THE Conspiracy of the Wicked against the Just. LAID OPEN IN A SERMON PREACHED At Eyke in Suffolk, Jan. 23. Anno Dom. 1647.  
BY ZEPH. SMYTH.  
Preached and published, to set forth the grounds why the wicked lay such Crimes to the charge of God's people, as they are clear of.  And they said, Come let us imagine some device against Jeremiah; for Law shall not perish from the Priest, nor Counsel from the wise, nor the word from the Prophet; Come, Let us smite him with the tongue, Jer. 18.12. And also they being idle, they learn to go about from house to house, yea, they are not only idle, but pratlers and busy bodies, speaking things which are not comely, 1. Tim. 5.13. For they encourage themselves in a wicked purpose, they commune of laying snares privily, and say who shall see them; they search out Iniquities, they accomplish a diligent search, the inward thought of every one of them and the heart is deep; but God will shoot an arrow at them suddenly, their stroke shall be at once: they shall cause their own tongues to fall upon them. Psal. 64.5, 6, 7, 8. 
London, Printed by THO: FORCET for john Rothwell, living in Pauls-Church-yard, and are to be sold at his shop at the sign of the Sun and Fountain, in the year, 1648.   

To all the Orthodox Christians, that are followers of the Lord jesus Christ in sinceririty, of the Town of Wickam-Market, in Suffolk; ZEPH: SMYTH wishes the increase of grace here, and the fruition of glory hereafter.  
FRiends, the most wise God, who knows what is best for his people, hath so ordered, that his people shall undergo bad report as well as good: for the Disciple is not above his Master, nor the Members above the Head; It was the Portion of jesus Christ, and therefore well may befall his followers; I he wicked will watch for occasions against the godly to make them odious; hoping to justify themselves by charging others with such crimes, as they are guilty of themselves. If they have any just occasion given them, through the failings of any of God's people, or the discovery of any false hearted Hypocrite, How do they joy at it; If they have not just occasion: they will charge them with things that they are clear of; The grounds why they do it, you may please to read in the ensuing Sermon; which though I have passed the bounds of modesty, to make thus public in these Times, in which the stomaches of men are so full, that they loathe the honeycomb, and the word of the Lord as a reproach and derision daily; yet I have divers Reasons for it, which I crave leave to conceal; Sure I am, it is a Doctrine suitable to the times, to be both Preached and printed; It concerns that sin which cries to Heaven for vengeance; and is a great cause of our Lands trouble; It is true, I have put it forth unpolished, as it was delivered unto a plain Auditory; and though not so large as it was delivered publicly; yet here is the sum of it in brief; if any in the perusing of it expect high strains, and strong lines, and the words which man's wisdom teaches, for such I have laboured in vain; If it find hard entertainment amongst them which have curious Pallets; If I should please men, I were not the servant of Christ; if it be hated amongst liars and slanderours, it is no wonder; For he that doth evil hateth the light, joh. 3.20. If any mislike jesus Christ or his followers the worse, because they are reproached in the world; Such as refuse Christ jesus, because of a face buffeted and spit upon, may want of a Saviour and perish miserable; For all that will live godly in Christ jesus must suffer persecution, 2 Tim. 3.12. And through many tribulations enter into the Kingdom of God. But if this plain Sermon may but learn any poor soul a piece of Heaven, even any thing of the good old way I am satisfied; I commit the success to God, and present these lines to you, with my earnest desire and prayer to God for you, that you may be saved, though the weakest, and most unworthy of all the servants of jesus Christ.  
ZEPH. SMYTH.   

The Malignants Plot. OR, The Conspiracy of the Wicked against the Just.  PSAL. 35. part 11.th verse. They laid to my Charge things that I knew not. 
THis Psalm was a Psalm of David whom though he were a man according to Gods own heart and walked close with God; yet he was a man of much troubles in this life and oft in great dangers; and as God's providence doth not free his People from trouble but preserves them in all their troubles; so did God preserve this servant of his in the midst of all his troubles; and as God will be sought for that which he promiseth unto his people; so the Prophet David doth not in his trouble sit still and neglect the use of the means, saying, GOD hath promised deliverance and he will deliver whether I use the means or no; but the Prophet uses the means, he seeks unto God in his troubles; the Prophet was in great straits at this time when he put up this Prayer unto God, expressed in this Psalm, by reason of Saul and all that took part with him, did furiously persecute David, digging Pits and laying snares for him without a cause; and the Prophet in this Psalm makes his cause known to God entreating the Lord to plead his Cause and let his enemies fall into the Pit they digged for him.  
And the Prophet in making his moan to God, complains to God of their Cruelty in seeking his woe by bearing false witness against him, as doth appear in the Text, False witnesses did rise up against me they laid to my charge thing that I knew not.  
Whether we read the words, They asked of me things I knew not; or according to the translation, They laid to my charge, it bears all one sense, and therefore I intent not to spend time about that but hasten to the matter— The words bear this sense, David's enemies did out of cruelty and malice against him intending him mischief, charge him with such things as he never did, things that he was clear of; the words then holding forth a Crime charged upon the Prophet they afford these Considerations; First, the person charged with the Crime, David. Secondly, the persons charging him, Cruel witnesses, false witnesses. Thirdly, the Crime, though it is not specified what things in particular but in general, things which imply several though such things as they thought to have prevailed with against David. Fourthly, David's innocency, things that I knew not.  
My Doctrine I intent to insist upon from the words for the present, is this;  
Doct. That it is many times the portion of the godly in this life to have such Crimes laid to their charge by their Enemies as they are clear of.  
My method in handling of the Doctrine, God assisting, shall be this. First, to prove the truth of the Doctrine by Scripture. Secondly, to show you the grounds from whence it arises. Thirdly, why God doth permit it; and fourthly, make application.  
The truth of the Doctrine you see plain in the Text, and as in the text so the Prophet hath many expressions to this purpose in the Psalms, see Psal. 41. Fifthly, my enemies speak evil of me, saying, When shall be die and his name perish, David's enemies were so bitter against him, that they spoke evil of him with the tongue, and nothing would satisfy them but his life; when shall he die end his name perish. Vers. 6. If he come to speak with me he flatters but in his heart, he heapoth Iniquity, and when he comes abroad he tells it forth; when they come to the Prophet, than they flatter as if they would comfort him and bemono his Condition; but hated him in the heart, and look what they in their hearts did imagine of the Prophet that they tell abroad for truth; so see Psal. 109.3. They compassed me about, saith the Prophet, with words of hatred, and fought against me without a Cause, what words were these living words as appear, vers. 2. There was malice in the heart and it vented at the Tongue; when their is malice in the heart of a Man or Woman, than they plot which way to make their neighbour odious, though without cause; And as this was David's Portion, so it was Jobs also when his three Friends came to comfort him, in stead of Comforting of him, they judge him and Charge him of that which he was clear of, as job 22.5. Is not thine Iniquity great, say they, as if they should have said, Thou are a great sinner and now God hath met with thee, it is thy Sin have brought this upon thee and now God lays open thy hypocrisy, But they Charged him falsely, for God did it to him; and as it was jobs Portion, so jeremiah goes not , so jerem. 18.18. Then they said, come let us imagine some device against Jeremiah. The Lord by the Prophet prefigures the ruin of the People, under the parable of the Potter's broken vessel; and the Lord threatens to depopulate them, and to take away his Ordinances from them, if they did persist in doing evil in his sight; They were so miraged against the Prophet for this, that they are resolved they will be reveaged on him; then said they, Come let us imagine some device against Jeremiah, for the law shall not perish from the Priest, nor counsel from the Wise, nor the Word from the Prophet, Come let us smite him with the tongue, and let us not give heed unto any of his words; as if they should have said, What does he threaten us, Come we will make him as bad as we are, let us slander him, let us falsely accuse him, we are men of credit, and shall be believed whatsoever we say of him, let us smite him with the Tongue, and what followed you may find in Chapter the 20th. And it hath not only been the Saint's portion to have such things laid to their Charge as they are clear of; but it befell our Saviour Christ when he was here upon earth, in Matth 8. in verse 3. He was called a Blasphemer in verse 11. He was called a friend of Publicans and Sinners, and in verse 34. He was called a Conjurer; and if the head do not escape what can the members go free, no the Disciple saith CHRIST is not above his Master, did they not call john Baptist a Devil, Math. 11.18. I pray see what the Apostle saith, 2 Cor. 6.8. We saith the Apostle approve ourselves to be the Ministers of jesus Christ by honour and dishonour, by evil report and good report, as deceivers and yet true; in patiently bearing bad report as well as good report, which show it is the portion of the godly Ministers as well as People to undergo bad report as well as good, you see the truth of the Doctrine is clear to me in the next place to show you from what grounds this arise, that the Enemies of the godly should Charge them with things they are clear of.  
1. Reason. It arises from the godly man's avoiding the way of the Wicked; because others are not as bad as themselves and walk in the same way of Iniquity, that they themselves do walk in, therefore they are offended at them; this you may see 1 Pet. 4.4. They think it strange saith the Apostle, that ye man not with them to the same excess of Riot; therefore speak they evil of you, that is the ground from whence it ariset; it is a wonder to them, they think it strange, as if they should say, What shall none be saved but such as pray, and read and run after Sermons, and are so exact in their lives as such and such are; What not allow us now and then to swear an Oath, now and then to tell a lie, now and then to be Drunk, now and then to play the good fellow; nay are they so strick we will smite them with the Tongue; we are resolved we will make them more odious than they make us; and the ground of it is, because they have the way of a godly man. The Prophet David's expression is, They that reward me evil for good are my Adversaries; because I follow goodness, Psal. 38.20. That it the ground whence it arises, because I follow goodness the wicked doth not so much hate the sin that they see in a godly man; for they will approve of the same sin in their Companions; but they are glad if they see any misdemeanour in a child of God that they might reproach them, because they labour after that which it good. And hence it comes to pass, if they see no just cause why they should reproach a child of God, that they will invent something against them; their hearts are so bitter against that of God that they see in them.  
A second ground from whence it arises, it the Hipocrifie in the heart; there is so much hypocrisy in the hearts of men and women, that they think all is well with themselves, they have no need of Repentance of Reformation of life, they are good Men and Women, and have hearts as good as the best; like the Pharises, justify themselves before men, Luke 16.15. but they are soon ready to judge others, to be very wicked and in a bad case; The ground of their judging and condemning of others is the hypocrisy, in their hearts they judge not themselves; the Pharisee had a good opinion of themselves, and therefore condemned Christ and his Apostles; this is the Reason why people many times spic a fault in another, it may be where none is, because they cannot spy out their own, as our Saviour Christ saith, Mat. 7.11. Why seest thou a moat in thy brother's eye and perceivest not a beam in thy own; for truly if people would search at home, they would not be so ready to condemn others and justify themselves.  
A third ground from whence it arises, is the malice and envy in the hearts of people against the godly, if envy be in the hearts of men, unless God qualify them with grace it will vent out; Saul envied David, and see what plotting there was against him, how was David hunted up and down from place to place; the Pharisces envied Christ, and see how it breaks out into action, how did they reproach him, and how oft did they seek occasion against him; the Devil after he was fallen did envy man's happiness, and never left tempting till he had destroyed the whole race of Mankind; the envious man is not satisfied, unless he see his neighbour fall, the jews envied the Prophet, jer. 18.18. and they say, Come let us smite him with the tongue; hence it comes to pass, if the Minister of the word touch the Conscience of a natural man, and touch where it is galled a little, the envy in the man's heart will break out one way or other.  
A fourth ground from whence it arises, is their judging of the godly to be as bad as themselves, there is many in the world like the Devil, measures every body's corn by their own bushel. You may remember in the first of job, when the Lord said unto Satan, hast thou not considered my servant job, there is none like him on the earth, a just and upright man, one that feareth God and escheweth evil; says Satan: What doth job fear God for nought, hast not thou blessed him with substance, but touch his body and goods and see then if he blaspheme thee not to thy face, the Devil knew he was so wicked that he would have done it; and he judges job to be as bad as himself; Saul he did envy David in his heart and sought his life, and he judged the same of David, called him his enemy, and thought he had sought his life; for many in the world are so ●●lde, that if they have occasions of sin offered they do not resist, and measuring other folk's cloth by their own yard, they think others will do so likewise; hence it comes to pass, that those that are Adulterers and Fornicators themselves, will soon charge others with it, that are clear of it, and most commonly they that are most suspicious of the chastity of others are naught themselves, this is one ground of the wickeds charging of the godly with such things as they are clear of, their judging others to be as bad as themselves.  
A fifth ground from whence it arises, is the godlies refusing to consent to do those wicked actions, to which the wicked tempt them, this we may see in joseph, Gen. 49. 7th. joseph, Mistress entices him to commit filthiness with her, in the 8th. verse, we have josephs' refusal, alleging this reason, How can I do this great wickedness, and so sin against God, a gracious expression, and without all question this joseph had the fear of God before his eyes, but what did follow, you may see in the following part of the Chapter, she would violently have urged joseph to commit wickedness with her, got hold of his garment; but he having the fear of God before his eyes refused, and because he would not fulfil her wicked desires, she tells her husband, that joseph came in to lie with her, and she lift up her voice and then he fled and got him out; she charged him with that which he was clear of because he did not do the wicked act to which she tempted him; so the wicked charge the godly many times with such crimes as they are clear of, because they consent not to do that to which they are tempted; hence it comes to pass, if a man refuse to be drunk with a company of drunkards, they out of malice will be ready to charge him with drunkenness; so if he refuse bad company, and frequent the company of the godly, they will be ready either to charge him with keeping bad company, or gibe at him for holiness, only upon this ground the not consenting to those wicked actions to which they are tempted.  
A sixth ground from whence it arises, is the desire of wicked persons to have it so, the wicked joy at the falls of God's people, and they desire such occasions to triumph over them; Let them not saith the Prophet, ah so would we have it, Ps. 35.25. What would they have they would have occasion to rejoice over him, they would have had that true which they did falsely charge the Prophet with in the Text; the wicked when they falsely accuse the godly, they show what they would have; and out of their desire to have it so they watch the steps of the just; the wicked watcheth the just and seeketh to slay him, Psa. 37.32. That is the end why they watch the steps of the just, that if it be possible they might slay him, and therefore the Prophet prays, verse the 19 of this 35. Psalm. Let not them that are my enemies unjustly rejoice over me; Let them not joy over me, as if I were guilty of that which they charge me with; It implies that the wicked will joy if they have occasion given them; and they are so impudent that they will rejoice without also, as if they had a cause given them; therefore it much behoves a gracious spirit to walk so exact, as the wicked may not have just occasion to rejoice over them; and to desire of God so to direct them in his way, as they might not occasion the wicked to triumph, in Psal. 38.12. saith the Prophet, They that intent me evil talk wicked things and imagine deceit continually, and in verse the 16. Hear me speedily lest they rejoice over me; for when my foot slipeth they magnify themselves, as if they had said, Lord if thou now dost delay to help, than my enemies will triumph as if thou hadst forsaken me; for it is their joy, if they see me halt, and to this purpose the Prophet prays, Psal. 127. verse 11th. Teach me thy way oh Lord, and lead me in a right path; because of my observers, who were those observers the Prophet's enemies, such as charged him with such things as he knew not, as verse 12. give me not unto the lusts of my adversaries, for there are false witnesses risen up against me, and such as speak cruelly. And truly God's people had need pray with David, That God would lead them in a right path; for the wicked joy if they do stumble, and if they do not stumble and give offence; then because they would have it so they will bear false witness against them, as if they should say, we would have it thus, come let us tell it for a truth, whether it be so or no; so that you see one ground from whence it arises, that the godly are charged with things which they know not is the desire of the wicked to have it so.  
A seventh ground whence it arises, is the malice of Satan against the godly, he will falsely accuse the godly himself, and he hath not lived five thousand and odd years for nothing, but that by this time, nay long ago he taught his scholars some of his cunning; and they through the corruption of their hearts are so tractable to learn the Devil's art, that they are very exact in this piece of service to accuse the godly, and charge them with things that they knew not.  
A eighth ground from whence it arises, is rash judgement, the wicked judge all to be as bad as some, and hence it comes to pass if a professor fall into a sin, they are ready to say of all that profess Christ they are all alike; when David fell, the enemies of God blasphemed not that wicked people hate the sin, for they can allow the same sin in themselves they condemn in others; but they are enemies to true Religion, and are glad of any occasion to speak against Religion, saying, this is your Religion and this is your profession; but let me tell such thus much, that religion that teach men to be wicked is naught, and to be cried down; and in some causes a man may justly charge the failings of people upon their religion, as to instance, if I see a Antinomian that denies the moral Law to be a rule of life to a believer, swear, lie, slander, neglect holy duties, I may justly say to such, this is your Religion; for if they take away that Law that forbids swearing, and lying, false witness bearing, and command the true worship of God; then by what Rule shall such people lead their lives; for it is true, the Law is ended to a believer, as a Covenant of works to seek righteousness and salvation by the doing of it; but it is not endad as a rule of direction for the well ordering of our lives; so that when such as deny the Law to be a Rule of life live contrary to the Law; I may justly say such a religion, such actions; and thus I might instance concerning divers other Religions; but when a man's religion teaches him nothing but holiness, to give himself only to God, and cry down all appearance whatsoever, if such a one fall into sin take heed of charging it upon his religion, for God will not put it up at thy hands; Ezek. 36.23. I will sanctify my great name amongst the heathen whom ye have polluted; The heathen charged all the wickedness they see amongst the jews upon their God and religion; as if they should have said, I warrant they have a good God, and a good religion that they are so wicked; well saith the Lord, are ye so ready to charge all upon me, and upon religion, I will be even with you, I will before I have done with you make you to know I am the Lord, and that religion teach my people no such things; so say I, you that charge all the falls of professors upon God and upon religion, God will be even with you; and he will make you know before he have done with you, that the fault is to be charged upon the wickedness in their hearts and not upon religion;— Suppose God doth now or then discover a hypocrite, or now and then let a dear child of his fall into a sin, this is not a sufficient argument to fall upon religion, and say, who would be of such a religion, except their religion do allow them in such actions; then we must know that all that profess religion are not truly religious; for there are many that preach Christ, and profess Christ, that jesus Christ will not own at the last day, Matth. 7. ●1. The stony ground made glorious shows, and yet came to nothing, Math. 13. And many saith Christ shall seek to enter in and shall not be able, Luke 13.24. therefore the backslidings of some and falls of some is no argument to prove all are such; for there are some God will keep by his power through faith to salvation, 1 Pet. 1.5.  
Objection. But you will say why does God permit wicked people to lay to the charge of the godly such things as they are clear of, God if he pleased he could prevent it, and stop the mouths of the wicked; that they should not be able to speak against his children.  
Answer. As all things work for the best to them that love God, so this works for the good of God's people; God doth permit it for the good of his people, and thus he frustrates the hopes of the wicked, they intent evil against the godly, and God disposes of it for good; as joseph said to his brethren, you intended evil against me and God disposed of it for good; So may we say to such as falsely slander God's people, you intended evil against the people of God, but God disposes of it for good; there is a five fold good that God brings out of it to his people.  

First, God doth by this means humble them, and brings them to examine what is amiss; so that though they be clear of that crime laid to their charge, yet they will then examine whether there be nothing else amiss betwixt God and them, they will search their hearts and walk more humble, and cleave more close to the Lord.  
Secondly, God doth by this means bring tthem the oftener upon their knees, to seek unto him, to plead their cause, and to clear their innocency; how oft did the Prophet seek unto God when the wicked did falsely accuse him; how do he make his moan at the throne of grace unto God, beseeching him to plead his cause; and to keep him close in his way, that the wicked might not rejoice at his downfall; so when God's people sees that it is that which the wicked would have; that which is their joy to see the godly fall into such and such a sin; then the godly will pray more earnestly with David, Lord lead me in a right path because of my observers; then they will be earnest with God to keep them from falsing into that sin that the wicked desire they might fall into, and this is a second good that comes of it.  
Thirdly, God doth use the teproach of the wicked as a preventing medicine against that crime which the wicked lay to their charge, the godly have unrenued nature as well as renewed, and if God should leave them never so little to themselves, they are not their own keepers, they might fall into that sin which the wicked lays to their charge, and every godly man and woman may say when they are falsely accused, it is God's mercy that I did not fall into that sin they lay to their charge; had God left me to myself I might have been guilty of that crime they lay to my charge; and God doth use wicked people's tongues as a warning against such a sin; that when they see how the wicked joy at a brat of their own hatching; than they consider, if the wicked thus joy without a cause, what would they do if they had just cause; well, by the help of God this shall be a warning to me for ever to watch against that sin; for the time to come I will pray more against that particular sin than I have done, and watch more against that sin than I have done, through Gods help they shall never have occasion to rejoice over me in that kind; truly I verily believe many a child of God can say by experience, I should never have prayed and watched against such a sin so much, had not God used the tongues of the wicked as preventing Physic; I know not my own heart, but that I might have fallen into such and such a fin, had not God by this means hedged up my way with thorns, and this is a third good comes of it.  
Fourthly, God doth by this means exercise the graces in his people by letting them undergo bad report as well as good report; he tries whether they will cleave close to him in all conditions, as Psal. 44.15, 16, 17. Confusion is daily before me, shame hath covered my face for the voice of the slanderer and rebuker, though all this is come upon us, yet have we not forgotten thee, not dealt falsely concerning thy Covenants.  
Fifthly, God doth by this means teach them how to judge of others, when they are falsely accused for the time to come, they will not receive a false report against their neighbour, they will know the truth of a thing before they believe it, and they know how to comfort others in the like condition; and thus God disposes of it for good, and thus God makes the wicked the servants of his people, in that very thing which the wicked think to wrong them most in; for he uses the wicked as the rod and wisp, to scour off the rust of their graces, and to correct their security, and when the rod hath done its office than it is thrown into the fire; and thus you see how God disposes of the wickeds false accusations of his people for good.   
1 Use, It than informs us, that it is no new thing for the people of God to be falsely accused; It was the device of the Devil! long ago to accuse falsely as soon as there was a World, and man was created and placed in Paradise, he accuses God to man by possessing our first parents, that God had not dealt well with them in denying them to eate of the tree of Knowledge, of good and evil; and truly the devil hath not lived five thousand and odd hundred years for nothing; but the same devil that at first accused God to man can do so still, and if he will accuse God falsely, no marvel if he teach his scholars to accuse God's people falsely; We find it was David's portion, Christ's portion, the Apostles portion; and what do you think as the devil grows old he grows childish, and forgets how to teach his scholars the same lessons now he did a great while ago; no surely, as false accusations have been the portion of God's people formerly so it may be still, and therefore if such a thing happen, let not God's people carry themselves so, as if some strange thing happened to them.  
2. Use, It informs us what desperate wickedness and malice is in the hearts of wicked people against the godly, which appears by their desire to rejoice over the godly for their infirmiries, they watch for occasions, and if they cannot find occasion, than they will invent something against them; charging them with things which they knew not, but I leave this and come to a use of instruction, which concern both the accuser and accused.  
First, if it be so that God's people may be falsely accused, this should teach the people of God these lessons; first, take heed that ye give not the wicked just occasion to rejoice by not walking as children of the light; for if they watch for occasion, and will falsely accuse without a cause, what would they do if they had a cause; seeing they wait for a opportunity, how does it behoove God's people to walk exactly, as Goll. 4.5. Walk wisely towards those that are without and Eph. 5.15. Take heed ye walk circumspectly what ever others do, Ye that are children of the light, ye that are the Lords redeemed one's, take heed that ye walk circumspectly, walk so as ye may not give just occasion to the wicked to open their mouths against religion.  
But may some say, though the people of God walk never so exactly, yet the wicked will charge them with things which they know not.  
Then first consider, though they do, yet it will afford the peace of Conscience when the enemy falsely accuse thee; truly it will be very comfortable for a poor soul to say in such a condition? Well, they lay to my charge things that I knew not of.  
Secondly, consider it will shame your enemies in time when you walk thus exactly; when they are found liars and slanderers, and backbiters, than they will be ashamed; and again thirdly, Such exact walking will in time stop the mouths of wicked people whether they will or no; they shall in time be driven to confess, well, we made account to have triumphed over such a one, but now we see we are mistaken, as 1 Pet. 2.15. By well doing ye put to filence the foolish people; so the people of God by exact walking will in time silence the wicked.  
The second thing that this Doctrine should teach the people of God, is how to carry themselves as they ought under false reports; but you will say, How should a child of God carry himself under false reports, so as he may not dishonour God in that condition.  
I answer, First God's people should bear reproach patiently, jesus Christ is a very good pattern for the Saints to imitate in this particular, he did no wickedness, neither was there any guile found in his mouth, and yet the text saith, Matth 8. That he was called a blasphemer, and a friend of Publicans and sinners, and a Conjurer, and one that casts out Devils by the help of the Devil; and yet our Saviour Christ we cannot find he answered one word again; the text saith, When he was reviled he reviled not again, when he suffered, he threatened not but committed it to him that judgeth righteously, 1 Pet. 2.23. Herod delivered him up, judas betrayed him, Pilate condemned him, they spit upon him, crowned him with thorns, bare false witness against him, put him to death, and yes he prays, Father forgive them they know not what they do; So the like we see in Stephen, in Acts the sixth, There risen up false witness against him; and said they heard him speak blasphemous words against Moses, and against God, and yet for all this they bear false witness against him, and in justly condemned him to death, & stoned him with stones; He prayed, Lord lay not this sin to their charge, Acts 7.59. These are good patterns for the Saints to follow in all their reproaches from the wicked; and there are divers motives may be to the godly as encouragements to this duty of bearing the reproaches of the wicked patiently.  

First, no false reports of men can take away God's love from them, when the wicked have vilified them what they can, spoke all manner of evil of them to make them odious to others; yet still God loves them, still God saith, He that toucheth you, toucheth the Apple of his eye, Zech 2.8. And since thou were precious in my sight thou wert honourable, and I have loved thee, Esay 43 4. What a comfort is this unto a child of God, when the wicked have done against them what they can, though they should study which way to make them as odious as they can, yet all their plotting against them cannot take them out of God's heart.  
Secondly, consider this is a less affliction than God may lay upon them, God may try them with other manner of sufferings than these; as the Apostle saith, Ye have not yet resisted unto blood, striving against sin; God may call his people to lay down their lives for Christ's sake, and to forsake all enjoyments under Christ, and grace for Christ's sake, and the testimony of a good Conscience, and it a godly man cannot bear these less afflictions patiently, how shall they bear greater afflictions patiently; as jer. 12.5. If thou hast run with the foot men, and they have wearied thee, how shalt thou match thyself with horses; So if thou canst not bear less afflictions patiently, how wilt thou bear greater afflictions patiently. When they bore false witness against Stephen, he did not say as many a rust an will do if they be angered, well, I will be revenged of such a one, I will have his blood for this; no, he prays, Lord lay not this sin to their charge; Did he bear false accusation, and death itself so patiently, and shall not the godly bear the lesser patiently.   
Thirdly, let the godly bear the reproaches of the wicked patiently; because God will one day clear their innocency, if not in this life yet at the day of judgement, at the furthest, God will not leave them in the hands of the wicked, nor condemn them when the wicked judge them, as Psal. 37.33. Then the godly shall stand and the wicked shall not be able to stand; these considerations may provoke the people of God to bear reproaches patiently.  
Secondly, such as would carry themselves aright under false reports must walk humbly; It doth not become a gracious spirit to be proud though they be clear of that which is laid to their charge, lest God should give them up to the will of their enemies; God he teaches the humble, guides the humble, dwells with the humble, and in all conditions it becomes Saints to be humble, and especially when they lie under reproach.  
Thirdly, as humbly, so watchfully; It becomes the godly to make the false accusations of the wicked their warnings. Oh may the soul say! I see what they would have; I see what they would do if they had just cause; well, I will be more watchful against that particular sin.  
Fourthly, as watchfully so thankfully; thankfully will you say? What shall I bless God that I am falsely accused. I answer, thou hast cause to be thankful in a twofold respect, First, that God hath kept thee from that sin they lay to thy charge; alas, if God should leave us never so little to ourselves we do not know our own hearts, we might be as bad as the worst of all. Secondly, there is cause of much thankfulness that God makes the mouths of the wicked as a warning against such, and such a sin.  
Secondly, it is for Instruction to all those that are so ready to charge the people of God with things which they are clear of. Let it teach them to take heed how they falsely accuse any of God's people; First, consider what a great sin it is, a sin against the 9th. Commandment; Thou shalt not bear false witness against thy neighbour. It is a sin makes a man resemble the Devil, the Devil is called the accuser of the Brethren, this sin argues a devilish nature, it is such a sin as plainly discovers there is Murder in the heart.  
And know thus much, that God hears all thy reviling of his people, all the secret malice in the heart, and all thy secret speeches against any of God's children; all is known to him, thou wouldst be loath to speak that of thy Neighbour if he were present, that thou dost speak behind his back; but God heard it though thy neighbour did not, and God knows of all the malice of thy heart, and will one day bring it to light.  
And as God knows it, so he takes it as done to himself: jesus Christ is a fellow sufferer with his people in all their wrongs, in all their afflictions he is afflicted, Isaiah 63.9. And he that touches you toucheth the apple of his eye, Zech. 2.8. And if God take the wrongs done to his people as done to himself, woe to them that wrong his people.  
Secondly, as consider what a great sin it is, so consider what shame will follow when God clears the Innocency of his servants; What a shame it will be for people to say, now we see such and such are liars, slanderers, backbiters, and who would trust them.  
Thirdly, consider God will never put it up at your hands, your false accusing of his people, Psa. 101.5. Him that privily slandereth his Neighbour will I destroy. God will be even with them, if they seek to destroy their Neighbour and God he will destroy them.  
But may some say; ay, but sometimes we may speak the truth as well as slander them, and what then, shall we hold our peace.  
I answer, First it is a great sin to accuse falsely; and as it is a great sin to accuse falsely, so in some respect it is a great sin to speak evil of them, though the things be true they speak of.  
As in case the party they speak of be absent, and yet they will speak evil of a man, this is, though the thing be true, backbiting; and see what shall become of such, Psal. 140.11. The backbiter shall not be established upon the earth, such a one may think to get up by his neighbour's ruins but it will not do; God hath threatened he shall not be established upon the earth.  
Secondly, in case though the thing be true, yet if the parties have been deeply humbled for it, judge themselves for it, lie upon the rack pleading for mercy, and groaning under the burden of it; and is left in a wilderness of sorrow, at such a time to revile them, and abuse them for that which is true, it is a sin with a witness, this is to add affliction to the afflicted, as Psal. 69.26. They do persecute him whom thou hast smitten, and add sorrows to him whom thou hast wounded; at such a time to speak to the disgrace of another is a sin with a witness.  
Thirdly, in case it be a near friend that they revile, as Psal. 41.9. My familiar friend whom I trusted, which did eat at my table hath lifted up the heel against me, though the thing should be true, yet when one pretends friendship and flatter to a man's face, that they might revile him behind his back without suspicion, this discovers the envy in the heart, and aggravates the sin.  
Object. But some may say, we may speak any thing, that is true; Shall your precise people do what they list, and no body shall control them.  
I answer, in some causes a man may not speak of the failings of a child of God, and in some causes they may speak of their failings?  

First, a man hath no ground to speak evil of those things which he knows not, in things that we do not know are true, and in things that we do not know whether ever there were any such thing intended by the parties or no, we have nothing to do to condemn them for. I would feign know by what rule, either from the light of nature or grace, a man is to be condemned for things that he knows not; this is to take God's place to judge the heart of another, it is God only that searches the heart; and he hath reserved it to himself to judge the heart; therefore saith Christ, judge not that ye be not judged, Matthew 7.1. And God doth severely punish such as take his work out of his hand; for with what judgement ye judge saith Christ, ye shall be judged, and with what measure ye meet it shall be measured to you again. God bids us look to our own hearts, but he forbids us judging the hearts of others; 1 Cor. 4.5. judge nothing before the time until the Lord come who will lighten things that are had in darkness, and if God will do it, what have any to do to take his work out of his hands.  
Secondly, the godly are not to be evil spoken of for mere frailties, and infirmities, which either they take little notice of, or else they groan under the burden of, to speak evil of them, or bring a odium upon them for such things, it argues that there is malice in the heart.  
Thirdly, the godly are not to be evil spoken of publicly by discovering a secret, when the revealing of it can no way make for God's glory or the good of others, but rather bring dishonour to God; it doth argue that that man or woman which discovers it, is a slanderer, and malicious in heart against the other party; for saith the wise man, He that goeth about as a slanderer discovers a secret, but he that is of a faithful heart concealeth a matter, Prov. 11.13. So they are branded out to be malicious slanderers, unfaithful; It is a sign of a wicked heart when people are glad of any thing to set upon the stage against a child of God.  
Fourthly, the godly are not to be evil spoken of behind their back, for as I told you before, God will not put it up at their hands, the backbiter shall not be established upon the earth.  
Fifthly, the godly are not to be evil spoken of for their goodness, their exact walking with God; but this I have spoken of already, and therefore I come to show you in what causes the failing of God's people may be spoken of.   
First, when private admonition will do no good, but they remain obstinate still, the Lord jesus Christ saith, Matt. 18.15. Tell thy brother his fault between him and thee, and if he hear thee thou hast won thy brother, if hear thee not tell it to two or three; and if he be obstinate still tell it to the Church, I pray you mark the words, our Saviour doth not bid them go and tell scoffers and jeerers at holiness of it, that will endeavour thereby to make God & Religion odious, but tell it to the Church that they might come under the Censure of Excommunication, until such time as they acknowledge their fault, and give satisfaction to the godly concerning the crime; for let a thing be never so true of a child of God; they that will speak of it so, as to set upon the Stage to God's dishonour, the disgrace of the Gospel, and the prejudice of Religion; truly it is a sign they never yet truly learned what belongs to religion or humanity either.  
Secondly, in things that are too apparently evil, that is, things that are so open and manifest, that all the Country takes notice of it, than they are to be reproved openly.  
Or thirdly, when the speaking of their failings make for God's glory, and the good of Religion; In these causes the failings of the Godly may be spoken of, so as those that speak of them observe these cautions; First, that the ground 〈◊〉 his speaking of his neighbour be nor revenge, and a desire to disgrace the other party; for if these be the grounds, though the thing they speak be true, yet their end is evil, and God will find it out and punish it, I pray see Prov. 24.17. Be not thou glad when thy Enemy falls, let not thy heart joy when he stumbles; lest the Lord see it and be wrath, and turn his wrath from him to thee, if God will bring that plague upon thee that should have come upon thy Enemy, if thou hadst not joyed at his downfall; What dost thou think God will bring upon such, as joy at the downfall of such as are no Enemies.  
Secondly, It must be spoken at a fit and convenient time, Prov. 29.11. A fool pours out all his mind at once, but a prudent man keepeth it until afterwards, that is, until a convenient time, until his speech may be seasonable; Words in season are as Apples of Gold in pictures of silver; and truly, such in the text, are branded with folly as not seasonable in their talk of the failings of the Godly; but every body with them is alike, and all times alike for to speak of the failings of the godly; A fool pours out all his mind at once.  
A fourth Use, is for exhortation; First to those that falsely accuse the people of God, my exhortation to you is to repent of this your wickedness in time, lest you repent too late, Consider what great bills of indictment, the great God of Heaven and Earth will bring against you at the great day, when every secret Plot shall be discovered, Eccles. 12. verse the last, God will bring every work to judgement with every secret thing, whether it be good or evil, how will you be able to stand then when the Lord shall judge between thee and thy neighbour? for this judge he will judge according to knowledge, and righteously. Magistrates may be so corrupt as they may justify the wicked and condemn the Just; and take part with the wicked against the people of God; but God will be a upright judge, he will judge according to righteousness between man and man, yea, he that inhibits Kings to wrong his people, Psal. 105.15. He then will judge between Magistrates and his people.  
Secondly, be exhorted to repent of it, so to forsake it, and because it is so bewitching a sin, as that when a man or woman is once accustomed to it, it is a hard matter to refrain it, I shall propound to you the means you are to use, as ever you would avoid this sin of slandering your Neighbour.  
The first badge of God to show thee the vileness of thy heart in this particular sin; It is such a sin as makes a man like the Devil; a sin that brands a man or woman to be wicked, a sin not only against the Moral Law, but against the Law of nature; Such show the nature of Devils, and wild beasts, rather them the nature of men, that will falsely accuse their Neighbour and seek the blood of their neighbour; and yet it is a strange thing to see how common this sin is in our days, people do not account it as a sin; and therefore there is great need to beg of God to convince thee of the vildness of it.  
Secondly, deal by your neighbour as you would be glad he should deal by you, Matth. 7.12. Consider thus with thyself, would I be glad my neighbour should have dealt by me as I have dealt by him? would I have been glad that he upon no better grounds than I have accused him of a crime, he should have accused me of the same crime.  
Thirdly, another means to avoid this sin, is to avoid idleness; for Idleness is the root of this and many other gross sins; The idle person is at leisure to attend the Devil's business; and hence it comes to pass there is so much running from house to house with tales and false reports as there is; because there are so many idle persons that are at leisure to attend upon the Devil's business. And truly I think there is small reason, why any should credit what the Idle person speaks, when the Apostle exhorts the Saints, 2 Thessaly. 3.6. To withdraw themselves from them, and in the 10th. verse flatly commands, That if there be any will not work that they should not eat; and verse 11th. For we hear there are some work not at all but are busy bodies, busy in meddling with other folk's matters, as 1 Tim. 5.13: They being Idle learn to go from house to house, yea, they are not only idle but pratlers, busy bodies; These are the fruits of idleness running about with tales and lies, and flanders, and therefore the way to avoid it is to avoid idleness.  
The fourth and last means is, if thou wouldst not falsisie or unjustly any way accuse thy Neighbour, then search thy own heart first, and see what is there; and so I come to the use of Exhortation in general, as it concerns both the godly and wicked, be all hence exhorted to take heed how you receive false reports of the godly; For we must know, it is as great sin to receive false reports as to devise them, and tell them forth, Exod. 23.1. Thou shalt not receive a false tale nor put thy hand with the wicked to be a false witness. God have forbidden the receiving of a false tale, as well as the telling of it; we use to say of thiefs that the receiver is as bad as the thief; so the talebearer is as bad as the tale teller, nay worse, for a man may be a thief without a receiver, but there can be no talebearer without a receiver; the hearing of false tales as well as the telling of them is abominable unto the Lord, and it is a sign that such men and women are liars and dissemblers themselves that receive false tales, Prov. 17.4. The wicked heed false lips, and the liar hearkens to false lips, I pray mark who they be are so ready to receive false tales, the wicked, the liar; and on the contrary it is a mark of a child of God, Psal. 15.3. He that slandereth not with his tongue, nor does evil to his neighbour nor receives a false report against his neighbour, he that does so and so shall be a Citizen of Zion; and one thing is not to slander or receive a slander; and on the contrary they that tell false tales, and they that delight in hearing them shall be excluded this City of Zion, Revel. 22.15. Without shall be dogs, enchanters, whoremongers, murderers, Idolaters, and whosoever loveth and maketh lies, I pray mark, not only those that make them, or those that devise them, but those that love to hear them told forth.  
Truly I hope I shall need no other argument to God's people but these two to avoid talebearers, the first is, consider such people are very destructive to a Kingdom, a Town, or a person to a Kingdom, Ezech. 22.9. You find it one of the great sins set down in the Catalogue, for which God would take vengeance upon them. In the one, they, saith the Lord that carry tales to shed blood, and as to a Kingdom so to a Town, Prov. 26.20. Where there is no talebearer strife ceaseth; It implies thus much, that where there is talebearers there is strife, strife between man and man, and many times a whole Town at variance, and as to a Town, so to a person, Levit. 19.16. Thou shalt not go about with tales among thy people, nor stand against the blood of thy neighbour; so that in that it seeks the blood of another, it is destructive to a person.  
My second motive is, Consider what a sad fight it would be to see a child of God in a Devil's habit; but you will say, how shall we avoid hearing of tales; I answer, Solomon tells you how, Prov. 25.23. As the North wind driveth away rain, so doth the angry countenance the slanderous tongue; if you sharply reprove them and not hearken to them; they will soon be weary of the trade, it they can no longer utter their ware, and the reason why there is so many of that trade, is, because they have so many merchants to put off their ware to.  
I might here, it time did permit show how this concerns Magistrates, if God's people may be falsely accused, it concerns them to take heed how they join with the wicked against the people of God; Magistrates are to justify the righteous and condemn the wicked, Deut. 25.1. They ought to imitate God in judgement, to judge according to righteousness, and not for favour and affection; but I leave this and conclude with this word of consolation to all those that are falsely accused, james 5.9. Behold the judge standeth at the door; Take my brethren the Prophets for a example of suffering adversity, and of long patience which have spoken in the name of the Lord, and Matth. 5. 11th. Blessed shall ye be when men revile you and persecute you, and say all manner of evil against you for my sake falsely, rejoice and be glad, for great is your reward in Heaven; for so persecuted they the Prophets which were before you.  
FINIS.   

THE Skilful Teacher.  
IN A SERMON PRECAED At CHILISFORD in Suffolk, July the 16. Anno 1648.  
BY ZEPH. SMITH.  2 TIMOTHY 2.15. Study to show thyself approved of God, a workman that needeth not to be ashamed, dividing the word of truth aright. LUKE 22.32. When thou art Converted, strgenthen thy Brethren. 
LONDON, Printed by THO: FORCET for John Rothwell, living in Pauls-Church-yard, and are to be sold at his Shop at the sign of the Sun and the Fountain, in the year, 1648.   

THE Skilful Teacher.  PSAL. 51.13. Then shall I teach thy ways unto the wicked. 
THis Psalm is David's penitential Psalm, in which after Nathan came to him and reproved him for his sin of murder and adultery; he confesses his sin and petitions to God for mercy for himself and the Church; for himself to verse 18. And for the Church to the end of the Psalm; In the first part of the Psalm we have his confession of his sin, and his Petition for pardon to the 8th. verse; In which we may take notice of the Prophet's disease; viz. A wounded spirit for sin. Secondly, that he seek for as a special remedy to cure this disease, Is sin pardoning mercy, loving kindness, and multitude of mercies; The Prophet knew his sin was great and acknowledged it to be so, and therefore he calls for much sin-pardoning mercy, entreating the Lord to wash him throughly from all his sins, and especially from these foul sins of murder and adultery.  
God doth not only wound the Spirits of his people for sin at their first Conversion; but also if afterward they fall into sin as did David, he brings them back again through a wilderness of sorrow to comfort. Peter denied his Master after Conversion; God brings him to his comfort through the rivers of bitter tears, he wept bitterly; and do we not see the like in David; I do not say their sins after Conversion separates them from the Love of God, for nothing can separate true belcevers from the love of God, Rom 8.38. But though their sins cannot separate them from God's love, yet they may deprive them of the comfortable enjoyment of the light of God's countenance, and God ordinarily brings them through a wilderness of sorrow to the sight of it again; it cost them many a prayer and tear, many a sigh out of bitterness of Spirit. As David, who pleads for pardon of sin, and earnestly desires God would assure him of his pardon of his sin before he had the comfort of it; for though Nathan said to him when he tried out I have sinned; thy sin as pur away from thee, thou shalt not die; yet the Prophet cried out of the bitterness of his soul, and went up and down with a heavy heart a long time before he had the comfort of it; as appears by his prayer, verse the 8th. Make me to hear of joy and gladness that the bones which thou hast broken may rejoice; David's sinful carnal joy proved the breaking of his bones, at last though sin be sweet at the committing, yet the lash that follows will be as bitter as gall and wormwood; Well might the Prophet have said, Oh! accursed be that pleasure that ends in such pain, that procures such sorrow, and hinders me of such joy, as now a drop of it would be better to me then a whole World; though sin hath broke my bones, yet a drop of that joy would cause them to rejoice— and in the 10th. verse, The Prophet prays for sanctifying grace, he doth not only pray for pardoning grace but purging grace; Create in me a clean heart, a sincere Convert will not only desire to be justified but to be sanctified; to be holy as well as happy, to have the power of godliness as well as the form, As if the Prophet should have said, Lord, I do not only desire to have my sins pardoned but my heart purged; my heart is filthy and polluted; Oh create in me a clean heart;— In the 11th verse, He petitions for deliverance from that judgement that fell upon Saul; viz. Rejection, Cast me not away from thy presence; as if he should have said, Lord, my predecessor Saul; he sinned against thee and thou didst reject him for a King; and if thou shouldst reject me, and say; because that David hath done this I will reject him, he shall be King no longer; he shall rule the people no longer, thou wert just and righteous, but oh-cast me not away from thy presence,— then in the 12th. verse, He prays for that ancient comfort he once enjoyed; Restore to me the joy of thy Salvation, the word Restore to me doth imply, that the Prophet once had it and now had lost it; whence we may observe, that though sin do not deprive the godly of Heaven, yet it will deprive them of their joy for a time; Sin will bring a child of light to walk in darkness and to see no light of comfort, as the soul shall be constrained to say, What have I to do any more with Idols, Hosea 14.9. If these sorrowe● and afflictions and horrors be the effects of sinful joy, What have I to do with sin, I will return to my first husband, for at that time was I better than now; Oh restore to me the joy of thy salvation, and establish me with thy free Spirit.  
Secondly, hence we may observe, that when a soul is sensible of the absence of the light of God's countenance, it is restless until God speak peace; how restless was the Spouse in seeking after Christ, Cant. 3. How restless was the man, Psal. 88 How restless was David in the absence of the light of God's Countenance, he washes his couch with his tears, his moisture was turned into the drought of Summer, he roared all the day, he bewails his sin, he cries out; Make me to hear of joy and gladness, restore to me the joy of thy Salvation; He sets a high price upon it and accounts it better than life, Psal. 63.3. He promises that if ever God will speak peace to him he will walk more exactly for the future, as in the text, Then will I teach transgressors thy ways; as much as if he should have said, Lord, if ever thou wilt speak peace to my soul, if ever thou wilt bring me out of these straits my sins have brought me into, Lord if ever thou wilt pardon my sin and receive me into favour, than I shall be able to teach and instruct others experimentally, I shall be a fair warning to others to avoid the like sins I have committed; and I should be able to comfort others in the like distress I am in.  
Then shall I teach, The Scripture makes mention of the teaching of God, the teaching of Christ, and the teachings of the Spirit, both ordinary and extraordinary; so of the teachings of men, such as are good or bad, such as teach the word of the Lord faithfully, and such as teach fantasies of their own brain and lies, and delusions; Amongst men there are two sorts of Teachers, such as are publich Teachers; and Private, that is, such as instruct their Families and Neighbours, as occasion is offered in the ways of God, though not in a public Ministerial way, as they, that are set apart for the public Ministry. I find not in Scripture that David took upon him the Office of the Priest or Levites, and taught publicly as those set apart for the work; Then the Question is, what he means by teaching here, when he saith, Then will I teach. I answer, The Prophet David taught in his Family, 2 Sam. 6.20. He returned from dancing before the Ark to bless his house, that was, to pray with them and instruct them; Secondly, as a King, occasionally by instructing his Subjects as occasion was offered, Psal. 40.9. I have declared thy righteousness in the great Congregation; and thirdly, He taught as a Prophet, infallibly inspired and moved by the holy Ghost to pen part of the holy Scripture. The duty of teaching lies upon every Master of a Family to pray with them, and Catechise them, and instruct them in God's ways, according to that ability God hath given them; though not the like duty as a King, as David did, or as one infallibly inspired now as David was then; Neither doth this text prove as some grossly imagine, that all believers may teach in a public Ministerial way; for if all be Teachers, Who shall be taught? But the sense of the text runs thus; then, if God will restore to me the joy of his Salvation, and bring me out of these straits, than I shall according to my place experimentally show to others how bitter sin is, and how good God is in pardoning sinners, according to the expression of the Prophet, Psal. 66. Come all ye that fear the Lord, and I will tell you what he hath done for my soul.  
In the text we have David's promise, and David's Prophocie; his Promise, then will I teach; his Prophecy, and sinners shall be converted unto thee; or here is the duty he binds himself to perform, and the success he promises to himself, that which we are to insist upon, is the duty which the Prophet binds himself to perform, in which consider first that it was,— Teach.  
Secondly, the Doctrine, he will teach— the ways, that is, God's ways.  
Thirdly, the persons he will teach,— the wicked.  
Fourthly, the time when he will teach,— then will I teach; that is, when God speaks peace to him, and restores to him the joy of his Salvation, than he will teach others; from whence in the first place we learn this point of Doctrine, That those persons whose spirits God have wounded for sin, and afterward restored to comfort are best able to teach and instruct others: Then will I teach; as it he had said, then shall I be able to teach from my own experience. It is those that are taught themselves are best able to teach others; Thou that teachest another saith the Apostle, teachest thou not thyself? A man that is not might himself, nor able to teach himself is not fit to teach others: When thou art converted saith Christ to Peter, strengthen thy Brethren, Luke 22.32. As if he should have said, Peter, when thou hast experience of God's goodness thyself, thou wilt be able to teach others; then strengthen thy weak Brethren. Those that God hath brought under the terrors of Conscience, they knowing the terror of the Lord will from their own experience acquaint others with it, 2 Cor. 5.11. And they having comfort from God are best able to comfort others; Who comforteth us saith the Apostle in all our tribulations, that we might be able to comfort others, 2 Cor. 1.4. As much as if he should have said, until a man have experience of God's goodness himself, he will not be able to comfort another; and the experience of God's goodness makes a man able from experience to comfort others; therefore God comforts his in all their tribulations that they might be able to comfort others.  
1. Reason of the point is, because such can teach others experimentally; for the Lord having opened their own eyes, and shown them the horrible filthiness of sin; what Monsters they are, how by nature they are children of wrath, Eph. 2.3. That they have defaced the Image of God, and have the Image of Satan; that they lie in their blood and filthiness, Ezechiell 16.8. And shown them the fountain of Christ's blood, Zechariah 13.1. In that day there shall be a fountain opened to the house of David, and the Inhabitants of jerusalem to wash in, for sin and for uncleanness; and made them ton to this fountain with David, Purge me, wash me; they can experimentally declare this to others.  
Secondly, they know by experience what folly and madness it is to run on in the ways of sin, and they can inform others of it; Paul he had found the service of sin a fruitless service himself, and he appeals to others, whether they had not found it so also, as Rom. 6.21. What fruit found ye in those things whereof ye are now ashamed; Those that know the folly, and madness, and fruitlessness in the service of sin, they can experimentally inform others.  
Thirdly, they have felt the burden of sin themselves, and they can declare to others what a pressing burden sin is; sin is such a burden as will sink the soul if it be not disburdened; When the weight of sin oppressed David's Conscience, he cried out, My iniquities are gone over my head, they are a burden too heavy for me to bear, Psal. 38.4. When the Lord intends good to the foul, he lays the burden of sin upon the Conscience, that it might run to Christ who only can ease it; Who also invites such to come to him, Math. 11.28. Come unto me all ye that labour and are heavy laden, and I will ease you. Ye that labour under the burden of sin, and cry help, I sink, I perish, I perish, them Christ eases, and then they can tell their friends and Neighbours experimentally sin will press the sinner, if ever God intent good to the soul here; for though some are pressed with the burden of it more than others, yet all feel the burden of it in some measure; and if they feel not the pressing burden of sin here for their good, it will press them to hell for ever without hope of recovery; and therefore, woe to those men and women that jesus Christ eases not of this burden.  
Fourthly, they have been made sensible of their spiritual bondage, and servitude to sin and Satan; A man that hath been in Captivity, and made a slave to his Enemies, can tell by experience whet bondage and captivity is. We are all by nature bondslaves to sin and Satan; we were borne slaves and have lived slaves, a worse slavery than the Turks or any other Nations slavery; but natural people are not sensible of it; It is those that have been made sensible of it that can best inform others about it.  
Fifthly, they have tasted the bitterness of sin, and they can declare to others what bitters fruits sin brings forth; though sin be in the mouth as sweet as honey, yet in the belly it will be bitter; afterwards it brings bitterness; David found it true by experience, when he cried out, my sin is ever before me; Ever when I lie down and when I rise up, where ever I am, or what ever I do, my sin is ever before me, my Conscience always accuses me. job found sin bitter also, job 13.26. Thou writest bitter things against me, and causest me to possess the sins of my youth; God brought his sin to remembrance, and his Conscience accuses him, this was bitter; thou writest bitter things against me; Sin will end in bitterness; Behold! it is an evil thing and bitter to forsake the Lord, jer. 2.19. It will make the sinner to mourn in bitterness, Zech. 12 10. They shall mourn for him and be in bitterness, they may pray in bitterness, hear the word in bitterness, not find one word of comfort in the Ordinances; they may think upon God in bitterness; saith David, I thought upon God and was troubled, I prayed and my spirit was full of anguish, Psal. 77.3. Though he thought upon God and prayed to him, who is the soul's life, comfort, joy, all in all, yet he was troubled; So the poor sinner may pray and be troubled, hear and be troubled, read and be troubled, look up to Heaven and be troubled, think upon God and be troubled; Like a Mariner in a storm, when hope fails of safety he cries out, What shall I do? I sink, I perish. So says the soul in the bitterness of spirit, I sink and perish, I am damned, my Conscience that is a roll, wherein is written Lamentations, and mourning, and woe; Now I see by experience, it is an evil thing and bitter to forsake the Lord. Now that soul that hath tasted the bitterness of sin can experimentally teach others how bitter sin is; A man that hath endured imprisonment, or that hath endured sickness can best tell what it is; A man that hath had the Pox or the Plague, and recovered it, can experimentally tell what it is. So they that have seen the plague of a hard heart, the plague-sore of sin, they can best declare to others the bitterness of it.  
6. They have tasted of God's goodness also, and they can experimentally show to others how gracious the Lord is, how gracious the Lord hath been to them in restoring peace to them; as they have been acquainted with the bitterness of sin; So with the Lords coming into the soul with comfort; they can experimentally tell others God doth not always hid his face; though for a time the soul may look up to the Lord that hides his face, Esa 8.17. Yet he will not hid his face always, though the Spouse mourn a long time after him whom her soul loveth, yet at the length she finds him. Cant. 3. For a moment, in my anger saith the Lord, I hide my face, Esa. 54.8. But with everlasting kindness will I have compassion on thee; and they can declare to others how the Lord returned in mercy to them, when they were ready to sink, when hope failed, and they were ready to despair, ●● the Prophet saith in the fatherless find mercy, H●sea 14.4. I was saith the soul as on fatherless, and motherless, and friendless, and harbourless, I apprehended myself sinking down to hell without hope or help; I see I had nothing, nor had done nothing that would commend me to God, and yet in my despairing condition, when I said I am cast off, the Lord of his free grace found me a lost sheep; A prodigal child that fed upon husks until my soul was starved; and the Lord drew me to Christ, and commanded his loving kindness to take hold upon me, he overcame me and made sick of love to lesus Christ. And now I see that Christ is all in all; the sight of God as a reconciled Father in jesus Christ, that is, soule-satisfying comfort; one smile from the Father in jesus Christ countervailes all the bitterness I have undergone; Now I think I should be able to comfort others in the like distress, and this is the first reason; they can teach others experimentally.  
The second Reason is, because they are most skilful to minister a word in season to a drooping soul; If a man inquire the way to a place, he that hath been at that place is more skilful to direct him then one that either knows it by hearsay, or by the Map; They can speak as they have heard or read, but he that hath been there he speaks according to knowledge, he speaks that he hath seen; A man may teach many profitable truths to others, and yet never found the power of them himself. I beat down my body saith the Apostle, and bring it into subjection, lest, while I preach to others I myself should be a castaway. Is it possible for a man to teach others and yet not be taught himself; A man may preach of the Doctrine of Faith, and Repentance, and Obedience to others; As the man that directs the other the way by the Map; but he that hath found Faith and Repentance, and walks with God, he can teach others experimentally. They that walk in the way to Heaven are more skilful to direct another the way, than they that direct them by hearsay; The Saints knows what enemies and tocks and dangers are in the way to heaven, and they can acquaint others with them.  
Use of the point is to inform us, that it is very necessary, that they that teach others be taught themselves. Thou that teachest another saith the Apostle, teachest thou not thyself, Rom. 2.21. It is that man that hath groaned under the burden of his own lusts and corruptions, and overcomes them, that is best able to teach another how to overcome his lusts and corruptions; Truly a man is not fit to teach as a Minister until he be taught himself to know God, and Christ savingly; nor fit to advise as a Christian until he be taught in the School of Christ; Were a man taught all the Arts and Sciences under Heaven, were he able to speak with such acuteness and Elequence as should cause admiration in the hearers; yet all this is nothing to the saving knowledge of jesus Christ. Paul had as good bringing up as another, yet he counted all as dross and dung in comparison of the excellent knowledge of Christ; Arts and Sciences, and parts are necessary, but the saving knowledge of jesus Christ is the unicum necessarium for a Teacher; therefore it is very necessary that they that teach others be taught savingly the knowledge of Christ, as well as literally your knowledge of the Letter.  
Secondly, it informs us, that if those that are converted themselves be fittest Instruments to convert others: then how unfit are such for the work of the Ministry as are enemies to Conversion: Such as daub people with untempered mortar, and teach lies for truth, and cry peace, peace, when there is no peace; Such as discourage people rather than encourage them in the ways of God, and also as bad in their let examples of drunkenness, Sabbath profanation, uncleanness, Idleness, swearing, and these yet are the men cried up, and highly esteemed in the world; aye, but if God account them unfit Ministers, it mattert not what account the world hath of them; they must needs be very unfit to direct poor souls the way to Heaven that are themselves walking in the way to Hell; and enemies to those that walk to Heaven; Such as refuse to walk in the ways of God themselves, and hinder as many as they can from walking in them, surely these are unfit to teach others his ways.  
Thirdly, if those whose spirits God wounds for sin, and after restores to comfort be best able to teach others, it informs us that God does bring those souls he intends good o through a wilderness of terror to comfort, I will allure her and bring her into the wilderness, and speak friendly to her, Hosea 2.14. The Spouse comes out of the wilderness leaning upon her well beloved, Can: 8.5. Therefore in the next place it is for a use of direction to such as would seek unto others in their straits; to make choice of such Teachers as are best able to advise them as near as they can, such as can advise them experimentally. The sick man will go to such a Physician as he is persuaded is skilful, and experienced; We should be as careful for our souls, to make choice of such spiritual Physicians as are skilful experienced men; And it renders a man or woman suspicious, when in their troubles they go to such as will daub them up, and flatter them in their sin, such as will prophesy peace when there is no peace; and cannot endure them that deal faithfully with them. First, consider, an unskilful unexperienced Physician may instead of recovering the patiented make the disease more dangerous, if this be thy soul's condition it is very sad.  
Secondly, consider when the Patient's life or death depends upon the Physician's skill, if the Physician want skill the patiented dies: When thy soul is sic● thou standest upon the brink of eternity, if thou goest to unskilful Physicians thou mayst perish for ever. jesus Christ is the soul's best Physician, the way to be healed is to go to him; and to ask Counsel of such Physicians as have been healed by him, and have learned their skill of him.  
Secondly, as I would advise such as are in distress to seek to a skilful Teacher, so also as near as they can to one that is faithful; If a Physician have never so much skill, if he be unfaithful, he may do hurt as well as good with his skill; then above all make sure of a faithful Physician for the soul, one that will faithfully apply the word to thy soul suitable to thy condition, whether it makes for thee or against thee; one that will be faithful in keeping secrets, It becomes not a faithful Minister to disclose those secrets that wounded spirits reiate to them, but rather to pity them, and pray for them, and advise them; this is the duty of a Physician that is faithful, and such Physicians sick souls should seek unto for advice. I Now come to the second Doctrine: Then shall I teach. Whence we learn that when a man is once converted himself, he will endeavour the conversion of others; If he be a Minister, when he is converted himself, what pains will he take to convert others; he will pray and study, and sweat, preaching the Word in season and out of leason, he will consider Christ have died to bring home souls to God; and shall not I whom he hath set as a watchman over souls, study, and sweat and travel in birth, till Christ be form in them, yea, and beseech them in Christ's stead to be reconciled unto God, 2 Cor. 5.20.  
What mean the faithful Ministers preaching the word in season, and out of season, their reproving, rebuking, exhorting; not as carnal people say the Minister bear us ill will, and therefore he reproves us and threatens us with damnation and judgement; no, but because they would feign bring home souls to God; they are converted themselves, and they desire the Conversion of others; so private Christians, when God hath once converted them, they will take pains to convert others. When Christ told the woman in john 4. I hat he was the Messiah, she left her waterpot and water to go call others to see Christ; When God hath converted the husband, he will endeavour the Conversion of his wife, he will pray for her and instruct her in the ways of God, So when God hath converted the wife, she will endeavour the Conversion of her husband. So converted Parents will pray for their Children, and instruct them, and endeavour their Conversion, and wish, oh! that the Lord would grant that my son or daughter might live in his fight; and they will endeavour the Conversion of their friends and Neighbours, they will pray for them, and advise and counsel them, and mourn over them, and entice them to that which is good.  
The Reason is, because saving grace will not be Idle, it will act; goodness is of a spreading nature; Paul, when he was converted himself, see what pains he takes to convert others; he will withhold nothing that is profitable for the good of souls. When Agrippa said to him, Acts 26.29. Almost thou persuadest me to be a Christian, he said, I would to God that not only thou, but all that hear me this day were not almost but altogether such as I am, except bonds; his desire was, that all that heard him might be truly converted, yea, be did so earnestly desire the Conversion and Salvation of his Brethren, and Countrymen, that Romans 9.2. He could have wistred himself accursed from Christ, that they might have been saved. So joshua, he was converted and followed God constantly himself, and he resolves with his Family to serve the Lord: So Abraham will teach his Children after him the way of the Lord, Gen. 18, 19 I know Abraham saith the Lord, that he will teach his children, and his household after him to keep the way of the Lord. What is the Reason goodness is of a spreading nature? True grace cannot in this sense be hid; Though all be not Gold that glisters, yet true Gold will glister Ye are faith Christ, the light of the World. A City set on a hill cannot be hid; True grace where it is will discover itself.  
1. Use. Is it so that such as are converted themselves will endeavour the Conversion of others; then what an evident sign is it, such are not converted themselves as endeavour not the Conversion of others, but rather entice them to sin; to Swearing, Drunkenness, Sabbath profanation, lying, slandering; Yea, What shall we think of such as are Enemies to Conversions such as scoff and steer at Converted people; Surely such are fare from saving Conversion. To enter into particulars, Do we see Magistrates instead of punishing sin, and standing up for sin; neglect to reform themselves, and neglect to reform in their Families; but suffer their children and servants to lie oft, and slander and abuse the people of God; yea, it may be to scoff at them behind the door; Do we see them instead of setting good examples fet bad examples; instead of standing up for the furtherance or the Gospel hinder it what they can, by opposing godly Ministers; and pleading for ignorant sottish scandalous Ministers, swearers, pot companions, drawers on of others to sin with greediness; Whatsoever their pretext is, if according to the words of our Saviour Christ, we may judge of the tree by the fruit, it is evident such Magistrates are not sincere Converts.  
So such Ministers as daub people with untempered mortar, flatter them in their sins, sad the hearts of the righteous, and strengthen the hands of the wicked; teach not the people the difference betwixt the holy and profane, according to Ezekiel 44.23. Persecute the faithful Manisters of the word; and instead of exhorting people to pray in their Families, and to read the word, scoff and deride at them that do; sure such Ministers are not sincere Converts, for if they were converted themselves they would endeavour the Conversion of others.— So such private persons as neglect prayer in their Family, reading of the word, instructing the souls committed to their charge in the ways of God, are content to venture their own souls, their children's souls, and servants souls under a soule-starving Minister. It is evident these are not sincere Converts; for if they were truly converted themselves, they would set up the worship of God in their Families, they would desire the Ordinances of God in the purity; As new borne babes they would desire the sincere milk of the word, that they might grow thereby, 1 Pet. 2.2. They would inquire where Christ feeds his flocks at noon time, Cant. 1.7. They would cry with David, How amiable are thy Tabernacles oh Lord God of Hosts, my soul longeth, yea, and fainteth for the Courts of the Lord, my heart and my flesh cryeth our for the living God; And I had rather be a door keeps in the house of God then to dwell in the tents of the wicked, Psal. 84. They would be careful of their owns souls, and the souls of their Family.  
2. Use, If converted persons will endeavour the Conversion of others, it informs us that there is very few converted now adays; Where shall we find them that endeavour the Conversion of others. Look amongst great men, such as are in eminent places; Do not the Scripture say, Not many high, not many mighty, not many noble are called; And doth not our Saviour say, The Mysteries of the Gospel are hid from the wise, and understanding in the world, Matth. 11.25. And is it not written, that bvilders laid aside Christ the corner stone, Acts 4.11. How few men in eminent places stand up for God. Where shall we find converted Magistrates, and converted Gentlemen now adays? If this be their Character to seek the Conversion of others. So how few Converts shall we find amongst Ministers now adays. Where are they that pray and study, and preach, and sweat to convert souls? And that mourn for the obstinacy of the people, when they see their Ministry convere not souls to God, as Ierem●ah did. jer. 13.17. It for all this ye will not hear, my soul shall weep in secret for your pride: And my eyes shall run down tears, because the Lord's flock is carried away captive; Whether they would hear or no, the Prophet will mourn for their obstinacy and hardness of heart; So when a faithful Minister is diligent to preach the word in season, and out of season, dividing the word of truth aright, with a desire to bring home souls to God; And yet the word proves a hardening letter; It makes them go up and down mourning with the Prophet, I have laboured in vain, I have spent my strength in vain, the bellows are burnt, and the lead is consumed in the fire, and the Founder melteth in vain; for the wicked are not taken away, reprobate silver shall men call them; because the Lord hath rejected them; But where shall we find such Ministers; Now we may find many, pervert people; Some with their corrupt Doctrine; some with their flatteries and profaneness; but where shall we find such as go about the work in good earnest, to endeavour to convert souls to God. Truly, when we look abroad amongst the watchmen of our time, I fear we shall find but few such. Some few there are I am persuaded, make it their endeavour to convert souls, that study to approve themselves to God, workmen that needeth not to be ashamed; These are so fare I am confident from taking offence at what I say now, that they rather groan under their burden, and mourn for the lukewarmness and profaneness of many of the watchmen of our time; for if this be a Character of a sincere Convert, to endeavour the Conversion of others. How few of the watchmen of our time are sincere Converts. So, amongst the ordinary sort of people, where shall we find sincere Converts? As for the most part of people, they scarce have a form of godliness; but are such as lie in gross profaneness, or such as are but mere gross Civilians. And to come to professors, the Scripture saith, many of them have a form of godliness and deny the power: Me thinks my heart hath lain like a stone in me; many times when I have taken notice of such as have been glorious Professors, yea, eminent bright stars to the view of the World: When I have taken notice how little Religion they have had in their Families, how little reading the word, or praying in their Families at any time; Some neglecting morning duties; some neglecting morning and evening both; and done no more for their Children and servants than they have done for their beasts, provides for their bodies for the day, and let their souls sink or swim; It hath often made me think of the Prophet David, how he hath cried out in Psal. 12. Help Lord, for there is not a godly man left; A faithful man who can find saith the wise man. How few are there set up the worship of God in their Families? Where shall we find Husband's mourning over their unconverted Wives, and wives mourning over their unconverted husbands? and parents' mourning over their Children, and servants that miscarry; as David did for Absalon, when he cried out, Oh! my son Absalon, my son, my son, Absalon; Would God I had died for thee my son, my son; Where there is true Conversion, there will be an endeavour to convert others: and therefore it is to be feared there is but a few sincere Converts now a days.  
3. Use, is for examination, Let us try ourselves, whether or no woe be converted ourselves; Do we endeavour the conversion of others? How does it concern all sorts of people to come and weigh themselves in the balance of the Sanctuary, and inquire into their conditions; What fruits of Conversion appears in me as a Magistrate, as a Minister, as a Master of a Family? How do I endeavour the Conversion of others? what care have I of my own soul? my children's souls, and Neighbours souls; and how do I mourn for them that remain obstinate? Do I with Lot vex for the abominations of the place where I live; And complain with David, Woe is me that I am constrained to dwell in Mesech, and inhabit in the rents of Kedar; If thou be a true Convert thus it will be with thee; It is very remarkable, the example of the Thief upon the Cross, he was converted at the last hour, and that very hour, or part of an hour, his grace discovered itself, he sought the Conversion of the other thief, as you may see in Luke 23.40. And the truth is, true grace will discover itself. When a soul hath once tasted of God's goodness, and free grace in jesus Christ, it cannot but desire that others might taste it. Oh! that my husband, my wife, my son, my daughter, my Neighbours; oh! that their souls might live; Let us examine ourselves, is it thus with us.  
Secondly, if we be converted ourselves, we rejoice as the Conversion of others. The converted Magistrate will joy to see the Gospel flourish, and the Kingdoms of Heaven suffer violence; The converted Minister will rejoice to see Christ form in his Auditors, and to see them walk in the ways of the Lord; The wife will rejoice at the husband's Conversion, and the husband at the wives, and Parents at their children's Conversion; there is joy in Heaven for one sinner that is converted, Luke 15. But if we be such as never regard our own souls, nor the souls of others; Such, as instead of endeavouring the Conversion of others, pervert them; do what in us lie to hinder it; are ready to envy any look Heaven ward; Do what in us lie to nip the buddings of grace in the head at its first blossoming in others; or are we such as regard not the souls of others, let them sink or swim. I proclaim from the God of Heaven this day, be they what they will, either Magistrate, or Minister, or Governor of a Family; they are not sincere Converts, and dying in this condition, they must expect nothing but damnation; for, except they be converted they shall never enter into the Kingdom of Heaven, as our Saviour Christ faith, Matth. 18.3. Except a man be converted, and become as a little child, he shall not enter into the Kingdom of Heaven; So that we must look for a change, or never look to come in the Kingdom of Heaven. Me thinks the hea●ing of this Doctrine should make our blood run cool in our veins, th●● have never yet to this day regarded our own souls, nor the souls of others; that if we were true Converte ourselves, we would endeavour the Conversion of others; but I hasten to a use of exhortation.  
Is it so, that converted Christians will endeavour to convert others; Then all you that have tasted of God's goodness in this particular, in whom the Lord hath wrought this work of saving Conversion; Do you wonder at the freegrace of God in working this work of new Creation in you, and give him the glory of it.  
Secondly, from hence take comfort, that God that squares sinners for his ●wne use, did not square thee to cast thee away; but to bring thee to be useful for his glory here; and to glorify thee hereafter.  
Thirdly, walk as a changed people. And fourthly, endeavour the Conversion of others, as Christ said to Peter, When thou art converted, strengthen thy Brethren. Endeavour the Conversion of your new relations, and your Neighbours by praying for them, and mourning over them, and instructing of them, though it be not in thy power to change the heart, yet that God that ordinarily works by means, and is found in the use of the means, he may be found othee in such a way; He can carry home thy instructions with power to the soul of him, or her thou dost instruct, and make the means effectual; and though thou canst do it but weakly, yet, Who hath despised the day of small thing. God can work by the weakest means; Discharge thou thy duty, and leave the success to God, and thou wilt find much comfort, and peace of Conscience in it.  
FINIS.