reprovers are a terror to evil-doers; and keep them in awe that they do not offend, when such are present whom they know will rebuke them.— The wicked keep their mouths with a muzzle while the godly are before them. The Majesty of a Reprover will tame the Insolency of a sinner. 6 and lastly (to give the Remainder in a cluster) Reproof is a means of Grace, 1 To beget wisdom. (The Rod and Reproof give wisdom) Prov. 29.15. 2 And to increase knowledge. Reprove one that hath understanding, Prov. 19 25. and he will understand knowledge— Reproof hath an instructing, and prudentizing quality. 3 To cherish love among the wise. Rebuke a wise man, and he will love thee, saith the wise man, Prov. 9.8. 4 To procure favour. He that rebuketh a man, afterwards shall find more favour than he that flattereth with his Tongue, Prov. 28.23.— A wel-given, and well-taken Reproof, doth greatly endear and engratiate the Reprover to the reproved. 5 To adorn those especially that harken to it; for to reprove another wisely, is to hang a Jewel, or gold Ring at his ear, Prov. 25.12.— A wise, and well-taken Reproof is a great Ornament both to the Reprover, and the reproved. 6 To obtain comfort and a blessing; for to them that rebuke the wicked, shall be delight, and a good blessing shall come upon them, Prov. 24.25. 1 Delight from the discharge of their duty, and the testimony of their consciences, and from hope of God's acceptance, and of the prevalence or good success thereof with man. 2 A good blessing from God, and from good men shall come upon Reprovers, as a reward of their faithfulness herein, for the godly will set their affections on them, give testimony of them, and offer prayers, and praises to God for them. Reas. 3 From the excellency of Reproof. Excellency. 1 This is God's manner of dealing with his Children for their good, scil. to reprove them for their faults.— As many as I love, I rebuke, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Lord, Rev. 3.19.— My for, faint not when thou art rebuked of the Lord.— This is the Method of the Spirit, Heb. 12.5. ver. to bring men to comfort by Reproof. When the COmforter is come, the first thing he will do is this, He will reprove, etc. Joh. 16.8. God reproves his people to humble, and reform, and save them, and he reproves the wicked, to convince, restrain and condemn them; Psal. 50.21. To them God saith, These things hast thou done, etc. but I will reprove thee, and set them in order before thine eyes.— Thus God reproved Kings for Israel's sake, 1 Chron. 16.21.— What God doth is excellent. God's example, or exercise of Reproof puts sublimity, and excellency upon it, as it is man's duty. 2 This is one of the highest acts of amity, and fidelity, scil. to reprove a Brother when he offends. Though it be a fruit and flower of love, yet in some cases it is better than love. Open rebuke is better than secret love, Prov. 27.5. or an open reproving love is to be preferred before a secret silent love; for the former delivers a Brother from sin, and Satan, and the latter delivers him up to both. The former is fruitful, the latter barren;— Love without rebuke when our Brother's case requires it, is like a Bow without an Arrow to shoot in it, like a knife without an edge to cut, a hand without a plaster to heal, or like a Bee without a sting, a drone, or slug, good for nothing.— 3 David calls Reproof a precious Oil, Psal. 141.5. Christ calls it a pearl, and holy thing, Mat. 7.6. Solomon prefers it before silver and gold, and rubies. It is the Merchandise of Wisdom, which is better than precious Treasures, Prov. 3.14, 15.— He calls it an ear-ring of gold, an ornament of fine gold, Chap. 25.12. The Reasons enforce a double duty upon us, scil. To give and take Reproof well. 1 Duty to give Reproof to those that offend. Great is our averseness to it; the common causes whereof are 1 Ignorance and folly, we know not how to do it aright. 2 Want of love to men's souls, and of hatred to their sins. 3 self-guiltiness of the same faults. 4 unfaithfulness to God and man. 5 Fearfulness or want of zeal and courage. Godly men have much bewailed it in themselves as it is reported of Mr. Hieron, a faithful Minister of Christ in his Generation, that he did say, when he lay on his deathbed.— I confess that in public I have been somewhat full in Reproof, Admonition, Instruction; but in private, my backwardness, my bashfulnese, my dastardliness hath been intolerable, and I may truly say, that if any thing lie as a burden upon my conscience, This it is.— These Reasons should be as Nails to fasten this duty of Reproof to our hearts and as Goads to prick us forward to the practice of it— To this end we should be Children of Light, Spiritual, and Unblameable. 1 Children of Light, begotten of the Father of Lights, having Christ the day star, yea the son of Righteousness risen in our hearts; to love the light of knowledge and Grace, and to hate the darkness of sin and ignorance; to walk in the light of God's word, and to come to the light thereof, for the Trial, and discovery of our deeds, Joh. 3.20, 21. that they are wrought in God, else we will not reprove, and cannot reprove the works of darkness, Ephes. 5.8, 11, 13. ye were sometimes darkness, but now are ye light in the Lord, walk as Children of Light, and have no fellowship with the unfruitful works of darkness, but rather reprove them.— All things that are reproved are made manifest by the Light, for whatsoever doth make manifest, is Light,— else we do but vapour, and our words are wind, and it may be said to us, as was by Job to his friends, what doth your arguing reprove? Job 6.25, 26. 2 We should be spiritual, Brethren, saith Paul, Gal. 6.1. if any man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness; set him in joint again— Such are fittest to be soul-Chirurgeons, for they will handle their Patients (whom they seek to heal by Reproof) very tenderly, and skilfully. Now to be endued with a Spirit of Grace, Love, Meekness, and of wisdom, will make a man spiritual, and he that is spiritual discerneth all things, 1 Cor. 2.14.15. as 1 Himself clearly, what faults are in him, what beams are in his own eyes, to pluck them out. 2 Then he discerneth others, espies faults in them, motes in their eyes. 3 The Spiritual man discerneth the Nature and circumstances of Reproof, as 1 What offences to reprove, and what to cover and pass by in silence, as small matters. It is the glory of a discreet man to pass over a Transgression, Prov. 19.11. personal injuries at least, as Christ did Thomas his speech (which as some conceive proceeded from fear and discontent) Come and let us die with him.— Joh. 11.16. without giving him a check for it, or seeming to take notice of it. 2 How to order a Reproof; and set in edgewise, to convince the judgement and Conscience of the offender concerning his Trespass: and what it is to reprove, and what to reproach an offender, whereby he is rather hardened in his wickedness, and made worse, then better. 3 How to deal with men of several spirits, and Tempers, and how to frame and fashion reproof to the several kinds, and degrees of sin. The Art of reproving is like the Husbandman's skill, which his God doth teach him, Is. 28.26, 27, 28 in respect of several grains, as to beat out Cummin, and fitches', with a staff or little rod; and to bruise out the breadcorn, as wheat, and Rye, by the force of the flail, or Cart wheel. So God doth teach the spiritual man whom to touch with a Twig of reproof; whom to smite with a rod, and whom to thresh with a flail of reproof. Not to overcharge others with reproof; and to this end to consider not so much, what he is able to speak, as what others are able to bear; lest if his Reproofs be too harsh sharp, or bitter for them, they cannot digest, or keep them, but presently cast them up again as weak stomaches do physic that is too strong for them. 4 When to reprove, and when to keep silence, as when we see no hope of doing good by reproof; which caused Paul (as is conceived) to forbear speaking against the great Diana at Ephesus, at least directly, and by name, and that Idolatry, as the Town-clerk attested for him. Act. 19.37 3 We should be unblamable and unreprovable.— To this end 1 We should endeavour to reform things amiss in ourselves, before we reprove the same in others. For it is hypocrisy to reprehend others, before we have laboured to amend ourselves. Observe how Christ puts it home to a man's Conscience, why he reproves his brother, when he is faulty and guilty himself. Mat. 7.3.4, 5 Why seest thou the Mote in thy Brother's eye, and considerest not the beam in thine own Eye? Thou Hypocrite, etc. q. d. thou canst not see to do it in a right manner, from a good principle, or for a good end.— This leaves a man inexcusable, and exposeth him to the unavoidable judgement of God, and to self-condemnation, when a man judgeth and reproveth another, and doth the same things himself, Rom 2.1, 2, 3. 2 Or if we be guilty of, or subject to the same faults which we reprove in others, we should freely confess the same to them, & profess our hatred of grief for, & striving against the same; and declare we reprove ourselves as well as them, & that we seek a mutual Reformation. Object. Some may say, It belongs to the Calling of Ministers to reproove, not to private persons? Cas. cons l. 5 c. 9 Answ. 1. The Duty of Reproof (saith Doctor Ames, pertains in some sort to all men, who have the use of Reason by a natural precept. It is a work of charity and a general Office of Neighbour to Neighbour. Hence Believers may reprove Infidels, and Infidels may reprove Believers, as I shown before. Though (as he saith) the duty lies especially upon them, who in regard of office are bound to take charge of others: or are fit in regard of parts to perform the same with good success. 2 Though Ministers must admonish of authority, or by office, yet all others may and aught to admonish of brotherly charity. Every private Christian (as one saith) may bear the person, though not the office of a Reprover.— Though he hath not authority over another, yet he hath this duty incumbent upon himself to reprove his brother, or neighbour when he offends. The second Duty is to take Reproof, well. Indeed our first care should be not to deserve it, but to be blameless, and harmless, Phil. 2.15. the Sons of God without rebuke, etc. and to exrcise ourselves, Act. 24.16. (as Paul did) to have always a Conscience void of offence towards God and man. So shall we take away the cause of Reproof, and save others the labour of reproving us. But if we deserve it, we should embrace it, and improve it. To this end take notice 1 Of our Averseness to it. 2 The manner 3 Matter of it. 4 Motives to it. 1 Our great Averseness to take Reproof well; the World abhors it, Christians have much to do to bear it. Men are backward to receive Reproof from God, or man. 1 From God, when he reproved Jonah for his anger, Jonah 4.9. dost thou well to be angry for the gourd? he said, I do well to be angry, even unto death. The men in Mallachies time quarrelled with God for reproving them for their Blasphemies, 〈…〉 ●3. your words have been stout against the Lord, yet ye say, what have we spoken so much against thee? 2 From man, as 1 From Superiors, 〈…〉. 10. 〈…〉. 21. either Magistrates or Ministers. Israel hated him that reproved in the Gate, that is, both the Prophets who reproved in the open Assemblies, as in the Gates of the Temples, Jer. 7.2. and in other places of public resort; and the Magistrates who reproved in the place of Judgement, or in the Gates of the Cities.— John Baptists Reproof of Herod the King, for keeping his Brother Philip's wife, was hateful to him, and it seems he was willing to put him to death; before Herodias provoked him to it, Mat. 14.3, 4, 5. Luk. 3.19. It cost him his liberty, for he was imprisoned, and his life, for he was beheaded. 2 Much less can men bear Reproof from Equals and Inferiors. The Sodomites rejected Lots fair and friendly Reproof, and offered violence to him— They pressed sore upon him, and came near to break the door, Gen. 19.9. Hence when we reprove others, they will retort it upon us, and recriminate, or seek occasion to reprove, or reproach us; or if they have known any thing amiss in us, though twenty years ago, which God and man have pardoned, and is healed, they will revive it to our disgrace, or tell us in the general that we have faults as well as they, as the Pharisees said to the blind man— Thou wast altogether born in sin, and dost thou reprove us? Joh. 9.34. and they cast him out, and we are apt to do the like to others, when they reprove us.— Now consider the causes of our backwardness to bear reproof, which are great Impediments of our taking it well. Especially four, 1 Prejudicated opinions harboured in our bosoms of those that reprove us, as 1 That they are proud, and usurp authority over us as our Judges or Lords, and would seem better, and holier than we; as Korah and his company said to Moses and Aaron (the Reprovers of Israel) ye take too much upon you, Numb 16.3. seeing all the Congregation are holy, and the Lord is among them.— As the Sodomites said to Lot, Gen. 19 9 This one fellow came in to sojourn, and he will needs be a judge.— When Moses midly admonished the Hebrew that smote his fellow, he said, who made thee a Prince, Exod. 2.13.14. and a Judge over us? intendest thou to kill me, as thou killed'st that Egyptian?— When the Prophet reproved Amaziah King of Judah for his Idolatry, presently the King reproved the Prophet with a scoff, Art thou made of the King's Counsel? forbear, why shouldest thou be smitten? q. d. wilt thou meddle with state affairs? 2 Chron. 25.26. 2 Or that they hate us, and tell us of our faults out of malice, or ill-will to cast disgrace upon us. We are apt to count Reprovers our enemies, as Ahab did Elijah, 1 King. 21.20. Hast thou found me, O mine enemy? and the Galathians did Paul for reproving their backsliding; Am I therefore become your enemy, because I tell you the Truth? Gal. 4.16.— These Jealousies and prejudices should be plucked up by the roots, else they will embitter Reproofs to us; though they be mild, and sweet, and they will embitter our spirits against our Reprovers, though they be loving and faithful to us. The second Cause is Pride of heart, self-love, and self conceit, that we think ourselves as good as others, not inferior (whereas the reproved is some way under the Reprover) and therefore we take it ill to be told of our faults; We would have a Noli me tangere, written upon us, that none may come near us to touch us with a Reproof.— Man is a cross Creature, and cannot abide to be checked or controlled. The Third Cause is too much love, or liking of sin (especially a Delilah) or loathness to part with it (as with a right eye) or to have it touched. The fourth is unwillingness to bear shame, and grief for sin, that makes us unwilling to bear Reproof for sin.— The removing of these Impediments will make way for receiving admonition with much fruit and comfort. 2 Consider the right manner of bearing Reproof, for the modality of an act hath a great Influence into the Efficacy and success thereof. To take Reproof well, will make it work well, as Physic doth. But to take Reproof wrong, is like the taking of a dagger or knife by the wrong end, scil. by the point, or edge, and not by the heft, than it may do us more hurt than good.— We should receive Reproof, 2 King. 5.13, 14. 1 Humbly, even condescend, and stoop low to take an Admonition even from an inferior or mean person, job 31.13. 1 Sam. 25.32, 33. as Naaman did from his Servants, and Job from his. David from Abigail. 2 Thankfully, and affectionately, as David did, he took Reproof as a kindness; bless God, and thank him for it; Bid it welcome to our ears, and hearts. We should receive Reproof as sick folks do Physic, with earnest desire it may work well with us, to cure our Spiritual diseases, and procure our souls health.— Receive Reprovers as the Angels of God, as our soul-friends, who should be dear to us above all. 3 Effectually, to make use of Admonition for the emendation of our ways and do, that we may not need to be twice told of, Heb. 13.22 or reproved for one fault. 4 Patiently, I beseech you Brethren, suffer the word of Exhortation, and Admonition, bear it patiently, and wear it as a Jewel in your ear, by reforming and conforming yourselves thereunto. Reproof seems a burden, therefore we have need of patience to bear it, He that heaneth Reproof possesseth his heart, Luk. 21.19. saith Solomon, Pro. 15.32. that is, in or through patience. 3 The means of taking Reproof well, are three, which we should labour for. 1 A wise heart to understand the nature, and end, the use, and benefit of reproof, that it is an effect of mercy, and means of grace, and of much good from God to us; an argument and expression of love, and faithfulness from man to us. 2 An obedient ear, Prov. 25.12. to hearken to reproof as God's ordinance; to receive Admonition, and Instruction, as to what God speaks to us by them that reprove us. 3 A tractable spirit, to comply with a reproof, as soft wax with the seal; to receive a full and deep impression of it: to apply it close as a plaster to the sore, to heal our manners; to yield ourselves freely to it, as metal heated to the hammer, or melted to the mould, to be new wrought, or new cast; to submit to a rod of Admonition, as meekly as a child doth to a rod of correction; to be drawn from evil to good, from vice to virtue, as effectually by a cord of reprehension, as we can be forcibly by a cable of compulsion. To give up ourselves as servants to Admonition, to obey it, is the way to become Masters over ourselves, to have rule over our own spirits, and to command our corruptions. 4 Is Motives to this duty, from two heads, 1 The good of receiving Reproof. 2 The evil of rejecting it. 1 The good of receiving Reproof. 1 It is a sign of a gracious heart to take reproof well, as David did from the Prophet Nathan, he affected and respected him more for his plain, and home-reproof of him, Thou art the man, than before. He had liberty of access into King David's presence, who communicated to him the secret, and weighty affairs of his Kingdom, 1 King. 1.23, 27. and afterwards from the Prophet Gad, David's Seer, 2 Sam. 24.11. to 15. to whose Admonition with a Calendar of judgements annexed to it,— for David's sin in numbering the people, David harkened with meekness and submission. Yea David took a blow of reproof well, not only from God's Prophets, but from any righteous man, even as head-Oyl, Psal. 141.5. a heart-kindnesse; though reproof be a dry morsel, yet he could relish it, and digest it well: yea from a woman, as Abigail, whose wise reproof he embraced with all thankfulness to God, and her, and took her afterward to be his wife, 1 Sam. 25.32, 33, 34. If you would be David like, men after Gods own heart, then writ after his Copy, take reproof well whosoever gives it. You may read in the life of John Gersin, Chancellor of Paris, that he rejoiced in nothing more, quamsi ab aliquo fraterne, & ut ait, Charitative redargueretur, than to be brotherly and lovingly reproved by any. Though Paul reproved Peter sharply, and recorded his reproof, yet Peter took it well, else he would not have commended Paul, and his Epistles afterwards, 2 Pet. 3.15, 16.— Christ as a stranger reproved the two Disciples, going to Emmaus for their folly and unbeleef, yet they constrained him by entreaty, to come in, and eat with them, Luk. 24.25, 29, 30. 2 To take reproof well, is, and will be 1 Our wisdom; For he that regardeth Reproof is prudent, Prov. 15.5. Vers. 31, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the ear that heareth the reproof of life, abideth among the wise. In medio sapientum pernoctabit, shall lodge among the wise, that is, he shall be received, regarded, and rewarded as a fellow servant, with other wise men in God's household. 2 Our Profit, for great is the benefit, and blessing of reproof (as hath been declared) and to receive it readily, is the means to reap it wholly. 3 Our comfort, that reproofs have been healing medicines to us, as Abigail said to David, 1 Sam. 25.30, 31. when the Lord hath done to us according to all the good he hath promised us; than it will be no grief unto us, nor offence of heart, that we have harkened to counsel, and been reform by reproof. 4 Our honour; For he that regardeth Reproof shall be honoured, Prov. 13.18. scil. among the wise, and holy, and such as fear God,— and our Ornament (as I shown before) for it is a greater grace to a man to have an obedient ear, that is an ear open to the Discipline of reproof, to take it in freely, than any Jewel, Ear-ring, or ornament of gold can be. Object. How can I bear Reproof well, seeing it wounds, and cuts me to the heart? Ans. 1 Reproofs are but the wounds of a friend which are faithful (or nutrienda, Prov. 27.6. as some think the word signifieth, to be nourished and received with thankfulness) even deep piercing reproofs; but the kisses (i. e. fawn and flatter) of an enemy are deceitful, or deprecanda, as Junius renders it, to be prayed against. 2 The wounds of a faithful reproof are but like the wounds which a Surgeon makes when he cuts the flesh to cure the sore; not like the wounds of an enemy which tend to kill and destroy.— To have thy sin discovered, and thy heart pricked with grief for it, by the point of a reproof, is the way to have thy soul healed of sin, and saved from hell, whereas to think thyself so whole, as not to need the Physic of reproof, may prove a Corrosive to thy Conscience, and a stab to thy heart another day. Second Motive; Consider the evil of rejecting reproof, both the evil of sin, and of punishment. 1 The evil of sin that is in it, which appears in six particulars. 1 Not to bear reproof is a fault in a King, (who if any person, might think himself to be above reproof, and exempted from the lash thereof) much more in an inferior. Better is a poor, Eccl. 4.13. and wise Child (saith the Preacher) to wit, who will receive reproof, and correction, than an old and foolish King who will no more be admonished, or who knows not to be admonished as yet, that is, to take it well. For he that is past reproof for his faults, is past hope of amendment. It is the Character of a selfconceited and wilful man, to be so wedded and wedged to his opinion, or way, as that he cannot endure any man's advice, or reproof. 2 It is folly; for he is a foolish King (though a King, and old) who will not endure to be admonished. untractableness of heart against Reproof, is a fruit and sign of folly. For Reproof is an instructive and corrective of wisdom. It is folly and madness to storm and rage against it, and not to justify the Lord in what is spoken against our sins, or against us for them. If we will not bear verbal Reproofs, how can we bear real blows or stripes when we are buffeted for our faults, 1 Pet. 2.20 Is it not great folly in us wilfully to deprive ourselves of the means of our good, or of good by the means? To cast off reproofs, is to cast up meat as soon as we have eaten it, how can it nourish us, or physic as soon as we have taken it, how can it purge us? or to pull off a plaster as soon as it is laid on, how can it heal us? 3 It is brutishness. He that hateth reproof is brutish, Prov. 12.1 saith Solomon, he is a beast, he hath not the understanding of a man. He is like a dog that barks, and bites, when his master takes a Thorn or prick out of his foot, or like a horse that kicks and strikes, when the Ostler doth but rub the dirt, and mire off him, or when the Rider spurs him for his slowness, or stumbling Thou hast no more understanding than an Ox or Ass that lifts up thy heel, or opens thy mouth to find fault with him that reproves thee friendly and faithfully for thy sins; thou art a beast in man's shape that chooseth to live in such families, and societies, where all things are lawful, or where there is liberty for every one to live as he list, and do what seems good in his own eyes, and no man is to reprove another, or say, ill thou dost— Is not this to live like a Beast, or in a herd among beasts? Such have cause to judge and humble themselves before the Lord, and say with the Psalmist So foolish was I, and ignorant, I was as a beast before thee?— Nabals' servant accused his master of folly, Psal. 73.22 and brutish stupidity, that he would endure no body to admonish him of his sin, or danger, he was so harsh, and churlish, and had not the patience to bear it. 1 Sam. 25.17 — He is such a Son of Belial, that a man cannot speak to him. 4 The refusal of reproof is the way to multiply sin, to persist in sin, to live and die in sin. Because reproof is a remedy of God's appointment against sin, to give a stop to it, or put in a bar against it. Now the refusal of reproof is a removal of this let, or impediment and opens a door to let in all iniquity. How have I hated instruction, will he that hath been enticed to whoredom, at last mourn and say? & my heart despised reproof; Pro. 5.11. to 15 and have not obeyed the voice of my Teachers, etc. I was almost in all evil, in the midst of the Congregation and assembly, which words may be understood as expressing the greatness of his sin (q.d. there is almost no sin, which I did not commit, without shame or blushing, openly in the sight of others) as well as the greatness of his misery, q. d. I am made a public spectacle of ruin for all men to gaze at. To reject reproof is the way to go astray, do amiss, and to go on in iniquity, without stop or let, and not to return, nor reform, to fall and lie in sin, and not to recover, nor rise again; to be hardened and rooted in evil, to be lulled asleep in the Cradle of security, and settled on our Lees, without means, or hope of being removed, transplanted, and awakened, Prov. 10.17 He is in the way of life, saith the wise man; that keepeth instruction or admonition, that holds it fast, and makes use of it; but he that refuseth eproof erreth, that is, he not only is out of his way, but without help, or hope to set him right, or bring him into it again, which reproof would do. There is no end of erring to him who refuseth to be reproved; for he causeth to err (as the word may be rendered) or wilfully makes himself to go out of the way, and keep out, and not come in again, whereas Reproof would reduce him. 5 The rejection of reproof is a great aggravation of sin, an adding of sin to sin, God urged this against Israel, to make their sin out of measure sinful, that he had rebuked them by his Prophets, & laboured their reformation The Revolters are profound to make slaughter, Hos. 5.2 though I have been a R●buker of them all. It argueth a height of impiety for a man to harden himself against reproof, Prov. 29.1. to persist in a fault, although often admonished for it Such an one will be like an Heretic after several Admonitions, Tit. 3.10, 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self-condemned. Sixth Evil of sin, herein is this, in despising reproof, we despise not man but God, whose Ordinance it is, and who speaks to us in & by the same. They would none of my Counsel, Prov. 1.30 saith God, they despised all my reproof, when we despise God's servants whom he sends to reprove us, we despise God, and such shall be lightly esteemed; 1 〈◊〉. 2.30 — we reject the Counsel of God against ourselves, and forsake our own mercy. 2 Consider the evil of punishment that accompanieth it. Rejecting of reproof is the way to calamity without pity, and to destruction without remedy.— It is (as one calls it) an express and explicit sign of everlasting ruin to despise reproof.— When King Amaziah taunted God's Prophet, because he reproved him for seeking after the Gods of Edom; then the Prophet said— I know that God hath determined to destroy thee; because thou hast done this, and hast not harkened to my Counsel, or reproof. 2 Chron. 25.16 Amaziah King of judah, would not hear the admonition which Joash King of Israel gave him, which provoked him, and procured ruin to himself, vers. 21, 22. 1 Sam. 2.25. — Elies Sons would not hearken to their Fathers too mild Reproof, because the Lord would slay them. It is a sign God hath left men to themselves, when they become deaf to reproofs, and admonitions. How doth wisdom complain, and threaten the contemners of her reproofs, Prov. 1.24. to 33. He that hates reproof shall die, Prov. 15.10 saith Solomon; is in danger to be surprised with some sudden, dreadful judgement, or shameful miserable end. Hell gapes for such, and earth groans under them. Deur. 17.12 The Law of Moses appoints that the man that will do presumptuously, and not hearken to reprovers, to wit, the Priest and the judge, that man shall die. Some think Solomon hath reference thereunto: he that hates reproof shall die because that is the high way to do presumptuously. A Man of reproofs, that is, Prov. 29.1. a man that hath been reproved again, and again, as Daniel is called a man of desires, that is, greatly desired, and hardeneth his neck, that is, will not submit to the yoke of reproof, he shall be destroyed suddenly without remedy, or recovery; because he that refuseth to be reproved, hates to be reform, and therefore shall surely, and severely be broken to pieces, as the word signifieth.— refractariness to reproof can look for nothing but ruin. If the stripes of reproof cannot make us bow to reformation, the strokes of God's judgements will break us to destruction. THe fourth Particular case is, Communication; Christians should confer together of the matters of God, as the two Disciples did by the way, as they went to Emmaus concerning Jesus of Nazareth, his prophetical Office, and power in word and deed, Luk. 24.14, 19, 20, 21, 22, 23, 24 Vers. 15. in doctrine, and in miracles, his passion and resurrection.— These were the subject of their discourse, of which they did, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talk familiarly together;— and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquire, dispute, and reason together, or question one with another about the things that had happened, Vers. 21 whether Christ was risen indeed, & whether it was he that should have redeemed Israel. Vers. 17. — & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they did bandy, or toss discourse one to another, as when two play at ball.— Christ and the woman of Samaria had conference together about soul-affaires with good success, for that proved an effectual means of her Conversion, and an occasion of the salvation of many Samaritans, who believed on Christ for the saying of the woman, Joh. 4.39. and Christ was so forward thereunto, that though he was then hungry, yet he forgot to eat meat; what conferences had Christ and his Apostles and Disciples before his Passion, and after his Resurrection, Act. 1.3, 6, 7 2 King. 2.11 Of the things pertaining to the Kingdom of God? Elijah and Elisha, walked and talked together, when the fiery Chariot came to part them asunder. It's like Elijah informed Elisha, of such things as should fall out in Israel after this transumption. In Malachies time, when men's words were stout against the Lord, and said, It's in vain to serve God, than they that feared the Lord, Mal. 3.13, 16 spoke often one to another. Thus Christians should speak together often yea, even in evil times, to confirm, comfort and strengthen one another, when blasphemies and all iniquities abound, yea, daily, while it is called to day, that is, Heb. 3.13 continually, and upon every occasion, and at meat, as Christ did familiarly. The Christians in Tertullia's time, as he reports in his Apology, c. 39 in their Agapes or love-feasts, did so confer together, as making account God heard all they said. Ita fabulantur, ut qui sciant Dominum audire. Also in journeys, as the two Disciples did by the way as they were going to Emmaus; and at home, Deut. 6.7 when they sit in their house, or rise up, or lie down; many texts in the new Testament imply this duty, which I have mentioned before, as Ephesi. 4.29. Col. 3.16. and 4, 5, 6. 1 Cor. 12.7. 1 Thes. 5.14. Heb. 3.13. & 10.23. I shall give sums Rules for it, and Reasons of it. 1 Rules for Christian conference, wherein I shall be very short, because the general rules premised for the Government of the Tongue, serve fitly for this particular. The First Rule. In company improve the time for profitable, edisying discourse, thereby waving sinful, worldly, or vain talk, corrupt communication; let us redeem time, for so beneficial a business, to drive so thriving a trade, remembering how much precious time we have formerly squandered away in worthless, foolish frothy speech. The least minute of time, is too good to spend in speaking an idle word. The Second Rule. Observe the dispositions, tentations, afflictions, and conditions of the persons present, to suit and apply your discourse to their necessities and capacities. 1 To their necessities, as to instruct the ignorant, comfort the feeble-minded, and convince gainsayers, support the weak, quicken the dull, awaken the drowsy, to counsel them that are in doubt, to confirm them that stagger, and reduce such as wander. Conference is a bow in which we may shoot all sorts of arrows (as lessons, comforts, checks, reproofs, restraints, excitements, encouragements) with force and vigour, and take aim aright to hit the party (and that part of him (whether his head, heart, or hand) which we intent, and make our speech come home to his bosom, and stick upon his spirit, with good success. One saith, Speech of touch toward others should be sparingly used, Sir Francis Bacon's Essays. for discourse ought to be as a field, without coming home to any man. I conceive if speech do not touch, it will not take, if not applied home to the party, it will not work so effectually. 2 To their capacities, who are dull and slow of apprehension; we should stoop to the understanding of the meanest, which is to condescend to them of low estate and parts, Rom. 12.16. and to put milk into the mouths of babes; that is as necessary as to set meat before strong men? to impart spiritual gifts to them, as the rich give alms to the poor. Christ accommodated his discourse to the capacity of his hearers, as they were able to hear it. Mar. 4.33. The Third Rule. Raise spiritual discourse from temporal occasions, either then present, or spoken of, whether creatures, or occurrences, either by way 1 Of Allusion, or reference, thus, As food cannot nourish, nor clothes keep warm the body, except eaten and put on; no more can Christ, unless applied to the soul. As physic cannot heal the body if not taken, no more can the means of grace, cure the soul if not used; and the like. 2 Of Conclusion, or inference from what is said or done. Luk. 14.7. to 12. Christ took occasion from the ambition he observed in the bidden Guests, to teach them humility in choosing rooms, scil. to sit down in the lowest, and to teach the maker of the Feast charity, in bidding Guests; scil. the poor, the maimed, the lame, the blind. Ver. 12, 13, 14. When one of the company petitioned him, to command his Brother to divide the inheritance with him, Christ cautioned them against Covetousness by the example of the rich man, who built greater barns, Luk. 12.13, 14, 15, 16, to 22. and lost his soul. Thus Christ took occasion from God's providence to birds and flowers, feeding the one, and clothing the other, to speak of God's provisional care for his Children; shall he not much more feed and clothe them? Mat. 6.26, 28, 30. Joh. 4.10. are not they much better than these?— from the water of jacob's well, and his ask of it to speak to the woman of Samaria, of the water of life, and to provoke her to thirst after it, and to ask it of him— from meat, and his Disciples putting him in mind of it, when he was hungry, faint, and weary, to speak to them of spiritual meat he had to eat which they knew not of; Joh. 4.31. to 35. my meat is (says he) to do the will of him that sent me, and to finish his work, from the mention of b●ead, Mat. 16, 5, 6. which the Disciples had forgotten to take, he presseth on them a caution to take heed of the leaven of the Pharisees; Joh. 6.26, 27. — from the people's seeking him, not for love, but for loaves, he persuaded them to labour not for perishing, but for enduring meat; from the example of a little child, Mat. 18.1.2, 3, etc. whom he set in the midst of his Disciples, he taught them to be humble, harmless, and to avoid offences. Thus we should in imitation of Christ, watch for any occasion which the company or any present, their words, Acts, Gestures, or any accidents may afford us, of speaking what may conduce to their souls good; take any hint we can for the same, to screw and wind in good discourse by degrees, that the company may be better for us, or we for them, before we part. As Benhadad's servants diligently observed whether any thing would come from King Ahab (that they might make advantage of) and did hastily catch it, 1 King. 20.32, 33. to promote their Master's business, therefore when he said he is my Brother, they said, thy Brother Benhadad. Paul praised what he perceived was commendable in Agrippa, and watched to take hold on every word he spoke, Act. 26.27, 28, 29. to persuade him to become a Christian; we should learn the art of transition, to pass from worldly to heavenly discourse, or turn the current of it into a spiritual channel. The Fourth Rule. Observe what subjects God's Providence puts into your minds, and mouths as Themes of meditation, and communication, as common mercies, or calamities judgements felt or feared, the Church's afflictions, or the death of the Righteous, etc. Such things as God would have the hearts of all, especially of his people to be affected with, to make an impression on them. The Fifth Rule. Get some common heads into your minds, and hearts; that may be of general use to all, and at all times; as the sinfulness of sin, the excellency of Christ and Grace, the vanity of Creatures, the uncertainty and troubles of life, the approach and great consequence of death, the last judgement, the joys of Heaven, and torments of Hell, the piety and felicity of the godly, the iniquity and misery of the wicked; especially, get not only your heads fraught with notions, but your hearts filled with affiance in, affection to, and experience of Jesus Christ; and speak of him freely, and frequently to others, to carry Christ to them, or to draw them to Christ. As the Spouse did of her beloved, Cant 5.10. & 6.1, etc. to the daughters of Jerusalem; as the two Disciples going to Emmaus did of Jesus of Nazareth; and the Prophet did of that good matter his heart had indicted concerning Christ the King of Saints; Psal. 45.1. for Christ is a most sweet, profitable, and successful subject of discourse, and ever in season. The Sixth Rule. The ask and answering of questions aright, may conduce much to mutual edification; As when others have doubts, and desire to be resolved in matters of Religion, or in cases of conscience, we may help them greatly, by giving them clear and sound answers, or solutions thereof. This is a fruitful way of improving time and talents, abilities and opportunities. This we find under precept in the old Testament, and under practice in the New. 1 Under Precept in the Old Testament, there are commands for ask and answering questions about the word, and works of God. As, 1 Children of their Fathers, concerning 1 God's Providence, ask thy Father and he will show thee; D●u 32.6, 7, 8. thy elders, and they will tell thee, to wit, the wondrous works God did for Israel, as in their redemption out of Egypt; in dividing the land of Canaan among them by Lot; when your Children ask their Fathers in time to come, what mean you by these stones (set up in the midst of Jordan)— Then ye shall answer them, Josh. 1.6, 7. that the waters of Jordan were cut off, and those stones shall be for a memorial unto the Children of Israel for ever. scil. Vers. 21, 22 That Israel came over this Jordan on dry land. As the Children were to ask the meaning of God's great Works, so their Parents were enjoined to answer them, and instruct them in the knowledge thereof. 2 Concerning Gods Ordinances, or religious Services, and the meaning and reason of them, as of the Sacraments and administrations of them; Children were to ask, and their Parents were commanded to teach them, the occasion, signification, and use thereof, as of the Passeover; Exod. 12.26, 27. When your children shall say, what mean you by this service? ye shall say, it is the Sacrifice of the Lords Passeover. In like manner should Christians teach their Children the meaning of Gospel-Sacraments, scil. Exod. 13.14, 15. Baptism and the Lords Supper; so concerning the consecrating of the firstborn, see what that meant. 3 Concerning the Law of God, Deut. 6.20 When thy Son asketh thee, what means the Testimonies, Statutes, and Judgements which the Lord our God hath commanded you? That is, the whole Law, Moral, Ceremonial, and Judicial? Ainsw. One calls this, A brief Catechism, containing the Grounds of Religion. Vers. 21. to the end. Then thou shalt show unto him the occasion, end, and benefits thereof; the Law was given to the Fathers, psal. 78.5, 6 that they should make it known to their children. 2 People of their Ministers, Mal. 2.7. The Priest's lips should keep knowledge, and they should seek the Law at his mouth. Not only in public by hearing his Doctrine, but in private also, by propounding their Doubts and Queries to him. 3 One private person of another, Thus shall ye say every one to his neighbour, and every one to his brother, jes. 23.35. what hath the Lord answered? and, what hath the Lord spoken? It is said in Zech. 3.10. Ye shall call every man his neighbour under the Vine, and under the Figtree. Some understand this not only of a secure State, without all danger and fear, but of their communion together to promote the salvation one of another. 2 The duty of ask Questions, we find under practice and example in the New Testament; this was an edifying course to the Disciples of Christ, and Primitive Christians, when Christ spoke these words concerning the removing of his bodily presence from them, Joh; 16.16, 17 A little while and ye shall not see me, etc. The Disciples first enquired among themselves what these words meant, and because they could not satisfy themselves, they were desirous to ask Christ to explain himself, Vers. 19, 20.21 which he perceiving, did; when the Disciples heard Christ deliver any thing which they understood not, they asked him the meaning thereof when he was alone. Mark 4.10 As of the Parable of the Sour, and of that Parable or sentence, Mar. 7.15.17 That which goeth into a man cannot defile the man, but the things which come out of him. Mar. 10.9, 10.11 Mar. 13.1, 2, 3, 4 And of what he spoke concerning the indissolubleness of marriage, and the destruction of the Temple. When the Eunuch understood not what he read in Isaiah concerning Christ, Isa. 53.7 he asked Philip the meaning, Acts 8.34, 35 I pray thee of whom speaketh the Prophet this, of himself, or of some other man? Then Philip opened the Scripture to him. Let Christians take notice of their doubts and scruples, and wait for an occasion to propound them to such as are able to resolve them. To question much is the way to learn much, especially if the questions be suited to the Askers necessity, and to the Answerers' faculty; this is the way to glean up knowledge. Col. 4.6 There is a dexterity in ask and answering questions aright. 1 Questions should be asked, not out of curiosity to show wit, or please fancy, or to scratch an itching humour; but in sincerity, out of love to the truth to know it, to the end we may do it, and readily to submit to it, when it is discovered to us. 2 Not about things that are vain and unprofitable, but what may tend to godly edifying, in faith and love, 1 Tim. 1.4 in holiness and obedience. 3 Avoid subtle and acute Questions in common discourse, which as one saith, resemble Crafish, where there is more picking work, than meat to eat. These engender strife of words, vain janglings, and animosities. 4 Questions of Religion should be debated without pride and passion, or desire of praise or victory, but in a spirit of love and meekness, that truth may be made to appear; to strike fire, that by the sparks of Arguments, we may light the lamp of truth. 1 Tim. 6.4 Hereby we should not contend who should get the better, but that truth may prevail, and get the victory over ignorance and error, or be drawn forth to light, out of the Pavilion of darkness, or obscurity, under which it hath lain hid; but obstinacy in opinion renders a man culpable of great imperfections, and liable to many exceptions. Seventh Rule. It is lawful, and may be sometimes needful to discourse of Natural, Moral, and Civil matters to improve our knowledge in them, and to get direction for the better managing of such affairs, whether public or private, respecting our bodies, relations, or estates; or common business, which we have one with another. Psal. 112.5 Discourse about them may help us to guide our affairs with discretion. 1 King. 4.32, 33 The three thousand Proverbs Solomon spoke were of Natural and Moral Philosophy (and it is like of policy) as well as of Divinity. But it is good to intermingle some Spiritual discourse to season it with, and to take heed that earthly things be not made the whole and sole subject of our speech, as the most do in their meetings; which speak them to be mere worldlings in their hearts, Os hominis sublime dedit, etc. when they have nothing but the World in their mouths. As God hath given a man a sublime countenance, to look up above earth to Heaven, so an excellent faculty of speech, to speak of Heaven as well as earth, of Divine and Spiritual, as of Temporal and Terrestrial things, for the glory of God, and good of souls, as well as for external commodities. Of Urbanity. Yea, it may be convenient sometimes to use Recreational speeches (or mirth in conference) this is urbanity, or pleasantness of speech, which is lawful. 1 Because there is a time to laugh, Eccles. 3.4 as well as a time to weep; to be merry, as to be sad. And God hath given a man a power and faculty for the one as well as for the other, and God's people have used it, as the Jews, Psa. 126.1, 2 When God returned the captivity of Zion, than our mouths were filled with laughter, and our tongues with singing. 2 Because the Preacher commands mirth, and saith, Eccles. 8.15. & 3.22. There is nothing better under the Sun than for a man to eat, and drink, and be merry, for this is a man's portion; which he speaks not as a sensual voluptuous Epicure, but as a sober discreet experienced man. There is nothing better under the Sun than for a man to have and use what he enjoyeth with delight and cheerfulness. Now pleasantness of speech is one means of honest mirth, and may conduce as to the cheerfulness of the mind, so (in the Consequent) to the healthfulness of the body. Obj. Saith not the Preacher, Eccles. 2.2 I said of laughter it is mad, and of mirth what doth it? Ans. The Preacher speaks of such mirth, as is 1 Sinful in the cause, occasion, or manner of it, and excessive in the measure. 2 Merely carnal in the end, without any further profit or benefit, and is made the end of itself, and happiness is placed in it, as the sole or chief delight or comfort of life; such mirth is madness, folly, vanity, unprofitableness, what doth it? 3 As is not accompanied with, 1 The fear of God, for Christians even in their merriments ought to rejoice before God with trembling; Judas 12. and as to feast themselves, so to make themselves merry with fear, scil. of offending God therein. 2 With sorrow for sin. 3 With sense, Amos 6.6 Luke 6.25 grief, and pity for the miseries of others, as those to whom Christ saith, Woe to you that laugh (thus) for time will come when ye shall weep. Prov. 14.13 And in the midst of such laughter the heart is sad, and the end of such mirth is heaviness, saith Solemon. I will lay down four Rules for ordering Recreational speeches. 1 For the matter of them, they must be harmless, without any scurrility, obscenity, bitterness, or abusiveness in any kind, or just offence to any, without girds, or taunts at some, to please others; we must take heed of jesting, either of sacred things, as Religion, or Scripture, for that is the badge of a profane spirit, Julian the Apostate used it; or of things serious, for that would argue petulancy of wit, or of things calamitous as the miseries of others, for that would show inhumanity in us; Ephes. 5.4 such is foolish talking and jesting, which is not convenient, Paul prohibits it, Annot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies facetiousness of speech, taken by Philosophers in a good sense, but the Apostle useth it in an ill sense; for scurrilous jesting in an unseemly manner, which consists not with the sanctity and gravity of a Christian. Thus as some Critics observe, men's ill manners have spoilt the use or sense of good words, as I could instance in several particulars. 2 Recreational speeches must for the manner of them be seasoned with salt, scil. not of wit only, but of wisdom, modesty, Col. 4.6 love, and gravity, and be rightly suited to the circumstance of time, place, and persons. 3 For measure, they must be moderate and sparing, we should use pleasantness of speech not as meat to feed the company with jests, but only as sauce to meat, to quicken their appetites to more solid and wholesome discourse, or to fit their spirits for higher duties. The refreshing of the mind with factious speech, is but like the whetting of a scythe; as he is an idle Mower who is always whetting, so is he a vain person who is always jesting. For the end, they should be useful two ways. 1 For sober and honest delight, for recreation of the mind, and refocillation of the spirits, to make them quick and nimble, when they are dull and heavy, and us fit and fresher for the duties of our callings. Recreational speeches should be as a Whetstone to edge us, as the whetting of the Sith sharpens it to cut better; and as Bellows to blow up sparks of cheerfulness in the spirits of ourselves and others. We should make it the end of our mirth, to move such a delight as hath profit or advantage joined with it to ourselves and others, and make us more serious and quick in what we have to say or do. Samson propounded a Riddle to his friends at his Marriage Feast, Judg. 14.12 to minister occasion of mirth to them, to whet their wits, and busy their minds to find out the meaning of it, and with it to prevent or banish bad discourse. 2 We may use Recreational speeches sometimes, to instruct, admonish, reprove, or comfort others, in a pleasant way; for that may be spoken home to another in jest, which would not be well taken, if spoken in good earnest. God's servants have used to reprove others in an irony, or in way of jest or taunt, thereby to cast some shame or scorn upon them for their sins, 1 King. 18.27 as Elijah did upon Baal's Priests, in a heat of zeal, scoffing at them; Job on his friends to check their pride, and conceit of their own wildome, No doubt ye are the People, Job 12.2 and wisdom shall die with you. And Paul upon the Corinthians, for their Laodicean conceit; and boast of fullness.— Now ye are rich, 1 Cor. 4.8. 1 Cor. 14.36, 37 full, etc. and for their pride, what, came the word of the Lord out from you, or came it to you only? Beza saith, this is a sharp objurgation of them, lest they should think themselves the only wisemen, and all fools but they; or that they were the first Christians, none before them, or none beside them. God taught the Jews, to take up a taunting Proverb in way of derision against the King of Babylon, Isa. 14.4 his state and City. The Preachers speech to the young man, was Ironical, Rejoice in thy youth, Eccl. 11.9 q. d. seeing thou art wilful, go on and take thy course, but know that for all these things God will bring thee to judgement. Such was Micaiahs' answer to King Ahab when he asked him, 1 King. 22.15 shall we go against Ramoth Gilead to battle or not? he said, go and prosper, q. d. thy Prophets have bidden thee go, and thou hast a mind to go, go thy way, no doubt but thou wilt prosper,— Ahab resented it as a scoff. An Irony is a nipping jest, or a speech that hath the honey of pleasantness in its mouth, and a sting of rebuke in its tail. There is a texterity in speaking truth in an Irony; or in a pleasant sentence, which may be taken sometimes with less offence than a plain downright speech to be so addicted to joycing, as to lose a friend rather than a jest; this becometh Jewish friendship (saith one) rather then Christian love. Mr. Bain●. Eighth Rule; In speech speak not so much to show wit or eloquence, as efficatious power of speech, to persuade others to good, and to dissuade them from evil. Speak not out of affectation of praise, or delight to hear ourselves speak well, but out of desire of doing good, or of drawing others to do well. Many speak against eloquence, as they do against learning, out of ignorance, because they know not the worth or use of it, for Art hath no enemy but an ignorant person; but I speak only against the proud and vain use and show of it. Of Eloquence. HEre I will show you, first That eloquence may be used, and secondly how. 1 Eloquence may be used, yea there may be good use of it, because 1 Eloquence is the gift of God; which he bestows on some of his servants, not on others, as on Aaron. I know (saith God) to Moses, of him, Fxo. 4.14 Vers. 16 Vers. 10 that he can speak well, and he shall be thy spokesman to the people, and instead of a mouth to thee. Not on Moses, for he was not eloquent but slow of speech. Paul was eminent in eloquence, therefore the people of Lystra, Act. 14.12 called him Mercurius, because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the chief speaker, or Master of speech, Apollo's was an eloquent man and mighty in the scriptures. Act. 18.24 None of God's servants should open their mouths to speak against any of God gifts, of which, eloquence or the faculty of speech is one. 2 Eloquence is a flower of speech, both for beauty and sweetness, which sets off speech with greater grace, obtains audience with greater delight, and insinuates with more efficacy. Though the Gospel was preached at first, with greatest plainness of speech, 1 Cor. 1.17 and 2.4 yet God hath blessed it since to the furtherance of the gospel The sweetening of speech with eloquence hath been a means sometimes of winning others to hear & embrace the Gospel, & Christ in it. Doctor Sibs saith, Soul's Conflict while Augustine out of curiosity delighted to hear the Eloquence of Ambrose, he was taken with the matter itself, sweetly sliding together with the words into his heart. Peter Veretus sometime preacher at Geneva, was so sweetly Eloquent, that he drew many to be his hearers, who were no friends to Religion, and chained his hearers ears to his mouth, so as they never thought him tedious, but always wished his Sermon longer, he converted thousands to the truth and faith in Christ. One saith of Gregory Nazianzen, that the true beauty of his Soul did shine forth in his eloquence. Rhetoric being both his Companion and his servant. It is reported of Mr. Rogers and Mr. Bradford, Martyrs, that it was hard to say, whether there was more force of Eloquence, and utterance in their preaching, or holiness in their lives and conversations. Both histories and experience declare, that God bestowed an excellent faculty of elocution upon many of his servants, (both ancient and modern divines) whose labours he blessed to the Conversion of many souls, and to the edification of the Church. 4 God threatens it as a judgement to take away from Jerusalem, and from Judah, isaiah. 3.3 the eloquent Orator (or the man skilful in speech, and powerful to persuade) as well as the wise Counsellor or cunning Artificer, Ornamentum maximum reipublicae est eloquentia Philosophorum, saith Plato. Thus it's made to appear that eloquence is lawful and useful. 2 I must show how it should be used. 1 Eloquence should flow from us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by a nattiral kind of facility, as water out of a fountain; some command good language, as freely as others do speech. Though it be acquired, yet it should not be strained or forced, as some use it in imitation of others, which to judicious cars sounds harsh and ungrateful. 2 Whether our eloquence be natural or acquired, how ever we come by it, we should use it without affectation, and ostentation, and not pride ourselves in wit, words or phrases. An humble Christian will forbear, or change such expressions, as he conceives may seem elegant to others, and he feels, or fears his own heart, would be puffed up therewith; when Eloquence is affected, or boasted, than it shows swelling vanity in the minds of the speakers, and is not pleasing in the ears of the hearers. 3 We should strive to be rather solid than florid in our speeches, yet we may use elegance therein, so that our end and aim be more to affect the hearts, than tickle the ears of our Auditors. Eccl. 12.10 The Preacher sought to find out acceptable words, or words of delight, such as are apt not only to sink into the mind (like David's stone into Goliahs' forehead) but also to pierce to the heart like a dart of delight. Good matter clothed with good phrase procureth acceptation; and suavity of elocution, produceth efficacy of persuasion. Ninth Rule; Speak of good things at home in your own families (as ye have occasion) to enure yourselves unto, and to get an habit of fruitful discourse abroad. This was Solomon's practice, therefore the Queen of Sheba, said to him. 1 King. 18.8 Happy are these thy Servants, which stand continually before thee, and that hear thy wisdom. These words which I command thee this day shall be in thy heart, and thou shalt talk of them when thou sittest in thy house, and when thou walkest by the way, Deut. 6.6.7 when thou liest down, and when thou risest up. Tenth Rule. Let your discourse proceed 1 From good principles, as 1 The fear of God, and thoughts of his name, as it did in the godly in Malachies time. Mal. 3.16 2 Love to others souls, and care of their good, as brethren or fellow members, aught to have one for another (for speech is the instrument of charity, and from desire of imparting some spiritual good to them, Rom. 11.11 which was in Paul to the Romans; that they might be established. 3 From delight in spiritual things, for every one will take or make occasion to speak of such things wherein they delight, Ps. 119.24 so did David, Thy testimonies are my delight, what then? my tongue shall speak of thy word. Vers. 172 I will speak of thy testimonies before Kings, Vers. 46 and will not be ashamed. Having finished the rules, I proceed to the Reasons, why Christians should confer together of the things of God, which are five. Reas. 1. This is part of the Communion of Saints, to which God hath promised the blessing. Psal. 133.3 It is a Gospel duty and a Gospel's privilege; yea, this is the end of the faculty of speech, and of society; upon this account, two are better than one, but woe to him that is alone. Eccl. 4.9, 10 Christian conference is a loadstone to draw others to us, in the truth and ways of God, to love and like, and embrace the same; (for hereby seducers draw many into errors, and false ways) to set them in, and to keep them in. It's difficult for one to go right alone, 1 Kin. 11.3, 4 It is a warning stone, to kindle, keep in and increase holy heat (warmth of spiritual affections, love and zeal,) one in another. It is like Abishag that lay in David's bosom, to keep him warm. Christians are like coals, which laid together kindle one another and burn, but being scattered go out and die. Such a warming stone was Christ's discourse to the two Disciples hearts, they said one to another, did not our hearts burn within us, while he talked with us by the way, and while he opened to us the Scripture? Luk. 24.32 If two lie together, than they have heat, Eccl. 4.11 but how can one be warm alone? Christian conference is a whetstone, to edge and sharpen one another (as Iron sharpeneth Iron, though both be blunt) to whet one another to love and to good works. It is a Sleetstone, or a smoothing stone, to make the ways of God plain and even, smooth and easy to others, (to whom they appear rough and rugged) and to take off the roughness that is upon the spirits of them, who are not even cast. It is a Touchstone, for the trial of opinions, spirits, graces, ways and state of others. Hereby (It is probable) the Angel of the Church of Ephesus tried them that said, Rev. 2.2. they are Apostles, and were not, and found them liars and pulled off their masks and Vizards. Christian discourse is a precious stone, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stone of grace, Prov. 17.8. to communicate spiritual gifts and graces, or the virtues of him that hath called us, one to another, Rom. 1.11. (as Paul desired to do to the Romans) which prospers whithersoever it turneth, whether to instruction, reprehension, or consolation. It is a resting stone, for many that come weary and heavy laden (under loads of pressures, by reason of troubles inward or outward) into the company of Christians, some or other may lend an helping hand to take off their burdens by Christian conference, and give ease to their spirits, and send them lightaway; even as those that carry burdens, find much ease by sitting down on stones in the way; and setting their pack or sack thereon. It is Eben-ezer a stone of help; lastly, Christian-conference is a burdensome stone, to all the enemies thereof that spite it, and oppose it, as Satan and his Instruments, the wicked, seducers and deceivers (as God threatened to make Jerusalem, Zach. 12.3. to all people that gathered themselves against it) and all that burden themselves with it (by setting themselves against it) shall be crushed by it. Reas. 2 Because all sorts of persons confer about their own matters, as Merchants and trades men of their goods and traffic. To this end they have exchanges & common Halls, to meet in, and discourse together, how to manage their merchandizing with best advantage. Hunter's will speak of their game, soldiers of their marches and ingagings, Fellow travellers of their journey, business, and place whither they are going; Country men when they meet will talk of their own Country affairs. And shall not Christians who are or should be wise Merchants trading in heavenly Commodities, the goodly pearls of grace for eternity, speak together of their Merchandizes, which is better than that of silver and gold? who are Country men that belong to heaven, from whence they are begotten and born again, where their Father's house, and their inheritance, yea their Crown and Kingdom is. And fellow-travellers that journey toward Heaven, shall not they confer together of their heavenly Country matters? of the things pertaining to the Kingdom of Heaven, whither they are a going? Phil. 3.20. This is to have our conversation in Heaven, for spiritual speech is a fruit of heavenly mindedness; and the language of Canaan. And hereby we declare plainly that we are strangers on earth, and Citizens of Heaven. Let me add, the wicked speak evil one to another familiarly, to corrupt good manners, carry on wicked designs, to draw some to evil, and discourage others from good by their evil communications. The Devil drives a mighty trade of iniquity; by the tongues as well as by the hands of the wicked, who are diligent, and constant, and unwearied in this service, shall the Devil's instruments speak evil oft one to another, to advance the works and Kingdom of darkness, as they are going toward Hell together? and shall God's servants speak good seldom one to another, of God, or for God, to promote the Kingdom of Christ, and salvation of souls? Reas. 3. Because to this end variety of gifts are given by the Spirit of God, 1 Cor. 12.7. to 12. who divideth to every one severally as he will; for mutual converse and communication to profit withal (As one Country hath some commodities which another Country wants, that there might be mutual trade and commerce among all) that one member may not say to another, I have no need of thee, not the eye to the hand, nor the head to the feet, and that the abundance of parts in some, 1 Cor. 12.21. 2 Cor. 8.14. may supply the defects of others, without any diminution of their own store. The communication of our gifts by conference, is the way to bring them into a common stock, out of which every one may take forth supplies according to his needs. God lays up treasures of knowledge and experience in the heads and hearts of some, not to bear them up in themselves, but to lay them forth freely to the enriching of others. Hence Peter exhorts, 1 Pet. 4.10. As every one hath received the gift, even so minister the same one to another, as good Stewards, of the manifold grace of God. He is not fit to be a member of Christ's body, that is not fit to be useful to the body, by the exercise of such gifts as God hath given him. This diversity of gifts is an upholder of unity; and dispenser of commodity in Christian society, for it enableth and engageth men to mutual help fullness. Reas. 4 This will augment our parts, and further our accounts. How shall I hid from Abraham (saith God) the thing that I do? seeing he will teach others what he knows. Gen. 18.17, 18. Prov. 11.24. This is to gather by scattering, to get more by well using what we have; for to him that hath, in the use of what he hath, shall be given more, to trade with our gifts for spiritual gains, to wit, the increase of them. For in spiritual things, no man is a loser but a gainer by communication, for that tends to mutual thriving; by instructing others we increase knowledge, by kindling or blowing up zeal in others, we inflame zeal in ourselves, by comforting others, we grow more expert and experienced therein, and get more comfort to ourselves, by teaching we learn to teach. Gifts exercised even in conference are like (as one saith) the Widows cruse of oil, Mr. Downam. which filled in emptying, or like milk in the Mother's breast, which if it be sucked by the child, continually increaseth, but if it be not drawn, it soon faileth and drieth up. Reas. 5. Because this service of godly discourse is very acceptable, not only to the Saints, but even to God, and to Christ. 1 To God, Mal. 3.16. who hearkens to hear what his people say in their meetings, and keeps a book of remembrance for their words (as if they were his delight) as well as works. It's an allusion to the Records of Kings, who use to set down the good services done to them, Esthar 6.1. as Ahasuerus did Mordecays, and when the book shall be opened, out of which the dead shall be judged at last day, it will be then known to all the world, what good communication God's people have had among themselves. This should make us careful what we say, because God is an ear-witness of every word we speak, he hears and writes down all, and records them to requite them, even good words as well as good works, and we shall have a good reward from God for our labour; Eccles. 4.9. for the good we do by our words, as well as by our works. 2 This is acceptable to Jesus Christ, who the same day after he was risen again, associated himself (above all others) with the two Disciples going to Emmaus, who were talking together of Christ, Luk. 24.15, 16. as they went by the way. Jesus drew near, and went with them, concealedly and covertly as to their knowledge of his person, in the guise of a stranger, for their eyes were held that they should not know him, but very comfortably, as to his discourse with them. 1 Vers. 17. He asked them what discourse they had of him, by the way, of which they gave him a particular account. Vers. 18. to 25. 2 Then he reproved their folly and unbelief. Vers. 25.26. 3 He expounded unto them all the Scriptures in Moses and the Prophets concerning himself. Vers. 27. 4 He spoke so powerfully and effectually to them, as made their hearts burn within them. Vers. 30. 5 Then he condescended, or suffered himself to be overcome by their entreaties to abide Ver. 28, 29, 30 with them at Emmaus. 6 in conclusion, Vers. 31. he made himself known to them by opening their eyes; and by breaking of bread, Ver 35. and by some expression, gesture or action, which he used in his thanksgiving at meat, Ver. 30. and then he vanished out of their sight, or ceased to be seen of them. Hereby Jesus Christ gave a most pregnant Testimony of his acceptance, and complacence in Christian conference. How well he is pleased, and what pleasure he takes in his people, when they are talking together of him, and of the things of God, as he did in these two Disciples to whom he joined himself, and made a third. From hence Christians in their conferences, may verily expect from Christ four things. 1 His special presence with them (in a spiritual not corporal way) though they be but two or three met together in his name, to confer as well as to pray together, Mat. 18.20. there am I (saith Christ) in the midst of them. 2 His assistance of one or other to expound the Scriptures, to open the matters concerning Christ, or to speak something to edification. 3 His blessing upon what is then spoken, to set it home, to them that hear it, for their good, either to open their eyes, or to warm their hearts. 4 Some clear discoveries of Christ to them therein to make them know him better, that they may declare to others afterwards their sweet experiences hereof, as the two Disciples went immediately to Jerusalem to the eleven Apostles, Luk. 24.33, 34, 35. and told them and those that were with them, what things were done in the way, and how Christ was known of them, thus they became witnesses of his resurrection. The Fifth Particular case is consolation. Consolation. Christian's ought to comfort one another; this should be mutual and reciprocal amongst them,— Comfort one another, 1 Thes. 5.11. and edify one another, even as also ye do; this duty hath a double confirmation in the text. 1 The Thessalonians practice, they did so already. 2 Paul's Precept to continue therein, or to do so still; for perseverance Crowns holy practices; It may be Paul meant more than he spoke, to wit, that they should grow and increase therein, as in love. 1 Thes. 4.9, 10. As touching brotherly love— ye are taught of God to love one another, and indeed ye do it towards all the Brethren in all Macedonia, but we beseech you Brethren, that ye increase more and more. Touching this duty, I shall give you 1 Rules. 2 Reasons. Rules for comforting others. First Rule, we should know their case, what is the kind and cause of their trouble, whether it be inward, or outward, spiritual, or temporal, respecting soul or body, friends, goods, or name; and the dimensions of their sorrow, else we cannot tell how to deal particularly and effectually with them; the Physician must know his patient's disease; and the Chirurgeon his sore, before they can apply proper healing salves or medicines, we must take measure of their condition, before we can cut out or shape a suit of consolation fitting for them. Paul sent Tychicus unto the Colossians for the same purpose, Col. 4.8. that he might know their estate, and comfort their hearts. The Second Rule. When we know their estate, we should pity them, and sympathise with them, Col. 3.12. for comfort cometh out of the bowels of mercies (which we should put on) as the fruits thereof; Job 19.21. c. 6.14. which Job● friends wanted towards him in his miseries (though he begged it earnestly of them;— have pity upon me, have pity upon me, O ye my friends, for the hand of God hath touched me; therefore they proved miserable comforters, Job 2.11. though they came to mourn with him, and to comfort him. God is first a Father of mercies, than a God of all consolations, 2 Cor. 1.3, 4. he comforts his people because he pities them; Consolation flows from Compassion both in God and man, except we lay others cases to our hearts, we will not speak to their hearts. The Third Rule. When we know their cases and pity them, we should apply comforts suitable to their needs, as 1 Mat. 6. If their case be necessity, observe how Christ comforts his Disciples against outward wants. 1 From God's Providence toward fouls of the Heaven, Vers. 26.28. and flowers of the Earth, how he feeds the one, and clothes the other, and are ye not much better than they? will he not much more feed and clothe you? 2 From God's Knowledge of their necessities, Your heavenly Father knoweth all things ye have need of. Vers. 32 3 From God's Promise, Vers. 33. First seek the Kingdom of God, Psal. 34.9, 10 etc. and all these things shall be added to you, scil. as an overplus. Mark how David comforts them that fear God, against want. 2 Or if the case be death of friends, 1 Thess. 4.13. to the end. Paul prescribes several comforts to prevent immoderate grief upon that occasion; As, 1 That Christ died and risen again. Vers. 14 2 They that die in the Lord sleep in Jesus. 3 Christ at his glorious coming will bring their souls with him, Vers. 15, 16 and raise their bodies out of the dust, and reunite them for ever, and the dead in Christ shall rise first; they that have lain long in the dust shall have their bodies first raised, and clothed with immortality, glory, and incorruption, which is the privilege of the dead above them that are found living at Christ's coming, those shall rise before these shall be wrapped up. 4 Those that are then living, and their formerly deceased friends shall be caught up together in the Clouds, Vers. 1● to meet the Lord in the air. 5 So shall they ever be with the Lord; that imports perpetual fruition of glorious felicity. Dear friends, whom Death dissundered, shall then meet, and never part again, Vers. 18 Wherefore (saith the Apostle) comfort one another with these words. This is a duty, 2 S●●. 〈…〉 to comfort others when their friends die: David sent to comfort Hanun after Nahash his Father's death. Many of the Jews came to comfort Mary and Martha for their brother's death. Joh, 11.19, 31 Jer. 16.6, 7 It is threatened as a sad affliction, that none shall comfort the living in their mournings for their deceased friends, Parents, or others, by sending them meat, or cups of consolation, to eat and drink with them (according to the custom of those times) to put away their sorrow. How doth our Saviour labour to comfort his Disciples against his death, Joh. 14.1, etc. and chap. 16 and departure from them by several Arguments. 3 Mat. 5.10, 11, 12 If the case be Persecution, Christ applies suitable comforts to his Disciples in such a condition; as 1 That they are therefore blessed. 2 Great shall be their reward in Heaven. 3 The Prophets before them suffered the like things. 4 They have cause at present to rejoice, and be exceeding glad. Peter gives sundry consolatory Arguments to the dispersed Jews, ● Par. 4.12. to the end. to cheer and bear up their hearts against or under persecution, which was the primary scope of his Epistle. 1 That the end of persecution is to try them, Vers. 12 their faith and patience, sincerity and constancy, as fire doth silver and gold. 2 In suffering for Christ they are partakers of Christ's sufferings, in way of community and conformity, Vers. 13 who suffered like things for confession of the truth. Those that have fellowship with Christ in his sufferings, Vers. 13 shall have communion with Christ in glory, and joy at his appearing, and to eternity. 4 They are happy, their sufferings being both a means, and a sign of their happiness, Vers. 14 no evil they endure can make them miserable. 5 They that are reproached for the name of Christ, have the communion of the Holy Ghost, or the glorious spirit of God resting upon them, which is glorified not only by them, but in them, Vers. 14 and makes them glorious, Gloria vobis contingit, saith Piscator. 6 Suffering in Christ's cause is no strange thing, but what is common and usual, Vers. 12 Vers. 13 Vers. 16 nor matter of grief, nor of shame, but of joy and honour; to suffer as a Christian; they have cause to glorify God, for that dignation that they are counted worthy to suffer for Christ, and to suffer as a Christian. 7 It is the will of God they should suffer, Vers. 1● and to bear the cross of Christ patiently, and to suffer according to the will of God. 8 In ●●●h sufferings they may safely commit the keeping of their fouls to God in well-doing as a faithful Creator, Vers. 19 gracious redeemer, and fulfiller of his promises. 4 If the case be desertion, soul troubles, terrors or horrors, observe how Christ applies comforts to such, Isa.. 6●. 1, 2, 3 by the mouth of his Evangelical Prophet Isaiah. The Lord hath anointed me, and sent me to bind up the broken hearted, to proclaim liberty to the Captives; &c.— to comfort all that mourn in Zion, to give them beauty for ashes, the oil of joy for mourning; the garment of praise for the spirit of heaviness, See Isa. 54.7, 8. and 50.10. and 57.15, 16, 17, 18. 5 If the case be any other affliction or castigation, Heb. 12.5. to 14 take to yourselves and give to others, Paul's grounds of Consolation, as 1 Verse 5 All chastisements are the rods of a Father; who will not forget either mercy or measure. 2 Vers. 6 They proceed from God's love. 3 Vers. 6, 7, 8 They are signs and pledges of Adoption, that we are Sons not Bastards. 4 Vers. 9 Submission to chastisement is the way to life and salvation. Act. 14.22 5 Gods end therein is your profit, to make you partakers of his holiness. Vers. 10 6 Though afflictions be sad and troublesome at present, yet afterwards (or in the issue) they will be comfortable; for ye shall reap the peaceable fruits of righteousness thereby; and be both bettered and comforted thereby; the rod of correction is like a tree that bears righteousness (that is Reformation) as the fruit of it, and pea●● of Conscience, or inward tranquillity, and comfort of soul, as the quality or effect of the fruit. Fourth Rule; Choose the best means to comfort others by, as kind and loving specches, Consolatory speeches will revive and refresh the spirits of a disconsolate friend. Thus Joseph comforted his brethren, when cast down with fears, scil. he spoke kindly to them, saying, ye thought evil against me, etc. Now fear ye not, I will nourish you, and your little ones. Gen. 50.20, 21 Boaz comforted Ruth by speaking friendly to her, to the heart of his handmaid, Ruth. 2.13 that is courteously and kindly. The Lord answered the Angel that talked with me (saith Zachariah) with good words, Zach. 11.13 and comfortable words. Hence it appears that good words, are comfortable words. 2 Strong Reasons or Arguments drawn from the several heads of Consolation, as the Author, end, and benefits of affliction, and comparison thereof with what they deserve, and what others suffer, and the like; Arguments to overcome the reason, and overpower the passions of the disconsolate, that may be stronger to support and refresh the drooping spirit, than the affliction is to deject and contristate the same. 3 Means; Plain Scriptures properly and fitly applied (unto the afflicted, and their condition) as precepts, promises, and examples recorded therein. The Holy Scriptures are the Eden, or Garden of God, full of the flowers of consolation, to make sweet Posies on, to refresh sad and heavy spirits; they are a Treasury of comfort, that furnisheth not only the Man of God, but every godly man, with all kinds of Cordials, and with the choicest consolatory arguments. For this end they were written, Rom. 15.4 that we through patience and comfort of the Scriptures might have hope. David experienced the same, Psal 119.50.82, 93 This is my comfort in my affliction, thy word hath quickened me. Scripture comforts are the chiefest comforts, they have most spirits and life in them and come home to the heart, and are most efficacious to revive, & recover fainting swooning souls; they are commonly watered with the dew of God's blessing, for they have the consolations of God in them, they being the Word of the God of all consolation; they are the Wine sellars, and the Orchards into which Christ brings his Spouse, when she is sick of love, and sad, where her stays her with Flagons, Cant. 2.5 and comforts her with Apples. Hence Paul saith, Comfort one another (against death of Friends) with these words; 1 Thes. 4.18 and he might have added the same conclusion to his consolations against corrections, in Hebr. 12. 4 Means of comforting others, is experience, both our own and others. 1 Our own experience of God's deal with us, in such like conditions, and of the comforts wherewith God hath comforted us, to the end that we should comfort others therewith, 2 Cor. 1.3, 4 as Paul and Timothy did; Blessed be God, etc. who comforteth us in all our tribulations, that we may be able to comfort them that are in any trouble, by the comfort wherewith we ourselves are comforted of God, ver. 6. whether we be afflicted, or comforted, it is for your consolation and salvation. Experiences are principles of strong consolation, these made Christ himself a more sympathising and compassionate High Priest. The heart is the place from whence comfort cometh in experience, ●eb. 4.15 and whither it goeth in influence; the greatest experiencers are the greatest comforters; yea, we may comfort others, not only with the comforts we have received immediately from God, but which we have had in others, 2 Cor. 7.6, 7 God comforted Paul not by Titus his coming only, Vers. 13 but by the consolation wherewith he was comforted in the Corinthians, for his spirit was refreshed by them all; Vers. 13 Paul was comforted in the Corinthians comfort. To this end we should comfort ourselves, be Physians, and practise upon ourselves, by applying Cordials of reason, Scripture, and experience to ourselves, according to our needs, looking up to God, for his blessing, to set them home to our hearts, and make them effectual. This will make us able to comfort others which are in any trouble, and that not from our heads, but from our hearts also, when we can tell others what supported, revived, or refreshed our spirits under such and such distresses and droopings. Psal. 119. 1● I remembered thy Judgements of old (saith David) and have comforted myself. This is the way to prescribe Cordials to others with a Probatum est, or experto crede, when Peter is converted that is, recovered from his fall, Luke 22.31 than he must strengthen his brethren, help them with his experience. 2 We should comfort others by the experiences others have had of God's mercies to them. 5 Means of comforting others. The exercise and evidence of our Graces, for that is matter of great joy and comfort to the godly, who see or hear the same of us; as 1 Faith and love. Rom. 1.18, 12 I long to see you (saith Paul to the Romans) that I may impart unto you some spiritual gifts, that is, that I may be comforted with you by the mutual love both of you and me; thus writes Paul to the Thessalonians, 1 Thes. 5.6, ● when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us, always desiring greatly to see us, and we were comforted over you in all our affliction and distress, Phil. 2.1 by your faith. There is great comfort in love, not only in the exercise, but in the evidence of it to others. We have great consolation in thy love (saith Paul) because the bowels of the Saints are refreshed by thee brother. Philem. 7 And other holy affections, as Desire, and Grief: God comforted us (saith Paul) not by the coming of Titus only, but by the consolation wherewith he was comforted in you, When he told us your earnest desire, 2 Cor. 7.7 your mourning,) our servant mind toward me, so that I rejoiced the more. 2 Constancy in the truth and work of the Lord. Now we live (saith Paul) meaning the life of consolation, 2 Thes. 3.8, 9 if ye stand fast in the Lord. Aristarchus, Marcus, and Jesus who is called Justus, were a comfort unto Paul, because when others forsook him, these only continued to be his fellow-helpers unto the Kingdom of God. Col. 4.11 2 Joh. 4. & 3 Joh. 4 This was John's great joy, that he found of the elect Ladies children walking in truth; that made Paul so desirous to hear of the Church's state, that he might have joy and comfort in their perseverance, Phil. 2.19 and progress in holiness, I trust in the Lord Jesus to send Timotheus shortly unto you, that I may be of good comfort when I know your state. Sixth means, of comforting others, is prayer to God. 1 For comfort to be conveyed into the hearts of others, ●ol. 2.1, 2 Paul (its probable) wrestled with God by prayer for the Colossians, and for them of Laodicca, that their hearts might be comforted. 2 For the gift or faculty of comforting others to be given to us, Isa. 50.4 the tongue of the learned, which God hath promised, that we may know how to speak a word in season to him that is weary. It is a special and excellent gift to be able to comfort afflicted souls, worth beging of God by prayer. Fifth Rule. Consider the persons who are fit to be comforted, as 1 In general, God's people above all others, for it is their portion, it is the children's bread that must not be given to dogs. Isa. 48.22 There is no peace (nor comfort) to the wicked, Cap. 40.1, 2 saith the Lord. But, comfort ye, comfort ye my people saith your God, speak ye comfortably to Jerusalem, and cry unto her that her warfare is accomplished, and her iniquity is pardoned. Paul sent to comfort the Saints, and Believers at Rome, Corinth, Ephesus, Colosse, and Thessalonica, Christ said to the Woman diseased twelve years, Daughter be of good comfort, Mat. 9.22 thy saith hath made thee whole. They are the fittest subjects, and best bottles to pour the water of comfort into, to them of due it belongs, therefore give it to them. 2 Weak and faint souls, 1 Thes. 5.14 We exhort you brethren (saith Paul) comfort the feeble minded, support the weak. Such as are dejected with fear or feeling of tentations, or afflictions, or duties, or tossed too and fro with fluctuations of mind, that have little strength to perform Duties, or bear Crosses, or resist Tentations, or wait for Promises, such should be supported, strengthened, Isa. 35.3, 4 and encouraged. Strengthen ye the weak hands, and confirm the feeble knees, say to them that are of a fearful heart, be strong, fear not, etc. The Shepherds of Israel are sharply reproved for this. Ezek. 34.4 2 Cor. 7.6 They strengthened not the weak, God himself comforts them that are cast down, scil, in their minds, and hearts, and lie low in their own eyes; the humble, or the abjects, as the Old Translation hath it; if this be a glorious act of mercy in God, sure it can be no less than an honourable duty in man. Third sort are Mourners for sin, for want of God's presence, and for misery. 1 Mourners for Sin, who are deeply humbled in the sight and sense of their sins, and in the apprehension of God's displeasure against them, such have need, and are fit to receive comfort, Acts 2.37, 38 as the Jews when they were pricked in their hearts at Peter's Sermon, and the Jailor when he came trembling, and fell down before Paul and Silas, Act. 16.29, 30, 31 saying, Sirs, what must I do to be saved? And the Excommunicated person, when he was a true penitent for his sins. Paul writ to the Church of Corinth to forgive him, and comfort him, lest such a one should be swallowed up with overmuch sorrow, even for sin; for sorrow is a Gulf, which when it exceeds, will devour. And the Woman in the Gospel, that had been a notorious sinner, Luk. 7.37, 38 when she stood at Christ's feet behind him, weeping, washing them with her tears, wiping them with her hairs, and kissed them, that is, humbled herself low before him, than Christ comforted her,— he said unto her, thy sins are forgiven; Vers. 48. Mat. 5.4. Christ hath pronounced them blessed that mourn, and promised they shall be comforted, and his servants (not only Ministers but people) must be his instruments to perform the same. Isa. 57.18. God promiseth to restore comfort to penitential mourners. 2 Mourners not only for sin, but for want of God's presence, and the light of his countenance, as those that walk in darkness, and see no light, or go mourning without the Sun, as wives when their husbands are gone from home, Job 30.28. and Children when their Parents are in a far Country. The Children of the Bride-chamber have need of Comfort, when the Bridegroom is taken from them, and they mourn for his absence. Mat. 9.15. 3 Mourners for misery ought to be comforted, as for necessities, death of friends, persecutions, or any outward afflictions, as the Jews Captives in Babylon, God gave charge they should be comforted (so some understand that place) by publishing to them the approach of their deliverance, Isa. 40.1, 2. that their warfare was accomplished; that is, their seventy years' captivity were expired, or drew to an end. Job implies this when he saith, he dwelled as a King in the Army, as one that comforteth the mourners. Job 29.25. To him that is afflicted pity should be showed, that is, comfort should be given from his friend (saith Job) and he that refuseth to do it, Job 6.14. for saketh the fear of the Almighty. Comfort is as needful as Wine to be given unto those that be of heavy hearts, Pro. 31.6, 7. that they may drink and remember their misery no more. The Fourth Sort are seekers of Christ, Cant. 3.1, 2. these are objects of comfort; as the Spouse when she sought her Beloved up and down, night and day; in her bed, and in the broad ways. The watchmen should have comforted her with tidings of her beloved, but did not; yea they smote and wounded her, Ver. 3. Cap. 5, 6, 7, 8. while she was in pursuit of him, and sick of love for him. And the women that came to the Sepulchre to seek their dead and buried Saviour. See how an Angel comforts them, fear not, for I know that ye seek Jesus which was crucified, Mat. 28.5. he is not here, for he is risen, go quickly and tell his Disciples that he is risen from the dead, and they departed with fear and great joy. Christ himself appeared to Mary Magdalen, when she was weeping, and seeking him at the Sepulchre. Joh. 20.11. to 19 Marry, saith he to her, Rabboni, that is Master, saith she to him. Criers after Christ should be comforted, as blind Bartimeus was (probably) by the Disciples, when he cried vehemently; Jesus thou son of David have mercy on me,— they said unto him, be of good comfort, behold he, i. e. Christ, calleth thee, and he casting away his garment arose, and came to Jesus. Mar. 10.49, 50. These four sorts, to wit, Saints, weak ones, mourners, seekers, are sons of Peace, and capable of comfort, to be sons of Consolation. The Sixth Rule. Writ Letters, send Messengers, and take journeys of purpose to comfort others. 1 Writ letters of consolation to the afflicted, as Paul did Epistles, which are consolatory letters to the Churches, Rome, Corinth, Ephesus, Colosse, etc. and to particular persons, as Timothy, Titus and Philemon, and the other Apostles, James, Peter, John, and Judas, writ Epistles purposely to comfort, as well as to instruct. Jesus Christ did write letters by the hand of his Secretary John, to the seven Churches of Asia to comfort them that were capable of it, and fit for it, Rev. 2.10, 11. cap. 3.10, 11. as the Church of Smyrna, and of Philadelphia. God useth the tongue to comfort them that are present with us, and God blesseth the pen to comfort those that are absent, and at a distance from us. Some have done God and his people much good service this way, as Divines both ancient and modern; The Martyrs in prison, and many since, as Mr. Paul Baynes, whose Christian pithy letters full of divine Counsels and Comforts, have been and are of singular use. 2 Send Messengers to comfort others, as Paul a Prisoner at Rome sent Tichicus a faithful Minister, Col. 4.7, 8, 9 and Onesimus a beloved Brother to the Colosians, purposely to know their state, and to comfort their hearts, Ephes. 6, 21, 22. to persuade them to patience, and perseverance; and Tichicus to the Emphesians. 1 Thes. 3.1, 2, 5 Paul, sent Timothe us from Athens to the Thessalonians, to establish them, and to comfort them concerning their faith. Paul was greatly comforted by the return of his Messengers from the Churches, and by the tidings they brought him of their gracious state, and prosperous affairs, 2 Cor. 7.6, 7, as by the coming of Titus from the Church at Corinth, and of Timothy from the Church of Thessalonians. 1 Thes. 3.6, 7. 3 Take journeys to comfort such as are cast down, and disconsolate, even the presence and visits of friends are comfortable. Paul begged of God he might have a prosperous journey to the Saints at Rome, (for he longed to see them, to impart, some spiritual gift to them, to establish them, to comfort them, and to be comforted in them, Rom. 1.10, 11, 12. by the mutual faith of them, and him. For the same end and purpose Paul prayed exceedingly night and day, to see the Thessalonians face, 1 Thes. 3.9, 10, 11. and that God the Father, and God the Son would direct his way unto them. So much of the Rules. Now follow the Reasons why we should comfort others, which may be drawn from four heads. 1 The necessity and commodity of comfort, in respect of others. 2 The misery of them that want it. 3 The excellency of the duty itself. 4 The equity of it in respect of ourselves. 1 Reas. The Necessity and Commodity of comfort in afflictions, in respect of others, both souls and bodies, as well as our own. 1 Comfort is needful and useful for the spirits of others, in six respects. 1 To support them, or bear them up from sinking under the pressures of troubles inward, or outward. Comfort is that to an heart (that is loadened with grief) to uphold it, which a prop or shore is to a house, that is ready to fall; which a hand is to one that is oppressed with a heavy burden to take it off; or which a shoulder being put under, is, to help him to bear it. Pro. 18.14. The spirit of a man (being shored up with Comfort) will sustain his infirmities, but a wounded spirit (that wants the healing plaster of Consolation) is intolerable; it is like a prick in the shoulder that hath a heavy burden upon it, who can bear it? 2 To quicken them, or keep life in their spirits; and to preserve or recover them from fainting, and swooning. Comforts are reviving cordials. Comfort is the life of our spirits, yea the life of our lives; without which life would be no life, but a lingering death. Now we live (saith Paul) if ye stand fast in the Lord, that is, 1 Thes. 3.8. our lives are made comfortable to us by the joy and comfort we take in your steadfastness, that is, we enjoy the comfort of our lives, by the joy and comfort we take in your perseverance. The damned though they live in Hell, are said to die eternally, because their state is void of all joy and comfort, whereas to make the hearts of them sad, by slanders, revile, bitter speeches, or otherwise, and to impair the cheerfulness of their spirits, and dead them, Ezek. 13, 22. is a kind or degree of murder. It is murder in divinity, though not in civil policy. 3 Comfort is needful and useful for others, to cheer, refresh and rejoice their drooping spirits, to raise them up from their sorrow and sadness, which hath bowed down their souls even to the dust. In the multitude of my (sad troubled) thoughts within me, saith David, Psal. 94.19. thy Comforts. (which are breathed into me by thy spirit, or handed to me by thy servants) delight my soul. Comforts pour the oil of gladness into hearts full of heaviness; take off their mourning garments, and clothe them with cheerfulness. Joy is (as one calls it) the spring of our year, Mr. Caryl. the light of our day, the Sun in our firmament. Comfort is honey in the mouth, melody in the ear, and a Jubilee in the heart. Comforts in season, that is (when others stand in need of them, and are fit to receive them) are very sweet, like flowers in May, or apples fully ripe, or like the singing of birds in the Spring. Right Comforters are birds of joy, that sing most sweetly to sad souls, to cheer them up with their pleasant Notes, Cant. 2.12. when the season of comforting the afflicted cometh, than the time of the singing of birds is come, that is, a time of great refreshing. 4 Comfort is needful to quiet and compose the spirits of others, when inwardly disquieted, and perplexed. Comforts cause a calm in a tempested, tumultuated soul, which is like a troubled Sea, they make all quiet, they say to the winds, and waves, or storms of inward troubles, peace, and be still. 5 To establish, confirm, and settle others in a good frame of spirit, and in a right course of life, in God's truths and ways, and in the exercise of grace; to hold their spirits fast and close, from being shaken, or removed, or tossed too and fro, as unsettled and unstable souls are. 1 Cor. 16, 13. Paul writ consolatory Epistles to the Corinthians, that they might stand fast in the faith, quit themselves like men, and be strong; to the Ephesians, that thy might not be carried about with every wind of Doctrine, Ephes. 4.14. weather-cock-like;— to the Colossians, that they might be rooted and built up in Christ, Co●. 2.6, 7. and established in the faith. Paul sent Timotheus to the Thessalonians to establish them, and comfort them concerning their faith, that is, to establish them in the saith by comforting them. 1 Thes. 3.2. Paul prayed God would comfort the hearts of the Thessalonians, and establish them in every good word and work, that is, establish them by comforting them, 2 Thes. 2.17. Ver. 2. and that they may not be soon shaken in mind, nor troubled; Consolation is a means of confirmation. 6 Comfort is commodious to edify others in holiness, and obedience; for consolation is a means of Edification. Comfort, as well as Counsel builds men up further into the body of Christ, Phil. 3.13. for it corroborates the heart, it heightens and raiseth up their spirits to a higher pitch of resolutions, and endeavours, with Paul, to forget those things that are behind (former attainments and performances) and to reach forth unto those things which are before, that is, a greater measure of grace from God, or of actings for God Hence the Churches in Judea and Galilee were edified (and multiplied) while they walked in the fear of the Lord, and comfort of the Holy Ghost. Act. 9.31. Paul exhorts the Thessalonians to comfort and edify one another, that is, to edify by comforting. 1 Thes. 5.11. 1 For Comfort is a great encouragement to duties, as Hezechiahs' comfortable words were to the Levites hearts that taught the good knowledge of the Lord, to excite them to go on; 2 Chron. 30.22. and to the hearts of the people, commanders and soldiers, to fortify and animate them against the fear of the King of Assyria and his multitude. 2 Chron. 32.6, 7, 8 2 Consolation is a means to lead others forward towards perfection, therefore Paul joins them together, 2 Cor. 13.11 finally brethren farewell, be perfect, be of good comfort. Secondly, 1 Comfort may be needful also in respect of the bodies of others, or outward man; which would perish in their afflictions, were not their souls strengthened by comforts to stand under the weight and pressure thereof. Comforts are sinews to the Soul, and great repairers of strength, and refreshers or cheerers of spirits, even to the body. Reas. 2. From the misery of them that want comfort. It's a most sad condition to be in affliction and to have no comforter; Eccl. 4.10 for such are alone; and woe to him that is alone; and they bear their burdens alone, and so are like to sink under them. This was a great aggravation of David's troubles, when reproach had broken his heart, Isal. 69, 19, 20 and he was full of heaviness. I looked for some to take pity, but there was none, and for Comforters, but I found none. And when he was in the cave, Psal. 143.3, 4 whither he fled from saul's persecution, and his spirit was overwhelmed within him. I looked on my right hand, and beheld, but there was no man that would know me, Lam. 1. verse 2.8, 16, 17.21 no man cared for my soul.— And of Zions miseries, that she had no comforter, which is five times repeated in the first Chapter of Lamentations. Solomon considered this to be a great evil under the Sun, scil. the tears of the oppressed, and the power of the oppressor, Eccl. 4.1 and the oppressed had no Comforter; This was the deplorable estate of the Jews in their captivity, Isaiah 54.11 so some understand that in Isaiah— O thou afflicted, tossed with tempest, and not comforted. This was Ninevehs said case in her miserable ruin, she— had none to bemoan her, nor to comfort her. Nah. 3.7 Reas. 3. From the excellency of the duty in itself, this is high and honourable employment to comfort others; for it is 1 The work of God. 2 The practice of the godly. 1 It is the work of God to comfort poor souls; Isa. 57.15 2 Cor. 7.6 of the highest God to comfort the lowest hearts, even abjects. God is not ashamed of the business, no he glorieth in it, as in a title of Excellency, 2 Cor. 1.3 Isa. 51.12 to be called the Father of mercies, and the God of all comfort;— as in a beam of Majesty, stream of mercy, and exercise of delight. I, Ver. 3 even I am he that comforteth you— and the Lord shall comfort Zion, as a Father doth his Son, Psal. 103.13 and a mother doth hers. As one whom his mother comforteth (saith God) So will I comfort you, Isa, 66, 13 and ye shall be comforted in Jerusalem; yea Gods compassions and comforts toward his people, fare exceed those of the most tender hearted mother, to her sucking child, Isa. 49.19 Can a mother forget her sucking child, etc. yea they may, but I will not forget thee (saith God to Zion.) To comfort is the act, as of the Deity, so of the Trinity, and of every person in it. 1 Of God the Father; 2 Cor. 1.3 The Father of our Lord Jesus Christ, is the Father of mercies, & the God of all comfort. 2 To comfort is the act of God the Son, for he (as God-man and Mediator) is the fountain of all consolation,— If there be any Consolation in Christ (saith Paul.) Phil. 2.1 He doth not question it, but suppose it, or takes it for granted, q. d. seeing there is, or as ever ye look to receive comfort from Christ, fulfil ye my joy, Isa. 61.1, 2 etc. Christ is appointed by the Father, and anointed by the Holy Ghost, to comfort his people, by office as their Prophet. Christ suits comfort to the sufferings of his people, for kind, and proportions them for measure, 2 Cor. 1.5 as Paul saith,— As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. Joh. 14.18 Christ promiseth comfort to them, as he did to his Disciples— I will not leave you comfortless, Joh. 16.20, 22 I will come to you. 3 To comfort, is the act of God the holy Ghost. It is his proper work to speak or apply comforts to the hearts of God's people, from the father and the Son. Hence 1 He is called the Comforter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the prime and principal of all comforters. 2 He is prayed for, by the Son to the Father, and promised both by the Father and the Son to be sent as from both, John 14, 16.26 & 15.26. & 16.7 under this name and Notion, or for this purpose, to be a comforter to his people. God the father is the author of all comfort by destination or appointment of it to us; for he hath appointed us to obtain, as salvation, so consolation by Jesus Christ, 2 Cor. 1.3, 4, 5 and he comforteth us by his Son, hence our consolation is said to abound by Christ. 2 God the Son is the Author of Consolation. 1 By redemption or purchase, as of us, so of joy and comfort for us, by his blood, as the price thereof; so that the Christians comfort is a dearbought commodity to Christ, it cost him not only exceeding sorrow, but his blood, and his life. 2 By reception of it, as Christ bought it, so he took it, and keeps it for our use; when he ascended up on high, he received as gifts, Psal. 68, 18 so comforts for men, to give forth the same to them; thus it pleased the Father that all comfort should be laid up in Christ, as in a Treasury, or Store house, for all his people, and that Christ should send forth the same to them as the fountain doth water. 3 By Dispensation (or by Office) as he is our Prophet, Isa. 61.1, 2, 3 which he executes (and so comforteth us) by his Spirit which he hath given us. 3 God the Holy Ghost is the Author of Consolation, by application of it to us (for that is his proper work) of all that comfort to our hearts, which the Father hath appointed to us, and which Christ hath obtained and keeps for us. As by Baptism we are dedicated to the service, and committed to the protection of the Trinity, Father, Son, and Spirit, so we should devote ourselves freely to the imitation of the blessed Trinity, as in Sanctification, to be holy, as all the three Persons, Father, Son, and Spirit are holy; so in compassion, and in consolation, to be merciful as they are merciful, and to comfort others as they are all comforters, we should count it our glory to be followers of the glorious Trinity herein. Secondly, To comfort others hath been the practice of the godly, even of the most eminent Servants of God; as of Job the most rich, and religious man in the East. Behold, Job 4.3, 4 saith Eliphas, thou hast instructed many, and thou hast strengthened the weak hands, and the feeble knees, thy words have upholden him that was falling. Thus to support the weak, and comfort the faint, was not only Jobs practice, but his praise; therefore it is ushered in with an ecce, Behold, etc. for so Eliphas speaks of it, as a thing that many could attest to Jobs commendation; and of the Prophets in the Old Testament, Isa. 40.1, 2 to whom God gave charge to comfort his people. And of the Apostles in the New Testament, and of their Ministers and Fellow-labourers, as Timotheus, Tychicus, Titus, and others. And of the Primitive Christians, no doubt, according to Apostolic injunctions. Paul had confidence in Philomous obedience, Philem. 21 knowing that he would do even more than he said; and great joy and consolation in his love, because the bowels of the Saints were refreshed by him. Vers. 7. How? Ans. By commiseration consolation, contribution, intercession, and the like. Reas. 4. From the equity of the duty in respect of us; we ought to comfort others, 1 Because we would be comforted by others in our distress, and whatever we would that others should do to us, we should do the same to them, Mat. 7.12 for this is the Law and the Prophets. This duty should be mutual and reciprocal among Christians, even those that comfort others may stand in need to be comforted by others, as Eliphaz told Job. Job 4.4, 5 Thou comfortedst others, etc. But now it (that is, the affliction and misery) is come upon thee, and thou faintest, it toucheth thee, and thou art troubled, i.e. Thou now hast as much need to be comforted by others, as others had to be comforted by thee, Is not this thy fear, and thy confidence? etc. Vers. 6. This was the error of Jobs friends, to lay down good premises, and to infer bad conclusions, by misapplying the same to Job, as if he were an Hypocrite, Vers. 7 and all his Graces counterfeit. 2 Because all true Christians have an interest in comfort, it is their portion; in comforting them we give them that which is their own; and in not doing it we withhold from them what of due belongs to them. 3 To this end God gives us abilities and experiences, that we may be able to comfort others; upon the account whereof we are Debtors to others; 2 Cor. 1.4. God comforteth us in all our Tribulations (saith Paul) that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God; that even as persons of ability keep Bottles of Strong Waters, Cordials, and other comfortable things, to refresh their friends, or strangers, when sick, or faint; we should keep the like in the closerts of our hearts, to comfort others in their afflictions. As the Moon and Stars receive light from the Sun, not to hoard it up in themselves (like dark Lanterns) but to reflect it upon the earth, and things below; so we receive comfort freely from the Lord, to the end we should give comfort freely to others. 4 Lastly, This is our Office as we are members of the same body with others. As the Stomach first feeds itself with the food it concocts, then communicates nourishment to all other members, the Heart and Liver send forth spirits and blood throughout the body, when they have received nourishment and strength: so every Joint or Member in Christ's mystical Body, should make a supply of consolation, or instruction, etc. that is, of what may nourish, strengthen, and increase to his Fellow-members, Ephes. 4.16 according to the measure of that gift or grace he hath received from his head Christ Jesus. The bond of Brotherhood that is among Christians ties them thereunto, to communicate what they have received from the Lord to the good of others, Judas 20. Edify yourselves in your most holy faith. To this end Love knits Christians together, to make them communicative of good one to another, and receptive thereof one from another, to make them partakers in the graces and comforts one of another, as the members of the body being tied together, receive nourishment one from another. Q. How may we comfort afflicted consciences that are wounded, and dejected with sense of sin, and of God's Wrath, and want of grace, and draw nigh to the pits brink of despair, and refuse to be comforted? Ans. 1. Set before them, and apply to them (as before ourselves in the like case) these Eight Grounds of consolation. 1 The boundlesness, and freeness of Gods pardoning, reconciling, accepting, healing mercies to Sinners, infinitely exceeding all their sins, Psal. 103.11, 12 Vers. 17 and all their unworthinesses in multitude, and in magnitude, in all dimensions, and in duration. God's mercy is like the great deep Ocean (without bank or bottom) which can as easily swallow up mountains of sins, as molehills, or motes. Therefore to doubt, or despair, or to give way to despondency of mind, is to forsake our own mercy, to sin against mercy, which is one of the highest, and most confounding aggravations of sin. Lam. 3.22 Set also before them the bowels of God's compassions, which are most tender and yearning, and fail not; the riches of his free Grace (which are the Treasures of Eternity) that cannot be diminished by distribution, but rather like the five Loaves wherewith Christ fed the five thousand men, beside women & children, they multiply with breaking; and the freeness, unchangeableness, and everlastingness of his love to poor sinners, Hos. 14.4 Jer. 31.3 that never deserved it, or any thing from God, but Wrath and Judgement. Obj. But God is just as well as merciful, how can he justify and save great sinners? Second Ground. The infiniteness of Christ's Merits, of his Death and passion, or obedience, which is sufficient to satisfy God's Justice, pacify his Wrath, and fulfil his Law perfectly, and is as able to take away the sins of the whole World, as of one man, and more able to save you than your sins are to condemn you; Act. 20.28 his sufferings being the obedience of a God or of him that was God as well as man, whereas your sins are but the finite acts of men, poor, silly, shallow Creatures, that are before him, (or in comparison of him) as nothing, Isa. 40.14 Psal. 130.7, 8 yea less than nothing, and vanity. Set before them also the plentiousness of Redemption that is in Christ, that he can and will deliver them from all their sins; and from all the evils that accompany them, or arise from them; and the prevalence of his intercession in Heaven, to make application of his Redemption, and the benefits thereof to sinners on earth; Heb. 7.29 whereby he is able to save to the uttermost all that come to God by him. Tell them, that to refuse Jesus Christ his merits and benefits, who came from Heaven on purpose to save them from their sins, and from Hell, and to receive them to glory in Heaven, is to refuse salvation, and how can they escape great damnation, who thus reject great salvation? Comfort cost Christ dear for them, and should they cast it away? Obj. What though the merits of Christ's Death be of infinite value, and virtue, they do not belong to us, what shall we be better for them. Ans. Set before them Third Ground. The free, gracious, and general tender of Christ, and of pardon, peace, grace, joy, and glory with him, to all and every one that will receive him, without respect of persons, made in the Gospel, and in the promulgation or preaching of it, as, God so loved the World, Joh. 3.16. that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life— And, Mark 16.15, 16 Go ye into all the world, preach the Gospel to every Creature; what is the Gospel? He that believeth in Christ shall be saved, and he that believeth not shall be damned; 2 Cor. 5.19, 20 that God was in Christ reconciling the world to himself, not imputing to them their sins. And Christ sends his Ministers as Ambassadors, to beseech sinners in Christ's stead, to be reconciled to God, and commits unto them the word of Reconciliation. To this end, as Moses lift up the Serpent in the Wilderness, so Christ is lift up upon the Pole of the Gospel, in the sight of all sinners, that whosoever believeth in him should not perish. If ye thrust these tenders of Christ, and Salvation away from you, when made to you, yea threaped upon you, than you judge yourselves unworthy of everlasting life, as the Jews of Antioch did, Act; 13.46 when they put the Word of God away from them. Obj. How can we expect Christ should be willing to receive us, or to be received by us? What face can we have to come unto him, or what hope to be welcome? Fourth Ground. Set before them Christ's gracious invitation of all to him, that feel any want of him, or have any desire to him; as Come unto me all ye that labour and are heavy laden, and I will give you rest— I said, Mat. 11.28 behold me, behold me, Isa. 65.1 unto a Nation not called by my name, that is (as some interpret it) I invited the Gentiles, and called upon them to look after me, and come in to me; I am sought of them that asked not for me, I am found of them that sought me not, that is, the Gentiles whom he called to be his people, or to his Covenant of grace, who before were not his people, or had no relation to him, either of name or interest. He prevented their seeking of him by his seeking and finding them, of his own good will and pleasure. Together with Christ's invitation, set before them, Christ's promise of Reception, and of non rejection to any that will come unto him. All that the Father giveth me shall come to me (saith Christ) and him that cometh to me, joh. 6.37. I will in no wise cast out; Joh. 5.40. and his complaint, that men will not come unto him, that he might give them life. Object. Did ever any obtain mercy and pardon, that were so vile and unworthy as we are? The fifth Ground. Set before them the experiences or examples of God's mercy manifested, 2 Chron. 33.2, 3, 11, 12, 13. and of Christ's merits applied to the greatest of sinners, as, to Manasseh a mighty sinner, witness his idolatry, diabolical arts of several kinds, his cruelty, for he filled Jerusalem with innocent blood, 2 King 24.4. and he made Judah and the Inhabitants of Jerusalem to err, and to do worse than the Heathen. Yet for all this he besought the Lord in his Affliction, and humbled himself greatly before the God of his Fathers, and he was entreated of him, and heard his supplication. And to Paul, who was before a Blasphemer, a Persecutor, 1 Tim. 1.13, 14.15. and Contumelious, yea the chief of sinners; But I obtained mercy (saith he) and the grace of our Lord was exceeding abundant towards me. To Marry Magdalen, Mar. 16.9. out of whom Christ had cast seven Devils; to whom he appeared first after his Resurrection; Luk. 7.37, 38. 48. 1 Cor. 6.9, 10, 11. And to the woman in the City that had been a notorious sinner.— and to some of the Corinthians— and if to such, why then not to you? why will you exclude or cut off yourselves from God's mercy, and Christ's merits, which were held forth to others (as bad or worse than you) yet they embraced the same, why may not, yea, why should not you do the same? Object. Never any were plunged so deep in distress of soul as we are; Is there any sorrow like unto our sorrow? The sixth Ground. Set this before them, that some of God's dear servants have drunk very deep of the cup of soul-troubles, or of trembling, & of the wine of astonishment; sc. inward anguish, horrors and terrors, and gone down (to their sense) even to the gates of Hell; whom God raised up afterwards, and ravished with joy (as if they were in Heaven) having given them a full cup of Consolation to drink. Such was Jobs condition, Job 13.24. when God hide his face from him, and held him for his enemy, Vers. 26 and writ bitter things against him. When God skared him with dreams, Chap. 7.14, 15.20. and terrified him through visions, so that his soul chose strangling, and death rather than life— when God set him as a mark to shoot at, Job 30.18 so that he was a burden to himself; and when he went mourning without the Sun; when the arrows of the Almighty (that is the pricking stinging sense of God's displeasure) were within him, Chap. 6.4 the poison whereof drunk up his spirits, and the terrouts of God set themselves in array against him; yet afterwards God shined upon Job, graciously; Job 42.4. turned his face and favour towards him, and Job saw God with the seeing of the eye (which imports clearer discoveries of God to him, than he had formerly) and the Lord blessed the latter end of Job more than his beginning. Vers. 12 Heman the Ezrahite who was one of the wisest men in all Israel, 1 King. 4.31 Psal. 88 next after Solomon, who is described to be under as heavy a condition of a deserted wounded spirit, as any we read of, complains as grievously in that sad Psalm of terrors and anguish, as if he was in Hell. Vers. 3. My soul is full of troubles, and my life draweth nigh to the grave. Thou hast laid me in the lowest pit, Vers. 6. in darkness, in the deep; as if he was already possessed of the torments of hell, Vers. 7. and in the gult of despair. Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves; the waves of God's wrath, beat with endless and violent dashings upon his soul. Vers. 14. Lord why castest thou off my soul, why hidest thou thy face from me? I am afflicted and ready to die, Vers. 15. from my youth up; while I suffer thy terrors I am distracted, Vers. 16 thy fierce wrath goeth over me, thy terrors have cut me off, etc. What a deep sense had Heman of God's wrath, and the effects thereof? as 1 That it was fierce wrath. 2 Overwhelming, it went over him. 3 Affrighting, cutting, kill wrath, thy terrors have cut me off. 4 Surrounding wrath, compassing him about like deep waters— They i e. thy wraths came about me like water. Vers. 17. 5 Continuing wrath, all the day, yea many years, even from his youth up, was he exercised with the terrors of the Lord, with the fears and feeling of his wrath, so that he thought the reviving of his soul by comfort, would be no less than wonders showed to the dead (a miracle of mercy) and causing of the dead to arise, and praise God. Vers. 10. Now though Heman was cast down so low, yea cast off, as to his sense; yet not indeed, for he had support in the deeps of his distress, because he (could in some measure) exercise faith, and prayer. O Lord God of my Salvation, Vers. 1. I have cried ngiht and day before thee, let my prayer come before thee, etc. Vers. 2. yea he resolved to continue praying till God gave him an answer of peace, and comfort. Vers. 13. Doubtless God compensated his delay with exuberancy of comfort. David a man after Gods own heart, Psal. 143.4. & 42.11. & 119.25. yet even his heart was sometimes full of heaviness, and desolate, and his soul was disquieted and dejected within him, and did cleave unto the dust. Psal. 38.2.3 Thine arrows (saith he to God) stick fast in me, and thy hand presseth me sore. There is no soundness in my flesh, because of thine anger, neither is there any rest in my bones, because of my sin, for mine iniquities are gone over my head as an heavy burden, Vers. 4. they are too heavy for me,— I am troubled, I am bowed down greatly, I go mourning all the day long. Uers. 6. I am feeble and sore broken, I have roared by reason of the disquietness of my heart. Uers. 8. Yet in duetime God quickened him according to his word; and made him full of joy with the light of his Countenance. Jesus Christ was a perfect Anatomy of an afflicted soul (as Mr. Mat. 26.38. Greenham calls him) in his agony, both in the garden, when he said, my soul is exceeding sorrowful, even unto death; which made him pray thrice most fervently, Luk. 22.44 to his father, If it be possible let this cup pass from me, and made him sweat great drops of blood falling down to the ground;— and on the cross (for his agony continued less or more till his death, when he cried out, being ready to breath out his last) my God, my God, why hast thou forsaken me? when the wrath of God for our sins lay upon his humane soul in the weight of it, the Godhead withdrawing itself for a while as to sense, not to support. Christ's example in this case is most comfortable for an afflicted conscience, you may read of such dreadful desertions storied in the lives of many, who were dear to God. I will relate three remarkable examples, which are well collected by Mr. Bolton in his instructions for comforting afflicted consciences, because this little piece may come into some hands, who have not read the same in any other book. Mr. Peacock, a worthy servant of God, when he reckoned with himself about some smaller sins, for these (saith he) I feel now an Hell in my conscience; upon other occasions (as the visits and speeches of his friends) he groaned and cried out lamentably. Oh me wretch! Oh, mine heart is miserable! Oh, Oh, miserable and woeful, the burden of my sins lieth so heavy upon me, I doubt it will break my heart! oh, how woeful and miserable is my state, that thus must converse with hellhounds?— But before his end he was wonderfully recovered, and raised up, from his depth of spiritual misery, to a height of heavenly joy and comfort, as appears by his speeches.— I do (saith he) God be praised; feel such comfort from that, what shall I call it? Agony, said one that stood by, nay, saith he, that is too little; had I five thousand worlds. I could not make satisfaction for such an issue. Oh the Sea is not more full of water, nor the Sun of light, than the Lord of mercy; yea, his mercies are ten thousand times more; what great cause have I to magnify the great goodness of God that hath humbled, nay rather exalted such a wretched miscreant, to an estate so glorious, and stately. The Lord hath honoured me with his goodness. The joy that I feel in my heart is incredible. Mr. Glover, of whom you may read in the Acts and Monuments, was exercised divers years with tentations, stings of Conscience, unexpressible pangs of grief, and buffet of Satan. Upon apprehension of some backsliding, he was so perplexed, that if he had been in the deepest pit of hell, he could almost have despaired no more of his salvation, which exceedingly wasted his body, decayed his senses, so as he could have no joy of his meat, yet he was forced to eat against his appetite, to defer the time of his damnation, so long as he might; conceiving he should be thrown down into hell, as soon as the breath was out of his body; yet afterward he was so raised, ravished and spiritualised, that as (Mr. Fox relates) he was like one placed in heaven already, and dead in this world, both in word, and meditation, and he led a life altogether celestial. This also you may read in the narration of the holy life, and Christian death of Mistress Katherine Bretergh. The sorrows of Hell seized upon her soul, before her death she said a roaring wilderness of woe was within her, that her sins had made her a prey to Satan, and wished she had never been born, or that she had been made any other Creature, rather than a woman; she burst out many times, saying, woe, woe, woe, etc. a weak, a woeful, a wretched and forsaken woman; with tears continually trickling from her eyes; But afterwards God came to her with fullness of joy, and abundance of Consolations, and put triumphant songs into her mouth; as, oh, Blessed be thy Name, my Lord, and my God, the joys that I feel in my soul; O, they be wonderful, as certain as thou art the God of truth, even so sure do I know myself to be thine, O blessed be the Lord that hath thus comforted me, and brought me now to a place more sweet to me than the garden of Eden, Oh the joy, the joy, the delightsome joy that I feel. Lay your sorrows in the balance of sound judgement with theirs, and see whether theirs or yours be heavier. Are you better than all or any of these holy servants of God, that you should think yourselves exempt from the like soul-troubles? can these be a sign of Gods rejecting wrath to you, which befell these that were the objects of Gods special love? Yea is not this your conformity to Christ, in agonies or inward distresses of spirit, which you may expect, as well as in outward Tribulations, Phil. 3.10 and to know the fellowship of his sufferings in both? Object. Such may further say, God himself hath hewed and wounded us, who then can heal us? yea slain us (or taken the life of Comfort, or the Comfort of our lives from us) who can quicken us? he hath hid his face from us, and laid us in darkness, how can we then behold him (no more than we can see the Sun by Candle-light) God hath forsaken us, departed from us, cast us off, we fear he will never come to us, nor own us again? He hath caused trouble and grief to our souls, who then can give us peace, and joy? The Seventh ground of Consolation. Set before them (and apply to them) Gods promises of healing, quickening, illightening, and of returns, of peace, and joy, to such. God's 1 Promises of healing, Deut. 32.39. Psa. 147.3. Job 5.18. Luk. 4 18. Isa. 57.19. 1 Pet. 2.24. to wounded spirits, and broken hearts: I wound and I heal, saith God. He healeth the broken in heart, and bindeth up their wounds or griefs; He hath sent me, saith Christ, to heal the broken hearted— By his stripes ye are healed. God hath the oil of gladness to pour into the wounds of your souls, which is the most sovereign balsam for healing, and closing up the same, Hos. 6.1. far more precious than all the balm in Gilead. Come, say the repenting people of God one to another (who give no place to despair) and let us return to the Lord, for he hath torn us, he will heal us, he hath smitten, and he will bind us up. 2 Promises of quickening made to dead souls buried in the graves of desertion and low languishments, Deut. 32.39. to revive and raise them up. I kill and make alive, saith the Lord, The Lord bringeth down to the grave, 1 Sam. 2.6, 7. and bringeth up, saith Hannah, out of the deeps of spiritual misery, as well as of external captivity and tribulation; we may conceive the one to be involved in the other; Ezech. 37. v. 11 When the house of Israel said in Babylon; Behold our bones are dried, (or we are in Babylon like dry bones in a grave, or scattered at the graves mouth) our hope is lost, we are cut off for our parts, therefore prophesy unto them, Ver. 12. Thus saith the Lord God, Behold O my people, I will open your graves, and cause you to come out of your graves, and bring you into the Land of Israel, and ye shall know that I am the Lord, Vers. 13. and I shall put my spirit in you, and ye shall live, Vers. 14. then shall ye know that I have spoken, and performed it, saith the Lord. All those promises of giving his Spirit, are promises of life and comfort to dead-spirited, sad-hearted sinners, Joh. 6.63. because the Spirit is the Comforter, and it is the Spirit that quickeneth. To this end God dwells in broken hearts, and in contrite spirits (as his Heaven upon Earth) to quicken and comfort them; Isa. 57.15. I dwell, saith the high and lofty one, that inhabiteth eternity, in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the hearts of the contrite ones. Hos. 6.1, 2. This was the confidence of God's people in Hosea. After two days will he revive us, in the third day he will raise us up, and we shall live in his sight, that is, after a short time of our troubles, he will so restore and cheer us, as if he had given us a new life; Psal. 71.20. and of David, Thou which hast showed me great and sore troubles shall quicken me again, and shalt bring me up again from the depths of the earth, from gulfs of grief and distress, and in Psalm 138.7. Though I walk in the midst of trouble, thou wilt revive me. 3 Promises of illightening made to benighted souls, that walk in darkness, and see no light. 1 By causing his face to shine upon them, after he hath hid it from them, on whom he hath turned his back. Isa. 54.8. In a little wrath I hide my face from thee for a moment, but with everlasting kindness will I have mercy on thee (saith the Lord) thy Redeemer; mark how God opposeth the perpetuity of his kindness to the momentaniness of his displeasure. 2 By making Christ Jesus his sun of Righteousness to arise with healing under his wings, and great joy to them on whom he hath seemed to set to their great sorrow, who have gone mourning without the Sun. Compare those two texts together; Isa. 50.10. who is among you that feareth the Lord— that walketh in darkness, and hath no light, Mal. 4.2 let him trust in the Name of the Lord, and stay upon his God. And— Unto you that fear my Name shall the Sun of Righteousness arise with healing under his wings. Christ will send forth such Beams of heat, light and life into dead, dark, cold hearts, as will make them lightsome, joyful, growthfull, fruitful, thankful. This was the Church's confidence, when I fall, Micah 7.8. I shall arise when I sit in darkness, the Lord shall be a light unto me. 4 Promises of returns to the souls of his servants, after his departure from them. God will not forsake them for ever, nor leave them altogether. Isa. 54.7. For a small moment have I forsaken thee but with great mercies will I gather thee saith the lord 1 Sam. 12.22. The Lord will not forsake his people for his great Names sake (saith Samuel to Israel) because it hath pleased the Lord to make you his people. This was the confidence of the faithful in their calamities. Lam. 3.31.32.33 The Lord will not cast off for ever, but though he cause grief, yet will he have compassion according to the multitude of his mercies,— for he doth not afflict willingly, nor grieve the Children of men. Herewith the Psalmist comforts the godly. The Lord will not cast off his people, Psal. 94.14. neither will he forsake his inheritance. Is God gone away from your souls? or hath he withdrawn the wont influence of his grace, peace, and joy, and the comforts of his love, favour, and presence from you? and doth he seem to reject you? If ye were once his by federal right or faith in the Covenant, you are his for ever, because that is an everlasting Covenant, founded upon God's free grace, and Christ's precious blood, which are immovable, unchangeable, and eternal. Isa. 9.6. If ever you did cry Abba Father, you may call God Father for ever; for he is the everlasting Father. Psa. 31.22 David said to God, I am cut off from before thine eyes, but he confesseth it was in his haste (he did it rashly and unadvisedly) and God confuted him presently.— Nevertheless thou heardest the voice of my supplications, when I cried unto thee. And though to your sense he hath left you, he will turn again, he will have compassion upon you, he will cast all your sins into the depths of the Sea. Micah 7.19 Christ's promises of returns hold as true and firm in respect of his spiritual presence to his people now, as of his corporal presence to his Disciples then, Joh. 14.18. I will not leave you comfortless (or Orphans) I will come to you. And ye now have sorrow, but I will see you again; to wit, Joh. 16.22 after my resurrection, and your heart shall rejoice. Consider poor souls, you cost Christ too dear for him to cast away. Let me give you one pregnant instance of Christ's return to a deserted soul, that is Mr. Robert Glover, a holy Martyr, who having a little before his death lost the sense of God's favour, and comforts of his spirit, which filled his heart with grief, and his mouth with moans, when he came within sight of the stake, at which he was to suffer death for Jesus Christ, suddenly he was so exceedingly ravished, and replenished with holy comfort, and heavenly joys, that he cried out, clapping his hands, he is come, Heb. 13.5 he is come. Though God be ever with his people in his presence, according to his promise, yet in respect of the influence of his grace and favour, he sometimes suspends and withholds the Act thereof, and in respect of appearance or discovery, he sometimes manifests himself to them, and sometimes hides himself from them, and seems to be coming and going, as Christ said to his Disciples, A little while and ye shall not see me, and a gain a little while and ye shall see me. 5 Lastly, set before them God's promises of peace and joy. 1 Of peace, and a calm to troubled disquieted souls by inward or outward afflictions; Isa. 57.16 I will not contend for ever, neither will I be always wroth, lest the spirit should fail before me, and the souls which I have made. I create the fruit of the hips peace, Vers. 19 peace to him that is a fare off, and to him that is near (saith the Lord) and I will heal him. Phil. 4.7 The peace of God which passeth all understanding shall keep your minds and hearts, as with a garrison, and when he gives quietness, Job 34 29 who can cause trouble? This was the Psalmists expectance and confidence, I will hear what God the Lord will speak, Psal. 85.8 for he will speak peace unto his people. 2 Psa. 38.5, 11, 12 Promises of joy to sad sorrowful souls. His anger is but for a moment, in his favour is life; weeping may endure for a night, but joy cometh in the morning; Psa. 97.11. light is sown for the Righteous, Psa. 126, 5 and joy for the upright in heart. They that sow in tears shall reap in joy. Consolation shall follow affliction to God's people, as Harvest doth seedtime, Mat. 5.4 and the one is as sweet as the other is bitter. Joh. 16.20. Blessed are they that mourn, for they shall be comforted; ye shall weep and lament saith Christ to his Disciples, Vers. 22 but the world shall rejoice, and ye shall be sorrowful, but your sorrow shall be turned into soy; and ye now have sorrow, but I will see you again, and your heart shall rejoice, Act. 2.28 and your joy no man taketh from you. This was David's Faith and hope in God. Thou shalt make me full of joy with the light of thy Countenance. Apply these several promises unto afflicted consciences and rub them, as oil of gladness, into their benumbed spirits. Argue the case with them. Are not these promises as good security for God's performance of the mercies promised to you, to wit, healing, quickening, illightening, returns, peace and joy, as your hearts can desire, yea better than all the world is able to give you by hand and seal? yea are they not stronger pillars to build your confidence for comfort in God upon, Mar. 13.31. than those that bear up Heaven and Earth? For Heaven and Earth saith Christ, shall pass away, but my words (that is, 2 Cor. 1.20 promises) shall not pass away. All Promises (of Comfort) are in Christ, yea and Amen. Object. If we were the Lords by special right, or shall be saved, than we should have grace in our hearts, which is the characteristical distinguishing quality of all God's people from all others, but we can discover no such thing in ourselves, we have no grace. The eighth Ground of Consolation. Set before them, and apply unto them two things. 1 Grace may be hid for a time in the heart, and not be discerned by them that have it, like sparks of fire in the ashes, or life in a swound, or bits of gold in a dust heap, or pearls in the mire; like stars in the sky in a dark night, they are all there, yet not one of them doth appear; like stones in the bottom of a Vessel, or River, which are not seen when the water is troubled, thick or muddy; like stools or chairs in a room where there is no light; for that which makes manifest is light. There is a difference between the being of a thing in it self, and the appearing or discovery thereof to us. As many things seem to be which are not, so some things are (or really exist) which sometimes seem not, or appear not to be, as what things are under ground, or locked up close, and laid out of sight, or though they lie open, they lack light to manifest them; when the soul is in a troubled state of strong temptations or stirring corruptions, or in a spiritual swound of desertions, and wants the beamings forth of light from the Spirit of God, to evidence to it the good work God hath begun in it; In such a case the truth and life of grace may abide in the heart, though it do not appear to the eye of the soul, and what afflicted souls cannot discern in themselves, they are apt to deny to be in them. Christians have their several states, as the year hath its seasons, to wit, their winter or dead time of Tentation and desertion, wherein all seems dead & withered with them as with the earth; and grace is hid in the heart, as sap in the Roots of Trees, as flowers and fruits are hid in the seeds, or Roots, in the Earth, in the winter, as well as their spring of growth, and summer of joy; Hos. 14.5, 6, 7 when the Lord is as due to them, and they revive as the Corn, and grow as the Vine, and blossom as the Lily, and cast forth their roots, spread their branches, and their beauty is as the Olive Tree, and their smell as Lebanon. Mr. Peacock (of whom I spoke before) in the time of his fore and sad tentations complained to some of his best friends, that God had cursed him, being asked how he knew it, he answered, the event shows it, I have no grace, I have no more sense of grace than these Curtains, than a Goose, than that block; when a friend requested him to be of good comfort, and to pluck up his spirit, I cannot, said he, why can you not? Because I have no grace, no more than a stake; why think you so? by this Affliction. It's certain this holy man of God had grace in this his deep and dreadful plunge, but because he could not perceive it, he did deny it. Press these home to afflicted souls, not to judge themselves by present sense, or what they see or feel, for grace may be in them of a truth, and they not see it, and they may be the Children of the day, and not discern it; but by former experience, to recollect themselves, whether they have not heretofore discovered the work of grace in them, by the effects, signs, and symptoms thereof. Then persuade them into the belief hereof, as a sound certain truth of God, that true grace, wheresoever it is may be in an eclipse or laps, or decay for a time; but they that have it cannot lose it, nor fall from it totally or finally. Because 1 It's the seed of God which remains in every Child of God, 1 Joh. 3.9 and keeps possession of the soul for God; and can never be wholly rooted out. Grace may be to seek sometimes, or out of the way, when we have occasion to look at it, or to use it, but it cannot be lost, as things in a house may be to seek, yet are laid up safe, and found afterwards, as a knife, or gloves. 2 Rom. 11.29 The Gifts and calling of God are without repentance, that is, the gifts of grace, and effectual calling, God doth not give these and take them again from any of his servants, but to continue to be theirs, and to abide with them for ever. 3 The perpetuity of grace in them is founded upon the immutability of God, and his free mercy, good will, and everlasting love to them; Heb. 13.8 Joh. 13.1 that as he is for ever the same in his Affection to them, so he will continue them to be ever the same in their relation to him, scil. his Confederates, Sons, Saints, Servants. 4 Because both they and the grace of God in them are kept by the power of God unto salvation. 1 Pet. 1.5 So that they that once had the grace of God can never lose it wholly, though they would; because it is kept by the arms of eternity in them and for them. None is able to pluck grace out of them, joh. 10.28, 29 no more than to pluck them out of God's hand. They may fall in the state of grace, but they cannot fall out of it. 5 Because the golden chain of Salvation is irrefragable, and all the Links in it are inseparable, Rom. 8.30.— Whom he calleth, them he hath predestinated, and them he will certainly justify and glorify. Acquaint such poor souls that grace hath its seasons of hiding itself, and of appearing or showing itself, as the Sun hath his time of setting and rising; The Moon hath her times of eclipse, and of the full. As the fruits of the Earth have their times of being under ground and above ground. As night and day have their Vicissitudes. Now for you to conclude the non existence of grace in you from the non appearance of it to you; that you have it not, because you see it not, is as if you should say, because the Sun is set, it will rise no more, because it is night or dark, it will not be day or light again; because it is Winter now, we shall have no more Summer; because the Moon is in an eclipse, therefore she will shine no more, at least never be in the full again. Persuade them to defer passing sentence upon themselves until they be in a calm estate, or in a capacity to make a right judgement of themselves. Then let them search their hearts, which is like raking abroad of the ashes to find out the sparks of grace, and dig deep by self-examination, to discover the root of the matter to be in them; and wait upon God, to this end, to light the Candle of their spirits, to look into all the corners of their hearts, and see what is there; and discern what is gold, and what dross, what is precious, and what vile in their souls. While their spirits are in a confused perplexed state, Importune them to hearken to the Counsel of Christian friends, who may (at such a time) be better able to judge of them, and their case, than they are of themselves (as Physicians do better understand the state of their sick Patients, than themselves) and who may more clearly discern grace in them, than they can in themselves; and therefore aught to declare and make out the same to them, scil. that they have grace in deed, though not in view, or though they deny it, or do not see it.— When you have to deal with such, set yourselves to observe, and discover Aliquid Christi, what you can of Christ, and grace in them, watch diligently if any word fall from them that may give you hope or a hint thereof. The second Thing to be set before them is this, The desire of grace is grace. Desires after Christ and grace, to believe, repent, obey to serve, and please God, to be delivered from the dominion of sin, are Grace. Reas. 1 Because true desires have the nature and truth of grace in them, though in a scantling, and small measure; As there is true fire in a spark, as well as in a flame, and true water in a drop, as in a stream, true light in a Beam, as in the Sun. The filings of gold, are true gold, as well as the whole wedge.— The least of any thing partakes of the nature of the whole. Reas. 2 Because Desires are the seeds or beginnings of grace in the soul, out of which grace grows up to its measure of stature; as a Corn sown in the Earth, whence grows the blade, Mar. 1.28 stalk, Ear, and full Corn in the Ear, according to its kind.— As a Grain of Mustardseed is the least of all seeds when it is sown, but the greatest among herbs when it is grown, Mat. 13.31, 32 it becometh a Tree.— So desires are grace in the seed, Habits are grace in the blade, or stalk; Acts or works are grace in the Ear, and perfect works are full Corn in the Ear.— Grace is one of the least things at first, but it is the property of grace, even when it is lodged in desires, or in the first, and least degree of it, to grow up, and rise higher. Reas. 3. Because good desires are accepted, and rewarded with God as well as deeds, yea for deeds, when power to perform and actuate them is wanting. 2 Cor. 8.12 If there be first a willing mind (saith the Apostle) it is accepted according to that a man hath, and not according to that a man hath not. God estimates his people rather according to their affections than their actions, for ordinarily their hearts are larger than their hands, and they desire to do more than they are able. The first fruits of desires are wellpleasing to God, as well as the whole lump of performance. God took it kindly from David, 1 King. 8.18 that it was in his heart to build him a house (though he would not accept it at his hand) and for a recompense, God promiseth to build him a house; 2 Sam. 7.11 and from Abraham, that he was willing to offer up his only Son Isaac to God, he accepted it as done, and blessed him for it, Gen. 22.12, 16. saying, Because thou hast done this thing, and hast not withheld thy Son, thine only Son, in blessing I will bless thee, etc. How highly did Christ commend the poor Widow that cast in her two Mites into the Treasury, Mar. 12.42, 43, 44 because she did it out of plenty of good will, though out of penury of her estate, for these were here wealth, all she had, even all her living. As on the contrary, the evil desires, and concupiscence of the heart are reckoned, and punished by God as deeds, Mat. 5.28 Whosoever looks on a woman to lust after her, hath committed Adultery already with her in his heart, saith our Saviour. A man may commit Murder, Theft, Adultery, as well in desires, and affections in his heart, as in deeds, or action, with his hand. So a Christian may believe, repent, and do new obedience, in desires after Christ and Grace, to be made able to perform all these, as in deed— A Christians perfection here lies more in his Affections than in his Actions; therefore Gods Servants have pleaded their wills, and desires before God, rather than their deeds as Nehemiah did, Nehem. 1.11 Lord let thine ear be attentive to the prayer of thy Servants, Psal. 38.9 who desire to fear thy Name; and David, Lord, all my desire is before thee, and, my groaning is not hid from thee— And Paul▪ Rom. 7.16. to 21. To will is present with me, but how to perform that which is good, I find not. Reas. 4. Because good desires are the work of God in us as well as deeds, Phil. 2.13 for God worketh in us both to will, Chap. 1.6 and to do, of his own good pleasure. They are the beginning of God's good work in us, which he will perfect until the Day of Christ; God doth not his works by halves, when I begin, 1 Sam. 3.12 I will also make an end, saith God, which is as true of the work of Grace, as of Judgement, Psal. 138.8 The Lord will perfect that which concerns us; he will nourish up desires into habits, and draw them both forth into Acts, and increase the actings thereof unto perfection— Christ is, Heb. 12.2 as the Author of our faith in desires after it, so is he the finisher of it in assurance— Desires are the smoke of the Flax (or Wick) which Christ will not quench, the bruise of the Reed which he will not break, Mat. 12.20 but nourish, and cherish the same until he send forth Judgement unto Victory; that is, till he hath brought the small beginnings of grace (even in desires) unto perfection; notwithstanding all obstructions, and oppositions by the enemies of our Salvation— Christ despiseth not the day of a Souls small things. Reas. 5. Because God hath made many promises to Desires, as of acceptation, 2 Corin. 8.12. of supply, and satisfaction, Psal. 145.19. He will fulfil the desire of them that fear him, he will hear their cry, and will save them. To this end God gives, or stirs up desires, that he may satisfy them; as in Nature, so in Grace— Thou openest thine hand, and satisfiest the desire of every living thing, saith David, Mat. 5.6 vers. 16.— Promises of blessedness, Blessed are they that hunger and thirst after righteousness, for they shall be filled— Promises of the Water of Life— of the Spirit, Rev. 21.6 Luke 1.53 Joh. 7.37.39— of Spiritual Wine and Milk, Isa. 55.1, 2. of all good things are made to hungrings and thirstings of soul; true desires entitle a soul to all these by virtue of God's Promises— Ask poor, doubting, distressed souls, who complain they have not a Christ, nor Faith to believe; they cannot repent, nor obey, nor departed from iniquity— Are not your souls carried upon a wing of desires after Christ, to look and long for him?— Do you not with your souls desire to believe, to repent, to do good, and no evil? Then spread the promised Reasons before them, to convince, and conclude them under the power and comfort of the present truth, that true desires are grace. Sometimes God lays a soul so low in darkness, and in deeps of tentation, as it cannor discern so much as desires in itself, as Mr. Peacock, who uttered a strange speech, when his friends asked him, Do you desire grace? I cannot, saith he, I can as well leap over a Church. Obj. If desires be grace, who will want it, or perish for lack of it? for, do not all desire to be saved, and to go to heaven? Ans. Not all desires of grace are true grace, but only true desires, which may be discerned by the root, fruit, and properties of them. 1 By the Root;— True desires of Christ, and grace do spring and grow, 1 From a heart humbled before God in the sight of its sins, and misery by them, and of its own vileness, and unworthiness— Desires are sparks that fly up from inward smitings, and break of heart for sin— Lord, thou hast heard the desires of the humble, Psal. 10.17 saith David. 2 From a soul sensible of its Spiritual necessities, or from sense of soul-wants, scil. of Christ, and Grace, and of the things that accompany Salvation, pardon of sin, and power over sin, etc. that it hath them not, or that in him dwelleth no such good things,— as in Nature, so in Grace, a feeling of the want of meat, or drink, (or any thing that tends to preservation of life) makes men hunger and thirst. 3 From a mind enlightened to see, as the want, so the worth and excellency, the necessity, and commodity of Christ, and Grace for the Soul, as there is of the soul for the body, without which the body would be a dead Corpse; or of the Sun for the World, without which the World would be but a dark heap. 2 By the fruit or effect; true desires put forth serious, and suitable endeavours in the use of means to obtain the things desired. Such were David's desires— One thing I have desired of the Lord, Psal. 27.4 which I will seek after;— the desires of the righteous are diligent, and industrious— True desirers are a generation of Seekers— Right desires of Christ, and Grace, will make a soul seek them diligently, and wait on God for them in all his Ordinances, as the Word, Seals, Prayer, the Communion of Saints, which is called, Prov. 8.34 Watching daily at Wisdoms gates, waiting at the posts of her doors— The wicked may have desires of good for themselves, but they are not good desires, because lazy, and idle, they separate between the end and the means, Prov. 13.4 Cap. 21.25 like those of the Sluggard— The soul of the sluggard desireth and hath nothing, but the soul of the diligent shall be made fat. The desire of the slothful killeth him, for his hands refuse to labour. Numb. 23.20 Balaam desired to die the death of the righteous, but he would not live their lives. If by a wish the wicked could get Christ, Grace, and Heaven, they would not want them, but they will not work for them; not seek the Kingdom of God in the first place, nor labour for the meat that endures to everlasting life, nor work out their Salvation with fear and trembling— The desires of the wicked are but a bare wish, or willingness without a purpose of using the means. 3 True desires after Christ, and grace are discernible by the properties of them, which are Four. 1 They are sincere. 1 For ground, when they are carried out after Christ, and Spiritual things, as well for their sakes as for our own; for the goodness of them in themselves, as well as for the good we may get by them; for the beauty, and excellency we see in them, and a suitableness to our necessities, or out of love to them. 2 For ends, when desires have Spiritual aims, as the mark they shoot at, in the objects about which they are conversant, to wit, to make us holy, and humble in our hearts, obedient and serviceable in our lives, conformable in both to Christ, and acceptable through Christ to God; and they do not scope at Temporal advantages, as to get ourselves name, or fame, credit, or profit thereby in the world. 2 True desires are stirring, vigorous, and vehement for temper and measure, Matth. 5.6 therefore called in Scripture, Hunger and Thirst, which are the strongest desires of Nature. Such like doth Grace put forth— Holy desires vent, and pour out themselves in deep sighs and groans, in earnest pant and breathe of soul, in strong cries, and tears to God for Christ, to Christ for grace, Psal. 42.1 strength, spirit— As the Hart panteth after the water brooks, so panteth my soul after thee, Gen. 30.1, 2 O God, saith David;— they are like Rachel her desire of Children, Give me Children. said she, else I die; or Sampsons' thirst, which was great, Shall I die for thirst? Judg. 15.18 said he— True desires must needs be strong— because they come from the bottom of the heart, and rise up to the top, and the whole force of the soul is united, and put into them, Isa. 26.18. and carried forth in them— The desire of our soul (saith the Prophet) is to thy Name, and to the remembrance of thee— with my soul have I desired thee in the night; he means the whole soul. This is to search for God with all our heart, which is a sure sign that we shall find God, Jer. 29.13. the strength of holy desires appears, 1 In preferring Spirituals before Temporals, Christ and Grace, and things above, before Riches, Honours, Pleasures, and all things here below, in being willing to part with our darling lusts, and whatsoever is dear to us to get Christ— to sell all to buy the Pearl of great price, that is, Christ; Luk. 18.18.22 23 and the goodly pearls of Grace, which the Ruler that came to Christ was not willing to do, who pretended a great desire to be saved, but preferred his possessions, and his desires to keep them, before his Salvation, and desires to obtain the same— Desires after Christ will make a soul say with that Martyr, None but Christ, John Lambert. none but Christ. 2 In exceeding all other desires in us in heat, and height, in metal and edge, in swallowing up, or abating all desires after earthly things, Exod. 12.7. as Aaron's Rod swallowed up the Magician's Rods. 3 True desires are seasonable for time, while the things desired may be obtained; what a man desires fervently, he will labour for presently without delay, as the hungry man doth meat, and the thirsty man drink; hence proceeds seeking God early, to wit, while he may be found, and calling upon him while he is near. Psal. 63.1. — Desires love not delays, either of pains for, or enjoyment of wh●● is desired, for the accomplishment of desires is sweet to the soul, but delays are bitter.— Though true desires are never too late, yet late desires are seldom true, as when men defer their desires to believe in Christ, to repent of sin, and departed from sin, till they be sick, or lie on their deathbeds.— Esau desired the blessing, but too late, therefore he lost it, and his labour, though he sought it with tears. The five foolish Virgins desired to enter into the marriage-chamber, but too late, when the door was shut. 4 And lastly. True desires of Christ, and grace, are constant, and continual for duration, not by fits like Agues, nor by flashes like lightning, or stirred only upon some Emergencies, or special occasions, as hearing of the joys of Heaven, or torments of Hell, pathetically described, or of remarkable judgements of God, or from inward affrightments; for such desires (not having an inward root in the heart) commonly cool, and whither when the occasion of them ceaseth.— But true desires, flowing out of the heart, are said with the lasting spring of grace in it, the waters whereof shall not sail.— They are restless, never quiet till they be satisfied; uncessant till prevalent; ever rising and rolling till they rest in the Centre of obtaining.— They that desire Christ, and grace, pardon, and peace, etc. aright, are not only importunately, but uncessantly greedy for them, and will be God's Remembrancers night and day, and give him no rest, till he give them their heart's desires.— Neither delays nor repulses can crush, or quash sincere desires. Mat. 15. See this exemplified in the woman of Canaan.— Desires are true when they are the bias of the soul, which inclines, or leads it the right way, scil. Christ-ward, Grace-ward, Heaven-ward; when they do (as by a proper Motion) carry out our souls freely, and constantly after these; as sparks fly upward, as the stone moves downard, and waters run forward. Psal. 119.20. — My soul breaketh for the longing it hath to thy judgements at all times, saith David— and my soul thirsteth after thee, Psal. 143.6. as a thirsty land, that gapes continually till God give Rain— So much for the first direction, for the right comforting of afflicted souls. The second Direction is this, Caution them against four evils, to take heed. 1 That they do not dishonour God in the time of their desertions, and distractions, by unworthy thoughts of him, or hard speeches against him, by murmur at him, or quarrelings with him, for his assaultings of them with Terrors, and anguish; for his withdrawings from them of light and influences; and for his far distance, and long absence from them.— Hereupon they are apt to think, and say, that God is not so loving, and kind, tender, and ready to help, as his word reports him to be.— The Psalmist when his spirit was overwhelmed, his soul troubled, and refused to be comforted, than he began to call God's mercy, Psal 77.2. Vers. 7, 8. Truth, and faithfulness into question— will the Lord cast off for ever? will he be favourable no more? Is his mercy clean gone for ever? doth his promise fail for evermore? Vers. 10. — But he checks himself for it— I said, this is mine infirmity, or this doth make me sick— It should be the chief care of God's people, what ever they suffer from God, not to sin against God; whatever God doth to them, to think, and speak only the thing that is right, and to justify God when ever they judge themselves.— This was Jobs comfort and commendation in his great affliction— In all this did not Job sin with his lips, Job 1.22. with cha. 2.10. nor charge God foolishly— Despair of God's mercy is high treason against his Majesty, and a flat denial of his Deity.— God's glory should be dearer to us than our lives, souls, or the salvation of them, and the more tender we are of it, the more will God tender the comfort of our souls, and lives.— It was the frequent, and fervent petition of a Godly man in his tentations.— Lord maintain honourable thoughts of thyself in me. 2 Caution, that they do not destroy their own souls, either 1 By denying what God hath done for them, to wit, the work of grace begun in their hearts, his love to them, his choice and calling of them (saying, they have no grace, they are Reprobates, castaways) whereby they bear false witness 1 Against themselves, which is unnatural. 2 Against the grace of God, and against the God of grace, his work in them, and goodness to them, which is most unworthy and ungrateful. 2 Or by refusing what God would give to them, scil. grace, mercy, peace, and joy, wilful refusal whereof, is wilful murder (like cutting of the throat, or stabbing to the heart) yea self murder, It isblood-guiltinesse, yea guilt of the blood of souls, yea of their own souls; and should not your precious immortal souls be dearer to you than all the world? labour to convince them, that by such a denial, or refusal, they make themselves false witnesses, and murderers. 3 Caution, Joh. 8.44. that they do not gratify Satan who is 1 A Liar, & the Father of Lies, because there is no truth in him. 2 A Murderer, sc. of souls from the beginning, and will be so to the end. 3 An Accuser of the Brethren (the children of God) unto God their Father, Job 1.9. as he was of Job to God, that he was an Hypocrite, or hireling— Doth Job fear God for naught? and an accuser of God unto them, as if he was a hard Master, cruel to crush poor souls under his feet, and took pleasure in their destruction, or at least that God doth not with them all the good, or so well as he might. Thus Satan (in the Serpent) calumniated God to out first Parents, of untruth, as if the word which he had spoken in threatening death was not true, Gen. 3.4.— ye shall not surely die— and of envy, as if God had out of ill will forbid them that Tree; or for fear lest by eating thereof they should become as wise as himself.— Press, and persuade poor afflicted souls to beware they do not gratify Satan. 1 By entertaining parley with him, as Eve did, which was the cause of her foil, and fall.— The old Serpent being full of all subtlety, will be too hard for them.— It is the first game he desires to play with troubled souls, to argue the case with them about their spiritual condition, to circumvent and deceive them with his wiles. 2 By harkening to his tentations, and suggestions, as these and the like. 1 To cast off ordinances, neglect duties in public, and in private (which are the means of grace, peace, and comfort) to hear, read, pray, meditate, etc. as if these were needless, or to no purpose, and they should be no better for them.— This is Satan's plot to starve poor souls by cutting off provision from them, or them from it. This persuasion cometh not from God that calleth you, but from the Devil who seeketh to subvert, and devour you. 2 To harbour Jealousies, and evil surmisings of God, or derogatory, dishonourable thoughts, such as Satan casts into your mind, as if God was not merciful, pitiful, faithful &c.— These and the like suggestions are the bolts which Satan makes for disconsolate, discontented souls to shoot at God; or a coat of dis-honour, which Satan shapes, or cuts out for them to few, and put upon the Lord. 3 To cast away their confidence, and lay hope aside, and give over seeking, and waiting on God any longer, and to throw themselves into a Gulf of despair. This is to do the Devil a real kindness, and to give their souls a fatal blow, for hereby they make themselves a prey to Satan. 4 To make a wrong judgement of themselves, and of their condition, by false Reasonings (which are Satan's Sophistry) to conclude themselves out of the state of Grace, out of Christ, out of Heaven, as if they had no grace at all, because at present they can see none in themselves; or were not the Lords, because they are so deeply distressed as none of his ever were. 5 To follow Satan's prescripts, or take Physic of him for the cure of Soul-troubles, which is to lay aside all thoughts, or cares about Soul-affairs; to go into merry company, and to give themselves to the pleasures of the flesh; which remedy is fare worse than the disease. This is to leap out of the pan into the fire— Satan's receipts are rank poison. To hearken to Satan in any of these suggestions, or persuasions, is to do his lusts, and his works for him; to carry on his designs, which mainly oppose, and strike at God's glory, and the salvation of souls. 4 Caution. That they do not satisfy their disquieted hearts. 1 By taking offence at the Lords deal with them, or at their present troubled state to be angry at God, or to be froward and sullen. 2 By giving way to sad perplexed thoughts (sufficient to sink them) which is to prepare a Chariot for Satan to ride in, triumph over their heads and hearts, and to tread them both down to the dust. 3 By venting, or justifying the discontents, and distempers of the heart, as Jonah did his Anger before God, jonah 4. that they do well to be angry. 4 By putting away comfort from them, in a froward peevish humour, when it is tendered to them, as Children throw away their Butter and Bread when they are pettish, or displeased, lest the Lord deal with them according to their desert, Psal. 18.26 and with the froward show himself froward, and fill their souls with Wormwood and Gall. Third Direction. In dealing with afflicted souls (or with your own souls in such afflictions) have special respect to Three Graces, to nourish and cherish the same in them which are their vitals in such a condition. The First is, Repentance for their sins, those especially which are the cause of their troubles, that their sorrow may be sound, and deep enough, and go to the root, or bottom of their hearts, and of their lusts, that their souls may lie low in humiliation before God for them, for that is a foundation to build strong and high consolation upon; those that are not rightly or throughly humbled for their sins, are not fit for, or capable of comfort. The Second Grace is Faith; labour to cherish and strengthen that in them by all means; to trust still in God, and his Mercies, and Promises; in Christ, and his Merits and Mediation; to lay fast hold on them, and to stay themselves by them, which are strong refuges to fly unto, and sure foundations, impregnable rocks, to rely and rest their weary souls upon, what evils soever they either 1 Feel; So did David, Psal. 42.5 Why art thou cast down, O my soul, and why art thou disquieted within me? trust thou in God, for I shall yet praise him. 2 Or Fear; So did Job, Though he slay me, job 13.15 Psal. 56.3 yet will I trust in him— And David, What time I am afraid, I will trust in thee— Life is kept in poor souls, and their heads above water, that they shall neither faint nor sink, though the sorrows of death compass them about, so long as the actings of faith are maintained, and encouraged in them, for Faith is their life— The just shall live by his faith— they cannot be overcome of any evils, Rom. 1.17 desertions, tentations, corruptions, or of the evil one Satan, so long as they believe; for, this is the victory that overcometh them all, 1 joh. 5.4 even their faith. When faith fails, souls faint and die away; when Peter began to doubt, he began to sink. The Third Grace is Patience; Persuade them to the constant, jam. 1.4 and continual exercise of Patience (that it may have her perfect work) in bearing his hand, submitting to his will, in waiting his leisure, for refresh from God's presence, for bringing their souls out of troubles, for an answer of peace, which will be life to their souls— So long as Patience is kept in work, Satan is kept out, and they keep their souls in their own possession.— Tell them, that by giving way to impatience they give place to the Devil, who thereby gets within them, and gets great advantage against them; that heightens and greatens any affliction, and makes it grievous to be born— Let me add, labour to cherish good desires in them, that the smoking Flax (or Wick) may b● lighted, and made to ●urn, and shine, and grow up to a flame— When you see their poverty of spirit, that they see their Soul-wants, and breathe after supplies, tell them from Jesus Christ, Matth. 5.3 that upon this account they are blessed, and theirs is the Kingdom of heaven. Fourth Direction. Take a right course for healing their distempers, and troubles of Soul. 1 By searching the Sore to the bottom, to find out the core, and the cause thereof.— Till Physicians discover the cause of a Disease, they cannot apply fit and proper Medicines for the Cure; and by drawing the troubles of their heart to a head— as their sorrow for sin in general, to grieve for some one sin in special, to let out the foul blood, or corruption of the Soul;— as a Chirurgeon seeks to draw a tumour or swelling in the body to a head, that the bad matter may issue out. 2 By turning the stream of their passions into another Channel, as Physicians turn the course of their Patient's blood, when they bleed much at the Nose, by letting them blood in the arm— So labour you to turn their fear of God's wrath, and vengeance, of Hell and Damnation, into the channel of holy fear of God, and his goodness, of offending God, or sinning against him— and their grief for penal evils, inward or outward, into the channel of godly sorrow for sin. The fifth and last direction is this, bear with their infirmities, as ignorance, frowardness; Become all things to them for their refreshment, and recovery, like Paul, 1 Cor. 9.20. who to the weak became as weak, that he might gain the weak— stoop low in condescension to the lowest step of their dulness, and dejection, show love to them with pity, and patience to bear all, and hope all,— speak to them as sympathising with them, as having a fellow-feeling of their troubles, and sorrows,— make it out to them, that your words come more from your bowels, than from your brains. The sixth and last particular case is self-commendation. Self-commendation. It's lawful for God's people in some cases to commend themselves; or to declare what God hath done for them, and by them; to speak of their graces, God hath bestowed on them, of their labours, or works which God hath wrought by them, yea also of their sufferings for God. This hath been the practice of the most holy humble servants of God, both in the old and new Testament, some of which have spent) whole (or the greatest part of) chapters upon that subject. As that good governor Nehemiah did the thirteenth chapter of his book, as a Naerrative of the good deeds he had done for the house of his God, and for the offices thereof (which he entreats the Lord to remember, vers. 14.) against the profanation of the Sabbath, and the marriages with strange wives; and the fifth chapter in relating his pity and bounty to the poor Jews, in freeing them from their oppressions, vers. 1. to 14. and from their charge of provision, which they were bound to bring in to their governor, vers. 14, 15. he forbore his own allowance, yet kept hospitality, and he prays in the close of the chapter; Think upon me my God for good, according to all that I have done for this people. Job makes protestation of his innocency and integrity, not only here and there, often in his book, but the 29. and 31. chapters contain his continued vindication thereof, or a catalogue of his good works. Paul spends many chapters in declaring what he had received from God, and what he did and suffered for God and his people, as Act. 20. Phil. 3.1 Thes. 2.2 Cor. 11. and 12. chapters. Quest. In what cases is self-commendation allowed to God's people? Ans. I shall name eleven. First case is, of afflictions from God, wherein they have professed their faith in God, First Case. their patience, obedience, sincerity, constancy, notwithstanding the same; so did Job when he took his flesh in his teeth, and put his life in his hand— Though God slay me (saith he) yet will I trust in him— I will maintain mine own ways before him— and my foot hath held his steps, Job 13.14, 15. Chap. 23.10.11, 12. his way have, I kept and not declined, neither have I gone back from the commandment of his lips, no not when God laid a load of sorrows upon him. And the Church in Psal. 44.17, 18, 19, etc. All this evil is come upon us (from the Lord) yet have we not forgotten thee, nor dealt falsely in thy Covenant— our heart is not turned back, etc. And Jeremy when afflicted and humbled under the hand of God, As for me, Jer. 17. 1●. I have not hasted from being a pastor to follow thee, neither have I desired the woeful day, thou knowest, Vers. 17. that which came out of my lips was right before thee— be not a terror unto me, thou art ray hope in the day of evil. The second Case is, Second Case Injuries from men in word or deed. 1 In word, by scoffs or reproaches, 2 Sam. 6. 2● as David when Michal mocked him for dancing before the Ark, he justified his Act as done before the Lord, out of zeal for his glory, joy in him, and thankfulness to him, Vers. 21. and if this make me vile, I will yet be more vile than thus. — Or by slanders and false Accusations of our good conversation, In this case it may be needful to make just Apologies for defence of our innocency, and vindication of our good names, as Paul did before the people of Jerusalem, Act. 22.1, 2, etc. Act. 21.27, 28. when the Jews of Asia cried out against him that he taught all men every where against the people, and the law, and the temple; And when he was brought before the Council in Act. 23.1. men and Brethren, saith he, I have lived in all good conscience before God until this day. When, Tertullus the Orator accused him before Felix the governor— we have found this man a pestilent fellow, and a mover of sedition, Act. 24.5, 6. among all the Jews, etc. what a large Apology did Paul then make for his faith, Vers. 10. to 22. life, doctrine and conscience, and afterwards before King Agrippa in the 26 of the Acts? Thus we may and aught to plead our cause, and defend our innocency, to wit, the grace of God we have received, and the work of God which we have done, when we are called before Rulers, and Governors for Christ's sake; Mic. 10.18, 19, 20. when we are accused to them or examined by them of our faith, holiness, or conversation. Jacob made an Apology for his faithfulness in Laban's service, Gen. 31.36. to 42. when Laban compelled him to commend himself, and thereby to defend himself; as Job did frequently when his friends charged him wrongfully. David did the like to clear his slandered innocency, and Paul to vindicate his person, office and doctrine from the aspersions and calumniations of his emulous Adversaries the false Apostles, whereby they laboured to cast an odium upon him, which forced him into a commendation of himself, as in the 11. and 12. chapters of the second Epistle to the Corinthians. Yea Christ himself did commend himself to defend himself against the Jews,— which of you convinceth me of sin? (saith he) Joh. 8.46, 48. and when they said to him— say we not well that thou art a Samaritan, Vers. 49. and hast a Devil? Jesus answered, I have not a Devil, but I honour my Father, and ye do dishonour me. 3 In case of Injuries from men in deed, we may protest our innocency to prove we suffer wrongfully, as Daniel did his, before King Darius, when he was cast into the Lion's den, for calling upon his God. My God hath sent his Angel, and hath shut the Lion's mouths, that they have not hurt me, Dan. 6.22. for as much as before him innocency was found in me; and also before thee O King have I done no hurt. When the Jews took up stones to stone Christ, he pleaded his innocency, Joh. 10.31, 32. many good works have I shown you from my Father, for which of those works do you stone me? and— now ye seek to kill me, a man that hath told the truth, Joh. 8.40. which I have heard of God. The third Case, Third Case. wherein it is lawful to commend ourselves, is this, To show forth the infinite riches of Gods free grace and mercy to such vile unworthy Creatures as we are; in giving us grace to be what we are; and enabling us by grace to do what we do, to encourage weak believers unto dependence on God for grace and mercy, and against despondency, notwithstanding all their infirmities and unworthiness. Upon this account Paul commended himself before the Corinthians and Timothy, and all that read his Epistles to them, that he might commend the great love and kindness of God to him, before them all; and to propound himself as an example of God's free and rich mercy to them all. I persecuted, saith he to the Corinthians, 1 Cor. 15.9, 10. the Church of God,— but by the grace of God I am that I am, and I laboured more abundantly than they all, that is, the rest of the Apostles; and to Timothy he saith— I was before a Persecuter, a Blasphemer, 1 Tim. 1. 1●. and injurious— yea the chief of sinners, Verse, 15, 16 but I obtained mercy, that in me first, Jesus Christ might show forth all long suffering, for a pattern to them which should hereafter believe on him to life everlasting. Paul commends himself for his grace, and labour through grace; to commend God for his mercy and grace to poor sinners, that none may despair of either (but apprehend a possibility and hope thereof) seeing he obtained both, who was so unworthy of it. Fourth Case is, Fourth Case. To give others occasion, and provocation; 1 To pray for us, as the Apostle did the Hebrews, Heb. 13.18 Pray for us, for we trust we have a good Conscience in all things, willing to live honestly; Paul speaks of his good Conscience, and honest living to them, to bespeak their prayers to God for him. 2 To praise God for us, and glorify God on our behalf; Paul craved the Corinthians not only prayers but praises, that thanks may be given to God by many on the behalf of him and Timothy; 2 Cor. 1.11, 12 Why so? For our rejoicing is this, the testimony of our Conscience, that in all simplicity, and godly sincerity, and by the grace of God we have had our conversation in the World, and more abundantly to you wards. The conversion of sinners, Gal. 1.24 Eph. 1.15, 16 and the graees of the Saints, are just occasion of great thanksgiving to God. 3 To glory on our behalf before others, especially those that seek to traduce and slander us. 2 Cor. 5.11, 12 We are made manifest in your Consciences, saith Paul to the Corinthians, that is, we have attested and manifested our sincerity to you, not to get praise from you, Vers. 12. but to give you an occasion to glory on our behalf, that you may have somewhat to answer the false Apostles (the enemies of our credit and comfort) which glory in the face, and not in heart; 2 Thes. 1.4 Paul gloried in the Thessalovians, in the Churches of God, for their faith and patience in all their tribulations. Fifth case is, Fifth Case. when others require an account of our faith, holiness, obedience, or experience, as Christ asked the Disciples, Mar. 16.19 joh. 21.15 Whom say ye that I am?— and Peter, Simon, thou Son of Ionas, lovest thou me? or when any ask us a reason of the hope that is in us, either for their satisfaction, to know what manner of persons we are, whether the root of the matter be in us, or what progress we have made in Christianity; or for their instruction, to learn something from us, concerning God's deal with us; 1 Pet. 3.15 in this case we should be ready always to give an answer to every man; be free and open to them. Sixth Case. Sixth Case. When we would propound ourselves unto others as examples of faith, patience, godliness, or the like, to draw others to follow our steps. To this end we should invite them to us, and tell them what God hath done for our souls, as the Psalmist did, Psal. 66.16. Paul commended himself to the Philippians as a pattern for their imitation, or copy to write after. Phil. 3.17 Brethren (saith he) be followers together of me, etc. Wherein? He declares his steps throughout the Chapter, in worshipping God in the Spirit, Verse 3. Vers. ●. and rejoicing in Christ Jesus, in counting all things dung for Christ, in being found in Christ, having on his righteousness, Vers. 9, 10 Vers. 12, 13, 14, 20 and being made conformable to him, in forgetting what is behind, and pressing towards the mark; in having his conversation in heaven. Christ's Ministers do often preach their own Graces, Lives, Experiences, that the hearts and lives of their Hearers may be fashioned and ordered accordingly. Seventh Case. Seventh Case. When our enemies accuse us falsely, and our friends, who can and aught to vindicate us, refuse, or neglect to do it, than we may commend ourselves, and bear witness to ourselves, 2 Cor. 12.11 as Paul saith, he was compelled to do, because the Corinthians would not do it for him, when the false Apostles did slanderously asperse him, I am (saith he) become a fool in glorying, ye have compelled, or necessitated me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for I ought to have been commended of you. It was your duty to have attested my uprightness, and unblameableness, and to have maintained the honour of my Ministry, and to have contested for me with my undermining false accusing Opposers; but ye would not commend me, therefore am I forced to commend myself, and if I be a fool in glorying, ye have made, yea constrained me to be so. Eighth Case. Eighth Case, To show, and approve our integrity, and reality, that we are Israelites indeed, sound at bottom, not almost, but altogether Christians; before those to whom we relate, or with whom we have to do; to make ourselves manifest in their Consciences, as Paul did to the Corinthians, 2 Cor. 5.11 to stand right in their opinion, and make it appear that we seek not theirs, but them, 2 Cor. 12.14. 1 Thes. 3.4, 5, 6 not their praise, nor their Temporal good, but their Spiritual profit, that they may be saved, 1 Cor. 10.33. that we may appeal to God and them as witnesses thereof, as Paul did to the Thessalonians, Ye are witnesses, and God also, Vors. 10.11. how holily, justly, and unblamably we behaved ourselves among you that believe— Thus we may commend ourselves. 1 To uphold the credit of our Callings, as Paul did of his Ministry. 2 To further the success of our labours, as Paul did in his Epistles to the Churches, to add weight to his Doctrine. 3 To promote the efficacy of the Counsel, or charge we give to others, and make it penetrate, as Paul related to Timothy— That he served God from his forefathers with a pure conscience, and had remembrance of him in his prayers night and day; To what end? 2 Tim. 1.8 To persuade him to hearken to his advice, which was to stir up the gift of God which is in him, 2 Tim. 1.6 by the putting on of Paul's hands, i. e. execute the office to which he was set apart, by imposition of hands. 4 To manifest our love to others, by unbosoming ourselves, or opening our hearts, or the cabinet of our souls to them, to let them look in and see the treasures of graces, comforts, and experiences; the Jewels God hath laid up in them, 2 King. 20.13 as Hezekiah shown the Ambassadors of the King of Babylon the house of his precious things, to testify his respect to them; and as men show their best Rooms, and Furniture, Jewels, and Ornaments to them they love best. Also to gain their love to us, to insinuate into their bosoms, and be a means of doing them more good; to take prejudice off their spirits against us, and jealousies of us, and to obtain kindness from them. Receive us, saith Paul to the Corinthians; 2 Cor. 7.2 Why so? for we have wronged no man, defrauded not man. Let me add, we may commend ourselves in some things, to approve our sincerely in other things; as David praised his unblamableness— I kept myself from mine iniquity (that is, the Sin to which he was most subject) to approve his uprightness, Psal. 18.23 I was upright before God, and he commended his wisdom which he had gotten by God's Law, wherein he excelled his enemy's, his Teachers, yea the Ancients, Psal. 119.98, 100 Vers. 97 to show the sincerity of his love to God's Law; Oh, how love I thy Law, it is my meditation all the day. Nehemiah pleaded his mild and merciful deportment as Governor, that he did not exact, nor oppress the Jews, as their former Governors had done, to approve his fear of God— but so did not I, Nehem. 5.15 because of the fear of God. Ninth Case. Ninth Case. When the Cause, Truth, Ways, and Church of Christ, and Name of God are like to suffer by us, if we be silent, and do not vindicate ourselves in our sufferings from men. It is the grand design of Satan and his Agents, by Reproaches, Lies, and Slanders, to disparage God's Servants (those especially who are most eminent in place or parts) thereby to bring God's Truth they defend, and Gods ways they walk in, into disgrace, and through their sides to wound the same, to darken those in their reputation, who shine in their Graces, good Works, and conversation, and by aspersing their Persons, to weaken their hands, and discourage their hearts, in the work or service God hath called them to do. This made Paul not only to maintain, but to magnify his Office, Rom. 11.13 or Ministry, and to speak both of it, and of himself at the highest rate, when he saw the false Apoples did vilify both his Person and his Office, and by undervaluing the same, sought to trample upon the truth and glory of Christ. Tenth Case. Tenth Case. When we leave the place or people where we lived, or over whom we were set, or give over the Office we did bear; it may be seasonable to give an account of our diligent and faithful discharge thereof, and of our unblamable carriage therein. When Samuel surrendered his Power or Government over Israel into the hands of Saul, their new elected King, he appeals to them as Witnesses, in the presence of God, and his Anointed, King Saul, how faithfully and uprightly he had performed the duty of his place, and provoked them to challenge him for any defaults in his administration thereof; Behold, here am I, 1 Sam. 12. (saith he) witness against me before the Lord, etc. Whose Ox or Ass have I taken? whom have I oppressed or defrauded? etc. Vers. 4. And they said, thou hast not oppressed nor defrauded us, neither haste thou taken aught of any man's hand. This he said, not to celebrate his own praises, but to clear his innocency before them, and to stop their mouths for future, and to set their new King a Pattern. When Paul took his leave of the Elders of Ephesus, Acts 20.25 telling them, that they should see his face no more, he makes a large commendation of his life and labours, of his doctrine and fidelity, piety, and patience, etc. among them, calling them to record, that he was pure from the blood of all men; and had declared to them all the Counsel of God— That he had coveted no man's silver or gold, Act. 20.17. to 36 etc. Hereby he left a sweet savour behind him. Eleventh Case is, Eleventh Case To convince others of their Sins, either 1 Against God, by declaring to them that they see no such evil in us, but the contrary Graces and Practices, that we dare not do or say as they do for a world, to draw them to repentance. 2 Or against ourselves, by rejecting or abusing us, appealing to their Consciences, what iniquity they have found in us, to deserve the same at their hands. Some conceive this was one end of samuel's forementioned protestation of his innocency, and fidelity, to tax and convince the people of their gross ingratitude, in casting off his Government that was so just, and him as unworthy to continue in his Office, who had been so faithful. Obj. Prov. 27.2 Is not this condemned by Scripture? Let another man praise thee, and not thine own mouth, 2 Cor. 10.18 a stranger, and not thine own lips. And not he that commendeth himself is approved, but whom the Lord commendeth? Is not this the practice of the wicked, to commend themselves? Simon the Sorcerer and seducer gave out that himself was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 8.9. some great one— of Hypocrites who would seem Righteous before men, as the Pharisee who said, God I thank thee, that I am not as other men are, Extortioners, Unjust, Adulterers, Luk. 18.11. or even as this Publican. A boast of perfection is the badge and brand of a proud Pharisee. And the false Apostles, who were full of proud brags, and vaunted of things they neither had nor did. Do not proud vainglorious persons boast, and blow the trumpet of their own fame, by commending the good qualities they take to be in themselves; and the good works they do to others? Prov. 20.6. most men will proclaim every one his own goodness, saith Solomon; But a faithful man who can find? Seeing then the Scriptures prohibit it, and the wicked practice it, how then can it be either credit or comfort for God's people to commend themselves? Ans. 1 Such Self-commendation as this, which proceeds from pride, vain glory, and Hypocrisy, yea or from a distrust of providence, as if God would not take care of our good names, to preserve, and clear them, is vain and sinful, and for the most part the sound of an empty Vessel; the stinking breath that comes out of a man's mouth; which is very loathsome to holy humble souls. Laus propria sordet.— Proud boasting is mere foolishness, which Paul intimates in calling himself fool so oft in 2 Cor. 11. and 12, chap. for glorying, to wit,— 1 That he might appear to the Corinthians to be so. 2 That he should be really a fool in himself, if the principle of his boasting was pride of heart, and the end of it his own praise. This is childishness, or to do like Children, that tell every one where they are fine.— This is for a man to make his spirit a bladder, and then to blow it up, or fill it with his own breath; or a weathercock, or Windmill, and then to turn it about with his own wind.— This is to do others a triple wrong. 1 To take another's office out of their hands; or to take that to ourselves, which is another's right to give us, that is to praise us. Let another man praise thee (saith the wise man) not thy own mouth. 2 To give others a bad example; for such a practice will easily pass into an example. 3 To weary them; for it is tiresome, and tedious to an ingenuous spirit to hear another brag, and boast of himself.— For us by commending ourselves to seek our own praise, is as much as to suck our own breasts, which is a strange thing.— Let us take heed to our spirits, for desire of praise is a sin to which we are all subject, and is most suitable to corrupt nature; and it is one of those corruptions that is last conquered in us.— We have divers ways and wiles to get praise.— As to praise ourselves if no body else will; and to commend others mightily for such things as we had a hand in; to speak of what we have said or done, to give others occasion to commend us for the same. This is (as one saith) to open a back door to take praise into ourselves, When a soul is lifted up in pride, the mouth is opened wide in praise of itself. Answ. 2 The abuse of a thing doth not debar, or decry the lawful use of it, which God hath permitted, and the Saints have practised. As Self-commendation, Idem fit & à pio, & ab impio, saith Peter Martyr. In 1 Sam. 12. — Both the godly, and the wicked commend themselves, but not with the same mind, or intent, which God the searcher of all hearts doth discern, and will discover.— There is as great a difference between them, as between right and wrong, good and evil.— This is a tender point, and must be very warily handled, and practised.— Here I shall show what Self-commendation is lawful, in four respects, to wit, of the matter, measure, manner, and end thereof. 1 For the matter; when the things for which we commend ourselves are 1 Good in themselves. 2 Really ours. 1 Good in themselves and praise worthy; for if they be evil, we glory in our shame, as they do that boast of their drinking, whoring, cheating!— And not for our temporals, as Riches, Honours, Strength, Wit, or Learning.— In boasting of such things a man is little better than sounding brass, or a tinkling Cymbal.— A Heathen could say, Seneca. a man should not be commended for such things as may be taken from him, which all temporals may; But spirituals, as the Righteousness of Christ, the Grace, Love, and Favour of God, the work and service of God, or doing, and suffering for God. These are a man's own for ever.— Thus saith the Lord, Let not the wise man glory in his wisdom, Jor. 9.23. nor the mighty man in his might, nor the rich man in his riches; but let him that glorieth glory in this, that he understandeth, and knoweth me that I am the Lord; that is, in the sound and saving knowledge of God. Paul might have gloried in his external privileges which were many, and great, (Phil. 3.4, 5, 6. 2 Cor. 11.21, 22, 23.) in which he was inferior to none, but he waves them all as not worth naming, in comparison of Christ, and his grace and fellowship with him.— Paul would glory only in things pertaining to God, Rom. 15.17. not to the World, as in his office, and the diligent discharge, and good success thereof; in his uprightness, faithfulness, unblameableness, good conscience, for virtue is the proper subject of praise, Phil. 4.8.— and in his sufferings for Christ.— I take pleasure in infirmities, reproaches, persecutions, for Christ's sake; of which Paul makes large Catalogues, 2 Cor. 11.23. to 28. 1 Cor. 4.9. to 14. 2 Cor. 6.4, 5, 8, 9.10.— which sufferings of Paul were spiritual things in the cause and end of them; and in his manner of bearing them; though temporal in the matter of them. 2 When for the matter, we speak only of things that are really ours, or what we have in truth, and do indeed; when for the truth of what we speak, in the justification, or commendation of ourselves, we can appeal to the Testimony of God's Spirit, and our own consciences, as Paul did to the Romans, 9 cap. 1, 2, 3. I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost— and of men also, as Paul did to the Thessalonians,— ye are witnesses, and God also, 1 Thes. 2.10, 11. how holily, justly, and unblamably we have behaved ourselves.— Though I would desire to glory, 2 Cor. 12.6. I shall not be a fool (saith Paul) for I will say the truth— the false Apostles who gloried in the face, commended themselves for vizards, shows, shadows, appearances; for what they seemed to be or do, but without truth, or reality.— We see it in experience, that great boasters are many times gross liars. 2 For the Measure, when it is our care, and fear not to overreach herein, but to speak rather under than over, of any good we have or do. 2 Cor. 10.13. The Apostles would not stretch themselves (or the praise of their abilities, labours, and successes) beyond their due bounds, that is, Ver. 14, 15, 16. They would not boast of more than God had given to them, or done by them, no more than they would stretch themselves beyond the line of those places to which God sent them; nor boast of things beyond their line, and measure, nor arrogate to themselves the praise of other men's labours, but contain, and content themselves within their own compass.— Paul durst not speak of any thing God had not wrought by him in his Apostolic function. Rom. 15.18. 3 For the manner, in a threefold respect, scil. of ourselves, of God, of others. 1 In respect of ourselves, when we commend ourselves forcedly, humbly, and modestly. 1 Forcedly, not forwardly; when we are not free, and forward of ourselves to commend ourselves, but we are necessitated, or strongly moved thereunto, as Paul was, I am a fool in glorying, 2 Cor. 12.11 ye have compelled me; and in Chap. 11.23. Are they Ministers of Christ? I speak as a fool, I am more, q. d. my words would savour of folly, and vain glory, or carry a show thereof, if spoken spontaneously of my own accord, and I was not necessitated thereunto, as I am for the defence of my Office, and Doctrine, for the credit of the Gospel, and the glory of God, because the Corinthians think more highly of the false Apostles, and more meanly of me than was meet— It is not expedient for me doubtless to glory (saith Paul) that is, ● Cor. 12.1 in, and of myself voluntarily— There is great propensity in proud persons to praise themselves, it is their proper dialect, and delight; it is the air they choose to breathe in they seek occasion of Self-commendation, being full of themselves they seek a vent this way, they travel with ambition of their spirits as a Woman with child, longing to be delivered by Self-commendation. 2 Humbly, out of sense of our own infirmities, the evils that are in us, and of our vileness, and unworthiness, notwithstanding all the good we have or do; and out of fear, lest others should think better of us than we are, Cor. 12.6 or deserve;— This was Paul's fear, Lest any man should think of me above that which he seethe me to be, or heareth of me— God holy humble Servants take notice of the evils as well as of the good that is in themselves, of their sins, as well as of their virtues, they can say, Our transgressions are with us, Isa. 59.12 and as for our iniquities we know them; and they are as free, and forward (as they have occasion) to confess their sins before God, and Man, and take shame to themselves, and to bewail their wants and failings, as to show forth their virtues; yea they have usually conjoined Selfvilification with Self-commendation, that pride of heart might not be either the Mother, or the Daughter of their own praises, that is, that commending of themselves might not proceed from inward pride, nor their spirits be puffed up with outward praises of themselves, or from others.— When they have commended themselves for their Graces, or labours, they have manifested a base esteem of themselves for their infirmities.— As Job, when he had pleaded his integrity before God, and righteousness before man, as strenuously as he could, he saith, Behold I am vile, Job 40.4 what shall I answer thee? I will lay my hand upon my mouth. When God lift up Job, by giving him a sight of himself— Now mine eye seethe thee, Job 42, 5 Job cast down himself in sense of his own vileness— Wherefore I abhor myself, Vers. 6 and repent in dust and ashes.— Paul discommends himself for his former sinfulness, and present unworthiness, in 1 Cor. 15.8, 9 I am the least of the Apostles, not meet to be called an Apostle, because I persecuted the Church of God, before he commends himself for his Grace and labours, in vers. 10. By the grace of God I am that I am— I laboured more abundantly than they all, etc. Though he magnified his Office, yet he vilified himself, as unworthy to bear it, Unto me, who am less than the least of all Saints is this grace given, Ephes. 3.8 that I should preach among the Gentiles the unsearchable riches of Christ— Paul calls himself the greatest of sinners, 1 Tim. 1.13, 14, 15 when he speaks of the superabundant grace of God to him at his conversion, and in him afterwards, as faith and love; and of Christ's making him a pattern of his mercy, and patience to future believers— when he said, Vers. 16. I am in nothing behind the very chiefest Apostles, he adds, Though I be nothing— when he declares his delight in the Law of God after the inner man, in Rom. 7.22. and his serving it with the mind, vers. 25. he exclaims himself miserable from the sense of sin, O wretched man that I am, who shall deliver me, etc.— It is good to mingle our commendations with an allay, or addition of something to testify the sense of our infirmities, and to keep our spirits low and humble. 3 Modestly, when we speak of our Graces and performances soberly, not in a boasting way, Dan. 4.30 or vauntingly, as proud Nabuchadnezzar did of his great Babylon which he had built. Dan. 4.30 — Mark the modesty of the Saints expressions in their Self-commendations, they have used to extenuate their praises, and to aggravate their sins, and unworthiness— as Job, job 12.3 when he saith to his friends, I am not inferior to you, or as it is in the Hebr. I do not fall before you, to wit, in wisdom, holiness, integrity, when he might have really asserted himself superior to them herein.— How modest, and sparing was Paul in speaking of matters that concerned his own praise? and how oft doth he call himself a fool for his glorying, though he was justly moved, yea provoked and compelled thereto?— I suppose, 2 Cor. 11.5 (saith he) I was not a whit behind the very chiefest Apostles, q. d. I wanted not a hair breadth of their stature, when indeed he was above, or before them, both in labours, and in sufferings, 2 Cor. 11.24. to 29. so, I think, saith he, to the Corinthians, I have the Spirit of God; he might have said, I know it, I am assured of it; but he speaks thus modestly, but thinking to confute the confidence of their vainglorious boasting Teachers, as if they certainly had the Spirit of God, yet had it not; and the Corinthians too good conceit of them, and their slighting of Paul, Heb. 13.18 as if he had not the Spirit, or boasted of it— Pray for us, saith Paul to the Hebrews, for we trust we have a good conscience in all things, desiring to live honestly. Paul might truly have spoken oft of himself after a higher rate than he did. 2 The manner of Self-commendation in respect of God, when we speak of the good we have, or do, thankfully. 1 With a free acknowledgement of God as the sole Author of all, that whatsoever we have, we have received it from the Lord; 1 Cor. 4.7 that it is his grace that makes us to be what we are, that makes us to differ from others; Phil. 4.13 and that whatsoever we do it is in his strength that it is God who worketh in us both to will, & to do of his own good pleasure, Isa. 26.12 and that worketh all our works for us.— Let us ever speak of our have, or do, not as if they were originally our own, but the free gifts of God bestowed on us, and the works done through God's assistance of us. 2 When we declare the same out of a sense of God's goodness to us herein, with high and honourable thoughts of God, and fear of his Name, and a heart inflamed in love to God, and joy in God. 3 The manner of Self-commendation in respect of others; when we commend ourselves charitably, and tenderly, not to despise, or disgrace, or discourage others who are weak, for whom God hath not done so much as for us, not to insult over them.— The proud Pharisee, when he praised himself, he contemned the poor Publican, whom God approved, and justified, but condemned the Pharisee. 4 For the end. Self-commendation is lawful, when our aim therein is 1 In respect of us, to do ourselves Justice, and right, and to preserve our good Names, not to get ourselves praise from men, nor to lift up ourselves in the opinion of the world.— Hence Self commendation should proceed not from love of the praise of men, nor from desire of vain glory, but out of love of virtue, and desire of doing good to others thereby, and it should be accompanied with Self-abnegation, or a renouncing of all Self-conceit, Selfsufficiency, Self seeking, or Self worthiness; to prick the bladder of pride in us. Luke 17.10 — When we have done all we can, we should say (as Christ teacheth us) we are but unprofitable servants; and as Paul did,— yet not I, 1 Cor. 15.10 but the grace of God that is with me— When we commend ourselves before men, we should not receive praise from men (not suffer our spirits to be tickled, or puffed up therewith) for that is a prejudice to faith. Joh. 5.44 — How can ye believe, saith Christ, which receive honour one of another, and seek not the honour that cometh from God only? much less should we seek it; 1 Thes. 2, 6 Paul sets us a good example therein— Nor of men sought we glory, neither of you, nor yet of others. 2 In respect of God, when whatever we speak of ourselves that is good, we do it for the glory of God, we commend ourselves principally for this end, that God may be glorified in us, and by us, and for us, and we give God the praise of all our praises, and the glory of all the commendations men give us for our gifts, or for our works;— and if God be glorified, and his Name exalted, we can be content to be abased, and to have our Names and Honours laid in the dust, and to pass through dishonour as well as honour, and bad report as good, for Christ's sake,— This my joy is fulfilled, Joh. 3.29, 30 saith John the Baptist— He must increase, but I must decrease. Joh. 3.29, 30 — That self-commendationis lawful, 1 Cor. 1.31 which is a gloriation in the Lord, According as it is written, let him that glorieth glory in the Lord; that is, 1 In Jesus Christ in the first place, that he is made unto us of God, Wisdom, Righteousness, Sanctification and Redemption, 1 Cor. 1.30. and that we are in Christ; and in God as reconciled to us through Christ. 2 In the next place, we may glory in the graces which Christ hath conveyed into us, and in the works Christ hath strengthened us to do, and in glorying in these, we glory in the Lord, when we speak of our graces and good works. 1 As what we have received from the Lord, as the first efficient thereof, or as our Heavenly Master's goods. 2 As what we have used or done for God, his glory, as the last end, or as our Master's advantage.— This was Paul's care and aim not to glory in himself; 2 Cor. 12.5. of his natural, moral, ministerial self, no nor of his spiritual, or sanctified self, that is, he would not glory in these, as either efficiently, or finally his own; as if he had them from himself, or used them for himself only; nor of himself upon that account, for them.— But he gloried in the Lord, as the only Author, and Donor of them, and that he might have the whole praise, honour, and glory of them all.— We may glory in Christ as the Bridegroom of our souls; and in our graces and good works, as in the Jewels and ornaments Christ bestows on his Spouse;— we should glory in Christ's Righteousness as our title to Heaven, and in our graces, and the exercise of them, as our evidences, that Christ and his Righteousness is ours, and that we have thereby a good and sure title to life eternal. 3 In respect of others, when in commending ourselves we aim at others good by way of example, experience, conviction, encouragement, or comfort;— when the commendation of ourselves is thus ordered for matter, measure, manner and end, than our own mouths and lips may warrantably prais●eus, though another man do not, or will not. And those that thus commend themselves are approved of the Lord. Object. 2 Doth not Job say, Job 9.20. If I justify myself, my own mouth shall condemn me; If I say I am perfect, it shall also prove me perverse? Ans. Yet God testified of Job, that he was perfect, Job 1.8. & 2.3. might not Job say the same of himself? and Job justified himself frequently in his book, and continuedly in some Chapters, why doth he condemn himself for it now? Ans. We must find out an expedient (sense) to reconcile these seeming Repugnancies, which is this. 1 If I justify myself (saith Job) that is, before God; If I should plead justification by my works, in the Court of God's justice, than my own mouth would condemn me, for the justification of myself (upon the account of my own righteousness) would be an accusation against me, and bring just condemnation upon me, Job 9.2, 3. For how should man be just with God; If he will contend with him? that is, If God will draw up a charge against him, or call man to an account, he cannot answer to one thing of a thousand.— It was David's petition to God, Psa 143.2. Enter not into judgement with thy Servant, for in thy sight shall no man living be justified.— It was not permitted to an Abraham, though the friend of God, Rom. 4.2. to be justified by works, Rom. 4.2.— Job in these words (as the best Epositors conceive) holds forth that famous fundamental Truth of the Gospel, to wit, free justification before God, not by the works of the Law, Phillip 3.7, 8, 9 Rom. 3.20.— Paul accounted all his graces and good works but dung, and dross in the case of justification, or in comparison of the Righteousness of Christ, by which alone we are justified in the sight of God. 2 If I say I am perfect, that is, in myself, If I should plead absolute perfection, or boast that I have no sin, it shall also prove me perverse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies to walk in crooked ways, or to wander from the true way, or way of truth; This will prove me unperfect, wicked, a vagrant, or wanderer from God's ways. If I say I am perfect, that is, wholly free from sin, I shall sin greatly, and discover much imperfection, pride, vainglory, Hypocrisy, and folly in saying so; yea I should lie, for I have confessed my sins, Job 7.20, 21. I have sinned— and why dost thou not pardon my transgression?— who can say, I have made my heart clean I am pure from my sin? saith the wise man. He challenges all the world for it, Pro. 20.9. If thy people sin against thee, for there is no man that sinneth not, 1 King. 8.46. There is not a just man upon Earth that doth good, and sinneth not, saith the Preacher, Eccles. 7.20.— If we say we have no sin (saith the Apostle John) we deceive ourselves, 1 Joh. 1.8, 9 and the Truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. All of us offend, James 3.2. in many things and many of us in all things. All we have here is but in part, we know in part, and we prophesy in part, but when that which is perfect is come, that which is in part shall be done away, 1 Cor. 13.9, 10.— which of the real Saints ever said they have not sin, Prov. 30.12. but only such persons whom God hath given up to strong delusions, if not to a Reprobate sense?— The concurrent constant experience of all true Saints witness against this fancy, dream, or vain-conceit of absolute perfection in this life, though Catharists, Papists, and spiritual Antichristians hold the same. But Job did often, and might justly 1 Justify himself before men. 2 Say he was perfect, that is, upright before God. 1 Justify himself before men, or plead his own Righteousness in the Court of conversation, or at the bar of men's consciences, that he had wronged no man, and to convince them of the wrong done him, as he did before his friends, who accused him unjustly of Hypocrisy, and iniquity, because of his afflictions, and miseries.— Jobs Justification of himself was against the false accusations of his friends.— Yea Job was confident that God upon the hearing of the Debate between him and his friends, would pass sentence for him, and acquit him upon this point, that Job was not an Hypocrite, or wicked, because the hands of God did lie heavy upon him.— Behold now, Job 13.18. saith he, I have ordered my cause, that is, the controversy between my friends and me, and I know that I shall be justified, even by the Lord, as Judge in this business.— And God in his decision thereof gave Job the better, for he said to his friends, Job 42.7, 8. — my wrath is kindled against you, in that you have not spoken of me the thing that is right, as my Servant Job hath. 2 Job did and might say, He was perfect, that is, upright, before God; for in Scripture sense, and in God's account, a man's uprightness is his perfectness in this life. Job 1.8. & 2.3. — Hast thou considered my Servant Job (saith God to Satan) a perfect, and upright man, Why perfect? Because upright, the latter is added to explain the former— and both of them by that which follows,— One that feareth God, and escheweth evil, that is, who desireth and indeavoureth so to do, though he hath his infirmities, and failings, yet God crowned him, and chronicled him for sincerity and for patience.— Job did plead 1 The Righteousness of Christ alone before God, and his faith in him for his justification and salvation.— This he implies— when he saith, I know that my Redeemer liveth, etc. chap. 19.25. This Job laid as the foundation of all. 2 His Integrity before God at the Throneof Grace, and in the Court of Sanctification, that he was not an Hypocrite (as his friends censured him) but he was really what he seemed, and seemed only what he was.— I will maintain mine own ways before him, Job 13.15. (that is, the sincerity of them) that my heart is upright, and my ways are right in the main, I am not a compound, One that sayeth one thing, and thinks another; whereas an Hypocrite shall not come before him (to appeal, or approve himself to God, as I desire to do) He shuns God's sight and presence. 3 Job did plead his innocency; Thou knowest, saith he to God, that I am not wicked, job 10.7. he doth not say that I am not a sinner, or that I have no sin in me, for Job harboured no such conceit of himself, nor had God any such knowledge of him;— But I am not under the power of sin, nor do I make a trade of it; I do not love, nor delight, nor live in any known sin.— I am innocent from great Transgressions. 4 Job did also plead his constancy, or his resolution to hold fast his integrity, and innocency, both in practice and in plea, even till death, at lest in desite, purpose, and endeavour.— Till I die I will not remove my integrity, my Righteousness I hold fast, and will not let it go, my heart shall not reproach me so long as I live, Job 27.3. to 7.— Now the ground he went upon in his pleas was the Covenant of Grace, that was the Principle upon which he acted, pleaded, and resolved, which was a sure, and safe bottom— In these cases Job durst come to the trial, and dispute upon these points with any, even in the presence of God.— These two have been the usual Pleas of Gods faithful Servants before God and man, especially when injured by word or deed, to wit, Uprightness, and unblameableness. Integrity, and Innocency, as of Hezekiah, 2 King. 20.3. David, Psal. 18.23. Daniel, ch. 6.22. of Paul, 2 Cor. 1.12. 1 Thes. 2.10.— But they durst not plead either Self-Perfection, or Self-Justification before God. This is plain in Paul— I know nothing by myself, that is, my conscience doth not check, 1 Cor. 4.4. or charge me with negligence, or unfaithfulness in the discharge of mine office, yet am I not hereby justified,— this cannot acquit me before God, who can discover many faults, and failings in me, which I do not discern in myself, and judge me for them.— In the same sense we may understand those words of Job— Though I were perfect, job 9.21. yet would I not know my soul, Though I be not conscious to myself of any great miscarriage or offence; or though others should report me perfect, yet would I not take notice of myself under any such notion, yea I would discharge the thoughts thereof out of my mind. Object. 3. Why may we not say, we are perfect in this life, seeing Gods Servants are often styled so in the Word of God, as Noah, Gen. 6.9. Job 1.1.1 Cor. 2.6. Phil. 3.15? and we are exhorted to be so, Gen 17.1. Mat. 5.48. 2 Cor. 13.11? Is not then Perfection attainable here? Answ. Satan transforming him into an Angel of light, seeks in these days to deceive and destroy many by drawing them into this Delusion, of Perfection in this life; that they are without sin, through misinterpretations of Scriptures, perverting and wresting those Texts, wherein the word Perfect occurs. For the Vindication of God's Truth from Satan's contradiction, and of God's word from wrong constructions in this matter, I shall (through God's assistance) clearly make out Two things. 1 In what sense we are said to be perfect in Scripture. 2 That no man can be fully perfect, or without sin in this life. First, In what sense we are said in the holy Scriptures to be perfect; we are said so to be in respect of our being in Christ, of our justification, and sanctification 1 In respect of our being in Christ, as our Head and Root, Surety and Saviour; or as we are engrafted and incorporated into Christ, in whom all fullness dwells; Col. 1.19. not only of personal perfection in himself; but for plentiful communication to all his people, Col. 2.9, 10. of all things pertaining to grace and glory;— ye are complete in him, saith Paul (though not in yourselves) In Christ ye have complete wisdom, for your Direction; Vers. 3. for in him are hid all the treasures of wisdom and knowledge, even for you, Isa. 45.24. complete Righteousness for your Justification. Surely shall one say, In the Lord I have Righteousness and strength, Chap. 64.6. though none in myself, but what is as filthy rags. Complete Holiness for your Sanctification; joh. 1.16. for his grace is sufficient for you, and of his fullness ye all may receive Grace for Grace. 1 Cor. 1.30. Of him are ye in Christ Jesus who of God is made unto us Wisdoms, Righteousness, Sanctification and Redemption, that is, All. Thus all Believers are perfect here, to wit, as they are in Christ; because they have a fullness laid up in him, of all things needful for salvation, though they receive thereof but by degrees, according to their Necessity, Capacity, and Aptitude. Therefore they are all imperfect in themselves, while they live here below. 2 In respect of our Justification before God through Christ, which admits no degree, properly, but Unico actu simul & semel exist it perfecta, saith Doctor Ames, Aims, Medul l. 1. c. 27 that we are justified at once, and once for all; that all our sins past, present, and to come, are remitted at once by the gracious fentence of God, absolving a Believer from them all, though as to manifestation, sense, and effects, or to the assurance thereof in the Court of Conscience, it hath divers degrees. Other Divines conceive Justification to be a continued Act of God from our Vocation to our Glorification; because while we continue sinners we have still need to be justified, viz. to this end Christ continues his intercession in Heaven for us, to obtain the continued imputation of his righteousness to us, and a continued justification of us thereby; yet we are not justified by degrees, or by little and little; but our justification before God (in the Court of Heaven) is perfect, at first, as well as at last. Downam of Justif. lib. 1. cap. 1. pag. 5, 6. & 236. so soon as a Soul believes in Christ, with a true justifying faith, the righteousness of Christ (which is perfectly perfect) is imputed to him, and upon that account he is reputed perfectly righteous before God unto life eternal. Therefore the Apostle saith, Christ by one Offering hath perfected for ever them that are sanctified; Heb. 10.14 that is, perfectly justified and redeemed them, or purchased pardon of sin for them, by that one full price of his blood, once paid for all. Now though a Christian be perfectly justified in this Life from Sin and Death, yet he is sanctified but in part here (as shall be demonstrated afterwards) Persons now justified before God by imputed righteousness through faith in Christ, are yet sinners in themselves, by reason of hereditary, inherent pravity in them; of habitual corruptions, and actual transgressions. Though the blood of Christ cleanseth us from all sin, 1 Joh. 1.7. that is, from guilt by Remission, yet if we say that we have no sin (still dwelling in us) we deceive ourselves, and the truth is not in us, vers. 8. or that we have not (or do not) sin actually, we make him a Liar, and his Word is not in us, vers. 10. Justification absolves from Gild, Curse, Roger's practicil Catech. part 2. p. 123 and Condemnation, and acquits a Soul at God's Tribunal, as fully and perfectly as if he had never transgressed; but not from all the effects of sin, as the dominion and pollution of sin. It doth not take away that vicious quality, or corruption of sin inherent in the Soul, for that is the work of Sanctification, which is in this life imperfect. This is a difference between Justification and Sanctification, the one cleanseth us from all our sins wholly, in respect of guilt, and obligation to punishment, the other purgeth us from the spot and power of sin, but in part here, not wholly till hereafter. Sanctifying grace abates the power of sin, but doth not eradicate the being of it in us; it puts down sins reigning, but cannot wholly hinder sins dwelling in us till we die. Justification leaves no place to Condemnation, no nor to Accusation, Rom. 8.1. vers. 33, 34 as appears by Paul's triumphant challenge, Who shall lay any thing to the charge of Gods elect? it is God that justifieth.— therefore it is perfect in this life. Sanctification leaves some place or room to corruption in us (because we are sanctified but in part here) therefore it is imperfect. 3 In reference to our Sanctification; we are said to be perfect even in this life in Six respects; to wit, of parts, of progress; of uprightness, of furniture, of desire and endeavour, and of establishment. 1 In respect of Parts; There is a Twofold perfection, the one of Parts, the other of Degrees. 1 Perfection of Parts. 1 When the whole man is fanctified, though not wholly; or is sanctified throughout, 1 Thes. 5.23 or hath some grace in every part, to wit, in Spirit, Soul, and Body (as Paul prayed for the Thessalonians) though not throughly; and no part be perfect in him. 2 When a Christian hath the Seeds, or beginnings of all the Graces of the Spirit in him; all the limbs of the New Creature, of God's newborn Babes; all the Lines of God's Image, so that no necessary grace is lacking in a Babe of Grace, no more than any faculty or member is wanting in a Child of Nature. Thus a Christian is perfect in this Life, to wit, by perfection of Parts; in that all parts of him are sanctified, Spirit, Soul, and Body, and that he hath all sorts or seeds of Grace requisite to Salvation in him in some measure, as of Repentance towards God, faith in Christ, love to God, and fear of him, hatred of sin, etc. As a child when it is born is perfect, because it hath all the parts of a man both essential and integral, a child is a man for parts though not for measure or action. Upon this account he is called a man. Joh. 16.21 — The mother remembreth no more the anguish for joy that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a man is born into the world. 2 There is a perfection of degrees, Thus a person or thing is perfect, when it hath attained to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or utmost pitch or period of growth, either in quantity or quality, of which it is capable, which wants nothing homogeneal, or of its kind, that appertains to it: to which nothing can be added to make it greater or better; or which hath nothing heterogeneal in it, or with it, that aught to be separated from it. 1 Cor. 13.10. When that which is perfect is come, saith the Apostle, then that which is in part shall be done away. Thus a man (not a child) is perfect, when all the members of his body are grown up to their just measure of stature, strength, and agility, and the faculties of his soul unto maturity. Thus a Christian is perfect, when he is come to his full age in Christ, and his graces and obedience are come up to their full growth and highest pitch of perfection, and he is so good that he can be no better; and all sin or imperfection in habit and act, is utterly abolished in him. Thus no man living is, or can possibly be perfect on this side the Grave, or before he come in heaven. 2 We are said to be perfect here in respect of Progress; when we have attained to some good degree or measure of grace, and proficiency in the knowledge of God, and practice of Piety, though it come fare short of complete perfection. Thus the holy Scripture frequently call grown Christians in understanding and wisdom, in grace, obedience, and experience, perfect, that is, in comparison of Weaklings, Novices, New beginners, or Non-proficients in Christianity, Heb. 5.12.13, 14 Or of Babes, who have need of Milk, and not of strong meat; but strong meat belongs to the perfect, who by reason of habit (got by long practice) have their senses exercised to discern both good and evil. In this sense we are to understand, Perfect, in the following places— We speak wisdom among them that are perfect. 1 Cor. 2.6. Let as many as be perfect be thus minded, Phil. 3.15. If any man offend not in word, the same is a perfect man, Jam. 3.2. The Apostle John makes three several Ages of Christians, to wit, Children, Young men, and Fathers; John writ to each of them, 1 Joh. 2.12, 13, 14. and a higher Age may be said to be perfect in respect of a lower, as young men in comparison of Children, and Fathers being compared with Young men. Thus high acts of Graces (attainable in this Life) are called the perfection of them; as, 1 Of Faith, as Abraham's leaving his Country, in obedience to Gods call, going he knew not whither, Heb. 11.8. and his offering up Isaac, vers. 17. and his believing he should beget I saac in his Old age, when his body was dead, and his Wives barren, Rom. 4.19, 20. these were high acts of his faith, the sincerity, officacy, excellency, or sublimity whereof, was manifested by his works. Jam. 3.22 By works, saith James, his faith was made perfect, that is, declared so to be. 2 So high acts of Patience, as to endure many, and heavy, and tedious afflictions, and persecutions for Christ's Name, are the perfection of Patience; that is called perfect patience. Let patience have her perfect work, Jam. 1.4 saith James, that ye may be perfect and entire, wanting nothing. 3 So high acts of Love, as to love God with all our hearts, to love others as ourselves, even our enemies; to lay down our lives for the Brethren, to serve God without servile fear, these and the like are called perfect love, 1 Joh. 4.17, 18. This is called, Perfectio viae, the perfection which the Saints can attain unto, in or by the way to Heaven. That is, the greatest measure of God, which God hath decreed to give to every one of his Elect in this world; which some conceive to be Paul's meaning in Ephes 4.7. The height of our grace here proceeds from the measure of Christ's Gift— To every one of us is given Grace, according to the measure of the gift of Christ. To this perfection Paul laboured to bring the Colossians by his Ministry (as every faithful Minister of Christ should do his people) that hereby he might prepare them for, and lead them forward to, their absolute perfection in Heaven; Col. 1. 2●. We preach Christ (saith Paul) warning, and teaching every man in all wisdom, that we may present every man perfect in Christ. That which is called, Perfectio patriae, is that plenary perfection, which the Saints enjoy in their own Country, when they go home to their Father's house in Heaven, not before. 3 In respect of uprightness; This is generally called perfection, both in the Old and New Testament. To be sincere, and simple-spirited, without guile in our Principles, and intentions, or aims, this is not Legal perfection, which is absolute conformity to the Law of God, exacted in the Governant of work; but Evangelical, required in the Covenant of Grace, wherein new obedience performed with a sincere heart, and willing mind, is accounted perfection; 2 Cor. 8.12 yea, God hath promised therein to accept of us in Christ according to that we have, and not according to that we have not, even of the will for the deed; and not to impute unto us our imperfections. For God measureth not our new obedience by the perfection of our performance, but by the sincerity of our affections, and purpose of our hearts. In this sense Perfection is opposed, not to imperfection, but to hypocrisy. A sincere Christian is a perfect, that is, a true real Christian. An hypocrite is but the picture of a Chri-Christian. In our militant state, integrity, and infirmities are consistent in the same soul. What is done uprightly is said to be done with a perfect heart, job 1.1 Psal. 37.37 and with the whole heart; in this sense (as I shown before) Job was called a perfect man, and Noah, Gen. 6.9. Mark the perfect man, behold the upright, saith David, Asa's heart was said to be perfect with the Lord all his days, 2 King. 20.3 1 King. 15.14. Hezekiah walked before God in truth, and with a perfect heart. 1 Chro. 28.9. David commands his Son Solomon to serve the God of his Father with a perfect heart, and with a willing mind. Paul's simplicity and godly sincerity was his perfection in this world, 2 Cor. 1.12 Revel. 3.2 I have not found thy works perfect before God, saith Christ to the Church of Sardis, that is, sincere, but hypocritical. 4 We are said to be perfect in respect of Furniture, when we are furnished with Gifts and Graces, for the place God hath set us in; or for the work God hath called us to do, and we are made able and ready thereunto. All Scripture (saith Paul) is given by inspiration of God, and is profitable for Doctrine, reproof, 2 Tim. 3.16, 17. instruction in righteousness, that the man of God, (that is, the Minister) may be perfect; What is that? Throughly furnished for every good work, that is, the discharge of his whole duty. A supply of what is lacking in Grace (attainable here) or a furnishing to duty, is called perfection in God's Word. Ephes. 4.12 When Christ ascended on high, he appointed Ministers in his Church for the perfecting of the Saints; that is, to supply what is wanting in their holiness and obedience, to build them up further. Acts 20.32 Paul's earnest desire and endeavour was, to perfect what was lacking in the Thessalonians faith, 1 Thes. 3.10. Heb. 13.21 The God of peace (prays Paul for the Hebrews) make you perfect in every good work to do his will— or prepare and fit you for every good work, or accomplish that in you which yet is defective, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimates. To be able in some measure to do his will on earth, is a Christians perfection on earth; a setting of things in good frame, and comely order in the Church, which formerly were amiss is called perfection. 2 Cor. 13.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Beza expounds that place— This also we wish, even your perfection, your restauration or reconcinnation; that the members which were shaken out of joint might be restored, and things amiss among them in faith and manners rectified. 5 In respect of desire and endeavours after perfection, to advance in God's ways as fare and fast as we can, and to grow up in grace, and in all things into him that is our head, Ephes. 4.15 Jesus Christ; as in Knowledge, Wisdom, and Spiritual understanding, to be filled with it, Col. 1.9. in faith, to increase it, 2 Cor. 10.15. in hope, to abound in it, Rom. 15.13. in love, that it may abound yet more and more in us, Phil. 1.9. in good works, to stand full and complete in all the will of God, Col. 4.12. Heb. 13.21. to be fruitful in every good work, Col. 1.10. always abounding therein, 1 Cor. 15.58. To go forward, and get as near perfection, as near Heaven, as we can while we live, though we cannot come up to the top of it, or attain it fully till we die. Growing in grace, is perfecting of holiness in the fear of God, 2 Cor. 7.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which denotes a continued act, and is done by degrees; for we cannot be perfectly holy at once, nor in this life. Growing in grace is building us up, even to heaven, Act. 20.32. the Metamorphosing of us into the Image of the Lord from glory to glory; 2 Cor. 3.18 that is, from one degree of grace to another (by the Spirit of Sanctification in us) until we be perfectly renewed in holinese and righteousness; for grace is glory begun, and glory is grace perfected. In this sense we are exhorted, to be perfect, as our father in heaven is perfect; that is, to strive after perfection, and to be merciful as our father is merciful, Luk. 6.36. that is, Col. 3.12 to put on bowels of mercy, kindness, etc. as the Apostle exhorts, and to put forth the acts thereof, as God gives us ability and opportunity— and to be holy as God himself is holy, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 12.14 to follow after holiness, with an eager pursuit, and earnest endeavour. Mortification-work, and Renovation-work (both which are perfectionwork in the beginning, and proceeding, or tendency thereof in this life) are gradual works, or wrought in us, and carried on by degrees, and daily; and they are still in progress in this life, 1 Cor. 15.31 until we attain to the perfection of the life to come. This is to die to sin daily, or to put off the Old man more and more, Ephes. 4.22. to mortify our earthly members, Col. 3.5. to crucify the flesh with the affections and lusts, Gal. 5.24. to cleanse ourselves from all filthiness of the flesh and spirit, 2 Cor. 7.1. to repent of sin, resist and strive against sin while we live, though sin cannot be wholly crucified and dead in us and purged out of us, nor we be absolutely freed from it till we die; for sin cannot be abolished till body and soul be dissolved. This is to put on the New man, or to be renewed into the Image of God, which is to be done daily in a constant and continued course, Ephes. 4.23, 24. 2 Cor. 4.16. this is a going on unto perfection, Heb. 6.1. Paul's example is very pregnant and alluring, that we should not take up, Phillip 3.12, 13 nor acquiese in present attainments, I count not myself to have already attained, or that I am already perfect; but this one thing I do, forgetting those things that are behind, and reaching forth unto those things which are before, Vers. 14. I press towards the mark, etc. We must shoot at the highest mark (as one saith) though we take our arrows up short enough daily. Baines. A Christian at his conversion is like the Moon after the Change, at her first appearance, how little a part of her is enlightened, how much of the old Moon? how much Dark still? but she grows by degrees to the Full. So he (as the Moon) receives Light from Christ the Sun of Righteousness, but little at first, much of the Old man, and many dark spots of corruption still remains in him; yet is he waxing daily towards the Full, (though as one saith, at the best here we reach not the first quarter) by increase of illumination, and sanctification here, though he cannot attain to be filled with all the fullness of God, to have his whole soul full of the Image of God in knowledge, righteousness, and holiness; all enlightened, and allover pure without any spot, or any wrinkle of the Old man, till he go into another world, where all perfection is always in its prime and full; and where no imperfection or corruption can find any place, no Eclipses, interruptions, or Diminutions; where there is fullness of Grace Peace, Joy, and Glory in the presence of God for evermore, whereof there is so little appearance here, that the Apostle tells us, It doth not yet appear what we shall be, 1 Joh. 3.2. The sight and sense of our imperfections and serious desires and endeavours after Perfection are counted our Perfection in this life. 6 And lastly, we are said to be perfect here, in respect of establishment in good, and perseverance in well-doing, even to the end. The God of all Grace, after ye have suffered a while, make you perfect (prays Peter) what is that? strengthen, establish, settle you. 1 Pet. 5.10. Perseverance is our Perfection. All these six we should seek for; for they are kinds of Perfection on earth; the Word of God calls them so; and they are our way to full and final, yea eternal Perfection in Heaven. Obj. 1. Hath not Christ bidden us be Perfect as our Father which is in Heaven is Perfect? Mat. 5.48. therefore we may be perfect here, for the Gospel enjoins no impossible things. Did not Christ pray for all Believers, that they may be made perfect in one, Joh. 17.23? and doth not the Father hear his Son always? Ans. 1 Many things are commanded us to do, yea are prayed for, for us, and promised to us, which have their beginning in us in this life, but not their fulfilling, or full accomplishment, till the life to come; which we must seek on earth, but cannot find to the full till we come in Heaven. Let me instance in four things, scil. Sanctification, Obedience, Union, and Glorification. 1 Sanctification. This God commands us on earth, 1 Thes. 4.3, 4.— yea to bec holy, as God is holy, 1 Pet. 1.15, 16. This Christ hath prayed for, for his people, Joh. 17.17. — Sanctify them through thy Truth, etc. This God hath promised in the Covenant of Grace, Ezek. 36.25, 26, 27. yet sanctification (for all this) is but inchoated in us on earth, not perfected till we come in Heaven. The Grace of Christ is like jacob's Ladder; it hath several steps ascending, which reach up to Heaven; the foot whereof is on earth, it is begun in our Regeneration, and the top of it in Heaven, it is finished in our glorification. This might be exemplified in particular Graces, but I will mention knowledge only. We are commanded to know the Lord; and God hath promised, All shall know him from the least to the greatest. This is begun on earth, but not perfect, 1 Cor. 13.12. for here we know but in part, but in Heaven we shall know as we are known, and see Christ as he is, 1 Joh. 3.2. The knowledge we have of God and Christ here, is the beginning of life eternal, Joh. 17.3. but the end or Perfection of it is in Heaven. 2 Obedience. Christ directs us to pray only for that, which God would have us to do. For Christ framed his platform of prayer he gives us in Mat. 6.10. according to the Will of God his Father. Now he hath taught us to pray— Thy will be done on Earth (by us) as it is done in Heaven, by Angels and Saints, to wit, cheerfully, sincerely, holily, fully, constantly, or as we shall do it in the Kingdom of glory, when we shall sin no more. This Petition implies, that no man's obedience is perfect; because that we pray for is not yet attained; the good things we do we cannot perfect them. Prayer presupposeth both want of that we ask, and Impotency in ourselves to attain it, or that it is out of our power. A thing is said to be done, which is so in doing, that it shall certainly be finished. In doing Gods Will, we should endeavour to write after the copy, and to come as near the pattern Christ set us, or proposed to us, as we can here, though we cannot perfectly conform to it, till we come in Heaven. 3 The Saints Union or Unity. This is 1 Very much pressed as their duty, Ephes. 4.3, to 8. Phil. 2.1, 2. I beseech you Brethren, saith Paul to the Corinthians, by the Name of our Lord Jesus Christ, that ye all speak the same thing, that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgement, 1 Cor. 1.10. 2 It is prayed for by Christ for all believers, That they all may be one, as thou Father art in me, and I in thee,— that they also may be one in us, Joh. 17.21.— I in them, and thou in me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that they may be made perfect in one (or perfected into one) that is, perfectly compacted and conjoined, vers. 23. Piseator in Joh. 17.23. That they may by one faith be tied together as Members of one body, whereof Christ is the Head; and by love be knit together, and cleave one to another. But though the Saints Union among themselves be begun and carried on, on earth, yet not brought to Perfection till they come in Heaven. For four Reasons. 1 Because the means of their Union (as Faith and Love) are both of them imperfect here, and something is still lacking in them both. 2 There are remains of darkness and corruption in them, so long as they continue here; which cause divisions, and differences in opinion and affections. 3 Till we all come into the Unity of the Faith, Ephes. 4.13. and of the knowledge of the Son of God, unto a perfect man; unto the measure of the Stature of the fullness of Christ (which cannot be, till we all come into Heaven) we cannot come to perfect Unity in Judgement and Affection. joh. 17.23. 4 Christ seems in that petition to have respect to the consummation of this Union in Heaven, not only among themselves, but with him and his Father, because he prayeth in the next verse for their glorification— that all true believers may be with him, joh. 17.24. where he is, and behold his glory, that is in Heaven, where they shall be companions with him in glory, Col. 3.4. for ever. Though the Union between Christ and Believers here be very near and sure, and indissoluble, yet it is not so full and clear, nor perfected, until we be joined unto the Lord by sight in Heaven, as we are by faith on earth, 2 Cor. 5, 6, 7. knowing, saith the Apostle, that while we are at home in the body, we are absent, or from home, from the Lord. 4 Glorification. This should be sought for here, though it cannot be found or attained till hereafter. We are commanded to strive in this life to enter in at the straight gate, Luk. 13.24. Yet we cannot come to this gate (to wit, of Heaven) much less enter in at it, till we die. Paul laboured by all means, while he lived, Phil. 3.11. to attain to the Resurrection of the dead, that is, to the estate of Grace, and Glory that follows after it, for both body and soul. Obj. 2 Did not Christ command or counsel the young man to be perfect here, who asked him, Good Master, what good thing shall I do that I may have eternal life? Mat. 19.16, 21. Is not Perfection then attainable in this life? Ans. Christ's Counsel or Command to the young man, If thou will be perfect, go sell that thou hast, etc. was special to him, for Trial, Conviction and Discovery, like that of God to Abraham, Go offer thy Son Isaac for a burned Offering, not general given to all. The man glorying in his works (that he had kept all the Commandments from his youth up) affected the praise of perfection, what lack I yet? Christ to convince him of his pride, error and vanity therein, said unto him, If thou wilt be perfect, etc. as if he had said, if thou art really that which thou boastest thyself to be, to wit, perfect, give a proof hereof in selling and giving all that thou hast, and following me. Or if thou would be (as thou pretends) perfect, in Righteousness and Charity, then go and sell all, and give to the poor, and come and take up the Cross, and follow me. So Mark hath it, chap. 10.21. Or Christ spoke this, to convince him of his imperfection, when he boasted of his Perfection. All these (Commandments) have I kept from my youth; yet lackest thou one thing, saith Christ— Sel all and distribute to the poor, Luk. 18.21, 22. Christ might have said, thou art therefore guilty of breaking all the Commandments, because thou brag'st, thou hast kept them all, and thou therefore lackest every thing, because thou art conceited that thou lackest nothing. Having declared in what sense the Saints are said in Scripture to be perfect; I proceed to the Second thing, That no man can be fully perfect, or without sin, in this life, which I shall prove by six Arguments. The first Argument. To be fully perfect without sin in this life, is contrary to Scripture, to Experience, yea to the state of the Saints here. 1 To the holy Scriptures, which expressly deny the same, as was declared before, 1 King. 8.38, 46. Prov. 20.9. Eccles. 7.20. 2 This is contrary to the universal experience of all God's servants, who have felt and bewailed corruption in themselves, even till death, and have acknowledged the same before God and man, and have disowned, job 9 20. yea disclaimed all thoughts of their own Perfection in this life, as Job did; and Paul at large in Rom. 7.14. to the end, though a holy Apostle, complains bitterly of the sinful corruption that did cleave close to him, and hang fast upon him; and would do unto his dying day; and disavows Perfection, when he had been in the third Heaven— Not as though (saith he) I had already attained, Phil. 3.12. or were already perfect. In many things we offend all, jam. 3 2● saith James. If we (saith John) we Apostles who have seen and heard, and handled the word of life, 1 Joh. 1, 8, 9.10. vers. 1. who have fellowship with the Father, and with his son Jesus Christ, vers. 3. who are cleansed by the blood of Christ, from the guilt of all sin here by our justification; yet if we say we have no sin, not now in the state of grace wherein we are; no sin dwelling in us, no remains of corruption in our nature, but that sin is utterly abolished in us, we deceive ourselves, and the Truth is not in us. We are not sincere but Hypocrites, deceiving both ourselves and others. The bosome-experience of all the Saints, is sufficient to confute this vain conceit of Perfection here. The light, not only of the Scriptures, but of conscience, or that light which is within men (if it be not darkness) doth witness the contrary to every man,— Video meliora, proboque— Deteriora sequor. All the Saints will say, Perfection is not in us; we carry a body of sin up and down with us, in these bodies of clay. Rom. 7.15. To will is present, but power to Perform that which is good, we find not. Yea such are the iniquities of our holy things, or our failings in best performances, as nothing but the blood of Christ can purge them away; nor save us from that condemnation, we deserve for them, though we should never sin besides. The best actions of the best men, cannot abide the strict examen of the just Judge, in point of Perfection (of sincerity they may) therefore have they deprecated the same, as David. Enter not into Judgement with thy servant, for in thy sight shall no man living be justified, psal. 143.2. & 130.3. — and If thou Lord shouldest mark iniquities, who shall stand? Thoughts of our own purity and holiness, render us impure, Job 9.30, 31. and unholy before God.— which some collect from that speech of Job, If I wash myself in Snow-water, and make my hands never so clean, yet shalt thou plunge me in the ditch, yea mine own clothes shall abhor me. God not only seethe but marketh their Iniquity, who think they can wash themselves from all sin. Their very cleansing is their polluting. See Jer. 2.22. Where the habit is imperfect (as inherent Grace is here) the action cannot be perfect. 3 This is contrary to the state or Constitution of all the Saints in this life, who have flesh as well as spirit in them; and the one lusteth against the other, and these are contrary the one to the other, Gal. 5.17. so that they cannot do the things they would, Ephes. 4.22, 23, 24. — who have two men in them, an old man as well as a new; and the one must be put off, and the other put on daily; and the doing of both is a work of time, even of their whole lives. Rom. 7.23. They see two laws in them, one in their Members, rebelling against the law in their Mind, bringing them into captivity to the law of sin. They have sin as well as grace; the qualities of the Old and New man are complicate in every faculty of the soul,— whence ariseth a continual combat in them, like the struggle between the Twins in Rebekahs' womb. Rom. 7.15. So that the good they would do, they do not, and the evil, they would not do, that they do. They have two contrary Principles in them, from whence proceed two manner of Actions, Motions and Inclinations, continually opposite one to the other. Hence it is that they are in part carnal, and not perfectly renewed or spiritual here. Old things are done away, and all things become new in them, not on a sudden, or at once, but by degrees. Grace imitates Nature, which in all Creatures that have life, as fruits of the earth, Birds, Beasts, Fishes, is very little at first, but hath a vegetive quality put into it, to grow up by degrees in time to its Perfection; and the more excellent a Creature is, the longer it is before it come to its full growth. This is manifest in a Child. In like manner God gives his Children but a little Grace, a seed, a kernel, like a grain of Mustardseed, at first; but he puts a growing quality into it, to make it grow up daily towards perfection; and God gives them a charge to grow in Grace, 2 Pet. 3.18. and means to grow by, and time to grow in. Though Grace reign in them while they live, yet corruption prevails often, and will dwell in them till they die, Rom. 7.17. There can be no absolute Perfection, where there are remains of corruption. Obj. 1 Why are God's people called Saints, Righteous and perfect, seeing they have sin and imperfection in them here? Ans. 1 Denominations are rightly taken from the better part. As man is called a rational Creature, scil. from his soul, though the body be a brutish thing, and void of Reason. As Wine having Water mingled with it, is called Wine. The heap is said to be wheat, though there be chaff among it; and the Swan is said to be white, though her feet be black. So a Christian is said to be a Saint, and perfect, because his better part is spiritual, renewed into the image of God, and partaker of the divine Nature, The best part, giveth denomination to the whole. 2 Upon a Gospel score, or the Covenant of Grace, God accepts and accounts them so. 3 That they may know whither they are to go or strive; and not dream that they are come thither already, that is to Perfection. Obj. 2 Why doth God suffer sin to remain in his people here, seeing he is able to sanctify them throughout, and perfectly? Ans. Though sin be evil in itself, yet God suffers it to be still in us for holy and righteous ends, to bring good out of it, to us, and glory to his Name. Though Imperfection be not so comfortable an estate, yet God seethe that it may be safe and profitable for us, to be encumbered with corruptions, and subject to Tentations while we live here. 1 To manifest and magnify the riches of his free Grace in taking away our Iniquities and receiving us graciously, in accepting our persons, notwithstanding our Imperfections and unworthiness. 2 To keep our spirits humble, and make us vile in our own eyes, notwithstanding all the Lord gives to us, 2 Cor. 12.7. or doth by us. Lest Paul should be exalted through abundance of Revelations, there was given to him a Thorn in the flesh, the m●ssenger of Satan to buffet him. Which some conceive to be a strong Tentation; but others, a Corruption edged with a Tentation. 3 To exercise our Graces continually, as Faith, Repentance, Holiness and watchfulness; to keep us in constant dependence upon Christ for Remission, Reconciliation, and strength against corruption; and for the mortification of it; and to keep us in continual conflict or war with sin; and in use of the whole Armour of God. Second Argument. Absolute Perfection was proper to Christ, & is peculiar to Heaven. 1 It was proper to Christ, as he was man whilst he was upon earth, to be perfectly holy and free from sin; to have a fullness of grace in the greatest extension for kind, and excellency for degree. He knew no sin, saith Paul, 2 Cor. 5.21. he did no sin, saith Peter, Heb. 4.1 ●● neither was guile found in his mouth, 1 Pet. 2.22. 2 And Perfection is peculiar to Heaven, and to the triumphant state of Gods elect, reserved there for them. There only is grace made perfect in all degrees; and the will of God is done perfectly. There alone we come to our full age, and full growth. Eph. 4.13. Unto a perfect man, unto the measure of the stature of the fullness of Christ. There that which is perfect is fully come, and which was imperfect is wholly done away. 1 Cor. 13.10. There the Spirits of just men are made perfect, Heb. 12.23. Heaven is a high, holy, privileged place, where no unclean thing can ever come. There is no Tempter, nor Tentation, neither Sin nor Satan. To hold Perfection in this life, is to confound and jumble Heaven and Earth together, or the state Militant with the Triumphant state of the Saints; which are distinct in time and place, in order, measure and concomitants. Third Argument. Those that plead their Perfection here, and say they have no sin, discover much sin in their spirits, speech and carriage, as ignorance, error, spiritual pride, passion, uncharitableness, Bitterness, Censuring and condemning others, vilifying them by opprobrious terms, malicious cavils, and railing Accusations. Rude, uncivil behaviour. Besides, some of these deluded perfectists hold many dangerous, yea blasphemous opinions (as their scandalous Pamphlets, which better deserve to be burnt, than to be read, do publish to the world.) They place Religion in trivial matters not worth the naming; and other things, which I take no delight to rip up or relate. Are these things, and the like, the properties, or concomitants of perfection? Do they become such persons, as say they have no sin? Do not their own mouths condemn them? Are not these, and such like, the Generation who are pure in their own eyes? Pro●. 30 12 who fancy themselves to be righteous, yet they are not washed from their filthiness. But because they embraced not the love of the Truth, God hath given them over to strong delusions, to believe the lies of their own seduced hearts, and are indeed infatuated. They think they have light enough within them; therefore they reject God's Word from being a lamp to their feet, and a light unto their path. I would gladly see the face of that man, who can truly say, I find no darkness in my mind, no guile nor perverseness in my spirit, no disorder in my affections, no averseness to good, nor proneness to evil; that cansay, I find all that is within me sweetly tuned to the obedience of the Gospel, without any jar of corruption. Fourth Argument. This opinion of perfection in this Life shakes the Fundamentals of Religion, and wounds the vitals of Christianity, and over-throws the Gospel. For it takes away the need and use of Christ's satisfaction, of Faith, Repentance, of Ordinances, and of Christian watchfulness. They that say they have no sin, have no need of Christ's blood to cleanse them from sin, nor of Christ himself to save them from sin. No need of faith to believe in Christ for imputed righteousness to justify them; if they have a righteousness of their own which is perfect. No need of Repentance, if they be righteous and without sin; for Christ came not to call the righteous, but sinners to repentance; nor of Ordinances, as the Word, Sacraments, Prayer, etc. that they may grow thereby, if they be perfect already, or so good as they cannot be better. What need have they to keep watch against sin that have no enemy, that are free from sin? How soon and easily may they be surprised by Satan, and drawn into sin, that do not take heed to their spirits and ways, lest they should be led into tentation, and fall into transgression; Security lets them in, but fear and vigilance keeps them out. Blessed is the man that feareth always. He that thinks he hath no sin, makes himself a prey to Satan; Let him that thinks he stands take heed lest he fall. Is not this opinion of dangerous consequence, both in respect of the Truth, and of the Persons that hold it? Besides, they that hold it, condemn the Generation of the righteous, as workers of iniquity, who are not of their way. The tree is known by its fruits, so are persons and opinions discovered by the fruits and effects of them. Fifth Argument. In every place of Scripture where perfection is spoken of in reference to the Saints here, something either goeth before, or followeth after, which expresseth or implies their imperfection, and clears the sense of those places, as meaning perfection of parts, or growth, or uprightness, or the like; but not perfction of degrees, to be without sin in this life. Be ye perfect (saith Christ to his Disciples) Matth. 5.48. in chap. 6.12. he teacheth them to pray for pardon of sin every day, as oft and as long as they need daily bread, that is, as long as they live; surely then his meaning is not, that they, or we may be perfectly perfect here, but that we should strive after perfection, and repent of and beg pardon of our sins, to which we are subject every day, even during life. Let as many as be perfect be thus minded, saith Paul, Phil. 3.15. How is that? as Paul was, vers. 12. to think ourselves imperfect, or that we have not already attained, scil. to our full measure in Christ: yet Paul, though he was not fully perfect propounds himself to the Philippians as a pattern for their imitation. If any offend not in word, the same is a perfect man, Jam. 3.2. he means no absolute perfection, or exemption from sin, for he had said before, In many things we sin all. We speak wisdom among them that are perfect, saith Paul, 1 Cor. 2.6. Who are they? Such as Paul exhorts, 2 Cor. 7.1 (jointly with himself) to cleanse themselves from all filthiness of flesh and spirit (therefore they were not perfectly pure) and to be perfecting holiness in the fear of God, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by degrees; therefore they were not perfect already, or at once. He that is born of God sinneth not, 1 Joh. 3.9. but hear what the same Apostle saith, in chap. 1.8, 10. If we say we have no sin we deceive ourselves, etc. Therefore the former text must not be understood of a Saints not sinning at all, or of absolute immunity from sin in this life, but of his not sinning in such a manner as the wicked do, that is, wittingly, and willingly, with consent, and with delight. That place in Ephes. 4.13. Ephes. 4.13 Till we all come into the unity of the faith, etc. unto a perfect man, etc. holds forth the perfection of the Saints, for number of Persons, and for measure of Graces in Heaven, as both the ultimate end, and the term of duration of a Gospel Ministry. When Christ ascended up on high, he gave some Apostles, some Prophets, some Pastors and Teachers. To what purpose? Vers. 12. For the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ. For what time, or how long to continue in the Church? Even till we all come into the unity of the saith. There will be constant use, and need of all Gospel Ordinances, and of the Ministers and Ministry of the Gospel, till all the Saints, (or God's Elect) be gathered up to Christ their Head, in Heaven, and made perfect there. The fourteenth vers. Ephes. 4.14 — That we henceforth be no more children, tossed to and fro, and wherried about with every wind of doctrine— is one end or effect of Christ's appointment of Gospel-Ministers respecting this life, to wit, as to instruct God's people in the truth, so to confirm and establish them therein, and to keep them from errors, as well as from other sins, to wit, lying, vers. 25. rash anger, vers. 26. Theft, vers. 28. corrupt communication, vers. 29. bitterness, wrath, malice, clamour, vers, 31. and to exhort them to gradual mortification of sin, and renovation of soul, ver. 22, 23, 24. Sixth Argument. The Saints who are styled perfect in the Scriptures, are noted for their infirmities; Gen. 6.9 as Noah, a just man, and perfect in his generations, and walked with God, in the the old World— yet Noah planted a Vineyard, Gen. 9.20, 21 and drank of the Wine, and was drunken, and uncovered within his Tent, in the New World. Numb. 12.3 Moses was commended to be the meekest man upon earth: Now a meek man is a perfect man; yet wh●n his spirit was provoked, he spoke unadvisedly with his lips. Psal. 106.33 David was a man after Gods own heart (that amounts to as much as a perfect man) yet it is well known he was not without sin, witness his Adultery with Bathsheba, and Murder of Uriah, and pride in numbering the people. Job was a perfect man, yet subject to infirmities, he cursed his Birthday, etc. Asa his heart was perfect with the Lord all his days, 1 King. 15.14 2 Chron. 16 2 Chron. 15.17. yet in the very next Chapter four faults of his are registered; 1 Verse 2, 3. That the sought to Benhadad King of Syria for aid against Baasha King of Israel, not to God. 2 That he imprisoned Hanani the Lord's Prophet, for reproving him for his sin. 2 Chron. 16, 7, 8, 9, 10 3 He oppressed, or crushed some of his Subjects at that time. Vers. 10. Vers. 12. 4 In his Disease, he sought not to the Lord, but to the Physicians. Hezekiah walked before God in truth, 2 King. 20.3 and with a perfect heart, yet when God left him (a little) to try him, what was in his heart, than he discovered his imperfections— He rendered not again according to the benefit done unto him (in his recovery) for his heart was lifted up (in pride) for his own recovery, 1 Chro. 32.25 vers. 24. and for the ruin of his enemies, vers. 21. and for his great Treasures, which he too vaingloriously showed to the Ambassadors of the King of Babylon, 2 King. 20.13. Therefore there was wrath upon him, and upon Judah and Jerusalem. For this sin of Hezekiah God threatened the Captivity, yet he respited it in his days, to his son's time. Yea, even Abraham, the Father of the faithful, and the friend of God, to whom God said, Gen. 17.1 Walk before me, and be thou perfect, had his imperfections; for he fell twice into the same fault, to wit, of denying his Wife, for which he was reproved by two Heathen, scil. Pharaoh King of Egypt, Gen. 12.12, 13, 18, 19 and Ab●melech King of Gerar, Gen. 20.2, 9 therefore Abraham sought to be justified by faith in Christ's Righteousness, Rom. 4.2, 3 not by his own works; which might have passed, had he been perfect without sin. Elias, that famous Wonderworking Prophet, Jam. 5.17 was a man subject to like passions as we are. Zacharias was righteous before God, walking in all the Commandments, and Ordinances of the Lord blameless, Luk. 1.6. yet he was stricken dumb for his unbeleef, vers. 20. None of the very chiefest Apostles of Christ, were free from sin. If absolute perfection were attainable in this life, surely some at least, of these holy eminent Servants of God would have obtained it, which none of them ever did; for the holy Scriptures impeach them all of humane frailties and infirmities. It were easy to add humane testimonies to this truth, but that there is no need of a Candle when the Sun shines. Bernard saith, Bernard. Minimè bonus est qui melior esse non vult, & ubi incipis nolle fieri melior, ibi desinis esse bonus: He is not at all good, who would not be better; and when thou beginnest to be unwilling to be made better, than thou ceasest to be good. And in his Epistle ad Drogonem Monachum he saith, Nemo quip perfectus, qui perfectior esse non appetit. Et in co quisque perfectiorem se probat, quod ad majorem tendit perfectionem. No man is perfect, who desires not to be more perfect; and herein every one proves himself more perfect, in that he reacheth after a greater perfection. Prosper. Nemo in hac vitae perfectè perfectus est, non enim adhuc san●t a est, sed quotidie sanatur plorum infirmitas, saith Prosper. No man is perfectly perfect in this life, for the infirmity of the godly is not yet healed, but is healing daily. Augustine hath many pretty pithy say to this purpose; as, Augustin. Augustin in Psal. 38 Aliter hic non potes esse perfectus, nisiscias hic te non posse esse perfectum; Otherwise thou canst not be perfect here, unlses thou knowest that here thou canst not be perfect. And in another place— Secundum ist ius vitae modum est quaedam perfectio, eique perfectioni hoc deputatur, si se quisque noverit nondum esse perfectum— It is a man's perfection to know his imperfection. Nullus justus caret peccato, nec tamen ex hoc desinit esse justus, cum affectu teneat sanctitatem. No righteous man wants sin, yet doth he not hereupon cease to be just, seeing he holds fast sanctity in his affection. Hierom saith, In Epist. ad Theoph. Haec est in omnibus sola perfectio, suae imperfectionis cognitio. The knowledge of his imperfection is the sole perfection of all. Also, Tunc justi sumus, quando nos peccatores fatemur. Then we are righteous, when we confess ourselves to be sinners. Imprimatur Edm. Calamy. FINIS. The Table, or Series of the particulars in this Treatise. 1 IN the General part, Of the Government of the Tongue, which contains three things. 1 Preparatives to it. 2 Rules for it. 3 Reasons of it. First, Preparatives to the Government of the Tongue, which are three, p. 2 1 Wisdom, required by Reason 1 Of the difficulty of the Task. 2 Of the Commodity, or Discommodity of the event, p. 3 And how this wisdom may be obtained, p. 4 2 Resolution, p. 5 3 The wel-ordering of the heart, p. 6 Required for three Reasons. 1 The Heart is the guide of the Tongue, p. 6 2 The Heart is the root and treasury of it, p. 7 3 Errors in the Tongue proceed from disorders in the heart, p. 8 Second thing. Rules for Government of the Tongue, which are five. 1 Rule, Consider before you speak, p. 9 2 Rule, In speech have respect to Five particulars. 1 To the Principle from which you speak. p. 10 Which should be 1 Reason, not passion, p. 11 2 Love, not malice, envy or hatred, p. 12 3 Grace, as faith, zeal, Conscience, sincerity, purity, and the fear of God, experience, not wit or parts only, p. 13 2 Have respect to the matter what you speak, and therein to two things, p. 15 1 To Truth, which is twofold. 1 Logical truth, to speak as the thing is. 2 Moral truth, to speak as ye think, p. 16 2 To goodness. 1 That your speech be good and sound, not evil and corrupt, p. 19 for three Reasons. 1 A man is known by his speech, p. 21 2 Evil words corrupt good manners, p. 23 3 Gods Law obligeth the tongue as well as the hand to obedience, ibid. 2 That it be profitable, not vain or idle, p. 26 Reas. 1. Because vain speech proceeds from a vain mind. Reas. 2. Men must be countable to God for idle words. Reas. 3. Vain speech is the language of strange children. Reas. 4. Idle words are not convenient, unbecoming the Saints, p. 27 3 Have respect to the manner how ye speak, to this end seven Graces of the lips, or of speech are commended, p. 28 1 Grace of the speech is fitness of speech, p. 29 right words are, 1. effectual. 2. Comely. 3. Pleasant, p. 30 2 Is, fewness of words, p. 32 Reas. 1. Because words are like money, p. 33 Reas. 2. In the multitude of words there is, 1 Folly, 2 Vanity. 3 Iniquity, p. 34 Reas. 3. An open mouth bewrayeth an empty heart, p. 36 3 Is, meekness and humility. p. 36 Reas. 1. This makes both the tongue and the words soft. Reas. 2. Pride in the mouth is a rod to strike others with p. 37. Reas. 3 Harshness of speech is an uncomliness. p. 38. Reas. 4 Meekness was the Grace of Christ's lips. ibid. 4 Is, Modesty in speaking. 1 Of filthy actions. 2 Of things that are secret. p. 39 3 Of others faults. 4 Of ourselves, and of our own virtues and praises. p. 40. 5 Is, Reverence. 1 To God, to speak highly and honourably of him. p. 41. 2 To man, to give men their due in titles, praises and respects. p. 42. 6 Is, caution, to take heed what you say. p. 45. 1 Not to give offence to others. 2 Not to give others advantage against you. 3 So warily, as if all were to be written which ye say. p. 46. 7 Is, Constancy and steadfastness, not to say and unsay. p. 46. 4 Have respect to the season, when you speak. p 47. There be seasons for filence, which are eight. p. 47, etc. And three reasons for keeping silence therein. p. 52. There be also seasons of speech, which are four. p. 53 And three reasons for speech therein. p. 56. 5 Have respect to the end of your speech, which should be 1 Gods glory. 2 Others good. p. 58, 59 The usefulness of the tongue 1 For healing. p. 59 2 For feeding. p. 60. 3 Rule. Commit your tongues to God's guidance. p. 61. Reas. Because God is the tongue-maker, and Master, to 1 Command it. 2 Guide it. p. 62. 3 Keep it. p. 66. 4 Purge it. p. 68 5 Prosper it. p. 70. 4 Rule. Observe, bewail and amend the errors of your Tongues. p. 72. 5 Rule. Keep a good and constant correspondence between tongue and hand, to do what you say. p. 74, 75. 5 Reasons for it. Cautions, first, in making vows to God. p. 76. secondly, In making promises to men. p. 78. The third thing is the Reasons of the Government of the Tongue, drawn from five heads. p. 78. Reas. 1 From the difficulty of Tongue-Government, because of the unruliness of the tongue, set out by six comparisons. p. 79, etc. Reas. 2 From the excellency of the good order, and use of the Tongue in five respects. p. 82. 1 Of Action. p. 82. 2 Commendation. p. 84. 3 Of Perfection. p. 85. 4 Of Imitation. ibid. 5 Of Distinction. ibid. Reas. 3 From the necessity of Tongue-Government. p. 86. In respect 1 Of God, that our Tongues may obey him. p. 86. 2 Of Religion, to adorn it, and show the efficacy of it. p. 87. 3 Of ourselves and others. 1 Of ourselves, to prevent the evil 1 Of Sin. p 89. 2 Of Misery, both Here. p. 91. and Hereafter. p. 97. 2 The Government of our Tongue is needful, in respect of others, for the like prevention 1 Of Sin. p. 99 2 Of Mischief, both to places and persons. p. 101. The mischief of the Tongue appears 1 By Scripture comparisons of it. p. 103. 2 By the Mercy of being delivered from it. p. 105. 3 By the final misery it draws others into. p. 106. Reas. 4 From the Commodity of the good Government of the Tongue, in respect of Ourselves, and Others. p. 107 1 Of ourselves, to procure us, four things. 1 Life. p. 107. 2 Salvation. p. 108. 3 Joy. p. 109. 4 Satisfaction. p. 109 2 Of others, three Benefits redound to them thereby. 1 Communication of our minds, Gifts, Graces, Experience. p. 110, 111 2 Salvation, both Temporal. p. 112 and Eternal. 3 Consolation. p. 112 Reas. 5 From the conveniency of helps afforded us for the Government of the Tongue, both Natural and Spiritual. p. 112 TWO A Table of the Directions in particular cases relating to Speech, which are six. The first Case is, confession of our sins to men. 115 Three Directions are given in this duty. 1 In what Cases. 2 To what Persons. 3 From what Principles. 1 In what cases, we should confess our faults one to another, which are eight. p. 116 1 Scandal, before Admission into Church-fellowship. ibid. or after p. 117 2 Injuries done to others. p. 117 3 Scruple about a sin that burdens the conscience. p. 118 4 A common Judgement. p. 119. Or a particular affliction. p. 120 5 Reproof from others. p. 121 6 Copartnership in sin. p. 122 7 To magnify the free Grace of God. p. 123 8 To prevent sin in others. p. 123 What faults we ought to confess to others; and what we may conceal. p. 124, 125, etc. 2 To what persons we should confess our faults. p. 127 3 From what Principles, and in what manner this should be done. p. 129 The causes of men's backwardness to confess sin. p. 131 How sin is to be named. p. 132 The second case in which Direction is given, is, The confession of Christ before men. p. 134. Four Things concerning it are opened. 1 What this confession is. p. 134. 2 When it should be made. p. 139 3 Why we should confess with the mouth. p. 146 The Reasons are drawn. 1 From God, they are three. p. 147 2 From Christ, they are two. ibid. 3 From ourselves they are four. p. 151 4 From others. p. 151 4 How this Confession should be made. p. 157 In seven Particulars. 1 Freely, without Compulsion. 2 Plainly, without obscurity. p. 157, 158. 3 Boldly, without fear. p. 159 4 Constantly, without giving over, p. 160 5 Innocently, without giving offence. p. 161 6 Sincerely, out of Love. p. 162 Zeal. p. 163 7 Patiently, with a resolution to suffer for our Testimony. p. 163 The third case is Reprehension. Touching which, three things are declared, scil. Preparatives, Rules, and Reasons. 1 Preparatives to it, four, 1 Wisdom. 166 2 Righteousness. 167 3 Faithfulness. 167 4 Boldness. 168 2 Rules for Reproof, which respect four things. 1 The matter to be reproved, that is, 1 Sin, the chief object of Reproof. p. 168 2 What we know to be a fault both in itself, and in them whom we reprehend. p. 169 2 The persons to be reproved. p. 170 And who are not to be reproved 172, 173 3 The manner how to reprove, that is, by observing five Rules. 1 Rule. Reproof must be given, 1 In love to their Persons. 174 2 In Pity to their infirmities. 174. 3 In Meekness, without Pride, passion, bitterness. 175 4 With respect to their credit. 175 2 Rule, Reproof must be seconded with Arguments, p. 176. to set it home. 3 Rule, Reproof should be form in Scripture-terms 176 4 Rule, Reproof should be begun and ended with prayer. 177 5 Rule, Reproof for the manner of it, should be suited. 1 To the quality of the person to be reproved. 178 There be two ways of reproving. 181 1 Directly. 2 Indirectly, by way 1 Of obsecration. 2 Insinuation. 181. 3 Illustration. 4 Exemplification. 182 2 To the Nature of the offence, as it is, 1 Open or secret. 183 2 Great or small. ibid. 3 As committed out of weakness or wilfulness 184 4 As committed seldom or often. 5 As the party offending hath been reproved, either not before, or often, 184 4 The Season, when to reprove others. 185 The third thing is the reasons why we should reprove others, drawn from three heads. 1 The Necessity of it in respect 1 Of ourselves. 187 2 Of others. 188 2 The Commodity of Reproof in the effects thereof, which are six. p. 191 3 The Excellency of it. 193 The Reasons enforce a double duty upon us. 1 To give reproof to others. Five Causes of our Averseness to it. 195 What is required of us hereunto. 195, 196 2 To take Reproof well. 199 To this end take notice of four things. 1 Of our backwardness to it. 199. and four causes thereof. 201 2 The right manner of bearing Reproof. 202 To wit. 1 Humbly. 2 Thankfully. 3 Effectually. 4 Patiently. 203 3 The means of taking Reproof well, scil. three. 1 A wise heart. 103 2 An obedient ear. 3 A tractable spirit. 204 4 Motives to this duty, from two heads. 1 The good of receiving Reproof, in four particulars. p 204 2 The evil of rejecting it. 1 The evil of sin in six particulars. 207 2 The evil of punishment. 210 The fourth case is Communication or conferring together of the matters of God. 212 1 Rules for it. 2 Reasons of it. 1 Rules for it, which are ten. 1 In company improve time for profitable edifying discourse. 214 2 Observe the dispositions and conditions of the persons present to suit your discourse. 1 To their Necessities. 214 2 To their capacities. 215 3 Raise spiritual discourse from temporal occasions. 215 4 Observe what subjects God's providence puts into your minds and mouths. 217 5 Get some Common heads into your minds and hearts, that may be of general use to all, and at all times. 217 6 The ask and answering of questions aright, conduceth much to mutual edification. 218 This we find 1 Under Precept in the old Testament. 218 2 Under practice & example in the New. 220 The right manner of ask questions. 221 7 Its lawful to discourse of natural, moral and civil matters. 222 Urbanity, or the use of Recreationall speeches is lawful. 223 Your Rules for ordering the same. 1 For matter. 224. 2 For manner. 3 For measure. 4 For end. 225. The use of Ironies. 226, 227 8 In speech, seek not so much to show wit or eloquence as efficacious power of speech. 227 Eloquence may be used, proved by four Reasons. 228 and how, 230 9 Rule. Speak of good things at home in your own families. 230, 231 10. Let your discourse proceed from good Principles, as 1 The fear of God. 2 Love to others souls. 3 Delight in spiritual things. 231 2 Reasons of it, why Christians should confer together, they are five. Reas. 1 This is part of the Communion of Saints. 231, 232 2 All sorts of persons confer about their own matters. 233 3 To this end, variety of gifts are given by the Spirit of God. 235 4 This will augment our parts, and further our Accounts. 236 5 This service of godly discourse is very acceptable 1 To God, 236, 2 To Jesus Christ. 237 The fifth Case is Consolation, to comfort one another. 239 Touching which are delivered 1 Rules. 2 Reasons. 1 Rules for comforting others, which are six, 1 Know their case, what it is, and the cause of their trouble. 239 2 Then pity them, and sympathise with them. 240 3 Apply comforts suitable to their needs. 240 1 If their case be Necessity. ibid. 2 If it be death of friends. 241 3 If Persecution. 242. 4 If desertion. 243 5 If any other Affliction. ibid. 4 Rule, Choose the best means to comfort others by, as 1 Kind and loving speeches. 244 2 Strong reasons or arguments. 245 3 Plain Scriptures fitly applied. ibid. 4 Experience, both our own. 246. and others. 247 5 The evidence and exercise of our Graces. ibid. 6 Prayer to God. 248 5 R●le Consider the persons who are fit to be comforted. 1 God's people above all others. 249 2 Weak and faint souls, ibid. 3 Mourners for sin 250. For want of God's presence. 251. For Misery. ibid. 4 Seekers of Christ. 252 6 Rule, writ letters of Consolation. 252. Send Messengers. 253. And take journeys to comfort others. 254 TWO Reas. Why we should comfort others, drawn from four heads. Reas. 1 The Necessity and Commodity of comfort, in respect of others in six, respects. 254 Reas. 2 The Misery of them that want comfort. 258 Reas. 3 The Excellency of the duty in itself. It is 1 The work of God to comfort poor souls. Of God the Father. 259 Of the Son, and of the Holy Ghost. 260 2 The practice of the Godly. 262 Reas. 4 The equity of the duty in respect of us, in four particulars. 262 Quest. How may we comfort afflicted consciences? 264 Ans. Take these five directions. 1 Set before them these eight grounds of Consolation. 1 The greatness and freeness of Gods pardoning and reconciling mercy. 265 2 The infiniteness of Christ's merits. 265 3 Gods gracious and general tender of Christ and his benefits to any that will receive him. 266 4 Christ's invitation of all to him, that feel any want of him, or have any desire to him. 267 5 The Examples or Experiences of God's mercy manifested to the greatest of sinners. 268 6 That some of God's servants have drank deep of this cup of soul-troubles. 269 7 Gods promises of healing. 275. Quickening. 276. Illightning. 277. Of returns. 278. Of peace and joy. 280 8 Set before them, and apply to them, Two things. 1 Grace may be hid for a time, and not discerned by them that have it. 281. And they that have, cannot lose it wholly, for five Reasons. 283 2 The desire of Grace is Grace. 286. Proved by five Reasons. True desires may be discerned. 1 By the root from which they spring, which is threefold. 290 2 By the fruit or effect of them. 291 3 By the properties of them, which are 4. 292 1 Sincere for ground and end. 2 Vigorous stirring and strong. 3 Seasonable for time. 293 4 Constant and continual for duration. 294 2 Direction, Caution them against four evils, to take heed 1 That they do not dishonour God. 295 2 That they do not destroy their own souls 296 1 By denying what God hath done for them 2 By refusing what God would give to them. 297 3 That they do not gratify Satan. 297 1 By entertaining parley with him. 298 2 By harkening to his Temptations, which are five. ibid. 4 That they do not satisfy their disquieted hearts in four things. 299 3 Direction. In dealing with afflicted souls, cherish three Graces in them, to wit, 1 Repentance. 300. 2 Faith. 3 Patience. 301 4 Direction. Take a right course for healing their distempers. 1 By searching the sore to the bottom. 302 2 By turning the stream of their passions into another Channel. 5 Direction. Bear with their Infirmities, as ignorance, frowardness. 303 The sixth and last Particular case is self-commendation. This hath been the practice of God's servants. 303 This is lawful in eleven cases. 304 1 Of Afflictions from God. 2 Of injuries from men. 305 3 To show forth the infinite riches of Gods free Grace. 307 4 To give others occasion and provocation. 308 1 To pray for us. 2 To praise God for us. 3 To glory on our behalf. 5 When others require an account of our faith, holiness, etc. 309 6 When we would propound ourselves to others, as examples for their imitation. 309 7 When enemies accuse us, and friends will not vindicate us. 310 8 To show and approve our integrity; to uphold the credit of our callings; further the success of our labours, promote the efficacy of our counsel. 310 and to manifest our love to others. 311 9 When the cause of Christ, or his Church, and Name of God is like to suffer if we be silent. 312 10 When we leave the people, or place where we lived, or the office we did bear. p. 312 11 Case. To convince others of their sins against 1 God. 2 Ourselves. 314 What Self-commendation is sinful. 314, 315 What Self-commendation is lawful, in four respects. 1 For the Matter, when the things for which we commend ourselves are 1 Good in themselves. 317 2 Really ours. 318 2 For the measure, to speak rather under than over. 319 3 For the manner, in a threefold respect. 1 Of ourselves, when we commend ourselves, 1 Forcedly, not forwardly. 319 2 Humbly out of a sense of our own Infirmities. 320 3 Modestly without boasting. 322 2 Of God, thankfully out of a sense of God's goodness to us, 323 3 Of others, charitably and tenderly. 324 4 For the End. Self-commendation is lawful when our aim therein is, in respect 1 of ourselves, to do ourselves right, not to get praise. 324 2 Of God, to give him glory. 325 3 Of others, to promote their good, by our example and experience. 326 Of Perfection in this life. How Job did justify himself as if he was perfect. 327 In what sense we are said to be perfect in Scripture. 332. scil. 1 In respect of our being in Christ. 333 2 Of our justification before God. ibid. 3 In reference to our Sanctification, in six respects. 336 1 Of parts. 1 When the whole man is sanctified in every part, though not wholly. 2 When he hath the seeds of all Grace in him. What the Perfection of degrees is, 337 2 Of progress. When we have attained to some good measure of grace here. ibid. 3 Of uprightness, that is called Perfection. 339 4 Of furniture with gifts and graces for our work. 341 5 Of desires and endeavours after perfection. 342 6 In respect of establishment and perseverance in well doing. p. 345. Perseverance is perfection. Object. God commands us to be perfect here. Answers thereto, in p. 345, etc. No man can be without sin, or fully perfect in this life, proved by six Arguments. 1 Argu. This is contrary to the holy Scriptures. 350. To the experience of all Saints. ibid. To the state or constitution of all the Saints in this life. 352 Object. 1 Why are God's people said to be perfect, if they be not so? Ans. In three particulars. p. 353 Object. 2 Why God suffers sin to remain in his people here? Ans. In three particulars. p. 354 2 Argu. Absolute Perfection was proper to Christ, and is peculiar to Heaven. p. 355 3 Argu. Those that plead their perfection, discover much sin in their spirits, speeches and carriage. p. 356 4 Argu. The opinion of Perfection in this life, shakes the fundamentals of religion. p. 357 5 Argu. In every place of Scripture where Perfection is spoken of the Saints here, something goeth before, or followeth after, which expresseth or implieth their Imperfection. p. 358 6 Argu. The Saints who are styled perfect in the Scriptures are noted for their infirmities. p. 360 Humane Testimonies against Perfection in this life. 362 FINIS. Reader, Take notice 1 That there are sundry literal faults, which thou mayest easily amend, and pass by; as speakin for speaking, babbling for babbling, irresistably for irresistibly— and for or, and or for and; a change of Numbers, as word for words, forces for force; and of persons, sometimes, as,— he for the.— And such like. These, as I have observed are the greatest. Page. 31. line 34. read reins, p. 38. l. 32. r. bleat, p. 62. l. 8. r. not, p. 63. l. 7. r. I will be with thy mouth, p. 64. l. 1. r. that we know not what to say, p. 70. l. 1. r. his Altar, p. 164. l. 13. r. piety, p. 166. l. 16. r. opportunities, p. 178. l. 29. r. as soon as it is sown, p. 201. l. 30. r. 2 Chron. 25.16. p. 214. l. 2. r. some, p. 223. l. 13. r. commends, p. 227. l. 14. r. dexterity, l. 18. r. jocing, l. 22. r. seek. p. 231. l. 13. blot out 1. p. 258. l. 8. blot out 1. p. 260. l. 23. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 344. l. 16. r. waxing. 2 That there are some Marginal faults, as Page 8. for Psal. 30. read 39 3. p. 51. for 2 Sam. r. 1. Sam. 25. p. 67. r. Psal. 141. 3. p. 94. for Psal. 102. r. 120. 3, 4. p. 97. for Psal. 136. r. 139. 4. p. 103. r. Deut. 33. 29. p. 105. r. Jonah 1. 3. p. 145. r. Gal. 1. 6. p. 173. l. 11. add Prov. 15. 12. p. 175. for Gen. 21. 22. r. Gen. 9 21, 22. p. 231. for Rom. 11. 11. r. Rom. 1. 11. p. 245. for Zachary 11. 13. r. Zach. 1. 13. p. 311. for 2 Tim. 1. 8. r. 2 Tim. 1. 3. p. 340. for Job 1. 1. 5. Job 1. ●.