Rules for the government of the tongue: together, with directions in six particular cases. [brace] 1 Confession of our faults to men. 2 Confession of Christ before men. 3 Reprehension of faults in others. 4 Christian communication. [brace] Vrbanity 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 [brace] 1 the thoughts, 2 the affections, in the Precepts for Christian practice, or, The rule of the new creature, new model'd. / By Edward Reyner, minister of the Gospel in Lincolne.

THE GOVERNMENT Of the TONGUE : Psal. 39.1 .

I said I will take heed to my waies , 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 , hee resolved to watch over his waies , that hee 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 rejoycing or calumniating . Hence wee learn this

Doctrin .

All that would live godly , should take heed they sinne not with their Tongues .

The Subject I intend 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 Wisdome . 2 Resolution . 3 Well-ordering of the Heart .

1 Wisdome is required hereto . For that Wisdome . is the Fountain and principle of speaking wel , ( even Philosophers and Orators affirm it ) I mean of speaking not diversity of Tongues , according to Grammatical Rules , as Latine , Greek , Hebrew , but of speaking any Tongue or Language that is in use ( bee it , English , French , Dutch , &c. ) not onely morally , but Theologically well , according to the Rules of Gods 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 wisdome ; which is as necessary to the Government of the Tongue , as the eye is to direct the foot ; as light is to shew a man his way ; as understanding is needfull in a Pilot , to guide the ship ; in a master , to teach his Scholars ; or in a Magistrate , to govern the Common-wealth . 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 Mans 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 shews ( all along in his wise sentences ) the need and profit of wisdome for wel-guiding the Tongue , wherein hee makes wisdome the principle of speaking well or right ; Folly the principle of speaking ill or wrong ,

Wisdome is required

1 To the opening of the mouth , for the vertuous woman openeth her mouth with 〈◊〉 wisdome . a a Prov. 31.26

2. To the shutting of the mouth , hee that refraineth his lips , ( saith b b Prov. 10.19 Solomon ) not onely from speaking many words at any time , but from speaking any words at some time ( to wit , when hee feeth cause to bee silent ) he is wise .

Wisdome keeps the doors of his mouth , and opens and shuts them in due season . Wisdome 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 d Prov. 15.2 aright . Wisdome is the Art or skill of shaping right Answers . Walk in Wisdome ( saith e e Col. 44 , 5 , 6. Paul ) that yee 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 . Wisdome is requisite to make you ready alwaies , to give an answer to every man that asketh you a reason of the Hope that is in you , with meaknesse and f f 1 Pet. 3.15 fear .

This wisdome to govern the Tongue well is obtainable three waies .

1 It must bee beg'd of God by prayer , for it is Gods gift . If any lack wisdome ( saith g 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 bee learn't out of Gods 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 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 .

Solomons Proverbs ( which are princely sayings , rare and royall 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 thorowly unto all good words .

3 It must bee taught us and infused into us by the spirit of Christ , who upon that account is cal'd , the Spirit of Wisdome and Revelation i i Eph. 1.17 , the Spirit of Counsell , and knowledge , and of the fear of the k k Isa. 11.2 . Lord , the spirit of a sound mind , 2 Tim. 1.7 . which makes the tongue to be l l Prov. 12.18 health , and the speech to be sound that cannot be m m Tit. 2.8 condemned , through abundant clearnesse of expression and conviction . This Wisdome 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 n Mat. 10.20 . , it is not wee 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 o Luk. 11.13 . you , and wisdome from him .

The Second Preparative is Resolution , Resolution . bottom'd on Gods grace and strength , for ruling the Tongue . This was Davids resolve in my Text , I said , that is , I determined in my self , I will beware and observe my waies from offending with my Tongue - I will keep my mouth with a bridle — and I have purposed my mouth shall not p p Psal. 17.3 transgresse .

Job strengthened himself with this sinew of Resolution against q q Job 27.3 , 4 Tongue-transgression , to which hee bound himself by a double oath ; the one in the second ver. — As God liveth , all the while my breath is in mee , 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 wickednesse , — 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 mee perish , or let the Lord punish mee severely for it .

Wisdome shuts the mouth against evil , and Resolution barracado's it . Wisdome 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 loose the Tongue when it is tied even from good , and cast out a dumb spirit .

The Tongue is a Bow , words are Arrows ; wisdome sets them right , Resolution bends the Bow , and makes them flye . 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 loose , and is lightly moved to evil . Wel 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 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 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 bee 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 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 u Mat. 15.19 . evil thoughts , so evil words ; what are words but motions of the heart , and thoughts of the mind , formed into a voyce 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 bee 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 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 x Zeph. 3.9 . , for then ( that is , under the Gospell ) 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 Davids heart was hot within him ( with grief and indignation ) then spake hee too impatiently with his tongue z 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 ; Falshood , foolishness and guile in the mouth proceeds from folly and deceit in the heart ; a divided heart makes a double tongue . Obscenity of speech flowes from uncleannesse of heart , Roughnesse of speech from pride and churlishnesse 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 wisdome bid it go , for , the heart of the Righteous studieth to answer , saith Solomon a a Prov. 15.28 . , hee carrieth a paire of scales betwixt his lips ( as one saith ) to weigh his words in , before hee 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 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 c Prov. 18.13 . it is folly and shame unto him ; or hee 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 bee hasty to utter any thing before God ( no nor before men ) It is the Preachers counsel d d Eccles. 5.2 . Prov. 6.2 . lest you discover weaknesse , or be ensnared with the words of your mouth . Suffer not your mouth to cause your flesh ( or self ) to sin , by rash vowes , or extravagant , superfluous words . Be slow to speak , saith James e 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 , hee speaks before hee thinks , and saith he knows not what . To bee overforward to speak is vain rashness , and proud boldness ; there is more hope of a fool , than of such , Pro. 29.20 . when David spake in his haste ( or precipitation ) as that hee was cut off from before Gods eyes f f Psal. 31.22 . , that , All men are g g Psal. 116.11 . lyars ; Samuel , and all that had promised him the Kingdome ; hee spake 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 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 bee alway 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 mislead 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 coales 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 . Gods dear servants have sinned most with their Tongues , when they have spoken in Passion , as Moses h h Psal. 106.33 . when hee was provoked in his spirit , he spake unadvisedly with his lips ; and Job , when he cursed his birthday i i Job 3.2 , 3 , &c. , and Jonah , when hee told God to his face , that hee did well to be angry even unto death m m Jonah 4.9 . , When Davids heart was hot with Passion , his Tongue was inflamed in expressions n n Psal. 39.3 . .

Hence it is that Gods servants being subject to like Passions as others are , as Elias ( that famous miracle-working man of God was o 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 , hee is a perfect man p p Jam. 3.2 . , because his Tongue is ruled by reason , not by Passion .

2 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 oiles 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 kindnesse 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 bee exprest by word or deed ) worketh not the righteousness of God , saith q q Jam. 1.20 James ; or what is right in Gods sight ; Words spoken in wrath or malice do no good . Bee slow to wrath , then you will bee slow to speak , Jam. 1.19 . When Paul perswades the Ephesians r r Eph. 4.31 , 32 to lay aside clamour and evil-speaking , he exhorts them to put away from them all bitternesse , and wrath , and anger , with all malice ( as the Heart-rootes of Tongue-sinnes ) and to bee kind one to another , tender hearted , forgiving one another ; which are fruites 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 bee gathered from the Thornes 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 lesse , for his loving them s s 2 Co● 12 14 , 15 more ? Neverthelesse Paul was ready to come to them — and hee sought not theirs but them : and he would very gladly spend and bee spent for them .

— And to the ill-carrying Galatians who deserted him and the Gospel ; Gal. 1.6 and were foolish and t t Cap. 3.1 . bewitched , yet what good language did he give u u Gal. 4.12 them ? Brethren , I beseech you bee as I am , for I am as you are , yee have not injured me at all ; and verse 19. my little children of whom I travel in birth again , until Christ bee formed in you . ] till you bee reduced from your wandrings to the truths and wayes 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 beleeved ( said David ) therefore have I spoken , Psal. 116.10 . wee beleeve ( saith Paul ) and therefore speak , 2 Cor. 4.13 .

Unbelief sometimes shuts the mouth , for this , Zacharias was dumb , because he beleeved not the Angels words , Luk. 1.20 .

2 From Love ( as was shewed before , ) O yee 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 Esthers 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 shee hazarded her own thereby , Esther 4.16 .

3 From zeal for Gods glory , which provoked the Apostles to speak , even when they were commanded silence , Act. 4.20 . wee cannot but speak ( said Peter and John ) the things which wee have seen and heard : and Jeremy when hee resolved silence , Jer. 20.9 . Zeal for Gods house moved Christ to speak as well as to act ; — my house is the house of Prayer , but yee have made it a den of Theeves , Luk. 19.46 . Zeal for Gods 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 Councill , Act. 23.1 . and before the Governour , cap. 24.14 , 15 , 16. When Peter perswades to a constant readinesse , to give an answer to every man that asketh you a reason of the hope that is in you , hee 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 bee without deceit ; even a Lip of truth , Prov. 12.19 . Psal. 17.1 . else the words may bee smoother than butter , and softer than oyl , when warre is in the heart , Psal. 55.21 .

6 From purity ; for hee hath Grace in his lips , that loveth purenesse of heart , Prov. 22.11 . A clean fountain sends forth clear streams .

7 From the fear of God , which over-aweth both heart and Tongue . This is a Remedy against Tongue vanities . — In many words there are diverse 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 bee gracious in the mouth . A gracelesse heart makes a lawlesse tongue . When a Christian speaks from grace in the heart , hee 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. Goodnesse .

1 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 cald 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 u Isa. 45.19 . , I the Lord speak righteousness , I declare things that are right . God blamed Jobs friends , w w Job 42.7 . for not speaking of him the thing that was right ( scil. of his proceedings as they were ) as his servant Job had .

The contrary hereunto is a lye , which is to speak , otherwise than wee know the thing is ; or if wee 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 lye ; devilish ; because x x Joh. 8.44 . The Devil is a lyar , the Father both of lyars and of lyes ; and damnable — for all lyars shall have their part in the lake that burneth with fire and brimstone , which is the second death y y Rev. 21.8 . . Wherefore put away lying ( saith the Apostle ) and speak every man truth with his neighbour z z Ephes. 4.25 . .

2 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 yee think , and as yee 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 Sion , a a Psal. 15.2 . hee speaketh the truth in his heart , that is , with or from his heart ; hee speaks what hee thinks , his heart and mouth do harmonize , consent and concenter in the truth of his speech .

The contrary hereunto is guile , deceit and Dissimulation ; when the heart and Tongue are divided ; and wee 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 lye . The wicked speak with a double heart , saith David b b Psal. 12.2 . , speaking one thing , and thinking another . 1 Tim. 3.8 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . A double heart makes a double and deceitfull Tongue . But a man is not , what he saith with his lips , but what hee thinks in his heart .

As Solomon speaks of him that hath an evill eye c c Prov. 23.6 , 7. , as hee thinketh in his heart , so is he● ; eat and drink , saith hee 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 wee think , and to think as wee speak ( which is a parcel of our conformity to Christ — who did no sin , neither was guile found in his d d 1 Pet. 2.22 . lips .

The wise man makes this the Character of one of the worst of men ( scil. a hatefull hating man ) that hee dissembleth in his lips , and layeth up deceit within him e e Pro● . 26.24 . , when hee speaketh fair ( or makes his voice gracious ) beleeve him not , Ver. 25. for there are seven ( that is many ) abominations in his heart . But though hee cover hatred in his heart , Vers. 26. with deceit in his mouth , yet his wickednesse shall bee shewed before the whole Congregation , God will give Dissemblers over to some great sin , that they may bee publickly detected , disgraced , and detested of all .

Burning lips ( saith Solomon ) f f Prov. 26 . 2● . and a wicked heart are like a potsheard covered with silver dross . Burning lips ] that is , in shew of affection , or profession of love to others , yet without reality , as Ezekiels hearers , who with their mouth shewed much love , Ezek. 33.31 . but their heart went after their covetousnesse .

— And a wicked heart ] intending or wishing evill to others , and rejoycing when evill befalls them — are like a potsheard covered with silver drosse ] fair speaking lips upon a false , foul-meaning heart , are no better than drosse 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 beautifull outwardly , but within are ful of rottennesse and uncleannesse . 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 poste , 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 wee should pray with David to bee delivered , Psal. 120.2 . from lying lips , and from a deceitfull Tongue ; so that God would keep our lips from lyes , and our tongues from Deceits , and from disagreement with our hearts .

Secondly , 2 2 Goodness in Speech . have respect in the matter of your speech to goodnesse .

1 That it bee 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 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 goodnesse , 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 Righteousnesse 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 lye down , and when you rise up i i Deut. 6.6.7 . David resolved it k k Psal. 119.172 . ; my Tongue shall speak of thy word .

God commanded Joshuah that this book of the Law should not depart out of his mouth l l Josh. 1.8 . , you ought to keep your Bibles not only in your houses , hands or hearts , but in your mouthes also , to speak thereof . Gods Word will furnish you fully with matter of good Discourse upon all occasions .

To this end hide Gods word in your hearts , and they shall bee 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 wisdome , and his Tongue talketh of Judgement — why so ? the Law of God is in his heart , therefore none of his goings ( or sayings ) shall slide . Psa. 37.30 , 31. Speak of the works of God ( both creational and providential ) as David did m m Psal. 145.5 . . I will speak of thy wondrous works — men shall speak of the might of thy terrible Acts — and of his Kingdome 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 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 , Gods gracious dealings with you , as the Psalmist did p p Psal. 66.16 . , come and hear all yee that fear God , and I will declare what hee 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 bee stopped . Nebuchadnezzar ( a Heathen King ) made a decree that every people , Nation and language which spake any thing amiss against the God of Shadrach , Mesach and Abednego , shall bee cut in peeces , and their houses bee made a dunghill , because there is no other God that can deliver after this sort , scil. as hee did them q 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 evill one of another , Brethren ( saith James ) r 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 bee 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 .

Peters speech bewrayed him to be a Galilean , Mar. 14.70 . Jacob brought his brother Esaus 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 mungrel matches of the Parents confounded the speech of their Children .

So men may bee 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 bee crackt 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 Sion u 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 confesse and praise God , and professe the celestial doctrin , written in the Hebrew tongue which was then spoken in the land of Canaan , as a fruite or sign of their conversion unto God . Piscator .

Good , sound , savory 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 bee bad enough themselves , ( as Hypocrites , Dissemblers , and Polititians , ) yet when the speech is ordinarily bad , they that utter them cannot bee 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 hee may speak good sometimes , which hee hath heard from others ; yet when hee speaketh evil , hee speaketh of his own or from himself ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) as Satan is said to do when hee speaketh a lye , John . 8.44 .

Unsavory 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 wee should speak good and no evil , that we may both bee good in our selves and seem good to others .

Reas. 2. Because evil words corrupt good manners w 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 bee spread abroad by words , as well as natural or pestilential infection by breath .

Reas. 3. Because Gods Law obligeth the Tongue , as well as the hand , to obedience . Every Commandement according to the Subject matter of it .

1 Requires good to bee spoken with the Tongue , as well as to be thought in the heart , or done with the hand .

2 Forbids all sinne , 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 , murmurings , repinings , despairings , or hard speeches , and stout words against God — All taking of Gods name into our mouths in vain , by rash oaths , vows , curses , Mal. 3.13 . by irreverent use of Gods 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 , Gods 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 .

Gods 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 cals persecution x x Gal. 4.29 ; by reviling and rayling , 1 Pet. 3.9 . by opprobrious termes or filthy names , Mat. 5.22 . by threatning and by cursing , Job would not suffer his mouth to sin , by wishing a curse to his enemies Soul , Job 31.30 . or that God might lay his curse upon him to take away his life .

By Tale-bearing and back-biting , Lev. 19.16 which killeth friendship and mens 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 uncleannesse ; Let it not be once named amongst you , saith z z Eph. 5.3 , 4 Paul , as becommeth Saints , neither filthinesse , or obscentity . This is Saints decency , not to name sinne 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 over-reaching and defrauding others , in bargaining or otherwise .

By guile of lips , flatteries .

By with-holding due respect from others in titles or speech , whereby wee rob them of their honour , just praise , and good name . Render to all their dues , saith a a Rom. 13.7 . Paul , that is , in word as well as in deed .

By denying pitty and relief to others .

4 Tongue-slanders , — by raising or spreading false reports of others , as many did of b b Jer. 20.10 Jeremiah , who said , report , and wee will report it .

By bearing false witnesse against others . By judging hardly of other mens

1 Sayings and doings ; as Eli did of Hannahs moving her lips , when shee prayed in her heart onely . Eli said to her , how long wilt thou bee drunk ? put away thy wine from c c 1 Sam. 1.13 , 14. thee ; and as they did of the Apostles , speaking diverse Languages , who mocking said , These men are full of new d d Act. 2.13 wine .

2 Of other mens persons , as Jobs friends condemned him for unrighteous , because hee was so greatly afflicted , and the Barbarians did Paul , for a murderer , when the viper came out of the fire and fastned on his hand , Act. 28.4 .

Thus God hath shewed 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 .

II Profitableness of Speech . Eph. 4.29 Let your speech bee 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 filthinesse , nor foolish talking , nor jestings , which are not convenient , but rather giving of thanks .

Our Speech should bee 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 fome 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 mens Consciences .

Reas. 2. Because Christ saith , that of every idle word ( viz. Mat. 12.36 which is frivolous and fruitlesse ) 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 bee judged ) gives no license 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 Gods word .

David prayed to bee delivered from the hand of strange Children , whose mouth speaketh c c Ps. 144.7 , 8 vanity . Agur coupleth vanity and lies together , and makes the one a step to the other f f Prov. 30.8 ; Remove farre from mee vanity and lies . It s a sign and fruite of the death and decay of Godly , faithful men , when they speak vanity every one with his g g Psal 12.1 , 2. Neighbour .

Reas. 4. Because idle words , vain speech , &c. are not convenient , but unbecomming the Saints , their prudence and gravity , seriousnesse 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 , then all its words should bee of worth and value . Now idle words are drosse , nothing worth , a hundred of them are not worth a brasse farthing . How unsutable and ill-becomming are drossy words to a silver Tongue . A wholesome Tongue is a tree of life h h Prov. 15.4 . , and a mans words are the fruite of the mouth .

Now a good Tree bringeth forth good fruite , saith our k 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 l Prov. 20.15 Iewel . 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 m Col. 4.6 . ; that will preserve the mouth from vanity and idle words , ( which are altogether unsavory ) and from putrefaction by them . For idle words may grow into putrid speeches . Though words bee 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 3 Manner of Speech . Have respect to the manner how yee speak . To this end , Let your speech be alway with grace , seasoned with salt n n Col. 4.6 Grace is that to speech which salt is to meat ( and was to sacrifices ) to make it savory 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 pouders and seasons heart and Tongue , the thoughts , affections , and expressions . Hence wee 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 mans mouth are grace . Eccl. 10.12 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 All the people wondered at the words of Grace which proceeded out of Christs mouth o 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 . ● Graces of the Lips . 1 Fitnesse of speech . 2 Fewnesse of words . 3 Meeknesse . 4 Modesty . 5 Reverence . 6 Caution . 7 Constancy .

The first Grace is fitnesse of speech and rightnesse of Answers , to chuse out fit words , 1 1 Fitnesse of Speech . not only to expresse 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 spake good words and excellent things , for matter ; but being not fitly applyed to Jobs person and condition ( for they mistook him as if hee 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 Physitians of great value ; great revivings and refreshings 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 p Job 6.25 , viz. . to do great matters ? Abigail by a few right words overcame great wrath in David , when hee and his men were upon their March to destroy Nabal q q 1 Sam. 25.24 . 25 , &c. . The wise woman of Abel , by a few right words , she spake to Joab , and to the people , preserved the City r r 2 Sam. 20.16 , 17 , 22. . Such were Christs Answers , whereby hee convinced and silenced them that put captious Questions to him to ensnare and intangle 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 , wisdome , truth , and righteousnesse 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 powerfull , 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 pearle to the neck , or a gold-ring to the finger . Right answers are words of beauty ; They make the Lips like a threed of Scarlet , they are comely speech t t Cant 4.3 . Words spoken awry , not fitted to the occasion , are like the Leggs 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 pleasantnesse , saith u u Prov. 15.26 Solomon — and pleasant words are as an honey-comb , sweet to the soul , and health to the w 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 mans friend x x Prov. 22.11 . ; what a grace to Josephs lips , was his Interpretation of Pharoahs dreams ? y y Gen. 41.38 . &c for which the King became his friend , and set him up to bee second in the Kingdome . For the Grace of Daniels Lips ( through which did shine that wisdome 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 , &c. Esther not only by the beauty of her looks , but by the grace of her lips , obtained kindnesse 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 hee besiedged it ) to retire from it . Herod reverenced John for the grace of his lips , as well as of his life . For hee heard him gladly , and did many things a a Mar. 6.20 . Christ loved the Scribe , who asked him which is the first Commandement of all , when he saw that he answered discreetly b b Mar. 12.34 . .

This will make us hang on the lips of others , and hear them attentively , as all the people did on Christs c c Luk. 19.48 . . Every man shall kiss his lips that answereth right words , saith the wise man d d Prov. 24 , 26. , that is , shall give approbation and honour , and shew affection to him . — At thy mouth shall all my people kiss , said Pharaoh to Joseph e e Gen. 41 , 40. , as a sign of love , honour and obedience ; because his mouth spake right things . This occasions joy , both to our selves , ( for , man hath joy by the answer of his mouth f f Prov. 15.23 . ; when he returns a right answer ) and to others also ; for the Fathers heart rejoyceth , yea his reigns , Pro. 23.15 , 16. when the sons lips speak right things .

The second grace of the speech is fewnesse of words , 2 2 Fewnesse 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 sayings ( 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 Solomons Proverbs , and many of our Saviours speeches , and Pauls Aphorismes , 1 Thes. 5.16 . to 23 , yea the Heathen excelled herein . Dr. Casaubon . Pithy sayings and sentences ( as a learned man saith ) were the best evidences of every Nations wisdome . There was a time among the Grecians , when all wisdome consisted in parables and sentences ; and to bee 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 equall honour and reverence .

The excellencie of the School-men lyes 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 bee few ?

Reas. 1. Because , Verba valent usu sicut nummi , words are of force and account in Use like mony . Now as men will pay no more mony than is due , no not a farthing● so wee should speak ( or spend ) no more words than are due , or is meet , upon any occasion ; but husband our speech as wee do our mony . To this end , wee 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 Fools voice is known by multitude of words , saith the Preacher g g Eccl● 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 wisdome to speak no waste nor superfluous words .

Hee that refraineth his . lips is wise ; Prov. 10.19 hee 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 h Prov. 17.27 vers. 28. . Hence even a fool when hee holdeth his peace , is counted wise . Whereas a babbling fool proclaims his foolishnesse k k Prov. 12.2 . .

2 Vanity . In many words there are diverse vanities , saith the Preacher l l Eccles. 5. ● . . As , the vanity of mis-spending 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 drosse or dust , which God hath designed to speciall use . The vanity of lightnesse , rashnesse , and inconsideratenesse . There is a variety of vanity in many words , answerable to what is found in many dreams . In fond babling , 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 chaffe , little corn ; many evils arise of much speech . Therefore Licurgus made few Laws for the Lacedemonians , because they spake little ; for they did professe 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 amisse , 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 n Eccles. 5.2 . , Be not rash with thy mouth , and let not thine heart bee 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 bee few . Do not over-word it in holy duties , without sufficient matter , and suitable affections . When yee pray ( saith our Saviour o o Mat. 6.7 . ) use not vain repetitions ; that is , idle Tautologies , needlesse and heartlesse multiplying of words ; for so do the Heathen , who think to bee heard for their much speaking . Not that all ingeminations or repetitions are unlawfull ; for there may be good use of them , both in prayer , to express earnestnesse 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 mens 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 yee bee given to appetite ; so put a bridle into your mouth , if yee bee given to much talking . For the babling 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 babling ? vain frivolous talk ? They that tarry long at the wine , saith the wise man p p Prov. 23.29 , 30. . Over-drinking produceth over-talking . A babler is no better than a Serpent , that will bite the passenger , Eccles. 10.11 . if uncharm'd .

Reas. 3 Because an open mouth bewrayeth an empty , frothy heart , as an open Vessel argues the commonnesse of the liquor that is in it . When a Chest stands wide open , we conclude there is no silver nor gold in it . Wee keep our Coffers lockt , wherein wee lay up our Rings , Jewels , and precious things ; wee keep the mouths of pots and glasses ( that have sweet or strong waters in them ) close stopt , lest the giving of them full vent , should let out , or diminish the vertue 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 3 Meekness . 1 Pet. 3.15 . without pride , Ostentation or harshnesse . Bee ready , saith Peter , to give an answer to every man , Tit. 3.1 , 2. &c. with meekness and fear . Put them in mind ( saith Paul to Titus ) tospeak evil of no man , to bee no Brawlers but gentle , shewing all meeknesse 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 Meeknesse makes both the Tongue and the words soft ; dips them both in oyl .

1 The Tongue ; and a soft Tongue breaketh the bone q q Prov. 25.15 . , that is , peirceth and convinceth , perswadeth 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 r Prov. 15.1 . . As Abigails milde and meek answer diverted Davids rage and resolution to kil Nabal . Gideons gentle speech allayed the sharp chiding of the Ephraimites s s Judg 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 mollifie hard hearts . Grievous words stir up anger ; they adde oyl to the flame . Soft words cast water upon it to quench it . Be curteous , or affable , saith Peter t t 1 Pet. 3.8 , 9. , not rendring 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 wisdome ) do convince and perswade 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 u Prov: 14.3 . In the mouth of the foolish is a rod of pride , saith the wise man . Such at length shall bee beaten with their own rod ; for their own Tongue shall fall upon them . A fools lips enter into contention w w Pro. 18.6 . , and his mouth calleth for stroaks . The Lord will cut off the Tongue that speaketh proud things x x Psal. 12.3 . .

Though the Tongue bee but a little member , yet it boasteth great things , saith James y 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 barrennesse ; Talk no more so exceeding proudly , let not arrogancy proceed out of your mouth z z 1 Sam. 2.3 . .

Reas. 3 Roughnesse or harshnesse of speech is an uncomlinesse , ill beseeming the mouth , either of a great or good man . Nabals churlish answer to Davids Servants had like to have cost him his life . King Rehoboam by answering the people roughly lost ten Tribes a 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 hee useth intreaties b 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 Christs lips . For hee did not strive , nor cry , nor did any man hear his voice in the streets c c Mat. 12.19 . , viz. in way of Contention , Ambition , Ostentation , Perturbation , or Clamour ; but hee ever spake meekly and mildly ; yea , even to his enemies ; to Judas that betrayed him ; to his apprehenders , accusers , condemners , and crucifiers . When hee was reviled , 1 Pet. 2.23 . w●th 21. hee reviled not again . When he suffered , he threatned 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 wee 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 meeknesse joyn Courtesie and kindnesse , which is an ornament to the lips . In the vertuous womans Tongue is the Law of kindnesse . Prov. 31.26

The Tongue annointed with the vertue of kindnesse and courtesy , will cure distempers in others , and draw kindnesse from them .

A Mouth full of kindnesse is like a Combe full of honey , then the lips are like Lillies dropping sweet-smelling myrrhe .

The Fourth grace of speech is Modesty , 4 4 Modesty . which is the Tincture of vertue upon the Tongue , and keeps the Mouth clean .

This Discovers it self ,

1 In not speaking of filthy actions at all , or at least , not without great loathing . Fornication and all uncleannesse , or covetousnesse , let it not be once named amongst you , saith Paul d d Eph. 5.3 , 4 , neither filthinesse . 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 c ●sa. 6.5 . , Woe is mee , 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 filthinesse .

2 In speaking of ( res pudendae ) such things as are lawfull , but secret , and cause blushing , and should bee concealed .

Observe the modesty of Scripture-phrases , or manner of speaking of such things ; as , concerning the use of marriage , f f Gen. 4.1 Adam knew his wife . I will go in to my wife into the Chamber said Sampson g g Judg. 15.1 . .

The Holy Ghost forbids committing uncleannesse , under the expression of uncovering h h Lev. 18.8 . &c. nakedness . So concerning the natural evacuation of the body ; Saul went in , to cover his i 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 Gods Providence puts us upon speaking of them . ( When Cham had seen his Fathers nakednesse , Gen. 9.22 hee told his two Brethren without ; which procured a curse ) extenuating and excusing them , ( either for fact , manner or intent ) what wee can in truth and charity , not aggravating the same .

4 In speaking of our selves , our own vertues or praises . Wee should not commend our selves , 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 k 2 Cor. 12.2 ; I knew a man in Christ above fourteen years agoe , &c. So did l l John . 19.26 John . When Jesus saw his Mother and the Disciple whom hee loved ( that was himself ) standing by , he saith to his Mother , woman , behold thy Son .

When wee speak of the good wee have or do , or of any thing that tends to our own praise , wee should bee very sparing therein , and speak rather farre short , or much too little , than a little over , or too much . So did m m Eph. 3.8 Paul , unto mee who am lesse 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 bee cald 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 Gods Truth and glory require the same .

A mans praise smells sweet when it comes out of other mens mouths ; but it stinks in his own mouth .

Self-commendation is stinking breath ; but when wee 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 5 Reverence . Reverence to God and Man .

1 To God , 1 1 To God . to speak highly and honourably of God , his Titles and Attributes , with holy awe and reverential fear , debasing and vilifying our selves , before him ; as Abraham did — n n Gen. 18.27 , Behold now I have taken upon mee to speak unto the Lord , who am but dust and ashes . — and Moses o o Exod. 15.11 . ,

Who is like unto thee , O Lord , among the Gods ? glorious in holinesse , fearfull in praises , doing wonders . So reverently spake John Baptist of p p Mar. 1.7 . Christ , He●is mightier than I , the latchet of whose shooes I am not worthy to stoop down and unloose .

To this end , let us consider Gods heavenly greatnesse , and our earthly vilenesse , 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 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 q Rom. 13.7 . Render to all their dues — fear to whom fear , honour to whom honour , and — in honour prefer one another r r Rom. 12.10 . Pe●er saith , Honour all men s s 1 Pet. 2.17 . ; which stands not onely 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 . Abrahams servant cald him Master , Gen. 24. no lesse than two and twenty times in Gen. 24. and the same Title hee gave to Isaac . Vers. 65 Sarah obeyed Abraham and cald him Lord , ● Pet. 3.6 Gen. 33.13 , 14 for which shee is commended in the New Testament . Jacob cald his brother Esau , Lord .

Not onely Elisha cald 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 , cald 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 implyed , when duties to them under these names are injoyned ; 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 t Eph. 6.2 and , Servants obey your Masters , according to the flesh u 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 yee have ten thousand Instructors in Christ , saith Paul , yet not many Fathers , for I have begotten you through the Gospel , w w 1 Cor. 4.15 . Gal. 4.19 My little Children , saith hee to the Galatians . They might call him their Father upon the same account that he cals them his Children .

Paul and Silas did not prohibit the Jaylor to call them Sirs , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Act. 16.30 . the word signifieth Masters or Lords . Luke calls him , Luc. 1.3 . most Excellent Theophilus , to whom hee writ his Gospel . John calls her , the Elect Lady , to whom hee writ his second Epistle . Paul cals the Heathen Governour , most Noble Festus , Act. 26.25 which were titles more honourable than ordinary , than Master . Men , Brethren , and Fathers , was Stephens compellation , when hee made his defence before the Councill x x Act. 7.2 ; and Pauls , when hee spake to the people y 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 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 hee prohibits them here in that sense onely in which they were given to the leading-men of the Pharisees , ( Those which sate in Moses chair , verse 2. of that Chapter , ) namely , as they respected matters of Faith or Doctrin ; 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 alledged rendred Master , ) is of the same import with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 diverse times applyed 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 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 b Gal. 1.14 , and the Law of the Fathers c c Act. 22.3 . So peremptory were their injunctions , that it was not lawful to contradict or disobey them yea , by their commandements they disanulled Gods . Mark 7.7 , 8 , 9. &c.

The meaning then of the place objected must bee this .

Vers. 8. and vers. 10. Bee yee not called Rabb● , 2 Cor. 1.24 nor Masters ; that is , bee not Lords over the faith of others , to exercise dominion therein , or to impose things upon men , in doctrin or in practise , by your own or any mans authority . Neither expect yee 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 bee the Commander of your faith , by whom it should bee wholly swayed , as a Child by its Parents . Receive no Doctrin 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 mans 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 Summe of all is , neither affect your selves , 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 hee had no grace in his Lips nor in his Heart . Bee ready alwaies ( faith d d 1 Pet. 3.15 Peter ) to give an answer to every man that as keth you a reason of the hope that is in you , with meeknesse and fear , that is , with fear of God , and reverence to man .

The sixth Grace of Speech is Caution ; 6 6 Caution . to be so watchful over our spirits and waies , and over all occurrences , as wee bee not surprized 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 . Christians should bee harmlesse and blamelesse , 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 c Prov. 14.3 . ; from giving occasion of exceptions , aspersions , or ensnarements .

3 Yea , So warily , as if all were to be written which wee say . It is observed , that some of the Heathen thought it convenient and commodious , that mens 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 stedfastnesse . ● Constancy . As a man should tread sure that he may not slip : so speak firmly that hee 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 ownes them . 2 Cor. 1.17 . Did I use lightnesse ( saith Paul ) or the things that I purpose , do I purpose according to the flesh , that with mee 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 stedfast 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 alwaies yea , and his Nay , nay . Not yea at one time , and nay at another . The Jews have a Proverb . The Just mans 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 witnesse shall perish , Prov. 21.28 ( saith Solomon ) but the man that heareth , speaketh constantly . The true witnesse that speaks no more than hee heareth , his testimony is ever the same , hee varieth not in it . So Paul was alwaies 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 hee to Titus , I will that thou affirm constantly . Christians should be stedfast and immoveable , 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 shew you some special-seasons of both .

I. The seasons of silence .

1 When wee 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 , Lev. 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 yoak of affliction must be born with silence e e Lam. 3.27 , 28 . God puts us to silence when hee gives us the waters of gall to f f Jer. 8.14 . drink .

2. When wee 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 spake against him : therefore the Lord spake for him , and reproved them . When Davids enemies spake mischievous things against him , &c. But I , saith he , as a deaf man heard not , I was as a dumb man that openeth not his mouth g 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 hee opened not his mouth h h Isa. 53.7 ; — when hee was reviled hee reviled not again i i 1 Pet. 2.23 . Answer not a Fool according to his Folly , saith the wiseman k k Prov. 26.4 , that is , do not rage , revile , or speak idlely as he doth , lest thou bee like or equal unto him . For the answer a man giveth another , is the picture or measure of himself . A foolish answer sheweth 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 publick ; 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 hee that keeps his Tongue keeps his life . Micah's counsell seemes to refer to such times wherein men are like briars and thorns catching ( at others words ) scratching and pricking them , Mic●h 7.4 . if they get hold or advantage against them . Then , trust yee not in a friend , Vers. 7. put yee not confidence in a guide : keep the door of thy mouth from her that lyeth in thy bosome .

When others watch for our words to pick out of them matter against us , or ask us tempting , ensnaring questions , silence may bee in season for us . In this case our Saviour was sometimes silent , and gave no answer ; as , when hee was accused before the High-Priest 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 scoffe , and scorn , and reject what we say ? and wee have no hope of doing them good thereby , but fear they will bee 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 l Psal. 39.1 . , while the wicked is before mee ; that is , I will be silent , and not speak of my calamity before them , lest they rejoyce at it , and reproach mee for it .

To reprove and admonish obstinate sinners , who will prophane , but never profit by holy things , is to cast pearles 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 bite 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 satisfie his curiosity . Upon this account wee are forbidden to reprove a scorner , because he will hate us , and bee never the better m m Prov 9.7 , 8. , or to speak in the ears of a fool ( that is wilfull and obstinate ) for he will bee no wiser , but despise the wisdome of our words n n Prov. 23.9 . , This is to offer light to the blind , or speech to the deaf . Ephraim is joyned to Idols , saith God , let him alone o o Hos. 4.17 . , do not speak to him , it will do him no good .

5 When wee 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 wee are angry . For wee are prone at such a time to speak rashly and unadvisedly ; to speake over ; to say unto our Brother , Racha or Thou Fool ; both which Gods Law ( as Christ expounds it ) prohibits p p Mat. 5.22 . .

A Christian should have a calm of meeknesse upon his heart , when hee hath a storm of reproof in his mouth .

Let mee adde , It is a season to keep silence when the persons to bee spoken to , are in a distemper of heart or head , through passion , distraction or drunkennesse . Abigail told Nabal nothing , more or lesse , when he was drunk , 2 Sam. 25.36 , 37. until the morning when hee 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 , untill they could bear them q q Joh. 16.12 . .

6 When those speak , who are above us in age , gifts , grace , or authority . Unto mee men gave ear ( saith Job ) and waited , Job 29.21 , 22. and kept silence at my counsel ; after my words , they spake not again , and my speech dropped on them . Elihu because he was young , and Job , and his three friends were all elder than hee , therefore he kept silence as long as Job or any of his friends had any thing to say r r Job 32.4 . to 8. . I am young , and yee are very old , wherefore I was afraid , Vers. 6. and durst not shew you mine opinion . I said daies should speak and multitude of years should teach wisdome . 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 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 busie-bodies with our Tongues , no more than with our hands in other mens matters ) or they be secrets , our own or others .

In these cases silence would better become our mouthes 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 publick 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 . Pauls Rule holds true for men , as well as for women , Let the Women learn in silence t t 1 Tim. 2.11 . , and so the man , Let both bee silent , that they may learn . Eliphaz u u Job 4.16 , 17. stood still , and was silent , waiting to hear what should bee spoken to him by the spirit , then hee heard a voice , saying , Shall mortall man be more just than God ?

Reas. 2 Because silence is a semblance of wisdome . Even a fool when hee holdeth his peace is counted wise w 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 . Fools would discover their ignorance , folly and weaknesse , if they speak ; which is covered by their silence . O that you would altogether hold your peace , Job 13.5 . and it should bee your wisdome , 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 . Gods word teacheth us the Art both of silence and of speech .

There is wisdome in keeping silence as in speaking . Hee that refraineth his lips is wise , saith Solomon x x Prov. 10.19 ; — and , A fool uttereth all his mind , but a wise man keepeth it in till afterwards y y Prov. 29.11 . Till then is a time of silence . It is a true saying , hee knoweth not how to speak , who knoweth not how to hold his peace . If we speak when we should hold our peace , then 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 wee are stirred up in our spirits to speak , provided we keep within the compasse of our Callings therein , and do not stretch our selves beyond our line , let private persons take heed how they undertake to speak publikely ; or usurpe the place of Magistrate or Minister . They may question whence such a motion proceeds , whether from Pride , passion , Envy , Bitter Zeal , or a mis-guided 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 , freedome and boldnesse 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 beg'd the Ephesians prayers to God , to obtain this grace of Speech for him ; — for mee that utterance may bee given mee , 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 suppresse sinne ; 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 Gods Providence .

1 To sing praises for mercies , as the Jews did ; When God turned again the Captivity of Sion , 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 rejoyceth , the Tongue is glad z z Act. 2.26 , or the glory rejoyceth a 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 Sion , 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 least hee 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 doubtfull .

5 To reduce the Erroneous b b Jam. 5.20 . .

6 To Stablish 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 Sions c 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 , wee 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 bee spoken too , are attentive , willing to hear , and in a readinesse or capacity to receive our words , as the people did Jobs ; Job 29.23 They waited for mee ( to hear mee 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 wee speak , seem to have an obedient ear , to take in that Counsel , comfort or reproof wee give forth to them , and to bee wrought upon thereby , and appear to bee as mettal melted , fit to bee new moulded ; as iron heated , fit to bee hammered ; as hungry , empty bellies , fit to bee fild and fed . In this posture Christ found the Woman of Samaria , John 4. therefore hee spake to her many things .

Our Speech should bee in season for three Reasons .

Reas. 1. There is beauty and sweetnesse therein . Ecel . 3.11 For God hath made every thing beautifull 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 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 dayes ; 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 mettals . 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 bee comforted , Cant. 2.5 Comfort mee 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 Churches Nose ( or mouth ) her sweet breath to be like apples for their redolency & fragrancy in the season of them . Cant. 7. Apples have a delightfull 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 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 Musick , makes it melodious ; to strike and stop every string , and sing every note in due season . So words spoken in season are Musick and melodie in the ears of those that hear them .

Reas. 2. There is efficacy and acceptablenesse therein . Prov. 15.23 A word spoken in due season how good is it ? how profitable and effectuall ? how welcome and acceptable ? even as rain in season , how doth it refresh the earth , and make it fruitfull ? It s as meat in season , which nourisheth and satisfieth all living Creatures f 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 wheeles , for the words runne thus in the Original , A word spoken upon his wheels g g Prov. 25.11 ; it moves easily and swiftly , goeth smoothly and roundly away like a Triumphant Chariot ; being oiled with the fitnesse 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 wheeles , to save Nabals life , and the City of Abel ?

1 Words spoken out of season , are like a Cart without wheeles , 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 bee 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 wisdome and skill to circumstantiate words well , or to fit them to time and place , &c. to discern the opportunity of a speech .

It is a parcell of Tongue-skill or learning , to time a word well , as to time notes and stroaks in Musick . Isa. 50.4 . God hath given mee , ( 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 wee speak not when wee ought , then 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 bee pure and sincere , to wit , Gods 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 Gods glory , whether yee eat or drink , or whatsoever you do , saith Paul — So , 1 Cor. 10.31 . whether yee keep silence or speak , or whatsoever yee 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 yee speak , as to man , according to the Apostles Rule , which should bee 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 bee to bring glory to God , and to do good to others .

The Tongue is an usefull instrument ,

1 For Healing , Prov. 12.18 — the tongue of the wise is health . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Signifieth a medicine or healing . So it is rendred in Prov. 4.22 . A wise godly man hath an Apothecaries 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 physick 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 Oyl 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 blindnesse , by instruction ; Corruption by Reprehension ; and Sadnesse , by Consolation ; Hardness , by Lenitive ; and deadnesse , by Corrasive 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 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 c Cant. 4.11 . , hony and milk are under thy Tongue . These two were the blessings of Canaan , and are the fruits of a godly mans 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 wee speak , is a means to order our words aright , to attain the same , and to put our Tongues alwayes 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 Gods hands , 3 3 Rule . to guide them aright , and to keep them from evil .

Reas. Because God is the Tongues maker ( as hee said to Moses f f Exod. 4.11 . who hath made mans mouth ? or who maketh the dumb , or deaf , & c ? have not I the Lord ? ) and the Tongues 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 wee must yeeld subjection to God in the one as well as in the other . Our lips are not our own , to use as wee list , Psal. 12.4 . but they are Gods who is Lord over us . God keeps the key of mans mouth , and his hand openeth and shutteth it at his pleasure , as he did Ezekiels mouth , cap. 3 26 , 27. and cap. 33.22 . and Daniels 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 hee did the mouths of his Prophets ; Nations and kingdomes could not stop them , and of Christs Apostles , neither Imprisonment , nor the Councils command of silence , could make them hold their peace ; wee cannot but speak ( said Peter and John ) the things which wee have seen and heard g g Act. 4.20 . .

And if hee 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 h Numb. 22.28 , 30. 2 Pet. 2.16 . . The dumb Ass spoke with mans voice — God shut the Dogs mouths in Egypt , to one moved his Tongue against any of the Children of israel , against man or beast i i Exod. 11.7 . Din. 6.22 . . God shut the Lions mouths that they should not hurt Daniel . God can put a muzzle on mens mouths , and tye up or restrain their Tongues when hee pleaseth , as hee did Labans from speaking to Jacob , either good or bad k k Gen. 31.24 . ; and the Canaanites , none ( of them ) moved his Tongue against any of the Children of Israel l 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 hee spake plain m 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 mouthes ever in his own hand ; to open them when hee would have you to speak , and to shut them when he would have you to keep silence . Pray with David n n Psal. 51.15 . , O Lord open thou my lips , and my mouth shall shew 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 bee thy mouth , and teach thee what thou shalt say . — Vers. 12. God can put what words hee will into mens mouths , and make them speak , not what they will but what he pleaseth ; and some time contrary to what they intend .

Thus God made Balaam to blesse Israel , when hee came to curse them , and he could do no other , as hee told o o Numb. 22.38 . and 35. Balak — Loe , 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 mee 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 lesse or more — but what the Lord saith that will I speak .

God is the Author and Doner ,

1 Of Tongue-gifts , and lip-learning . The Lord hath given me the Tongue of the learned ; saith p p Isay . 50.4 Isaiah .

2 Of conceptions and of utterance . God enriched the Corinthians in all utterance and in all knowledge q 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 hee hath prepared , without Gods assistance . This may comfort us against our ignorance , that wee may know what to say ; and infirmities , that wee cannot speak what wee would : as it did Moses against the impediment in his Speech , that God would bee 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 r Jer. 1.6 . Ah Lord God , behold — I cannot speak , or I know not to speak , wanting wisdome 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 mee , 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 Doner 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 Governours and Kings for my sake , saith Christ , s 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 yee shall speak , for it is not yee 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 . Gods Spirit teacheth the dexterity and safety of Answers and Replyes , and of queries also ; The Disputants with Stephen , were not able to resist the wisdome and the spirit by which hee spake t 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 Gods Spirit , to write as he guides , what hee 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 u Job 37.19 , we cannot order our speech ( to wit , to God ) by reason of darknesse , 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 heartily , that God would be with our mouths ( as hee was with Moses ) at all times , and teach us what wee should say , and touch our mouths , ( as hee did Jeremiahs ) 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 hee did Paul ; that the preparations of our Hearts , and the answers of our Tongues to every question , motion , or whatsoever shall bee proposed to us , may bee from the Lord , given into our hearts and mouths by Gods hand , yea , when wee are put upon speaking by sudden occasions , wee 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 w 2 Chron 18.13 . Micajah , As the Lord liveth , even what my God sayeth , that will I speak — all that , and onely that , not constrainedly as Balaam , when hee 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 Sprits .

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 x 1 Kin. 22.22 Prophets , to delude them with lyes in Gods just judgement , giving Ahab over to bee mis-led by their delusions , to his own destruction . As the Devil formed his own words by the mouth of the Serpent ; Gen. 3.1 So hee useth the Tongues of wicked men to speak his words , and serve his turn . As God spake 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 Pauls doctrin y y Act. 13.45 , as resist the Truth , as Paul foretold the enemies thereof should do in the last z z 2 Tim. 3.1 , 8 Times , as slander , and rail against Gods servants , 3 John . 10 as Diotrephes prated against John , and them hee sent , with malicious words . Satan that old Serpent , speaks in the mouths , and by the Tongues of all such , of whom it may bee said , — it is not they only or principally that speak , but the spirit of the Devil , of Falshood , Lyes Errors ; the spirit of Envy , malice , giddinesse , perversnesse and bitternesse , that speaks in them , as he did in a a Act. 13.8 , 9 , 10 Elymas .

Satans 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 Gods permission ) into the mouths of men and women ( which is a means to fill the world with wickednesse ? ) and they are so subtil 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 bee creeping into our mouths continually , if our mouths bee not kept close shut against them : It is rare in our daies , to meet with a mouth , that hath no evil spirit ( of any kind ) in it , neither spirit of Error , nor spirit of falshood , deceit , nor of perversnesse , nor an unclean spirit .

What need have wee to commit our Tongues into Gods custody and to pray with David , set a watch , O Lord , before my mouth , keep thou the doors of my b b Psal. 14. ● Lips ? q. d. Lord keep my Tongue , as under lock , and key , as with watch and ward , So as no sinfull or idle , or rash words may break forth to thy dishonour , and so as no ill spirit ( of any kind ) may enter in to mis-lead , 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 fighting against God by evill words , there can bee no peace with God in our souls .

How safe and sure are our tongues to bee 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 dwelt , a people of unclean c c Isa. 6.5 . lips , but himself also , woe is mee , 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 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 hindreth 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 applyed to the lips , implies superfluity in speaking , which Stammerers use , and others also . Moses lips were not free from faults ; and the uncircumcision thereof hindred , as he thought , the Reception and operation of his message , as he Spake before the Lord , saying ; Behold the children of Israel have not hearkened to mee , 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 e Jam. 3.6 . Quod efficit tale , illud magis est tale . James , therefore is it foul and filthy in it self .

A mouth full of iniquity or of vanity is a cage full of unclean birds , that hath need to bee cleansed . Now only the Lord can wash our mouthes as well as our hearts from wickednesse ; our Tongues as well as our hands from all the taint and filth of sin . Hee can create in us a pure lip , as well as a clean heart ; which he hath promised f 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 g Psal. 51.2 . , wash mee throughly , O Lord , from mine iniquity , my tongue as well as my heart or hand , and cleanse mee 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 . then our language will bee pure , and our words precious , and our voice sweet , Cant. 2.14 . to circumcise our lips , or pare 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 h Isa. 6.6 , 7. Isaiahs ) that our iniquity may bee taken away , and our sin purged ; that is , to purifie them by his Spirit , applying to our lips the vertue of Christs blood to purge them from the soil of sin ( as also to assoil from the guilt of sin ) and the grace of Christ to sanctifie our lips as a coal of fire fetcht from Heaven to put out the helfire of sin , and to consume the dross of vanity out of our i i Jam. 3.6 . Tongues , then wee shall bee as Gods 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 mens Tongues effect far more than other mens hands ; out of the mouths of Babes and sucklings hast thou ordained strength ( said David to k k Psal. 8 2. God ) to still the enemy and the avengers , that is , out of the mouthes of those that are such ( or little more ) for age as the Children that cryed in the Temple , Hosanna to the son of l 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 Childrens 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 weaknesse 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 mouthes of enemies ; strong reprehensions to affright the hearts of the ungodly ; strong perswasions 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 wisdome of the world , to bring great things to passe . 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 m Jer. 1.10 . Kingdomes , to root out , pul down , destroy , to build , and to plant . ( These bee 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 Prophets words are but n 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 devoure them . God hewed Ephraim and Judah by his Prophets , and slew them by the words of his mouth . The word of God is a two-edged sword in the mouths of his servants . It is foretold that fire shall go out of the mouthes 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 blesse all the words that proceed from our mouths ; that they may peirce and perswade , 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 .

Intreat 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 , hee will blesse ; and to that end , that God would speak by us , as hee did by o o 2 Sam. 23.2 , 3. David , The Spirit of the Lord spake by mee , and his word was in my Tongue ; though wee 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 Pen-man of holy Scripture .

The Fourth Rule . 4 4 Rule . Observe , bewail and amend the errors of your Tongues .

1 Observe them ; Psal. 119.59 . what yee say amiss , as what yee do amiss . Christians should take account of their words , as well as of their works ; for both of them are equally their wayes , in which they walk on , towards either Heaven or Hell . Jer. 8.6 . God hearkens to hear you ask your selves 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 moveable , voluble , flexible , indefatigable ; that speaks infinitly 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 yee 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 our selves 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 mans 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 . Gods servants have gained hereby . When Moses complained of the uncircumcision of his lips , God promised to bee with his mouth , and teach him what to say , and to make him a God to Pharaoh , to command him in Gods Name to let Israel go ; and if he refused , to execute judgement upon him ( by Gods 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 hee understood not , things too wonderfull for him , which hee knew not , that is , for speaking rashly and ignorantly of the passages of Gods 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 seeth thee . — When the Prophet Isaiah was sadly sensible of the pollution of his lips , woe is mee , saith hee . I am undone , ●●a . 6.5 , 6 , 7. &c. 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 . Christians 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 wayes , that you may turn your tongue as well as your feet to Gods testimonies . So did p 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 proceedings ) but I will not answer ( or justifie 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 , idlely 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 yee think ( as was shewed 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 bee an harmony between your words and your works , that as your Tongues are the interpreters of your minds , so your hands may bee the executors of your tongues , to perform the Dicts and Ingagements thereof . Good language joyned 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 bee read by himself in his heart ; and when a man doth what hee saith , or his words may be read by others in his life . Hee that doth not what he saith , undoeth his sayings . He that liveth not what hee speaks , kils his words , or unspeaks in his life what hee hath spoken with his mouth .

Reas. 2 This is the image of God upon us , who spake with his mouth to David , and fulfilled with his hand what hee promosed q q 1 King . 8.15.24 . Isa. 46.11 . him . Gods 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 r 1 Joh. 3.18 . us . When our love lyeth not in our lips only , nor terminates in our Tongues , but commeth forth into our hands , and makes out it self in real actions , as well as in verbal expressions .

Reas. 4 This is the property of a Citizen of s s Psal. 15.4 . Sion , Hee sweareth to his own hurt , and changeth not . Hee 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 doeth Righteousnesse ( 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 doings are against the Lord , Isa. 3.8 . as Jerusalems and Judah● were , to provoke the eyes of his glory ; which brought them to ruine . 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 .

Yee and your Wives ( saith the Lord to v v Jer. 44.25 . them ) have both spoken with your mouths , and ful filled with your hands , saying , Wee will surely perform our vows — to burn incense to the Queen of heaven , &c. yee will surely accomplish your vows , and surely perform your vows . One calls this a vigorous ingemination .

Shall not the godly then do what they say ? hand their speeches , and turn their words into deeds ? ought 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 bee for the Lord ?

Therefore bee very cautious in making vows to God , Vo●vs . 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 w Psa. 119.108 . them ) yet are they binding and obligatory upon your souls , to the keeping of them . Thy vows are upon mee , O God ( saith x x Psa. 56.12 . hee ) scil. as a bond upon my soul . Psa. 116.18 See Psa. 66.13 , 14. Therefore hee 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 y Jud 11.30 , 3● , 34 , 35. back and his Daughter ( upon whom the vow fell with a stroak ) consented he should keep it . Vers. 36.

My Father , if thou hast opened thy mouth unto the Lord , do to mee according to that which hath proceeded out of thy mouth . This is the Law of keeping lawfull z 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 bee 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 disswades from rashnesse in making a a Eccles. 5.2 . vows , and from slacknesse 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 bee suffered .

4 God is angry at such words and it provokes him to destroy the works of our hands , because wee 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 errour . 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 yee 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 damnifie 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 carefull 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 bee slow in promising , rather than slow in performing .

The third Thing is the Reasons of it , 3 3 Reason . For government of the Tongue . why wee should make it our work , or a businesse of it , to govern our tongues .

These may bee drawn from five heads , 1 The Difficulty . 2 Excellency . 3 Necessity . 4 Commodity . 5 Conveniency of helps .

Reas. 1 1 Difficulty . 1 The difficulty thereof , because of the unrulinesse of the Tongue . The Tongue ( saith b b Jam. 3.8 . James ) can no man tame — it is an unruly evil .

This hee 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 Fig-tree 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 blesse wee God , and curse wee men — my brethren ( saith the Apostle ) these things ought not so to bee ; 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 evill , and c 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 .

Mans mouth , though it bee 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 Hee compares the Tongue with things that are great , yet are ruled by little means , as Horses and Ships ( as some understand James sense to bee in those three verses , Iam. 3.3 , 4 , 5. though others think otherwise ; of which alterwards ) The Horse is a strong , stout , stateiy stif-necked 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 Hee 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 evill ; 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 stopt , or quenched when it hath got the upper hand , and prevails ? as in scale-fires . — A little poison will kil 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 poyson . Jam. 3.8 . How hard a matter is it to correct and temper the Tongue well , that it may not infect either our selves , 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 house-top ; nor undoe , or consume our selves , or others ; nor defile us with the black coals , of evil , or idle words . — As the fire not only burns but blacks ; Iam. 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 uncleannesse : 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 falshood , for hee is the Father of lyes , its malice , clamour , and bitternesse , for Satan is the Author thereof ; its venome and poyson , 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 horse-back , 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 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 bee 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 it self ; but signifieth , and sets forth the power of the Tongue to good , or comprehends the vertues of it as Veracity , Modesty , Taciturnity , Constancy , &c. — James his scope here ( saith Calvin ) is not to tax the vain boast of the Tongue ( for that suites not with the Bridle , and the Helm , to which hee compares the Tongue ) but to shew 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 bee 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 vers 3. 2. Of Ships , and Helms , ver. 4.

Both which are very remarkable , therefore ushered in with two Ecce's , as Trumpets , to sound forth the fame thereof . Behold , Behold , &c.

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 bee ; Even such things as pertain to Gods Glory , and mans salvation , and to the good of others both publick 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 wisdome , and his Tongue talketh of judgement — and of the vertuous woman , that shee openeth her mouth with wisdome , Prov. 31.26 and in her Tongue is the Law of kindnesse .

How was our Saviour commended and admired for the grace of his Lips , as Truth , Wisdome , Purity , Power , sincerity , & c ? — All bare him witnesse , and wondered at the gracious words which proceeded out of his mouth — Never man spake like him , Luk. 4.22 Joh. 7.46 . It was Jobs b b Iob 2.10 praise — in all this , that is , in all the calamities , and miseries that befell him , Job did not sinne 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 c Iob 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 d Ier. 17.16 God , and the commendation of the 144000 , the Lambs Company , standing with him on Mount e e Rev. 14.1.5 Sion , — in their mouth was found no guile ; as it was the Character , and praise of Israel . — They are Children that will not lye , Isa. 63.8 Zeph. 3.13 neither shall a deceitfull Tongue bee found in their mouths . — No part of Man is esteemed more praise-worthy among men , than a good Tongue .

3 In respect of Perfection ; for hee is a perfect man , saith James , Iames 3.2 that offends not in word , ( which must bee understood in a quallified 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 bee a crying sinne ) or in speaking when hee 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 call'd it often his glory , to shew forth the Majesty , Glory , Excellencies , and praises of God .

4 Excellent is the good use of the Tongue in respect of Imitation ; for wee should bee ensamples to others , in word ( or speech ) as well as in spirit , and in f f 1 Tim. 4.12 Psal. 45.1 conversation . This is the way to Excell . — The Tongue is the pen of a ready Scribe to set Coppies 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 sheweth 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 shee said unto him , Curse God and dye .

2 Between a good man , and an evil man . O Generation of Vipers ( saith g g Mat. 12.34 , 35 Christ ) how can yee being evil speak good things ? for out of the abundance of the heart the mouth speaketh , &c. A good man out of the good treasure of his heart bringeth forth good things , &c. — 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 h Iames 1.26 so . If any man among you seem to bee religious , and bridleth not his Tongue , this mans 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 3 The necessity . From the necessity of Tongue-Government in , respect 1 Of God . 2 Of Religion . 3 Of our selves and others .

1 In respect of God , that our Tongues may obey him . God requires that service of them , that they should bee set apart for him ; that holinesse to the Lord should bee written upon our Tongues , as well as upon our hearts . For God made with excellent skil , and Christ redeemed with great price , our Tongues for himself peculiarly ; and this word came out of Gods 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 confesse to God , saith Paul , or that every Tongue should confesse that Jesus Christ is Lord , to the glory of God the h 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 i Psal. 19 . 1● prayed — Let the words of my mouth ; and the meditation of my heart bee acceptable in thy sight , O Lord , &c. and Paul prayed for the k 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 — Hee saith in 1 Thes. 2.4 . — as we were allowed of God to bee put in Trust with the Gospel , even so wee speak , not as pleasing men , but God which tryeth our hearts . How needfull 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 bee made obedient to God , no more than the horse can be to man without the bridle .

2 In respect of Religion , Tongue-Rule is needfull , 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 mans Religion is vain , saith the Apostle l l Iames 1.26 James — whatsoever conceit ye have of your selves , or whatsoever yee pretend , professe , seem , or boast to be for religion , If you cannot govern your Tongues .

1 You deceive your own hearts with a shew 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 uselesse Religion , which hath not a powerful influence into mens mouths , to bring their Tongues under government , or into subjection , to order a discipline .

3 You cause Religion to bee evil spoken of which suffers much by the Tongue-miscariages of the professors of it . If your speech bee not well ordered , your Religion will bee 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 bee good or evil ; and corruption soon runnes 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 it self in a pure lip , or Language —

Unbridlenesse of Tongue , is usually the Hypocrites sin ; who is free to censure others for things wherein hee is faulty and guilty himself , but farre from owning , or acknowledging good in others ; from confessing , or bewailing evils in themselves .

3 In respect of our selves , and of others , for prevention of evil from both .

1 The Government of the Tongue is necessary to prevent evil from our selves , both of sin , and of misery .

1 The evil of sin ; want of government is the general cause why sinne abounds in familyes , Cityes , Countries , in all places ; as also in the members of mans 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 , Iudges 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 multiplyeth sinne , as fast as words , yea , sometimes faster , wrapping up two , or more sinnes in one word ; you heard before , in the multitude of words there wants no sinne . That saying hath ( I beleeve ) a truth in it — A mans most , and worst sinnes are his words .

1 His most sinnes , because the Tongue formeth and increaseth iniquity more than any other member of the body .

2 His worst sinnes , as blasphemies against God , especially against the Holy Ghost , the sinne , 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 bee forgiven him , noither in this world , nor in the world to come , Math. 12.31 , 32. — The Holy Ghost describes the sinne of the Tongue in a greater circumference or compasse , than the sinnes of any other part of the body . James saith , the Tongue is ( not a Hill , or Mountain , not a Town , City , or Countrey , but ) a world of Iniquity , Chap. 3.6 . Paul anatomizing 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 sinnes , 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 , poyson in the Lips , gall ( or bitternesse ) in the mouth . — The sinnes of the Tongue have an universal influence , not onely upon all the members of the body ( as was shewed before ) to pervert , pollute , yea poyson 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 States-men , drives on their design , and self-interest — Of Church-men , preach their own parts , conceits ends , not Christ , his truth , and glory . — The sinnes of other members decay with age , but the sinnes of the Tongue continue ( if they do not encrease ) even in old age , as swearing , cursing , frowardnesse , bitternesse 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 m Prov. 15.4 . Solomon . — Is it needfull for us to keep our mouthes 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 Gods anger at our words . Why should God bee angry at thy voice ? saith the n n Eccles. 5.6 . Preacher , that is , when thou speakest rashly , and unadvisedly . — Gods wrath was kindled against Eliphaz , and his two friends , for ( saith he ) yee have not spoken of mee the thing that is right , as my Servant Job o o Job 42.7 . Ver. 8. hath , that is , So truly , and rightly of his providential proceedings . 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 foolishnesse ) in that yee have not spoken of mee the thing that is right . — Gods repetition hereof implies an aggravation of the fault , and an inflammation of his anger against them for it . Gods 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 p Prov , 6.16 , 17 , & 12.22.23 . soul .

3 Gods opposition to our persons , or setting himself against us as an enemy , for the abuse of our Tongues , as hee did against the Prophets . r 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 sooth up the people in their sins , and perswade 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 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 hee 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 lyes , your Tongue hath uttered perverseness . —

How needfull 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 , & hide 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 mouthes with al diligence , is a means to keep our selves in the love , and favour of God ; in neerness to , and fellowship with God .

2 To prevent Gods 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 bee out out , Prov. 10.31 . like a bad branch that brings forth ill fruit . — God will cut off all flattering lips ( saith t t Psa. 12.3 . David ) and the Tongue that speaketh proud ( or great ) things . — King Nebuchadnezzer for speaking proud u u Dan. 4.30 . Vers. 31. words . Is not this great Babylon that I have built , &c. 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 unman'd , and cast out of the society of men , to live as a Beast , Vers. 32 , 33. and eat grasse 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 hee was even taken in his w 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 hee much desired to go over , and see that good land beyond Jordan , Deut. 3.25 , 26. — The sins of mens mouths prove the snares of their souls . The wicked is snared by the transgression of his lips , saith x x Pro. 12.13 . Solomon , that is , his Tongue brings himself into trouble . — A fools mouth is neer destruction , how neer ? 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 . Hee that keepeth his mouth , keepeth his life , but hee that openeth wide his lips shall have y 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 ruine . Therefore are they said to make their own Tongue to fall upon themselves z z Psa. 64.8 . , that is , the mischief their tongues have uttered against others , shall bee 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 a Psal. 102.3 , 4. Psalmist , sharp arrows of the mighty , with coals of Juniper , that is , peircing , burning , lasting pain and sorrow — The Princes of Israel , for the rage of their Tongues ( against God , and man ) fell by the b b Hos. 7.16 . sword , because the inhabitants of Jerusalem , and Samaria , have spoken lyes , and their Tongue is deceitfull 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 c Micah 6.12 , 13. Tongue .

Histories are full of remarkable Judgements upon offending tongues . — Arundel Arch-Bishop of Canterbury , having silenced many faithfull Ministers , had his tongue swelled so big in his mouth , that hee could neither eat , drink , nor speak for many dayes , and so dyed of hunger , after hee had starved many Christians , and burned others . — Claudius president under Valerian the Emperour , and his Agent to torment Christians , was afterwards so tormented with the Devil , that biting off his own tongue in small peeces , hee dyed miserably . — Stephen Gardiner Bishop of Winchester , a bloody persecutor , dyed with his Tongue thrust out of his mouth swollen , and black with the inflammation of his body . — Nestorius the Heretick his Tongue ( which uttered Blasphemies ) was eaten up of worms . — The Holy Scriptures declare severall 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 , Lev. 24.13 . to 17. So were Enticers to Idolatry , though they were very near , or dear , — Deut. 13.6 , to 12. — Blaspheming and enticings to Idolatry , were sins of the mouth .

2 By Gods providence . Miriam ( though a Prophetesse , a Sister to Moses and Aaron ) was smitten with Leprosie for speaking against Gods Servant d d Num. 12.1 , 8 , 10. Moses , for her reproof of him , and reproaches against him . — It is Dr. Halls observation , that Miriams foul tongue was punished with a foul face , since she would acknowledge no difference betwixt her self , and her Brother Moses , now seeth his face glorious , hers Leperous . Now both Moses , and Miriam need to wear a veil , hee to hide his glory , shee her deformity . — Korah , Dathan , and Abiram , for their seditious speaking against Moses , and Aaron , the earth opened her mouth , and swallowed them e 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 bee 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 shee Bears came out of the wood and tare two and fourty of them , 2 King . 2.23 , 24. — Let Parents take heed to the wayes 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 evill office hee did with his tongue at Sauls 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 needfull , not only to prevent evil from it , but sinne , when evil befals it , especially murmurings and blasphemings against God ; — when the fifth Angel powred out his vial , upon the Seat of the beast , that is , f 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 puld down their mountain which they thought so strong , as it could never bee moved ) and repented not of their deeds , but still justified themselves , and their cause , calling Reformation , Rebellion , and the Dissolution o●●con Goodnesse .

2 Tongue government is needfull to prevent Miseries from our selves , as here , so hereafter . Especially Judgement and Torment .

1 Judgement , scil. Of Condemnation . For God now hears and writes down all wee say , There is not a word in my Tongue ( saith David ) g 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 bottome of our hearts ; that the sent and savour of it may come up continually into our h 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 bee justified , and by thy words thou shalt be condemned . Out of thy own mouth will I judg thee thou wicked servant Luk. 19.22 . Enochs prophesy will be one day i i Jude 14 15 fulfilled . Behold the Lord commeth 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 hee 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 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 Gods book , and wee 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 sinne ; Of this I spake before . not to sinne ) that wee may passe an account with comfort of our words to God our judge , and stand in the judgement .

2 The government of the tongue is needfull to prevent torment in hell . For as the Tongue is by sinne set on fire from hell , so it shall bee tormented in hell fire , for punishment . James 3.6

The rich mans Tongue was so scorched in hell Luk. 16.24 flames , that hee desired a drop of water to cool it ; quia plus peccaverat Lingua ( saith an antient Author ) because hee had sinned most with his Tongue : Whosoever shall say unto his Brother , thou fool , shall bee in danger of hell fire , saith our m m Mat. 5.22 Saviour , what shall bee done to those Tongues in hell , that have sworn many oaths , told many lyes , belsht forth many blasphemies against God ; slanders against Men , all which were but the irruptions of an infernal fire on earth , every member shall bee punished in Hell , for the sinnes which it hath been an instrument to commit then . If that part shall bee punished most which hath sinned most , then Tongue torments will bee great in hell , because Tongue-sinnes have been many on earth .

Is there any need of escaping condemnation at Gods Tribunal , and torments in hell ? then there is a necessity of governing the Tongue well .

2 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 Sinne , Which came into the world at first by the mouth , scil Satans conference with Eve by the Tongue of a Serpent , Gen. 3.1 , 2 tempting her to eat forbidden fruit ; and disperseth it self 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 sinne , 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 formed in the womb thereof , ( a fruitfull mother that brings forth abundance of such Children ) So words ( from us ) beget words ( from others ) either by perswasion , 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 bee the cause of a multitude of sins . One evil tongue is sufficient to fill a whole house , yea Town with wickednesse .

The Harlots tongue inticeth to uncleannesse , 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 hony comb ; her mouth is smoother than oil ; Prov. ● . 3 , 4. but her end is bitter as Wormwood , sharp as a two edged sword . The Seducers or false Teachers tongue , draws many from the Truths and wayes of God into errors , and by-wayes ; by their fair and plausible pretences , and subtle insinuations ( or tongue craft , the Impostors Art ) whereby they lye in wait to deceive , Ephes. 4.14 . Sinners inticements of others by their Tongues , to theft , murder , Idolatry , conspiracy , drinking , gaming , excesse , riot , or the like , may draw many into sin , and so make themselves the Authors of much wickednesse . My Son , saith n n Prov. 1.10 . Solomon , If sinners intise thee , consent thou not . Stop your ears against the voice of these charmers ; and shut your mouthes upon them , except it bee to give them a flat denyal . Is there not need wee should watch over our mouthes , that our Tongues may bee 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 mans care to prevent sin from Breeding in himself . Spreading to others .

2 To prevent mischiefes to others , by our Tongues , both places and persons .

1 To places , as Towns , Cities , &c. The City is overthrown by the mouth of the wicked ( saith o o Prov. 11.11 . Solomon ) which fills the City with oaths , lyes , blasphemies , cursings 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 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 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 wee 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 lyes , slanders , backbitings .

What sharp and bitter Tongue-persecutions have been raised against Gods servants ? Job was the song , and the by word even of base men , viler than the r r Job 30.8 , 9. earth .

Davids enemies fought against him with their s s Psa. 109.2 , 3. & 35.15 . Tongues , scil. by lyes , slanders , reproaches , they did tear him continually , and hee became their proverb . Jeremies t 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 pittifull usage Israel found amongst the u u Ezek. 36.3 . Heathen , scil. that they were taken up in the lips of Talkers , and were an infamy of the people . God pittieth and comforteth them for it .

How were the mouthes of men opened , and their Tongues sharpened and imbittered against our Saviour ? Mat. 10.25 . — they cal'd 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 cryed out , crucifie him , crucifie 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 spake all the evil they could devise against them . But the Saints shall get conquest over the Tongue of all their enemies at the w w Isa. 54.17 . last , according to Gods promises . — No weapon — that is formed against thee shall prosper , — and every Tongue that shall rise against thee in judgement , thou shalt condemn , then their enemies shall bee found lyars to them . In the Interim , Deut. 33.29 . whatever evils wee suffer from mens Tongues , let us do them no harm with our mouthes in any kind . The Lord keeps us from avenging our selves 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 finall 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 hurtfull , 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 Rasor ( 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 . ) hee 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 mans reputation as bread , 1 Sam. 22.18 . and his Good name at a bit .

6 To a burning fire ( Prov. 16.27 . ) as was shewed before out of James 3.6 . which consumes both it self and others , and can set families , Towns , Countrys 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 lyest , — how far and long hath in burnt ? and where hath it ended ? in blows , yea in blood , and in the ashes or utter ruine of others .

7 To Poyson ( of which also before out of James 3.8 . ) for the Tongue is full of deadly poyson , Psal. 140.3 . it conveys poyson 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 poyson ? 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 nocivè in themselves , but diffusivè 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 peece of flesh , smal 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 Satans bellows , it is like the fire of Hell ; The course of an unruly Tongue is to proceed from evil to worse , to begin with foolishnesse , and go on with bitternesse , and to end in mischief and madnesse . See Eccles. 10.13 . The Jews conference with our Saviour began with arguments , Joh. 8.33 . ver. 48. wee bee Abrahams seed , said they , &c. but proceeded to blasphemies , Say wee not well that thou art a Samaritan , and hast a Devill ? 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 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 bee hid from the scourge of Tongues , or from being betongued , as some render it , that is , from being , as it were , caned or cudgeld with the ●ongues of others . Psal. 31.20 . Thou shalt hide 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 bespatterings of malicious men , as Kings protect their favourites against slanders and clamours .

2 So the Saints have prayed for it , as d d Psal. 120.2 . David . Deliver my soul , O Lord , from lying lips — and from a deceitfull 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 counsell ; bad example , inticements and perswasions 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 mans e e Prov. 20.19 . Prov. 25.23 . counsel , meddle not with him that flattereth ( or entiseth ) with his lips : but drive away backbiting tongues with an angry countenance from you , as the North wind ( that beesome of the air , as one calls it ) doth rain ; brow-beat them , and they will be gone .

Walk circumspectly , take heed to your spirits and wayes , that malicious tongues may find no matter to fasten an accusation upon you ; 1 Pet. 2.15 . that by well-doing yee may put to silence the ignorance of foolish men . The Saints sanctity stops the wicked mouthes of their enemies , Job 5.16 .

The Fourth Reason , 4 4 The commodity . from the commodity of the good government of the tongue , which is great , in respect 1 Of our selves . 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 our selves , to procure us four things , scil. life , salvation , joy , and satisfaction .

1 Life , for God hath intaild the promise of living long , and seeing good dayes upon the refrayning 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 dependance is there upon a mans own tongue , for life or death ; as there is upon the Judges 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 randome , 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 beleeveth unto righteousness ( or Justification ) So with the mouth confession is made unto f f Rom. 10.10 . salvation .

The well using or abusing of the Tongue is effectuall , 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 bee saved or damned ; go to Heaven or Hell . Hence it is that David describes a Citizen of Zion more largely by his g g Psa. 15.1 , 2 , 3. tongue , as that hee 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 hee 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 tripple , 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 h Prov. 15.23 . mouth , when he hath spoken right words , suitable , seasonable and effectuall ( as was declared before . ) The wisdome of a mans speech is the rejoycing of his heart . This is our rejoycing ( saith Paul ) the testimony of our conscience within ; I may adde ; 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 i Prov. 12.14 . Wiseman — shall eat good by it , — cap. 13.2 . — A mans belly shall bee satisfied with the fruit of his mouth , and with the increase of his lips shall he bee filled , Prov. 18.20 . and vers. 21. — he shall eat the fruit , scil. of the tongue . This satisfaction is contentfull acquiescence , and comfortable composure of mind and heart , upon a fourfold account .

1 That God hath been with our mouthes and directed our tongues what to say .

2 That God will reward as well the words of our mouthes , 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 Recompences will surely requite both here and hereafter .

3 That we shall reap good to our selves by speaking of that which is good to others ; by instructing , exhorting , counselling and comforting others , we teach , excite , advise and refresh our selves , and may thereby grow better both in knowledge and in practice .

By speaking of good things to others , wee 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 wee may expect to receive good from others in way of recompence , for the fruit of our mouthes , and increase of our lips , bestowed upon them , in wholesome instructions , counsels and consolations , as Paul writ to the k k 1 Cor. 9.11 Corinthians .

If we sow unto you spiritual things , ( scil. by our mouthes ) is it a great thing if wee shall reap your carnal things ? ( scil. with our hands ) the mouth is a field narrow in compasse , but fruitfull 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 yeeld you your own with great advantage .

Ought wee not to govern our tongues well , as wee desire to injoy 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 shewed 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 bee as a vessel without vent , stopt 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 . wee could not tell others what God hath done for our souls , nor counsel others what they should intreat 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 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 shewed before . 2 And eternall , 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 bee saved . Rom. 10.17 . Faith comes by hearing the word preached . Paul ( by Gods blessing upon his ministerial tongue , and lip-labours ) begat the Corinthians unto God , 1 Cor. 4.15 . incouraged and established the souls of the Disciples , Act. 14.21 , 22. and licked whole the Churches sores . Edifying discourse is a great help towards Heaven .

3 Consolation , for God creates the fruit of the lips to bee peace , peace to sad sorrowfull m m Isa. 57.19 . souls , 1 Thes. 5.14

Barnab as by his Tongue was a son of Consolation , Act 4.36 . God poures the oyl of gladnesse into disconsolate souls , and troubled spirits by the mouths of his servants ; But God seldome useth ungoverned , vain tongues , as Instruments of spirituall good to others . If wee would procure the temporal , or promote the eternal good of others ; their present comfort or future felicity , then wee 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 usefull 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 Physick , 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 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 wee 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 signifie 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 alway 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 subtill , 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 wee 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 pleadings 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 boldnesse , 1 Joh. 1.1.2 , 3. as John did . — That which wee have seen and heard ( and our hands have handled ) declare wee 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 wisdome 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 bee 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 adde 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 a Iames 5.16 . , confesse your faults one to another , ( saith the Apostle James ) and pray one for another , that yee may bee healed ; not only to the Elders of the Church , but to your Brethren also .

For this is to be understood of all the faithfull , whether Pastors or people .

Confesse 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 , ought to confesse their faults one to another . This duty is mutuall and reciprocall .

As for Auricular Confession which the Papists hold absolutely necessary , scil. for every one to confesse all his sins , with all the circumstances of them , in the ear of a Priest , once a year at least is a meer invention or design for politick ends , scil. to know the secrets of others , to keep them in awe , and to inslave the soules , consciences and devotions of the people to their Interests .

The Papists would father this their Doctrin upon James in the Text , but there is no cause or colour at all for it . By the Apostles Rule the Priest should confesse 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 bee made to others .

1 In what cases you should confesse 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 grosse sins , notoriously known , should solemnly acknowledge their sinfull 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 baptized in Jordan , and received into the Church of the Gospel , confessed their b b Mat. 3.6 . sins .

The converts at Ephesus , that beleeved through Pauls Doctrin , came and confessed and ●●ewed their d d Act. 19.18 , 20. deeds with detestation , and burnt 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 ●hurch of Christ , those that give offence ( by walking e e 2 Thes. 3.6 . disorderly ) whether to the whole Church , or but to some particular members of it , they ought to confesse their faults to the whole society ( or to the persons in it to whom the same is known ) to testifie 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 publick , by their confession to preserve the credit of the society , and roll away reproach and infamy from it , that it may not bee 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 intreated the Church at Corinth to do to the incestuous person , upon the same f f 2 Cor. 2.6 , 7 , 8. account , ye ought to forgive him , and to comfort him , lest he should bee 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 remembrest thy Brother hath ought against g 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 yee have confessed to your Brethren the wrongs you have done them . Again , in Luk. 17.34 . If thy Brother trespasse against thee , rebuke him , and if he repent , forgive him , — and if he trespasse 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 h 1 Sam. 24.17 , 18 , 19. Scruple . cause .

3 Case is Scruple , about a sin that stings or burtheneth 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 bee quieted and comforted ?

Let mee joyn herewith , Predominancy of sin . the case of the predominancy of a lust , which assaults and afflicts you with the vigorous stirrings of it , and is too hard and masterfull for you .

In both these cases you may disburthen 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 unbosome your selves , 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 patient do not discover his disease ?

Oftentimes the very opening of mens grievances easeth the conscience ( saith a reverend Divine ) as the opening of a vein cooles the blood : Dr. Sibs . But it is neither wisdome 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 speciall hand in pulling down the same , a a common Judgement . and is detected by the providence of God ; he ought to confesse 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 Gods proceedings . 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 Gods 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 mee now what thou hast done hide it not from me . Observe

1 That Joshua required Achan to confesse 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 , &c. that he and no other had committed that hainous offence , — and thus and thus have I done , said he , &c.

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 bee 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 a particular affliction . A particular affliction ; as sicknesse ; In this case you must confesse your sins to God chiefly , and you may confesse them ( especially that particular sin , which you conceive to be the cause of your sicknesse ) to men also , as to the Elders of the Church ( and to other Christian friends ) thereby

1 To justifie God , that he is Righteous , faithfull , yea and mercifull 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 sicknesse of your soul and body , may bee 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 lyeth 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 malefactours , they should openly acknowledge their sin , that Gods justice may be cleared in their due , and deserved punishment ; for hereby glory is given to God ( as was shewed before in Achans case ) the penitent theef on the Crosse by acknowledging his sin , justified God in condemning him , and Christ in suffering with him ; Luk. 23.40 , 41. — wee indeed ( saith he to the other theef ) suffer justly , for wee receive the due reward of our deeds , but this man ( he means Christ ) hath done nothing amisse . 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 confesse them , your grief for them , and purpose to amend them . When Nathan said to David , Thou art the man , — that hast kild 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 Eccho to a reprehension for it .

Sixth case is , Copartnership in sin . Copartnership or consent with others in sin as Theft , murder , uncleannesse , drunkennesse .

Those that have had fellowship together in sinne , should confesse their sinnes one to another , to quicken and excite one another to consider their wayes , ( the evils they have done together ) to repent and amend , and to pray one for another that they may bee 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 wickednesse , saying what have I done ? Jer. 8.6 they should confesse 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 bee 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 Josephs 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 , then they confessed their sinne , with grief one to another , when they were imprisoned by Joseph for i i Gen. 42.21 , 22. spies , they said one to another , we are verily guilty concerning our brother , in that wee saw the anguish of his soul , when he besought us , and wee would not hear , therefore is this distresse come upon us .

The good Thief confessed his sinne 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 Gods 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 hee was before a Persecutor , a Blasphemer , and injurious , or a contumelious person — yea the chief of sinners , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 yet God inabled him , counted him faithful , putting him into the ministry , vers. 12. — hee 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 bee profitable for condemned Malefactors at their Execution , to make an open confession of their sins before all the spectators , especially of those sinnes which brought them to that untimely end , and to disswade all from their sinfull courses , as they would avoid their miserable end .

Object . Are wee bound to confesse every sinne ( of which wee are guilty ) to others ? seeing hereby ,

1 Wee may bring our selves 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 wee may expose our selves 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 confesse all and every sin , ( so far as wee know or can remember ) unto God , is absolutely necessary , but confession thereof to men is necessary only in some cases , and not of all sinnes . 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 burthen intolerable to bee born .

Secondly , Wee are required to confesse such sinnes to others as are open , or some way known to them ; not such as are secret or hidden from them ; as

1 Bosome sinnes need not bee confessed to men , but to God alone , to whom they are known as the injuries wee have done others intrinsecally , by hard thoughts , evil furmisings , causelesse jealousyes , revengeful desires , or rejoycings , — by heart-theft , heart-murder ; heart adultery . These wee should acknowledge with grief before the Lord ( the searcher of all hearts ) and pray with David , Cleanse thou mee from secret faults . Psal. 19.12

2 Sinnes actually committed , but secretly , so as they are unknown to men ( as secret murther , secret theft , secret uncleannesse ) we may conceal them while 1 Providence covers them . 2 And Conscience is quiet , and doth not constrain us to confesse them , to men , but to God only who seeth in secret both our sins and our sorrow for them .

But when God in his providence brings our secret sinnes to light , when our Consciences being awakened ( by Gods word or judgements ) do so terrify and torment us for them , as wee can have no ease nor quiet in our spirits , till wee have acknowledged them ; then wee ought to confesse our sinnes , though wee suffer for them , as some have done many years after their sinnes were committed ; during which time , providence made no discovery of them , but let them lye 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 wee 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 hid what he had stoln 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 , call'd 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 , then 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 Jeopardie ; 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 bee cast into the Sea , Vers. 12 , 15. to calm it , and to save them .

Let mee adde 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 Wee may confesse 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 losse or crosse ) 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 shewed before . This is no more than for a patient to acquaint the Physician with his secret disease ( unknown to others ) that he may apply healing medicines , suitable and effectuall thereunto ; or for a beggar to uncover his sore , to move others to pitty 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 confesse our faults , to wit ,

1 Our open faults to the persons or societies whom we have either 1 Injured , 2 Or scandalized , 3 Or consociated in sin .

2 Our secret faults wee should confess to such persons ( Ministers or others ) as we judge wise , godly and faithfull ,

1 To keep our counsel , conceal our infirmities , lock up our secrets in their bosomes , 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 wee 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 , fearfull 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 evill we speak of our selves this will not lessen , but greaten our esteem with them .

The third thing is , from what Principles , or in what manner , we should confesse our faults to others , scil. from Zeal , Hatred , Love , Humility .

1 Out of Zeal for God , 1 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 Righteousnesse and faithfulness in afflicting us for them .

3 Free grace in pardoning them , and in accepting , imploying 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 2 Hatred . we should confesse 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 Theef , Murderer , or Malefactor , that hee may be executed , or of a Toad or Snake , that it may be kill'd .

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 stomacks cannot digest , but loathe . For confession is a vomit of the soul , whereby it casts up or spuos out sin , and disburthens it self of it , which lay heavy upon it , and made the soul sick .

3 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 wee 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 4 Humility . Out of humility , to humble our selves , for our faults even before men ( in the cases , or upon the occasions premised ) to take shame to our selves , in confessing them ; and to make it appear how much we abhor sin , and our selves for sin , and how vile we are in our own eyes ; also , to prevent others thinking too highly of us , which was Pauls desire , who would not have others to think him better than he was , 2 Cor. 12.6 .

We should bewail the neglect of , and aversenesse to this duty , in all sorts , even from young to old , the most are more forward

1 To commit sin with others , or to incourage others unto sin .

2 To deny , hide , or excuse their sins ; even when they are taxed and reproved for them .

3 Or to outface their faults , and justifie them , than to confesse 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 layed the blame of his sin upon Eve , and Eve of her sin upon the Serpent , Sarah covered her laughter with a lye ; 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 bee 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 it self 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 nakednesse , nor keep it warm , nor put any comliness upon it , for the excuse of sin multiplies sin , and makes addition thereunto .

Quest. Why are men so backward to confesse sin ?

Ans. 1. Because confession of sin contains in it , or brings shame and grief along with it for sin , which sin cannot indure . 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 layes an ingagement 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 indure . 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 comming to the light , and hates Confession which causeth it ; and hides it self in the bosome of the sinner . Satan imploys all his pollicy , 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 vizzard of counterfeit piety , or a Garment of excuses , that the filth and shame of its nakednesse may not appear ; or to wrap it self like the Devil in Samuels mantle .

As false Prophets come to us in sheep cloathing , so doth sin in the guise , colour or shew of vertue , to deceive us .

Object . Sin is a filthy , shamefull thing , it becommeth Saints not once to name it , as Fornication , Vncleannesse , Covetousnesse , Ephes. 5.3 . why then should we confesse it ?

Ans. 1. Though sin bee filthy and abominable in it self , 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 confesse it ( when there is occasion ) is sinfull modesty , ( shamefull shamefastnesse ) to keep Satans counsell ; to hide and harbour a Theef or murderer in our bosomes , that will rob our souls , and cut our throats ; this argueth stubbornnesse of spirit , and self-hardening against reproof . Such a disposition is the high-way to destruction . For he that covereth his sins , Prov. 28.13 ( that is , who will not confesse them , no not when he is called thereunto ) shall not prosper — and he that being often reproved hardeneth his neck ( refusing to confesse 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 peece of amends for our sinning is to confesse 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 boldnesse to confesse even openly ?

To Confesse sinne aright is an Herb of Grace which grows not in natures Garden ; when a man is condemned in himself through deep Conviction and sense of sinne , hee will bee free to accuse himself before others ; when hee feels the bitternesse of sinne in his Soul , he will cast it up as loathsome stuff , though hee swallowed it down as a sweet morsel .

Many famous men ( as Austine , Origen , and others ) have been free to publish the Errors of their opinions to the world .

Why should we be unwilling to confesse the Errors of our manners ?

Rom. 10.10 . — With the heart man believeth unto righteousnesse , 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 Righteousnesse ; 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 confesse with the Mouth , as well as to beleeve 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 wayes 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 bee Lord , and the Son of David , that is , to bee both God and a a Mat. 15.22 . man . John the Baptist confessed him to bee the Son of b 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 c Mat. 16.16 . God , Joh. 6.69 .

2 Of his Offices , Rabbi , said d 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 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 mee all things that ever I did , Is not this the Christ ? did not John confesse Christs 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 Christs 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 , &c. 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 mee , whose shooes 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 Bridegroomes friend ; that Christ must increase , hee decrease ; this was Johns joy , that Christ came from Heaven above , and is above all , and therefore hath justly most high preheminence . — This is held forth in that Catholick confession of Christs divine Nature , Power , Soveraignty 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 Christs 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 our selves 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 . cryed out and said with tears , Lord I beleeve , help thou mine unbelief , and the blind man , in Joh. 9.38 . Lord , I beleeve ; — Paul confessed his Faith and Hope before Felix , Act. 24.15 . — I beleeve 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 wel-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 mee my specifical being , life , and operation , as I am a Christian ) and his grace in mee was not in vain , but I laboured more abundantly than they all , yet not I , but the grace of God which was with mee .

And he made the like to Timothy , 1 Tim. 1.13 , 14. that hee had been a blasphemer , and a persecutor , &c. but the Grace of our Lord was exceeding abundant , with Faith and love which is in Christ Jesus , q. d. God wrought a wonderfull change in mee by Grace , to make mee a new Creature ; by Faith and Love , to form Christ in mee , and to conform mee 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 Gospell mode , purely and spiritually without humane Inventions or superstitious vanities . This we should openly own , and professe , 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 confesse unto thee , that after the way that they call Heresie , 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 indeavours — Paul also confessed this before Felix — Herein do I exercise my self , to have alwayes 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 dealings 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 yee that fear God , and I will declare what hee hath done for my soul — Such was Johns 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 adde , that to bear witnesse against sin , is to give Testimony for God , which is good and acceptable service to God , though wee suffer for it , as John the Baptist lost his head for witnessing against Herods Adultery , and Incest , Mar. 6.18 , 27.

The second thing . 2 2 When. When this Confession should bee made , to wit , when wee are called thereunto , either publickly or privately .

1 Publickly , 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 Fabrick of the Jewish Church being then to be taken down about the time of Christs passion , and the new to be set up after his assension , according to his commission and direction given to his Apostles to that purpose , Act. 1.2 , 3. — beeing seen of them forty dayes , ( after his Resurrection ) and speaking ( to them ) of the things pertaining to the Kingdome of God , that is , his Church , hee first requires an account or confession of their Faith . Whom say yee 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 wee ( Apostles ) beleeve and are sure that thou art that Christ , the Son of the Living God , and Christ replyed , 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 mee to be the Christ , or upon mee 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 bee made and laid as a foundation at the gathering or constituting of Churches ( to build them upon ) which may bee effectual to keep them sound in the faith , and free from errours , and to ingage them to hold fast their principles , and not to swarve from the same ; but to preserve the doctrin 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 wee desire to joyn our selves , and they require us to give an account of our faith and holinesse , that wee are Saints and Beleevers — This we should be free and ready to do .

1 Because as to beleeve with the heart , makes a man a member of the invisible Church , so to confesse with the mouth ; or open profession of faith , qualifies him to bee 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 Christs Ordinances , without which they may bee afraid of us , as the Church of Jerusalem was of Paul , when hee assaied to joyn 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 Peters Sermon , did not they confesse 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 beleeved at Ephesus , confessed their Saviour , as well as their sinnes , and their Faith as well as their Repentance .

4 What is done at the planting of a Church is proper and suitable to bee done in the augmentation of it , that is , confession of Faith — whosoever would bee a Peter , that is , 1 Pet. 2.5 a lively stone , fit to be laid in this building , should be a confessour of Christ .

2 When wee are called thereunto by a Magistrate , or secular powers , or brought before Rulers , and Governours for Christs sake , and examined about our Religion ; then wee ought to bear witnesse to Christ , and his Truth , as Christ and his Apostles did . —

1 Christ who witnessed a good confession before Pontius Pilate ( then President 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 , aequivalent 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 High-Priest when hee asked him , Art thou the Christ the Sonne 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 onely 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 Governour , Act. 24.14 . to 22. before King Agrippa , Act. 26.2 . &c. especially 22 , 23. vers. and before Festus , 24 , 25 , to 30. vers .

2 When wee are called to it privately ; especially in three cases .

First , When wee are asked by a single person , who desires to bee informed by us , and seeks not to lay a snare for us .

Bee 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 meeknesse and reverence . Now to give a reason of our hope what is it , but to yield an account of our faith ? which wee 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 . Iohn 4.25 . — When shee made confession of the Messiah to Christ , as , 1 That he would come . 2 That he was now upon comming . 3 That when hee is come , hee will tell us all things . i. e. teach his Church more fully and perfectly — though shee was a woman , Trap in John 4.7 . and a Samatan , and a poor Tankerd-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 confesse or make known himself to her to be the Christ or Messiah shee spake of . Though he did not manifest himself so plainly to the Jews , no not when they pressed him , saying , How long doest thou make us doubt ? John . 10.24 if thou bee the Christ tell us plainly . But hee would not in plain Termes tell them that hee was hee , because hee knew their hearts , that they asked not sincerely to beleeve in him , but captiously to get advantage against him ; though hee told the woman , because Christ knew , shee was now a Convert , and would bee a means of the conversion of others . — When the blind man asked Christ , who was the Sonne of God , that hee might beleeve in him ; though the Pharisees had excommunicated him for confessing Christ , yet Christ confesseth himself to him — and tells him — It is hee that talketh with thee , Joh. 7.35 , 36 , 37. And hee said , Lord , I beleeve , and hee worshipped him .

Second Case . Wee are cal'd to confesse Christ , when wee are engaged in disputes or reasonings with others about the matters of Christ and his Gospel , Jud. 3 then 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 Isaacks 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 confesse Christ , and how strenuously did hee 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 . Hee being too hard for them at arguments , they would bee 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 hee 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 doctrin 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 bee 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 wisdome of the Spirit by which hee spake ; then they fell to Satanical Artifices , as to subornation of false witnesses against him , Vers. 11 , 12 , &c. 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 hee was present or absent hee 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 — Pauls 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 hee curseth them that bring any other Gospel ( than what hath been preached unto them ) whosoever they bee , 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 continue 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 Christs Truth , or vehement Urgers of Circumcision ( who troubled or unsetled 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 ought 〈◊〉 stand up in defence of Christ , and of what is Christs 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 wee should betray Christ and his cause by our silence ( for that would seem to be a consent ) and the wicked would thereby be imboldened to continue , yea to multiply their evil speakings , and weak ones would be occasioned to fall from the Faith , and strong Christians would bee 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 shewed when we ought to confess with our mouthes ; 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 confesse with the mouth ? The Reasons may be drawn from God , Christ , our selves , 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 mee , and every Tongue shall confesse 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 falsifie his oath , or provoke him to punish us .

2 Because God the Father did confesse , 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 mee beareth witnesse of mee , Joh. 5.32 , 37 & 8.18 . As we should receive the witnesse of God , which hee hath testified of his Son , 1 Joh. 5.9 , 10. else we make God a lyar ; So we vhould 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 confesse 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 joynt confession , we glorifie God with one mouth .

Reas. 2 From Christ , they are two .

1 It is his priviledge to be confessed .

2 It was his practice to confesse .

1 It is Christs priviledge 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 sonet , 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 , &c. — 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 confesse 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 Christs Name from us , Vers. 11. even upon the Account of his Passion or Humiliation ; and not to confesse him , is to rob him of that glory which is justly and peculiarly his own . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hence Christ is called the Apostle , and High-Priest of our profession , or confession , that is , He whom we should principally confesse , or professe , and our Faith in him for salvation ; As the Author of our Salvation , and of our Faith , and the Apostle of that Evangellical Doctrin which we professe .

2 It was Christs 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 witnesse of him before men ; for , Joh. 1.18 . No man hath seen God at any time , the only begotten Son which is in the bosome 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 spake ?

1 His Fathers Essence , or being , Joh. 4.24 . that God is a spirit .

2 His mind , and will , as how he will bee 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 witnesse of himself ; as before Pilate , that he was a King , before the Council , that he was the Son of God , before the High-Priest , that he was the Christ the Son of the blessed , and before all , — that the Father sent him .

Object . Dath not Christ say , Joh. 5.31 . If I bear witness of my self , my witness is not true ?

Answ. Beza saith this is a Rhetoricall concession , as if Christ had said ( the Jews will object that I testifie of my self , therefore my testimony is unfit , and invalid , for men suspect self-testimonies . If I only should testifie of my self , yee might distrust mee , 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 my self , my record is true , because God is witnesse sufficient of himself ; I know whence I came , and whither I go , I am a divine person , exempt from Error , and falshood .

3 He confessed , and bare witnesse 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 bee a King ) should conceit him to be an earthly King , Non regem agere , sed servum potius . Rolloc . he shews the end why he was born , &c. 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 faithfull witnesse , because hee 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 Doctrin of the Gospel is called a witnesse , Joh. 3.11 . Christs Testimony , vers. 32. — Seeing this was Christs practice . For this cause he came into the World , that he might confesse the Truth ; and upon this account he went out of the World , because he did confesse 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 imployment , not unbeseeming the Son of the most high God ?

Reas. 3 From our selves , They are four .

1 Because we are Gods witnesses , Isa. 43.10 . yee 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 , plentifull 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 mouthes , 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 Linage of Truth — and for this cause were wee sent into the World to give testimony to Christ , and to the Truth in our Generation . It is great dignity to be a witnesse of Christ . John Baptist ( that great Prophet ) came for a witnesse 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 behinde the very chiefest Apostles . 2 Cor. 11.5 . Christ appeared to him for this purpose to make him a Minister , and a witnesse , 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 wee should count our Tongues our Glory , scil. to confess God , as well as to give thanks to God .

2 Because if wee confesse God , and Christ , and the Truth , &c. wee shall be confessed by both .

1 By the Father , hee will own , and avouch us to bee his , his people , portion , Jewels , his Servants , friends , sons , and that before Men , and Devils .

1 Before Men ; If wee testify for God , he will give testimony of us , as hee did of Abraham , that he was the friend of God ; of Moses , that hee was the meekest man upon earth ; of David , that hee was a man after Gods own heart ; of Daniel , that hee was a man of desires ; of Abel , Heb. 11.4 , 5 that hee was righteous ; of Enoch , that he pleased God . Hence Gods servants have appealed unto God as their witnesse , as Job — Behold my witnesse is in heaven , and my record is on high , Iob 16.19 and as their examiner and judge , as David did , Ps. 139.23 , 24 and 7.8 . and 26.1 , 2. If wee plead for God , God will plead for us against our enemies , Numb . 12.8 as hee did for Moses against Aaron and Miriam . — Wherefore then were yee not afraid to speak against my Servant Moses — and for Job against his friends — yee have not spoken of mee the thing that is right , Iob 42.7 as my servant Job hath , and as hee did for the faithful , Psal. 37.6 in Lament. 3.58 . — O Lord thon hast pleaded the causes of my soul — God will bring forth our righteousnesse to the light , clear our innocency , and judge our enemies .

2 Yea before Devils , as hee confessed Job . Iob 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 stil he holdeth fast his integrity , although thou movest mee against him to destroy him without cause ?

2 By the Sonne . If wee confesse Christ , Christ will retaliate , and recompence 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 hee will confesse us before his Father , and all the Angels of God , and say , These are my servants , members , Spouse , people , who did beleeve in mee with their heart , and confesse mee with their mouths before men , to bee their Saviour , Lord , and Master , head , and Husband ; that were not afraid of men in my cause , nor ashamed of my crosse . Whereas if wee deny Christ before men ( or his Truths or ways ) hee 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 bee ashamed of me , Mark . 8.38 and of my words ( saith Christ ) of him also shall the Sonne of man bee ashamed , when he commeth in the glory of his Father , with the holy Angels .

3 Because , If wee confesse God and Christ , wee shall bee incouraged , 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 spake in the night by a Vision , Acts 18.9 Bee not afraid , but speak , and hold not thy peace — and at Jerusalem — The night following ( after Paul had like to have been pulled in peeces for his confession before the Counci● ) the Lord stood by him , Act. 23.10 , 11. and said , Be of good chear Paul , for as thou hast Testified of me at Jerusalem , 2 Tim. 4.16 , 17 so must thou bear witnesse also at Rome . — And at Rome , at Pauls first Apology , all men forsook him , none stood by him , notwithstanding ( saith hee ) the Lord stood with mee and strengthened mee . Rev. 11.5 , 6 10 — God bears witnesse to the Testimony of his two witnesses , by infusing great power both into them , and into it .

2 Wee shall bee 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 witnesse , 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 hee was rescued by the Captain from violence , and saved from the Jews conspiracy lying in wait to kill him , and at Rome , where hee was delivered out of the mouth of the Lion , 2 Tim. 4.17 that was Nere . God hath a wing of special protection to spread over his witnesses . And though the two witnesses bee 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 killing , 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 ; Christs Confessors and Martyrs have been very highly esteemed , dearly beloved , 1 Pet. 4.14 and longed for , and greatly rejoyced 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 witnesse 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 Christs word ( that is , in her mouth by confession , Rev. 3.8 , 9 as well as in her heart by beleef ) 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 lye , 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 bee 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 implyes intimate communion , and the continuation thereof between him and us ; 1 Joh. 4.15 for whosoever shall confesse that Jesus is the Sonne of God , God dwelleth in him , and he in God .

Fourthly , Because if we confesse 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 bee saved — For if wee did not confesse Christ before men , wee 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 confesse with the mouth is a businesse of great consequence , and commodity , which reacheth even to eternity , for great shall bee our reward for it in heaven .

Reas. 4. May bee drawn from others , who may from the Confession wee make of Christ and his truth , receive instruction or confirmation therein , and incouragement to speak thereof boldly , without fear .

The fourth thing is , How this confession should bee made , which shall be laid forth in seven particulars .

First , Freely without compulsion ; Confession of Christ should bee a free wil-offering of our mouths , as well as thanskgiving . God loveth a cheerfull 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 presse .

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 , hee confessed and denied not , but confessed ; John . 1.19 Vers. 20 ( that is plainly , openly , expresly , fully , ) I am not the Christ — But behold there commeth one after mee , whose shooes I am not worthy to loose , ( 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 . — Wee having the same spitit of Faith ( saith Paul ) as it is written , 2 Cor. 4.13 . I beleeved , therefore have I spoken ( that I , was David ) wee also be leeve , Psal. 116.10 . and therefore speak . — We should shew our Faith by works in our lives , and testifie it by confession in our mouthes , for that is a fruit and sign of Faith . We should say of Christ only what we know and beleeve , else wee do but speak of Christ , not confesse him . If Christ live not in our hearts by Faith ( as one saith ) he will not dwell in our mouthes by confession .

Object . Rom. 14.22 . Doth not Paul say , Hast thou Faith ? have it to thy self 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 perswasion 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 shew and use it , as hee shall not thereby offend his Brother .

2 From our experience ( in some measure ) of Christ and his grace , or of what we testifie . This will provoke us to confesse Christ before men , as it did Peter , and John , when they were commanded silence — Wee cannot but speak the things which wee have seen and heard . Act. 4.18 , 19 , 20. — They that have experience of the sweetnesse and efficacy of Christs Word , Truth and Wayes , 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 hee required them to confesse , or bear witnesse 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 witnesse unto all m●n of what thou hast seen and heard .

3 Boldly without fear , or shame , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Act. 13.6 . eum 24.21 . Paul cryed out in the Council ( to wit , with a loud voice ) for the word signifieth an intension of clamour , — of the Hope , and Resurrection of the dead , I am called in question , 〈◊〉 when wee open our mouthes to speak for God , we should do it with undaunted , and invincible courage , with an Heroick 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 confesse Christ , and to suffer for Christ , as the A poll●es did . Act. 5.41 .

Boldnesse sets off the Confession of Christs witnesses with great grace and power , to make them penetrate , and to convince . — As it did the three Childrens profession of Faith in God before King Nebuchadnezzar , 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 boldnesse of Peter and John ( confessing Act 4.8 , &c. 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 Testimonyes 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 , &c. that I did it ; and he resolved , if this make mee 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 beleeved ( because of the Pharisees , lest they should be put out of the Synagogue ) durst not confesse Christ . Chap. 9.22 .

4 Constantly without giving over , till we have finished our Testimony , Rev. 11.7 . as the two witnesses did , untill 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 hee had finished his . 2 Tim 4.7 . When John fulfilled his course ( that is , drew neer 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 chuse to dye with a Testimony of Jesus in our mouthes , of our Faith , and Hope in him , and love to him ; and for the Truth against Errors , for the straight and holy wayes of God , against all false , and by-wayes , Then we may boldly look God in the face , and go triumphantly to Heaven . — We should confesse Christ in evil times , when others deny him . When Christ and his truths and wayes 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 Crosse , nor ashamed of his cause or Testimony , will be kindly taken by Christ ; as Paul● witnesse 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 dayes wherein Christs faithful Martyr Antipas was slain , Rev. 3. ● . and in that place where Satan dwelt , and had his Throne . — The Church of Philadelphia , though she had but a little strength , yet she kept Christs word , and denyed not his Name ( though she had adversaries ) and because shee kept the word of Christs 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 Gods Name , or for his Truths and wayes . This was Pauls 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 mee , 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 evill in this man . To this end wee should give a reason of our hope , or an account of our faith with meeknesse and fear . 1 Pet. 3.15

1. With meeknesse ; from an humble lowly spirit , without any shew or appearance , first of pride , ostentation or vain-glory ; or secondly , of passion , or bitternesse in us ; for the wrath of man as it worketh not , so it testifieth not the righteousnesse of God ; it doth not at all adorn the Truths or wayes of God ; nor our profession , or confessions of them , which meeknesse of spirit doth .

2 With fear of God , of offending him while wee are confessing him ; of saying or doing any thing that may cause the way of Truth to bee 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 wee love , wee 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 , then 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 confesse Christ to death ; yea though wee 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 confesse 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 Gospell ; for the encouragement , and comfort of Christs Friends , for the conviction and obstruction of his enemies ; — not to get praise to our selves , 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 confesse 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 bee of Gallio's temper in the things of God , carelesse of such matters , what any say , or do against the Name , or truth , wayes , or Kingdome 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 lawfull to dissemble their faith , even before the Magistrate ; and of the Nicodemites of these dayes , who count it sufficient to beleeve with the heart taking liberty to confesse what they list with their mouth .

Seventh and last , Wee must confesse 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 losse of Liberty , goods , Friends , yea life and all ; as it did the Apostles , Mat. 10.37 , 38 , 39. and many other the faithfull witnesses of Christ . Christ requires wee should bee willing to part with all upon that Account . — Confessing of Christ hath been a cause of suffering for Christ , ever since Christs 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 confesse Christ , Joh. 9.22 Rev. 1.9 he should bee put out of the Synagogue . — John was banished into the Isle of Patmos for the word of God , and for the Testimony ( hee 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 Emperours ) for the word of God , and for the Testimony which they held . Rev. 11.3 — The two witnesses of Christ prophecy in Sack-cloath ; and when they have finished their Testimony , Vers. 7 they shall bee slain by the Beast ( to wit of Rome , that is Anti-Christ ) and the inhabitants of the earth ( that is of the Malignant or Antichristian Church ) shall rejoyce thereat , and make merry , and as a congratulation of their riddance , send gifts one to another . — This was the cause of the Dragons quarrel with a remnant of the Womans seed ( scil. ) Rev. 12.17 they kept the Commandements of God , and had the Testimony of Jesus Christ . Rev. 20.4 — John saw ( also ) the Souls of them that were beheaded for the witnesse of Jesus , and for the word of God , which had not worshipped the Beast , &c. 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 bee willing to expose them to danger ) in comparison of the confession of Gods truth .

Obj. Men will not receive our Testimony of Christ and his Truth .

Answ. 1. No more would many receive Christs testimony , Joh. 3.32 . nor the testimony of his Prophets , and Apostles , vers. 11. which made them complain , Lord , who hath beleeved our report .

2 Yet being called to it , wee 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 witnesse of Jesus Christ before them , and our Testimony for Christ will be a witnesse 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 mee give you 1 Preparatives to it . 2 Rules for it 3 Reasons of it .

1 Preparatives to it , which are four ; Wisdome , Righteousness , Faithfullness , and Boldnesse . The qualifications of a reprover .

1 Wisdome . Wisdome to understand the whole business of reproof , what belongs to the Substance and Circumstances to the matter , manner , and opportunies thereof , wisdome is profitable to direct herein , Eccles. 10.10 . for the regular performance of reproof . The wise man commends wisdome upon this accompt , — 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 excellencie . 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 mans reproof thus taking effect , becomes a great ornament to the reproved , who is thereby reformed , even as a Diamond in a Diadem . Wisdome is required in a reprover , and obedience in the reproved . A seasonable reproof is more beneficiall 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 ; spirituall 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 fooles ; their jeasts , fancies or flatteries . Wisdome makes Christians 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 flye 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 our selves ; to blame others , when we are blamelesse , else they may say to us , Physician heal thy self ; begin at home , first to reform thy self , then reprove us ; shall vice reprove sin ? Thou Hypocrite ( saith Christ ) first cast the Beam out of thine own eye , Mat. 7.5 . then thou shalt see clearly to pull the mote out of thy Brothers eye . It was Davids not only concession but petition , Let the Righteous ( that is , he who is godly and unblameable in himself ) smite mee , 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 Faithfulnesse 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 Gods Name .

2 To man , To love our neighbour as our selves , 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 our selves , especially sinne 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 Faithfull are the wounds of a friend ( that is reproof ) saith the wise man , but the kisses ( that is fawnings and flatteries ) of an enemy are deceitful . Then faithfulnesse fits us for reproving . As wisdome gives direction , so faithfulnesse layeth an obligation to the duty . He is a faithfull man who zealously indeavoureth to keep dishonour from God , and sinne from man , or man from sinne . It is faithfulness to reprove a brother , or neighbour , when he offends .

Fourth , Boldnesse . Is boldnesse 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 wisdome , righteousnesse and faithfulness breeds boldnesse .

II 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 sinne 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 haynous crimes , but lesser faults , as disorderly walking , idlenesse , talkativenesse , 2 Thes. 3.11 rudenesse in behaviour , as Levi. 19.32 . not to rise up before the hoary-head , nor to honour the faces of the Elders ; and busy medling in other mens matters . If a man do evil ( as God said to Cain ) sinne lyeth at the door , Gen. 4.7 . to be reproved in him , or punished upon him , if he do not repent and reform .

Second Rule , Bee sure the thing wee reprove in others bee a fault in it self , and also a fault in them , or that they are guilty of it . Wee should not go upon meer conjectures , and suspicions , or bare rumors , and hear-sayes which are often false . Our Saviour did not so , Is. 11.2 , 3 , 4 Hee 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 wee do not admonish but either mistake the matter ( if it bee not a fault ) or we falsly accuse and slander the person whom wee reprove , if hee bee not guilty of the fault wee charge upon him . So wee break one commandement ( scil. in bearing false witnesse ) to keep another , to wit , that of reproving : and wee may bee justly reproved for reproving unjustly , Mat. 16.21 as Peter was by Christ , when Christ shewed to his Disciples that hee must go to Jerusalem , and suffer and bee 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 mee , Satan , thou art a scandal to me , &c. It was a fault in the Israelites to reprove the Reubenites , about building the altar of witnesse , 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 wee 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 it self , Prov. 18.13 and in him , is like the answering of a matter before wee hear it , which is folly and shame to us . Some conceive that Jacob understood not the mystery of his Sonne Josephs dream ( concerning the Sun , 〈◊〉 37.9 , 10 Moon , and Stars , making obeysance to him ) whence it came , and how it should bee accomplished , when he rebuked him for it . It was a great fault , even in Christs 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 hee should touch them . Christ was much displeased at them , and reproved them for it . Yet in case of strong jealousy or suspition , 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 bee great or small ought , to bee 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 Philips 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 prophanation 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 Siria , 2 King . 5.13 , 14. and honourable ) was reproved by his Servants , and hee took it well . Ministers may be reproved as well as their people ; yea by their people when they deserve it . Paul bad the Collossians say to Archippus ( their Minister ) if he grow cool , formall or negligent , Col. 4.17 . Take heed to thy Ministry which thou hast received in the Lord , that thou fulfill 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 shew 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 hee 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 Theef 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 ought 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 bee 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 Gods 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 Abrahams Servants . Gen 21.25 . Then may not Christians reprove Pagans , and Pagans reprove Christians , when they say or do amiss ? Lot reproved the filthy Sodomi●es . Gen. 19.7 Paul . reproved Elymas , Act. 13.10 .

There are four sorts of persons whom wee ought not to reprove .

1 Ideots , 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 hee hate thee ; for A scorner , loveth not one that reproveth him , neither will hee go unto the wise ; Prov. 9.7 . hee 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 reformed , 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 Hereticks , who have been admonished , but remain refractory . A man that is an Heretick 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 ministred in love , pitty , meeknesse , and respect manifested to the parties reproved .

1 In love to their persons , and desire of their good , Lev. 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 lapt 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 vertues , 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 evill in them . A reproof as it begins , so it should end in love , that the party reproved may not depart 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 , shew bowels of compassion in reproof , that we have a fellow feeling of their weaknesses , considering our selves that wee 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 it self 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 evill reprooved , they bee duly warm , and tend to make the Physick work more kindly . Nor in an imperious , domineering , provoking , exasperating manner , but in a mild winning way , as it were , subjecting our selves to them , to serve them , by reproof . Reproof should come not from an arrogant humor of censuring , nor from an ambitious desire of credit or repute , both which are roots of bitterness ; but from a spirit of meeknesse and lowlinesse , For meeknesse qualifies reprehension as well as instruction . 2 Tim. 1.24 , 25.

The Minister of Christ ( who is the publick 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 Rayler 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 chuse rather to cover than to bare their infirmities , Gen. 21.22 . as Ham did his Fathers nakednesse in telling his Brethren of it , while wee seek to heal a wound in their spirits or manners , we should leave no skar of reproach behind upon their persons , much less set a brand of ignominy upon them . All these be taking things , and will file and oyl , and edge a Reproof , and make it enter easily , and prevail effectually .

The Second Rule . 2 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 offenders head and heart ) with power .

2 To convince him of the sin he is told of , and of the greatnesse of the evill and danger that is in it , and of his guilt of it , in case hee should deny or dissemble , excuse or extenuate it .

2 To perswade 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 mouthes , to feed those we reprove , with wholesome counsel , and shew them the means of their recoverie . Mat. 18.15 . Luk. 3.19 . Ephes. 5.11.13 . Joh. 3.22 . This is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the word often used to signifie 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 alledged for it .

The Third Rule . 3 3 Rule . A Reproof should be formed 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 Doctrin , and for reproof . Gods Word is a light to make manifest mens 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 perswade 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 4 Rule . Reproof should bee 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 successe . 1 Begun with prayer to God , for direction in it , that God would be with our mouthes 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 hee the benefit thereof ; prayer should bee 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 ingageth Gods 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 — hee will bring it to passe . 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 mannaged with prayer may prevail more than twenty without it .

Let mee adde , 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 Satans snares , for Admonition like Physick 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 commeth not up as it is sown .

The Fifth Rule . 5 5 Rule . Reproof for the manner of it should bee 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 Jude directs us to make a difference of persons in this business of reprehension , of some have compassion , Jude 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 hee bee our superiour .

2 Of his temper , if hee bee of a soft tender spirit .

3 Of his Relation to us , if that be near or dear , as a Brother or speciall 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 bee handled more tenderly than an earthen Pitcher ; As Naamans servants reproved their Master , my Father , said they , if the Prophet had bid thee do some great thing , 2 King . 5.13 . wouldest thou not have done it , & c ? Is it fit to say to a King , thou art wicked or to Princes , Job 34.18 . yee are ungodly ? Of some have compassion saith Jude , that is , deal gently and pittifully 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 , wee 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 spake ) and found nothing to answer . Nehemiah perceiving they were something ashamed of their sin , then he dealt very fairly and mildly with them . Vers. 9. Also I said , it is not good that yee 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 intreat him as a Father ( with all humble observance ) and the younger men ( that is either inferiour officers in the Church , or the members of it ) as Brethren that is , with fraternall reproofs full of kindnesse and friendlinesse , not harshly or rigidly . Even a member of the Church , that is to be withdrawn from , for disorderly walking and disobedience , must not bee counted as an enemy , 2 Thes. 3.15 . but admonished as a Brother . But if the party to be reproved be an inferiour to us , or of another spirit , scil. willfull and stubborn , then wee must deal otherwise with him . Jude . 2.3 . Save such with fear , saith Jude , that is , terrifie 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 hee called them a generation of Vipers . And Christ the Scribes and harisees , when he said thus , yee Serpents , Mat. 23.33 . yee Generation of Vipers , how can yee 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 Righteousnesse ; yea how sharply did Christ sometimes reprove his Apostles ? Mat. 16 8. O yee of little faith . Especially Peter , Mat. 16.23 . yet if hee bee of so fierce and furious a spirit , as there may be fear of doing him more hurt than good by reproving him , or of inraging him against us , then we must go a more mollifying way to work to win and gain upon him , rather to stroak him than to strike him with a reproof , as Lot did the Sodomites . There bee two wayes of reproving .

1 Directly and plainly to tell others of their faults , as Nathan did David , Thou art the man , &c. 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 severall fashions suitable to the several estates , and tempers of the persons reproveable , 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 childe them expresly for doing a miss , but to intreat them not to do so ( which is an implicit , or an oblique 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 satisfie their lust on them ; how lovingly did hee intreat them ? I pray you Brethren , do not so wickedly . As when one swears , there is not need alway to say you do very ill to take Gods 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 your self , whether you do well therein , or whether it would not bee better to forbear the same , or to do otherwise .

3 Of Illustration , when wee represent the person and his fault in the guise or shape of a comparison before him , as Nathan did Davids sin ( of taking the wife of Vriah ) in the parable of the Ewe-Lamb , whereby hee 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 hee 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 housholder 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 our selves , Mr Perkins in gove●nment 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 my self , 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 our selves in the same fault , as that wee forget our selves , and wee ought not to say or do so , or thus ; should I do so ( as the person to bee reproved hath done ) I should transgresse greatly , and deserve blame and shame for it . I should humble and judge my self 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 , publick or private , so should the Reproof be . Open sins deserve open rebuke , Those that sin openly to the scandall 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 Brothers conscience , wee 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 bee sharper or milder ; wee should deal with others faults , as wee do with our own sores or swellings , if the prick of a pin will let out the corrupt matter , cutting or lancing shall not be used ; wee must not deal with beams as with moats . Christ heightned and sharpened his Reproofs of Peter , and Paul his of Elymas , according to the greatnesse of their faults . Old Ely offended greatly in reproving his leud sons too lightly . Reproofs should bee commensurate to the offence ; yet wee must not aggravate it beyond what may draw the sinner to repentance , lest wee 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 wilfullness , Gal. 6.1 . of ignorance , or of knowledge ; the former wee should reprove in a spirit of meekness , as tenderly as Chirurgeons set arms and legs in joynt , with so soft a hand that the patient can scarce feel when the bone falls in again , we should shew much compassion and fellow-feeling in dealing with such ; and great tenderness to set them in joynt again . The latter wee should reprove with a spirit of Zeal , Power and Boldness , like sons of thunder .

4 As it is a fault but once or seldome 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 bee louder and sharper , more awakening and peircing for the latter ; wee 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 hee hath often been reproved , yet hardeneth himself ; such an one is a knotty peece , 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 bee accommodated and proportioned thereunto ; By reproving amiss in the manner wee may commit as great an error , as the fault is which wee reprove .

4 The Season when wee 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 ; wisdome 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 plaister 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 bee 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 bee hardened through the deceitfulness of sin . Reproof should follow sin at the heels , yet in two cases wee may deferre a Reproof for a time .

1 To get the offending Brother alone , and so a fitter opportunity to do it .

2 Till our blood bee cool , and Passions calm'd .

2 It s a Season for Reproof , when the offender is in a capacity to receive the Impression thereof , or to bee wrought upon thereby , — as

1 When hee is himself , and not distempered either with drink , Abigail deferred to reprove Nabal , 1 Sam. 25.36 , 37. Pro. 18.19 . till hee had slept out his wine — or with passion , A Brother offended ( that is , provoked to passion ) is harder to bee won ( even by reproof ) than a strong City .

2 When hee is more than himself , or better than his ordinary , and usuall 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 hee 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 sicknesse , or some other affliction , as Job 33.22 , 23. Psal. 141.6 . — But of this I spake before in the seasons of speech . — The opportunity of time , and place , greatly advantageth the prevalency of Reproof . Abigail shewed her prudence in apprehending the same .

3 When hee is Reproached by others for his faults , and is troubled and vexed at them , and it may bee made worse than hee is by others raylings , and revilings . — Then wee 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 poyson of others bitter speeches against him , to preserve him from the Infection of those sins to which hee is subject , and to expel the venome 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 bite for bite , or scrat for scrat , because wee would have them to be no better than wee , but both to lye 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 ingagement upon him to take a Reproof well from thee .

The Third thing follows , scil. Reasons of it , which may bee drawn from the Necessity , Commodity , and Excellency of Reproof .

1 From the Necessity of it in it self , Necessity . for both the Law and the Gospel command it , Levit. 19 17. Mat. 18.15 . and that in respect 1 Of our selves . 2 Of others . —

1 In respect of our selves , its needfull for us to reprove others that offend .

1 To bear witnesse against sin in others , and not to contract the guilt or soil of it to our selves . — 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 mens sins , Qui non verat peccare , cum possit , jubet . Ephes. 5. which wee should not bee by our silence , no more than draw others into sin by our speech . — Have no fellowship ( saith Paul ) with the unfruitfull works of darknesse , but rather reprove them . — The evils wee reprove in others cannot cleave to us , nor bee charged upon us ; but hereby wee keep our selves free and fair from the Taint , spot , and attainder of them .

2 To discharge our selves 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 . lyes , 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 , hee shall dye in his iniquity , but his blood will I require at thine hand . The ruin of others will bee 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 faithfull Reprover , as well as a diligent Instructor .

2 Reproof is needfull 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 . Hee who ( by wise Reproof ) converteth the sinner from the Errour of his way , shall save a soul from death , and shall hide a multitude of sins , Jam. 5.20 . — Reproof is Gods Physick , as needfull for the cure of souls , as purging , or letting of blood , or plaisters are for mens bodies . Reproof is Gods ordinance to pull a soul out of the fire of sin , and Hell , which else would bee 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 bee drowned — to save a soul , that else may perish , — to gain a soul to God , and godlinesse , to his Truths , and wayes , and to our selves in true affection , that is in danger to be lost . — Tell thy Brother ( saith Christ ) between thee and him alone — If hee 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 Oxe , or Asse that is fallen , or lyeth 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 hee is faln or wanders ? and of Reproof as a means thereof ? should wee take pity and care of a Neighbours Oxe , and Asse , and not of his soul ?

2 Reproof is needfull 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 lye upon us , nor us to lye 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 hee hath a purpose to destroy them . — When God threatens to plague Judah for their Rebellion , and utterly to cast them off , Ezek. 3.26 . hee 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 bee 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 wickednesse , 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 poste to the Devil without stop , or let , or any turn ; when God forbids others to reprove us ; that wee 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 . — Hee that is unjust , let him bee unjust still ( and never amend ) hee that is filthy , let him be filthy still , and never bee made clean ; when hee takes away Reproof from them , which might have been a means of their amending , and cleansing . — Then it is no priviledge to any man not to be reproved for his faults , no more than it was to Cain not to bee killed , to live a miserable life ( worse than death ) to bee a spectacle of Gods wrath , and judgement . — To want Reproof is a fearfull judgement from God , and a lamentable state of man . Is not then Reproof needfull ?

2 As in respect of the Offenders , so of by-standers 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 publick Reproof many may receive Profit , and much evil may bee 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 watchfull . 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 mee , Act. 12.17 . Psa. 141.5 . saith David , that is , reprove mee . — Reproofs are not only words but blows to drousy 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 conveyes both into them that receive it — Turn you at my Reproof ( saith wisdome ) what then ? Pro. 1.23 . Chap. 6.23 . Behold I will poure 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 life-giving — 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 soveraign medicine , an Antidote against sin . David calls it an excellent oyl , Psal. 141.5 . which shall not break his head , but give it a plaister . — The oyl of Reproof being well rub'd in , doth cure , comfort , and refresh a diseased soul . It hath a peircing , sinking , soaking property ; — for a Reproof entreth 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 rectifie 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 suppresse sin . Many transgressions may be prevented , if a by-stander would give but a check thereto by Reproof ; for Reprovers are a terrour 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 mouthes 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 wisdome . ( The Rod and Reproof give wisdome ) Prov. 29.15 . 2 And to encrease knowledge . Reprove one that hath understanding , Prov. 19 25. and hee will understand knowledge — Reproof hath an instructing , and prudentizing quality . 3 To cherish love among the wise . Rebuke a wise man , and hee will love thee , saith the wise man , Prov. 9.8 . 4 To procure favour . Hee that rebuketh a man , afterwards shall find more favour than hee 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 hearken 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 bee 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 Gods acceptance , and of the prevalence or good successe 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 Gods 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 hee will do is this , Hee will reprove , &c. Joh. 16.8 . God reproves his people to humble , and reform , and save them , and hee reproves the wicked , to convince , restrain and condemn them ; Psal. 50.21 . To them God saith , These things hast thou done , &c. but I will reprove thee , and set them in order before thine eyes . — Thus God reproved Kings for Israels sake , 1 Chron. 16.21 . — What God doth is excellent . Gods example , or exercise of Reproof puts sublimity , and excellency upon it , as it is mans duty .

2 This is one of the highest acts of amity , and fidelity , scil. to reprove a Brother when hee offends . Though it bee 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 fruitfull , the latter barren ; — Love without rebuke when our Brothers 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 plaister to heal , or like a Bee without a sting , a drone , or slug , good for nothing . —

3 David calls Reproof a precious Oyl , 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 Merchandize of Wisdome , which is better than precious Treasures , Prov. 3.14 , 15. — Hee calls it an ear-ring of gold , an ornament of fine gold , Chap. 25.12 .

The Reasons inforce 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 , wee know not how to do it aright .

2 Want of love to mens souls , and of hatred to their sins .

3 Self-guiltinesse of the same faults .

4 Unfaithfulnesse 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 faithfull Minister of Christ in his Generation , that he did say , when he lay on his death-bed . — I confess that in publick I have been somewhat full in Reproof , Admonition , Instruction ; but in private , my backwardnesse , my bashfulnese , my dastardliness hath been intolerable , and I may truly say , that if any thing lye as a burden upon my conscience , This it is . — These Reasons should bee 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 bee Children of Light , Spirituall , 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 darknesse of sin and ignorance ; to walk in the light of Gods word , and to come to the light thereof , for the Tryall , and discovery of our deeds , Joh. 3.20 , 21. that they are wrought in God , else wee will not reprove , and cannot reprove the works of darknesse , Ephes. 5.8 , 11 , 13. ye were sometimes darknesse , but now are yee light in the Lord , walk as Children of Light , and have no fellowship with the unfruitfull works of darknesse , but rather reprove them . — All things that are reproved are made manifest by the Light , for whatsoever doth make manifest , is Light , — else wee do but vapour , and our words are wind , and it may bee said to us , as was by Job to his friends , what doth your arguing reprove ? Job 6.25 , 26.

2 Wee should bee spirituall , Brethren , saith Paul , Gal. 6.1 . if any man bee overtaken in a fault , yee which are spirituall restore such an one in the spirit of meeknesse ; set him in joynt again — Such are fittest to bee soul-Chirurgeons , for they will handle their Patients ( whom they seek to heal by Reproof ) very tenderly , and skilfully . Now to bee endued with a Spirit of Grace , Love , Meeknesse , and of wisdome , will make a man spirituall , and hee that is spirituall 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 hee discerneth others , espyes faults in them , motes in their eyes .

3 The Spirituall 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 dye 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 Trespasse : and what it is to reprove , and what to reproach an offender , whereby hee 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 Husbandmans skil , 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 staffe or little rod ; and to bruise out the bread-corn , as wheat , and Rie , 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 hee is able to speak , as what others are able to bear ; least 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 stomacks do physick that is too strong for them .

4 When to reprove , and when to keep silence , as when wee 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 Wee should endeavour to reform things amisse in our selves , before we reprove the same in others . For it is hypocrisy to reprehend others , before wee have laboured to amend our selves . Observe how Christ puts it home to a mans Conscience , why he reproves his brother , when hee is faulty and guilty himself . Mat. 7.3.4 , 5 Why seest thou the Mote in thy Brothers eye , and considerest not the beam in thine own Eye ? Thou Hypocrite , &c. 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 our selves 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 Beleevers may reprove Infidels , and Infidels may reprove Beleevers , as I shewed before . Though ( as hee saith ) the duty lyes especially upon them , who in regard of office are bound to take charge of others : or are fitter in regard of parts to perform the same with good successe .

2 Though Ministers must admonish of authority , or by office , yet all others may and ought to admonish of brotherly charity . Every private Christian ( as one saith ) may bear the person , though not the office of a Reprover . — Though hee hath not authority over another , yet hee 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 bee not to deserve it , but to bee blameless , and harmeless , Phil. 2.15 . the Sonnes of God without rebuke , &c. and to exrcise our selves , Act. 24.16 . ( as Paul did ) to have alwayes a Conscience void of offence towards God and man . So shall wee take away the cause of Reproof , and save others the labour of reproving us . But if wee deserve it , wee should embrace it , and improve it . To this end take notice 1 Of our Aversenesse 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 hee reproved Jonah for his anger , Jonah 4.9 . dost thou well to bee angry for the gourd ? he said , I do well to bee 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 yee say , what have wee spoken so much against thee ?

2 From man , as

1 From Superiours , 〈…〉 . 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 publick 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 Philips wife , was hatefull to him , and it seems hee 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 hee was imprisoned , and his life , for hee was beheaded .

2 Much lesse can men bear Reproof from Equals and Inferiours . 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 wee 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 generall 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 wee are apt to do the like to others , when they reprove us . — Now consider the causes of our backwardnesse to bear reproof , which are great Impediments of our taking it well . Especially four ,

1 Prejudicate opinions harboured in our bosomes 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 wee ; as Korah and his company said to Moses and Aaron ( the Reprovers of Israel ) yee 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 hee will needs bee 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 mee , as thou killedst 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 Kings Counsell ? forbear , why shouldest thou bee 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 mee , 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 bee plucked up by the roots , else they will imbitter Reproofs to us ; though they bee milde , and sweet , and they will imbitter our spirits against our Reprovers , though they bee loving and faithfull to us .

The second Cause is Pride of heart , self-love , and self conceit , that wee think our selves as good as others , not inferiour ( whereas the reproved is some way under the Reprover ) and therefore we take it ill to be told of our faults ; Wee would have a Noli me tangere , written upon us , that none may come neer 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 Physick 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 , then 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 inferiour or mean person , Iob 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 , hee took Reproof as a kindnesse ; bless God , and thank him for it ; Bid it welcome to our ears , and hearts . Wee should receive Reproof as sick folks do Physick , with earnest desire it may work well with us , to cure our Spirituall diseases , and procure our souls health . — Receive Reprovers as the Angels of God , as our soul-friends , who should bee dear to us above all .

3 Effectually , to make use of Admonition for the emendation of our wayes and doings , that wee 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 your selves thereunto . Reproof seems a burden , therefore we have need of patience to bear it , Hee 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 wee 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 faithfulnesse from man to us .

2 An obedient ear , Prov. 25.12 . to hearken to reproof as Gods 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 plaister to the sore , to heal our manners ; to yeeld our selves freely to it , as mettal heated to the hammer , or melted to the mould , to bee new wrought , or new cast ; to submit to a rod of Admonition , as meekly as a child doth to a rod of correction ; to bee drawn from evil to good , from vice to vertue , as effectually by a coard of reprehension , as wee can bee forcibly by a cable of compulsion . To give up our selves as servants to Admonition , to obey it , is the way to become Masters over our selves , 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 , hee affected and respected him more for his plain , and home-reproof of him , Thou art the man , than before . Hee had liberty of accesse into King Davids presence , who communicated to him the secret , and weighty affairs of his Kingdome , 1 King . 1.23 , 27. and afterwards from the Prophet Gad , Davids Seer , 2 Sam. 24.11 . to 15. to whose Admonition with a Kallender of judgements annexed to it , — for Davids sin in numbring the people , David hearkened with meeknesse and submission . Yea David took a blow of reproof well , not only from Gods Prophets , but from any righteous man , even as head-Oyl , Psal. 141.5 . a heart-kindnesse ; though reproof bee a dry morsel , yet hee could rellish it , and digest it well : yea from a woman , as Abigail , whose wise reproof hee embraced with all thankfullnesse 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 write after his Coppy , take reproof well whosoever gives it . You may read in the life of John Gersin , Chancellour of Paris , that he rejoyced 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 intreaty , to come in , and eat with them , Luk. 24.25 , 29 , 30.

2 To take reproof well , is , and will bee

1 Our wisdome ; For hee 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 , hee shall be received , regarded , and rewarded as a fellow servant , with other wise men in Gods houshold .

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 hee hath promised us ; then it will bee no grief unto us , nor offence of heart , that wee have hearkened to counsel , and been reformed by reproof .

4 Our honour ; For hee that regardeth Reproof shall bee honoured , Prov. 13.18 . scil. among the wise , and holy , and such as fear God , — and our Ornament ( as I shewed 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 bee .

Object . How can I bear Reproof well , seeing it wounds , and cuts mee to the heart ?

Ans. 1 Reproofs are but the wounds of a friend which are faithfull ( or nutrienda , Prov. 27.6 . as some think the word signifieth , to be nourished and received with thankfulnesse ) even deep peircing reproofs ; but the kisses ( i. e. fawnings and flatterings ) of an enemy are deceitfull , or deprecanda , as Junius renders it , to be prayed against .

2 The wounds of a faithfull reproof are but like the wounds which a Surgeon makes when hee 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 sinne , and saved from hell , whereas to think thy self so whole , as not to need the Physick of reproof , may prove a Corrasive 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 bee 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 self-conceited and wilful man , to bee so wedded and wedged to his opinion , or way , as that he cannot indure any mans advice , or reproof .

2 It is folly ; for hee is a foolish King ( though a King , and old ) who will not indure to bee admonished . Untractablenesse of heart against Reproof , is a fruit and sign of folly . For Reproof is an instructive and corrective of wisdome . It is folly and madnesse to storme and rage against it , and not to justifie the Lord in what is spoken against our sins , or against us for them . If wee will not bear verbal Reproofs , how can wee bear real blows or stripes when wee are buffeted for our faults , 1 Pet. 2.20 Is it not great folly in us wilfully to deprive our selves of the means of our good , or of good by the means ? To cast off reproofs , is to cast up meat as soon as wee have eaten it , how can it nourish us , or physick as soon as wee have taken it , how can it purge us ? or to pull off a plaister as soon as it is laid on , how can it heal us ?

3 It is bruitishnesse . Hee that hateth reproof is bruitish , Prov. 12.1 saith Solomon , hee is a beast , hee 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 Oxe or Asse 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 mans shape that chuseth to live in such families , and societies , where all things are lawfull , 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 bruitish stupidity , that he would indure no body to admonish him of his sinne , or danger , hee was so harsh , and churlish , and had not the patience to bear it . 1 Sam. 25.17 — Hee is such a Sonne 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 dye in sin . Because reproof is a remedy of Gods 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 whoredome , at last mourn and say ? & my heart despised reproof ; Pro. 5.11 . to 15 and have not obeyed the voice of my Teachers , &c. I was almost in all evil , in the midst of the Congregation and assembly , which words may bee understood as expressing the greatnesse of his sinne ( 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 greatnesse of his misery , q. d. I am made a publike spectacle of ruine for all men to gaze at . To reject reproof is the way to go astray , do amisse , and to go on in iniquity , without stop or let , and not to return , nor reform , to fall and lye in sinne , and not to recover , nor rise again ; to bee hardned and rooted in evil , to bee lull'd asleep in the Cradle of security , and setled on our Lees , without means , or hope of being removed , transplanted , and awakened , Prov. 10.17 Hee 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 hee that refuseth eproof erreth , that is , hee not onely 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 bee reproved ; for hee causeth to erre ( as the word may bee rendred ) or wilfully makes himself to goe 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 sinne out of measure sinfull , 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 bee like an Heretick after several Admonitions , Tit. 3.10 , 11 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , self-condemned .

Sixth Evil of sinne , herein is this , in despising reproof , wee despise not man but God , whose Ordinance it is , and who speaks to us in & by the same . They would none of my Counsell , Prov. 1.30 saith God , they despised all my reproof , when wee despise Gods servants whom hee sends to reprove us , wee despise God , and such shall bee lightly esteemed ; 1 〈◊〉 . 2.30 — wee reject the Counsell of God against our selves , and forsake our own mercy .

2 Consider the evil of punishment that accompanieth it . Rejecting of reproof is the way to calamity without pitty , and to destruction without remedy . — It is ( as one calls it ) an expresse and explicit sign of everlasting ruine to despise reproof . — When King Amaziah taunted Gods Prophet , because hee 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 hearkned to my Counsell , or reproof . 2 Chron. 25.16 Amaziah King of Iudah , would not hear the admonition which Joash King of Israel gave him , which provoked him , and procured ruine to himself , vers. 21 , 22. 1 Sam. 2.25 . — Elies Sons would not hearken to their Fathers too milde Reproof , because the Lord would slay them . It is a sign God hath left men to themselves , when they become deaf to reproofes , and admonitions .

How doth wisdome complain , and threaten the contemners of her reproofs , Prov. 1.24 . to 33. Hee that hates reproof shall dye , Prov. 15.10 saith Solomon ; is in danger to bee surprized with some sudden , dreadfull judgement , or shamefull 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 dye . Some think Solomon hath reference thereunto : hee that hates reproof shall dye 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 hardneth his neck , that is , will not submit to the yoak of reproof , hee shall bee destroyed suddenly without remedy , or recovery ; because hee that refuseth to bee reproved , hates to bee reformed , and therefore shall surely , and severely bee broken to pieces , as the word signifieth . — Refractarinesse to reproof can look for nothing but ruine . If the stripes of reproof cannot make us bow to reformation , the stroaks of Gods judgements will break us to destruction .

THe fourth Particular case is , Communication ; Christians should conferre 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 doctrin , 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 hapned , Vers. 21 whether Christ was risen indeed , & whether it was he that should have redeemed Israel . Vers. 17. — & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they did bandy , or tosse discourse one to another , as when two play at ball . — Christ and the woman of Samaria had conference together about soul-affaires with good successe , for that proved an effectual means of her Conversion , and an occasion of the salvation of many Samaritanes , who beleived on Christ for the saying of the woman , Joh. 4.39 . and Christ was so forward thereunto , that though hee was then hungry , yet hee 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 Kingdome 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 mens words were stout against the Lord , and said , It s in vain to serve God , then they that feared the Lord , Mal. 3.13 , 16 spake 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 cald to day , that is , Heb. 3.13 continually , and upon every occasion , and at meat , as Christ did familiarly . The Christians in Tertullians time , as hee reports in his Apology , c. 39. in their Agapes or love-feasts , did so conferre together , as making account God heard all they said . Ita fabulantur , ut qui sciant Dominum audire . Also in journies , 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 lye 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 somes Rules for it , and Reasons of it .

1 Rules for Christian conference , wherein I shall bee 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 sinfull , worldly , or vain talk , corrupt communication ; let us redeem time , for so beneficiall a businesse , to drive so thriving a trade , remembring how much precious time wee have formerly squandred away in worthlesse , 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 drousie , to counsel them that are in doubt , to confirm them that stagger , and reduce such as wander . Conference is a bow in which wee may shoot all sorts of arrows ( as lessons , comforts , checks , reproofs , restraints , excitements , incouragements ) with force and vigour , and take aim aright to hit the party ( and that part of him ( whether his head , heart , or hand ) which wee intend , and make our speech come home to his bosome , and stick upon his spirit , with good successe . One saith , Speech of touch toward others should bee sparingly used , Sir Francis Bacons Essayes . for discourse ought to bee as a field , without comming home to any man . I conceive if speech do not touch , it will not take , if not applyed home to the party , it will not work so effectually .

2 To their capacities , who are dull and slow of apprehension ; wee should stoop to the understanding of the meanest , which is to condiscend to them of low estate and parts , Rom. 12.16 . and to put milk into the mouthes 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 cloaths keep warm the body , except eaten and put on ; no more can Christ , unlesse applyed to the soul . As physick 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 hee observed in the bidden Guests , to teach them humility in chusing roomes , 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 Gods providence to birds and flowers , feeding the one , and cloathing the other , to speak of Gods provisional care for his Children ; shall hee not much more feed and cloath them ? Mat. 6.26 , 28 , 30. Joh. 4.10 . are not they much better than these ? — from the water of Jacobs well , and his asking 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 spirituall meat hee had to eat which they knew not of ; Joh. 4.31 . to 35. my meat is ( sai●h hee ) to do the will of him that sent mee , and to finish his work , from the mention of b●ead , Mat. 16 , 5 , 6. which the Disciples had forgotten to take , hee presseth on them a caution to take heed of the leaven of the Pharisees ; Joh. 6.26 , 27. — from the peoples seeking him , not for love , but for loaves , hee perswaded them to labour not for perishing , but for enduring meat ; from the example of a little child , Mat. 18.1.2 , 3 , &c. whom hee set in the midst of his Disciples , hee taught them to bee humble , harmlesse , and to avoid offences . Thus wee 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 scrue and wind in good discourse by degrees , that the company may bee better for us , or wee for them , before we part . As Benhadads 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 Masters businesse , therefore when hee said he is my Brother , they said , thy Brother Benhadad . Paul praised what hee perceived was commendable in Agrippa , and watched to take hold on every word hee spake , Act. 26.27 , 28 , 29. to perswade him to become a Christian ; wee should learn the art of transition , to pass from worldly to heavenly discourse , or turn the current of it into a spirituall channel .

The Fourth Rule . Observe what subjects Gods Providence puts into your minds , and mouthes as Themes of meditation , and communication , as common mercies , or calamities judgements felt or feared , the Churches afflictions , or the death of the Righteous , &c. Such things as God would have the hearts of all , especially of his people to bee affected with , to make an impression on them .

The Fifth Rule . Get some common heads into your minds , and hearts ; that may bee of general use to all , and at all times ; as the sinfullnesse 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 joyes 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 fil'd 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 , &c. 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 indited concerning Christ the King of Saints ; Psal. 45.1 . for Christ is a most sweet , profitable , and successfull subject of discourse , and ever in season .

The Sixth Rule . The asking and answering of questions aright , may conduce much to mutual edification ; As when others have doubts , and desire to bee resolved in matters of Religion , or in cases of conscience , wee may help them greatly , by giving them clear and sound answers , or solutions thereof . This is a fruitfull way of improving time and talents , abilities and opportunities . This wee find under precept in the old Testament , and under practice in the New .

1 Under Precept in the Old Testament , there are commands for asking and answering questions about the word , and works of God .

As , 1 Children of their Fathers , concerning

1 Gods Providence , ask thy Father and hee will shew 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 yee shall answer them , Josh. 1.6 , 7. that the waters of Jordan were cut off , and those stones shall bee 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 Gods great Works , so their Parents were enjoyned 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 ? yee 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 first-born , 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 shew 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 Priests lips should keep knowledge , and they should seek the Law at his mouth . Not only in publick by hearing his Doctrin , but in private also , by propounding their Doubts and Queries to him .

3 One private person of another , Thus shall yee say every one to his neighbour , and every one to his brother , Ies. 23.35 . what hath the Lord answered ? and , what hath the Lord spoken ? It is said in Zech. 3.10 . Yee shall call every man his neighbour under the Vine , and under the Fig-tree . 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 asking Questions , wee finde under practise and example in the New Testament ; this was an edifying course to the Disciples of Christ , and Primitive Christians , when Christ spake these words concerning the removing of his bodily presence from them , Joh ; 16.16 , 17 A little while and yee shall not see me , &c. The Disciples first enquired among themselves what these words meant , and because they could not satisfie 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 Sower , 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 spake 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 bee 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 asking and answering questions aright .

1 Questions should be asked , not out of curiosity to shew 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 Avoyd subtile and acute Questions in common discourse , which as one saith , resemble Crafishes , where there is more picking work , than meat to eat . These ingender strife of words , vain janglings , and animosities .

4 Questions of Religion should bee 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 errour , or be drawn forth to light , out of the Pavillion of darkness , or obscurity , under which it hath lain hid ; but obstinacy in opinon renders a man culpable of great imperfections , and liable to many exceptions .

Seventh Rule . It is lawful , and may bee sometimes needful to discourse of Natural , Moral , and Civil matters to improve our knowledge in them , and to get direction for the better manageing of such affairs , whether publick 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 spake 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 bee meer worldlings in their hearts , Os hominis sublime dedit , &c. when they have nothing but the World in their mouthes . 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 bee 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 Gods people have used it , as the Jews , Psa. 126.1 , 2 When God returned the captivity of Zion , then our mouthes 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 bee merry , for this is a mans 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 Meerly carnal in the end , without any further profit or benefit , and is made the end of it self , 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 rejoyce before God with trembling ; Jude 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 sence , Amos 6.6 Luke 6.25 grief , and pitty for the miseries of others , as those to whom Christ saith , Woe to you that laugh ( thus ) for time will come when yee 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 bee 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 jeasting , either of sacred things , as Religion , or Scripture , for that is the badge of a prophane 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 shew inhumanity in us ; Ephes. 5.4 such is foolish talking and jeasting , 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 jeasting in an unseemly manner , which consists not with the sanctity and gravity of a Christian . Thus as some Criticks observe , mens ill manners have spoyled the use or sense of good words , as I could instance in several particulars .

2 Recreational speeches must for the manner of them bee 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 jeasts , but only as sauce to meat , to quicken their appetites to more solid and wholsome discourse , or to fit their spirits for higher duties . The refreshing of the mind with factious speech , is but like the whetting of a Sithe ; as he is an idle Mower who is always whetting , so is he a vain person who is always jeasting .

For the end , they should bee useful two ways .

1 For sober and honest delight , for recreation of the minde , and refocillation of the spirits , to make them quick and nimble , when they are dull and heavie , and us fitter and fresher for the duties of our callings . Recreational speeches should be as a Whetstone to edge us , as the whetting of the Sythe sharpens it to cut better ; and as Bellows to blow up sparks of cheerfulness in the spirits of our selves and others . Wee should make it the end of our mirth , to move such a delight as hath profit or advantage joyned with it to our selves and others , and make us more serious and quick in what wee have to say or do . Sampson 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 busie their mindes to finde 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 bee well taken , if spoken in good earnest . Gods servants have used to reprove others in an irony , or in way of jeast or taunt , therby to cast some shame or scorn upon them for their sins , 1 King . 18.27 as Elijah did upon Baals 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 yee are the People , Job 12.2 and wisdome shall dye with you . And Paul upon the Corinthians , for their Laodicean conceit ; and boast of fulnesse . — Now yee are rich , 1 Cor. 4.8 . 1 Cor. 14.36 , 37 full , &c. 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 , least 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 , Rejoyce 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 hee asked him , 1 King . 22.15 shall wee go against Ramoth Gilead to battel 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 jeast , or a speech that hath the honey of pleasantnesse in its mouth , and a sting of rebuke in its taile . There is a texterity in speaking truth in an Irony ; or in a pleasant sentence , which may bee taken sometimes with lesse offence then a plain downright speech to be so addicted to joycing , as to loose a friend rather than a jeast ; this becommeth Jewish friendship ( saith one ) rather then Christian love . Mr. Bain● .

Eighth Rule ; In speech speak not so much to shew wit or eloquence , as efficatious power of speech , to perswade others to good , and to disswade them from evil . Speak not out of affectation of praise , or delight to hear our selves 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 shew of it .

Of Eloquence .

HEre I will shew you , first That eloquence may be used , and secondly how .

1 Eloquence may bee used , yea there may be good use of it , because

1 Eloquence is the gift of God ; which hee 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 hee can speak well , and he shall be thy spokes-man to the people , and instead of a mouth to thee . Not on Moses , for hee was not eloquent but slow of speech . Paul was eminent in eloquence , therefore the people of Lystra , Act. 14.12 call'd him Mercurius , because he was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the chief speaker , or Master of speech , Apollos was an eloquent man and mighty in the scriptures . Act. 18.24 None of Gods servants should open their mouthes 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 sweetnesse , 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 sweetning of speech with eloquence hath been a means sometimes of winning others to hear & embrace the Gospel , & Christ in it . Doctor Sibs saith , Souls Conflict while Augustine out of curiosity delighted to hear the Eloquence of Ambrose , hee was taken with the matter it self , sweetly sliding together with the words into his heart . Peter Veretus sometime preacher at Geneva , was so sweetly Eloquent , that hee drew many to bee 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 , hee 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 . Rhetorick 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 holinesse in their lives and conversations . Both historyes and experience declare , that God bestowed an excellent faculty of elocution upon many of his servants , ( both ancient and modern divines ) whose labours hee 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 , Isay . 3.3 the eloquent Orator ( or the man skilful in speech , and powerful to perswade ) as well as the wise Counsellour or cunning Artificer , Ornamentum maximum reipublicae est eloquentia Philosophorum , saith Plato . Thus it s made to appear that eloquence is lawfull and usefull .

2 I must shew 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 bee 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 bee naturall or acquired , how ever wee come by it , wee should use it without affectation , and ostentation , and not pride our selves in wit , words or phrases . An humble Christian will forbear , or change such expressions , as he conceives may seem elegant to others , and hee feels , or fears his own heart , would bee puffed up therewith ; when Eloquence is affected , or boasted , then it shews swelling vanity in the minds of the speakers , and is not pleasing in the ears of the hearers .

3 Wee should strive to bee rather solid then florid in our speeches , yet we may use elegance therein , so that our end and aim bee 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 sinke into the mind ( like Davids stone into Goliahs forehead ) but also to pierce to the heart like a dart of delight . Good matter cloathed with good phrase procureth acceptation ; and suavity of elocution , produceth efficacy of perswasion .

Ninth Rule ; Speak of good things at home in your own families ( as yee have occasion ) to inure your selves unto , and to get an habit of fruitfull discourse abroad . This was Solomons 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 wisdome . These words which I command thee this day shall bee 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 , ought 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 testimonys before Kings , Vers. 46 and will not bee 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 Gospell priviledge ; 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 wayes of God , to love and like , and embrace the same ; ( for hereby seducers draw many into errors , and false wayes ) 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 spirituall affections , love and zeal , ) one in another . It is like Abishag that lay in Davids bosome , to keep him warm . Christians are like coals , which laid together kindle one another and burn , but being scattered go out and dye . Such a warming stone was Christs discourse to the two Disciples hearts , they said one to another , did not our hearts burn within us , while hee talked with us by the way , and while hee opened to us the Scripture ? Luk. 24.32 If two lye together , then 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 sharpneth Iron , though both bee 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 easie to others , ( to whom they appear rough and rugged ) and to take off the roughnesse that is upon the spirits of them , who are not even cast . It is a Touchstone , for the trial of opinions , spirits , graces , wayes and state of others . Hereby ( It is probable ) the Angel of the Church of Ephesus tryed them that said , Rev. 2.2 . they are Apostles , and were not , and found them lyars and pul'd off their masks and Vizzards . Christian discourse is a precious stone , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a stone of grace , Prov. 17.8 . to communicate spirituall gifts and graces , or the vertues of him that hath cal'd 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 threatned 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 bee crusht by it .

Reas. 2 Because all sorts of persons conferre about their own matters , as Merchants and trades men of their goods and traffick . To this end they have exchanges & common Halls , to meet in , and discourse together , how to manage their merchandizing with best advantage . Hunters will speak of their game , souldiers 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 Fathers house , and their inheritance , yea their Crown and Kingdome is . And fellow-travellers that journey toward Heaven , shall not they conferre together of their heavenly Country matters ? of the things pertaining to the Kingdome of Heaven , whither they are a going ? Phil. 3.20 . This is to have our conversation in Heaven , for spirituall speech is a fruit of heavenly mindednesse ; and the language of Canaan . And hereby wee declare plainly that wee are strangers on earth , and Citizens of Heaven . Let mee adde , the wicked speak evill one to another familiarly , to corrupt good manners , carry on wicked designs , to draw some to evill , and discourage others from good by their evil communications . The Devil drives a mighty trade of iniquitie ; by the tongues as well as by the hands of the wicked , who are diligent , and constant , and unwearied in this service , shall the Devills instruments speak evill oft one to another , to advance the works and Kingdome of darknesse , as they are going toward Hell together ? and shall Gods servants speak good seldome one to another , of God , or for God , to promote the Kingdome 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 mutuall converse and communication to profit withall ( As one Country hath some commodities which another Country wants , that there might bee mutuall 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 layes 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 . Hee is not fit to bee a member of Christs body , that is not fit to bee usefull 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 ingageth men to mutuall help fullness .

Reas. 4 This will augment our parts , and further our accounts . How shall I hide from Abraham ( saith God ) the thing that I do ? seeing hee 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 wee have ; for to him that hath , in the use of what hee hath , shall bee given more , to trade with our gifts for spirituall gains , to wit , the increase of them . For in spirituall things , no man is a looser but a gainer by communication , for that tends to mutuall thriving ; by instructing others we increase knowledge , by kindling or blowing up zeal in others , wee inflame zeal in our selves , by comforting others , wee grow more expert and experienced therein , and get more comfort to our selves , by teaching wee learn to teach . Gifts exercised even in conference are like ( as one saith ) the Widdows cruce of oyl , Mr. Downam . which filled in emptying , or like milk in the Mothers breast , which if it bee sucked by the child , continually increaseth , but if it bee not drawn , it soon faileth and dryeth 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 Mordecaies , and when the book shall bee opened , out of which the dead shall bee judged at last day , it will bee then known to all the world , what good communication Gods people have had among themselves . This should make us carefull what wee say , because God is an ear-witnesse of every word we speak , hee hears and writes down all , and records them to requite them , even good words as well as good works , and wee shall have a good reward from God for our labour ; Eccles. 4.9 . for the good wee do by our words , as well as by our works .

2 This is acceptable to Jesus Christ , who the same day after hee 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 neer , 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. Hee 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 hee 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 spake so powerfully and effectually to them , as made their hearts burn within them . Vers. 30.

5 Then hee condiscended , or suffered himself to bee overcome by their intreaties to abide Ver. 28 , 29 , 30 with them at Emmaus .

6 in conclusion , Vers. 31. hee made himself known to them by opening their eyes ; and by breaking of bread , Ver 35. and by some expression , gesture or action , which hee used in his thanksgiving at meat , Ver. 30. and then hee vanished out of their sight , or ceased to bee seen of them . Hereby Jesus Christ gave a most pregnant Testimony of his acceptance , and complacence in Christian conference . How well hee is pleased , and what pleasure hee takes in his people , when they are talking together of him , and of the things of God , as hee did in these two Disciples to whom hee joyned himself , and made a third . From hence Christians in their conferences , may verily expect from Christ four things .

1 His speciall presence with them ( in a spirituall not corporall way ) though they be but two or three met together in his name , to conferre 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 . Christians ought to comfort one another ; this should bee mutuall and reciprocall amongst them , — Comfort one another , 1 Thes. 5.11 . and edify one another , even as also yee do ; this duty hath a double confirmation in the text .

1 The Thessalonians practice , they did so already .

2 Pauls Precept to continue therein , or to do so still ; for perseverance Crowns holy practices ; It may bee Paul meant more than hee spoke , to wit , that they should grow and increase therein , as in love . 1 Thes. 4.9 , 10. As touching brotherly love — yee are taught of God to love one another , and indeed yee do it towards all the Brethren in all Macedonia , but wee beseech you Brethren , that yee increase more and more .

Touching this duty , I shall give you 1 Rules . 2 Reasons .

Rules for comforting others .

First Rule , wee should know their case , what is the kind and cause of their trouble , whether it bee inward , or outward , spirituall , or temporall , respecting soul or body , friends , goods , or name ; and the dimensions of their sorrow , else wee cannot tell how to deal particularly and effectually with them ; the Physician must know his patients disease ; and the Chirurgeon his sore , before they can apply proper healing salves or medicines , wee must take measure of their condition , before wee 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 hee might know their estate , and comfort their hearts .

The Second Rule . When we know their estate , wee should pity them , and sympathize with them , Col. 3.12 . for comfort commeth out of the bowels of mercies ( which wee should put on ) as the fruits thereof ; Job 19.21 . c. 6.14 . which Job● friends wanted towards him in his miseries ( though hee beg'd it earnestly of them ; — have pity upon mee , have pity upon mee , O ye my friends , for the hand of God hath touched mee ; 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 , then a God of all consolations , 2 Cor. 1.3 , 4. hee comforts his people because he pities them ; Consolation flows from Compassion both in God and man , except wee lay others cases to our hearts , wee will not speak to their hearts .

The Third Rule . When wee know their cases and pity them , wee should apply comforts suitable to their needs , as

1 Mat. 6. If their case bee necessity , observe how Christ comforts his Disciples against outward wants .

1 From Gods Providence toward fouls of the Heaven , Vers. 26.28 . and flowers of the Earth , how hee feeds the one , and cloaths the other , and are yee not much better than they ? will hee not much more feed and cloath you ?

2 From Gods Knowledge of their necessities , Your heavenly Father knoweth all things yee have need of . Vers. 32

3 From Gods Promise , Vers. 33. First seek the Kingdom of God , Psal. 34.9 , 10 &c. 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 dyed and rose again . Vers. 14

2 They that dye 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 re-unite 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 cloathed with immortality , glory , and incorruption , which is the priviledge of the dead above them that are found living at Christs coming , those shall rise before these shall be wrapt 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 dye : David sent to comfort Hanun after Nahash his Fathers death . Many of the Jews came to comfort Mary and Martha for their brothers death . Joh , 11.19 , 31 Jer. 16.6 , 7 It is threatned 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 , &c. and chap. 16 and departure from them by several Arguments .

3 Mat. 5.10 , 11 , 12 If the case bee 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 rejoyce , and bee exceeding glad . Peter gives sundry consolatory Arguments to the dispersed Jews , ● Par. 4.12 . to the end . to chear 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 Christs 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 evils 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 glorifyed not only by them , but in them , Vers. 14 and makes them glorious , Gloria vobis contingit , saith Piscator .

6 Suffering in Christs 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 glorifie 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 faithfull Creator , Vers. 19 gracious redeemer , and fulfiller of his promises .

4 If the case bee desertion , soul troubles , terrours or horrours , observe how Christ applies comforts to such , Isa. . 6● . 1 , 2 , 3 by the mouth of his Evangelical Prophet Isaiah . The Lord hath annointed mee , and sent mee to bind up the broken hearted , to proclaim liberty to the Captives ; &c. — to comfort all that mourn in Sion , to give them beauty for ashes , the oyle 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 bee any other affliction or castigation , Heb. 12.5 . to 14 take to your selves and give to others , Pauls grounds of Consolation , as

1 Vers 5 All chastisements are the rods of a Father ; who will not forget either mercy or measure .

2 Vers. 6 They proceed from Gods 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 holynesse . Vers. 10

6 Though afflictions bee sad and troublesome at present , yet afterwards ( or in the issue ) they will bee comfortable ; for yee shall reap the peaceable fruits of righteousnesse thereby ; and bee both bettered and comforted thereby ; the rod of correction is like a tree that bears righteousnesse ( that is Reformation ) as the fruit of it , and pea●● of Conscience , or inward tranquility , and comfort of soul , as the quality or effect of the fruit .

Fourth Rule ; Chuse 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. hee spake kindly to them , saying , yee thought evil against mee , &c. Now fear yee 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 Authour , 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 over-power 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 kindes of Cordials , and with the choycest 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 quickned 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 swounding souls ; they are commonly watered with the dew of Gods 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 stayes her with Flaggons , 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 hee 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 Gods dealings with us , in such like conditions , and of the comforts wherewith God hath comforted us , to the end that wee should comfort others therewith , 2 Cor. 1.3 , 4 as Paul and Timothy did ; Blessed be God , &c. 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 our selves are comforted of God , ver. 6. whether we bee afflicted , or comforted , it is for your consolation and salvation . Experiences are principles of strong consolation , these made Christ himself a more sympathizing 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 our selves , bee Physians , and practise upon our selves , by applying Cordials of reason , Scripture , and experience to our selves , 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 remembred thy Judgements of old ( saith David ) and have comforted my self . 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 fal , Luke 22.31 then he must strengthen his brethren , help them with his experience .

2 We should comfort others by the experiences others have had of Gods 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 bee 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 yee have good remembrance of us , always desiring greatly to see us , and wee 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 servent mind toward me , so that I rejoyced 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 yee 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 bee his fellow-helpers unto the Kingdom of God . Col. 4.11 2 Joh. 4. & 3 Joh. 4 This was Johns great joy , that he found of the elect Ladies children walking in truth ; that made Paul so desirous to hear of the Churches state , that hee 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 bee 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 , Gods people above all others , for it is their portion , it is the childrens bread that must not be given to doggs . Isa. 48.22 There is no peace ( nor comfort ) to the wicked , Cap. 40.1 , 2 saith the Lord . But , comfort yee , comfort yee my people saith your God , speak yee comfortably to Jerusalem , and cry unto her that her warfare is accomplished , and her iniquity is pardoned . Paul sent to comfort the Saints , and Beleevers 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 yee the weak hands , and confirm the feeble knees , say to them that are of a fearful heart , be strong , fear not , &c. The Shepheards 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 mindes , and hearts , and lye 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 Gods presence , and for misery .

1 Mourners for Sin , who are deeply humbled in the sight and sence of their sins , and in the apprehension of Gods 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 Peters Sermon , and the Jaylor 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 Christs feet behind him , weeping , washing them with her tears , wiping them with her hairs , and kissed them , that is , humbled her self low before him , then 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 penitentiall mourners .

2 Mourners not only for sin , but for want of Gods 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 bee comforted , as for necessities , death of friends , persecutions , or any outward afflictions , as the Jews Captives in Babylon , God gave charge they should bee 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 implyes this when he saith , hee dwelt as a King in the Army , as one that comforteth the mourners . Job 29.25 . To him that is afflicted pity should bee shewed , that is , comfort should bee given from his friend ( saith Job ) and hee that refuseth to do it , Job 6.14 . for saketh the fear of the Almighty . Comfort is as needfull as Wine to bee given unto those that bee 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 wayes . 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 Sepulcher to seek their dead and buried Saviour . See how an Angel comforts them , fear not , for I know that yee seek Jesus which was crucified , Mat. 28.5 . hee is not here , for hee is risen , go quickly and tell his Disciples that hee is risen from the dead , and they departed with fear and great joy . Christ himself appeared to Mary Magdalen , when shee was weeping , and seeking him at the Sepulcher . Joh. 20.11 . to 19. Mary , saith hee to her , Rabboni , that is Master , saith she to him . Cryers after Christ should bee comforted , as blind Bartimeus was ( probably ) by the Disciples , when hee cryed vehemently ; Jesus thou son of David have mercy on mee , — they said unto him , bee of good comfort , behold hee , i. e. Christ , calleth thee , and hee 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 bee sons of Consolation .

The Sixth Rule . Write Letters , send Messengers , and take journeys of purpose to comfort others .

1 Write letters of consolation to the afflicted , as Paul did Epistles , which are consolatorie letters to the Churches , Rome , Corinth , Ephesus , Collosse , &c. and to particular persons , as Timothy , Titus and Philemon , and the other Apostles , James , Peter , John , and Jude , 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 faithfull 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 perswade 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 tydings they brought him of their gracious state , and prosperous affairs , 2 Cor. 7.6 , 7 , as by the comming 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 beg'd of God hee might have a prosperous journey to the Saints at Rome , ( for hee longed to see them , to impart , some spirituall gift to them , to establish them , to comfort them , and to bee comforted in them , Rom. 1.10 , 11 , 12. by the mutuall 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 wee should comfort others , which may bee 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 it self .

4 The equity of it in respect of our selves .

1 Reas. The Necessity and Commodity of comfort in afflictions , in respect of others , both souls and bodyes , as well as our own .

1 Comfort is needfull and usefull 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 plaister of Consolation ) is intollerable ; 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 swounding . Comforts are reviving cordialls . Comfort is the life of our spirits , yea the life of our lives ; without which life would bee no life , but a lingring death . Now wee 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 stedfastnesse , that is , wee injoy 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 dye eternally , because their state is void of all joy and comfort , whereas to make the hearts of them sad , by slanders , revilings , bitter speeches , or otherwise , and to impair the cheerfullness of their spirits , and dead them , Ezek. 13 , 22. is a kind or degree of murder . It is murder in divinity , though not in civill policie .

3 Comfort is needfull and usefull for others , to chear , refresh and rejoyce their drooping spirits , to raise them up from their sorrow and sadnesse , 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 mee by thy spirit , or handed to mee by thy servants ) delight my soul . Comforts poure the oyl of gladness into hearts full of heavinesse ; take off their mourning garments , and cloath them with cheerfullness . 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 commeth , then the time of the singing of birds is come , that is , a time of great refreshing .

4 Comfort is needfull 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 Gods truths and wayes , and in the exercise of grace ; to hold their spirits fast and close , from being shaken , or removed , or tossed too and fro , as unsetled 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 bee carryed about with every wind of Doctrin , Ephes. 4.14 . weather-cock-like ; — to the Colossians , that they might bee rooted and built up in Christ , Co● . 2.6 , 7. and stablished 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 bee 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 Counsell 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 indeavours , 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 edifie one another , that is , to edifie by comforting . 1 Thes. 5.11 .

1 For Comfort is a great incouragement 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 souldiers , to fortifie 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 joyns them together , 2 Cor. 13.11 finally brethren farewell , be perfect , be of good comfort .

Secondly ,

1 Comfort may bee needfull also in respect of the bodyes 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 sinnews 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 Davids troubles , when reproach had broken his heart , Isal. 69 , 19 , 20 and hee was full of heavinesse . I looked for some to take pity , but there was none , and for Comforters , but I found none . And when hee was in the cave , Psal. 143.3 , 4 whither hee fled from Sauls persecution , and his spirit was overwhelmed within him . I looked on my right hand , and beheld , but there was no man that would know mee , Lam. 1. verse 2.8 , 16 , 17.21 no man cared for my soul . — And of Sions miseries , that shee had no comforter , which is five times repeated in the first Chapter of Lamentations . Solomon considered this to bee 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 ruine , she — had none to bemoan her , nor to comfort her . Nah. 3.7

Reas. 3. From the excellency of the duty in it self , this is high and honourable imployment 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 businesse , no hee gloryeth 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 hee that comforteth you — and the Lord shall comfort Sion , as a Father doth his Sonne , 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 yee shall bee comforted in Jerusalem ; yea Gods compassions and comforts toward his people , farre exceed those of the most tender hearted mother , to her sucking child , Isa. 49.19 Can a mother forget her sucking child , &c. yea they may , but I will not forget thee ( saith God to Sion . ) 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 Sonne , for hee ( as God-man and Mediatour ) is the fountain of all consolation , — If there be any Consolation in Christ ( saith Paul . ) Phil. 2.1 Hee doth not question it , but suppose it , or takes it for granted , q. d. seeing there is , or as ever yee look to receive comfort from Christ , fulfil yee my joy , Isa. 61.1 , 2 &c. Christ is appointed by the Father , and annointed by the Holy Ghost , to comfort his people , by office as their Prophet . Christ suites 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 hee did to his Disciples — I will not leave you comfortlesse , 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 Gods people , from the father and the Son . Hence

1 Hee is call'd the Comforter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the prime and principal of all comforters .

2 Hee is prayed for , by the Sonne to the Father , and promised both by the Father and the Sonne to bee sent as from both , John 14 , 16.26 & 15.26 . & 16.7 under this name and Notion , or for this purpose , to bee a comforter to his people . God the father is the author of all comfort by destination or appointment of it to us ; for hee hath appointed us to obtain , as salvation , so consolation by Jesus Christ , 2 Cor. 1.3 , 4 , 5 and hee 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 bloud , as the price thereof ; so that the Christians comfort is a dear-bought commodity to Christ , it cost him not only exceeding sorrow , but his bloud , 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 bee 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 wee are dedicated to the service , and committed to the protection of the Trinity , Father , Son , and Spirit , so we should devote our selves 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 , wee 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 , &c. 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 Apostolick injunctions . Paul had confidence in Philomous obedience , Philem. 21 knowing that he would do even more than hee 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 bee 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 , &c. 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 ? &c. Vers. 6. This was the errour 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 wee give them that which is their own ; and in not doing it we with-hold 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 wee are Debtors to others ; 2 Cor. 1.4 . God comforteth us in all our Tribulations ( saith Paul ) that wee may be able to comfort them which are in any trouble , by the comfort where-with wee our selves 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 closets of our hearts , to comfort others in their afflictions . As the Moon and Starres receive light from the Sun , not to hoard it up in themselves ( like dark Lanthorns ) 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 wee are members of the same body with others . As the Stomack first feeds it self with the food it concocts , then communicates nourishment to all other members , the Heart and Liver send forth spirits and bloud throughout the body , when they have received nourishment and strength : so every Joynt or Member in Christs mystical Body , should make a supply of consolation , or instruction , &c. that is , of what may nourish , strengthen , and encrease to his Fellow-members , Ephes. 4.16 according to the measure of that gift or grace hee hath received from his head Christ Jesus . The bond of Brother-hood that is among Christians ties them thereunto , to communicate what they have received from the Lord to the good of others , Jude 20. Edifie your selves 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 Gods 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 our selves 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 . Gods mercy is like the great deep Ocean ( without bank or bottom ) which can as easily swallow up mountains of sins , as mole-hills , 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 Gods 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 justifie and save great sinners ?

Second Ground . The infiniteness of Christs Merits , of his Death and passion , or obedience , which is sufficient to satisfie Gods Justice , pacifie his Wrath , and fulfill 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 wel 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 Christs Death be of infinite value , and vertue , they do not belong to us , what shall we bee 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 beleeveth in him should not perish , but have everlasting life — And , Mark 16.15 , 16 Go yee into all the world , preach the Gospel to every Creature ; what is the Gospel ? He that beleeveth in Christ shall be saved , and he that beleeveth not shall bee 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 Embassadours , to beseech sinners in Christs 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 beleeveth in him should not perish . If yee thrust these tenders of Christ , and Salvation away from you , when made to you , yea threaped upon you , then you judge your selves 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 bee 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 Christs gracious invitation of all to him , that feel any want of him , or have any desire to him ; as Come unto me all yee that labour and are heavie 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 mee , and come in to mee ; I am sought of them that asked not for mee , I am found of them that sought mee not , that is , the Gentiles whom hee called to bee 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 . Hee prevented their seeking of him by his seeking and finding them , of his own good will and pleasure . Together with Christs invitation , set before them , Christs promise of Reception , and of non rejection to any that will come unto him . All that the Father giveth mee shall come to mee ( saith Christ ) and him that commeth to mee , Ioh. 6.37 . I will in no wise cast out ; Joh. 5.40 . and his complaint , that men will not come unto him , that hee might give them life .

Object . Did ever any obtain mercy and pardon , that were so vile and unworthy as wee are ?

The fifth Ground . Set before them the experiences or examples of Gods mercy manifested , 2 Chron. 33.2 , 3 , 11 , 12 , 13. and of Christs merits applyed to the greatest of sinners , as , to Manasseh a mighty sinner , witness his idolatry , diabolicall arts of severall kinds , his cruelty , for hee filled Jerusalem with innocent blood , 2 King 24.4 . and hee made Judah and the Inhabitants of Jerusalem to erre , and to do worse than the Heathen . Yet for all this hee besought the Lord in his Affliction , and humbled himself greatly before the God of his Fathers , and he was intreated 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 hee ) and the grace of our Lord was exceeding abundant towards mee . To Mary 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 your selves from Gods mercy , and Christs merits , which were held forth to others ( as bad or worse than you ) yet they imbraced the same , why may not , yea , why should not you do the same ?

Object . Never any were plunged so deep in distresse of soul as wee are ; Is there any sorrow like unto our sorrow ?

The sixth Ground . Set this before them , that some of Gods dear servants have drunk very deep of the cup of soul-troubles , or of trembling , & of the wine of astonishment ; sc. inward anguish , horrours and terrours , and gone down ( to their sense ) even to the gates of Hel ; 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 hid 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 hee went mourning without the Sun ; when the arrows of the Almighty ( that is the pricking stinging sense of Gods displeasure ) were within him , Chap. 6.4 the poyson whereof drunk up his spirits , and the terrouts of God set themselves in aray 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 hee 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 bee under as heavy a condition of a deserted wounded spirit , as any wee read of , complains as grievously in that sad Psalm of terrours and anguish , as if hee was in Hell . Vers. 3. My soul is full of troubles , and my life draweth nigh to the grave . Thou hast laid mee in the lowest pit , Vers. 6. in darknesse , in the deep ; as if hee was already possessed of the torments of hell , Vers. 7. and in the gult of despair . Thy wrath lieth hard upon mee , and thou hast afflicted mee with all thy waves ; the waves of Gods wrath , beat with endlesse and violent dashings upon his soul . Vers. 14. Lord why castest thou off my soul , why hidest thou thy face from mee ? I am afflicted and ready to dye , Vers. 15. from my youth up ; while I suffer thy terrours I am distracted , Vers. 16 thy fierce wrath goeth over mee , thy terrours have cut mee off , &c. What a deep sense had Heman of Gods wrath , and the effects thereof ? as 1 That it was fierce wrath . 2 Overwhelming , it went over him . 3 Affrighting , cutting , killing wrath , thy terrours have cut mee off . 4 Surrounding wrath , compassing him about like deep waters — They i. e. thy wraths came about mee like water . Vers. 17. 5 Continuing wrath , all the day , yea many years , even from his youth up , was hee exercised with the terrours of the Lord , with the fears and feeling of his wrath , so that hee thought the reviving of his soul by comfort , would be no less than wonders shewed 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 hee had support in the deeps of his distresse , because he ( could in some measure ) exercise faith , and prayer . O Lord God of my Salvation , Vers. 1. I have cryed ngiht and day before thee , let my prayer come before thee , &c. Vers. 2. yea hee resolved to continue praying till God gave him an answer of peace , and comfort . Vers. 13. Doubtlesse 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 mee , and thy hand presseth mee sore . There is no soundnesse 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 disquietnesse of my heart . Uers . 8. Yet in duetime God quickned 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 hee said , my soul is exceeding sorrowful , even unto death ; which made him pray thrice most fervently , Luk. 22.44 to his father , If it bee possible let this cup passe from mee , and made him sweat great drops of blood falling down to the ground ; — and on the crosse ( for his agony continued lesse or more till his death , when hee cryed out , being ready to breath out his last ) my God , my God , why hast thou forsaken mee ? when the wrath of God for our sinnes lay upon his humane soul in the weight of it , the Godhead with-drawing it self for a while as to sense , not to support . Christs 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 peece may come into some hands , who have not read the same in any other book . Mr. Peacock , a worthy servant of God , when hee reckoned with himself about some smaller sinnes , for these ( saith hee ) I feel now an Hell in my conscience ; upon other occasions ( as the visits and speeches of his friends ) hee groaned and cried out lamentably . Oh mee wretch ! Oh , mine heart is miserable ! Oh , Oh , miserable and woful , the burden of my sinnes lyeth so heavy upon mee , I doubt it will break my heart ! oh , how woful and miserable is my state , that thus must converse with hell-hounds ? — But before his end hee was wonderfully recovered , and raised up , from his depth of spirituall misery , to a height of heavenly joy and comfort , as appears by his speeches . — I do ( saith hee ) God be praised ; feel such comfort from that , what shall I call it ? Agony , said one that stood by , nay , saith hee , 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 Sunne of light , than the Lord of mercy ; yea , his mercies are ten thousand times more ; what great cause have I to magnify the great goodnes of God that hath humbled , nay rather exalted such a wretched miscreant , to an estate so glorious , and stately . The Lord hath honoured mee with his goodnesse . 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 buffetings of Satan . Upon apprehension of some backsliding , hee was so perplexed , that if hee 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 hee was forced to eat against his appetite , to defer the time of his damnation , so long as hee might ; conceiving he should be thrown down into hell , as soon as the breath was out of his body ; yet afterward hee was so raised , ravished and spiritualized , that as ( Mr. Fox relates ) hee 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 Mistris 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 shee had been made any other Creature , rather than a woman ; shee burst out many times , saying , woe , woe , woe , &c. a weak , a woefull , a wretched and forsaken woman ; with tears continually trickling from her eyes ; But afterwards God came to her with fulness of joy , and abundance of Consolations , and put triumphant songs into her mouth ; as , oh , Blessed bee thy Name , my Lord , and my God , the joys that I feel in my soul ; O , they be wonderfull , as certain as thou art the God of truth , even so sure do I know my self to bee thine , O blessed bee the Lord that hath thus comforted mee , and brought mee now to a place more sweet to mee than the garden of Eden , Oh the joy , the joy , the delightsome joy that I feel . Lay your sorrows in the ballance of sound judgement with theirs , and see whether theirs or yours bee heavier . Are you better than all or any of these holy servants of God , that you should think your selves 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 speciall 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 ? hee hath hid his face from us , and laid us in darknesse , how can wee then behold him ( no more than wee can see the Sun by Candle-light ) God hath forsaken us , departed from us , cast us off , wee fear hee will never come to us , nor own us again ? Hee 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 , quickning , illightening , and of returns , of peace , and joy , to such .

Gods

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 . Hee healeth the broken in heart , and bindeth up their wounds or griefs ; He hath sent mee , saith Christ , to heal the broken hearted — By his stripes yee are healed . God hath the oyl of gladnesse to pour into the wounds of your souls , which is the most soveraign balsome 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 hee hath torn us , hee will heal us , hee hath smitten , and hee will bind us up .

2 Promises of quickning 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 spirituall misery , as well as of externall captivity and tribulation ; we may conceive the one to bee involved in the other ; Ezech. 37. v. 11 When the house of Israel said in Babylon ; Behold our bones are dried , ( or wee are in Babylon like dry bones in a grave , or scattered at the graves mouth ) our hope is lost , wee are cut off for our parts , therefore prophesie 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 yee shall know that I am the Lord , Vers. 13. and I shall put my spirit in you , and yee shall live , Vers. 14. then shall yee 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 dwels 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 Gods people in Hosea . After two dayes will he revive us , in the third day hee will raise us up , and wee shall live in his sight , that is , after a short time of our troubles , hee will so restore and chear us , as if hee had given us a new life ; Psal. 71.20 . and of David , Thou which hast shewed mee great and sore troubles shall quicken mee again , and shalt bring mee up again from the depths of the earth , from gulfs of grief and distresse , and in Psalm 138.7 . Though I walk in the midst of trouble , thou wilt revive mee .

3 Promises of illightening made to benighted souls , that walk in darknesse , and see no light .

1 By causing his face to shine upon them , after hee hath hid it from them , on whom hee hath turned his back . Isa. 54.8 . In a little wrath I hid 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 Righteousnesse to arise with healing under his wings , and great joy to them on whom hee 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 Righteousnesse 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 , joyfull , growthfull , fruitfull , thankfull . This was the Churches confidence , when I fall , Micah 7.8 . I shall arise when I sit in darknesse , the Lord shall bee a light unto mee .

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 wil 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 faithfull in their calamities . Lam. 3.31.32.33 The Lord will not cast off for ever , but though hee cause grief , yet will hee have compassion according to the multitude of his mercies , — for hee 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 hee withdrawn the wonted influence of his grace , peace , and joy , and the comforts of his love , favour , and presence from you ? and doth hee seem to reject you ? If yee were once his by federal right or faith in the Covenant , you are his for ever , because that is an everlasting Covenant , founded upon Gods free grace , and Christs precious blood , which are immoveable , 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 hee confesseth it was in his haste ( hee did it rashly and unadvisedly ) and God consuted him presently . — Neverthelesse thou heardest the voice of my supplications , when I cryed unto thee . And though to your sense hee hath left you , hee will turn again , hee will have compassion upon you , hee will cast all your sins into the depths of the Sea . Micah 7.19 Christs promises of returns hold as true and firm in respect of his spirituall 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 rejoyce . Consider poor souls , you cost Christ too dear for him to cast away . Let mee give you one pregnant instance of Christs return to a deserted soul , that is Mr. Robert Glover , a holy Martyr , who having a little before his death lost the sense of Gods favour , and comforts of his spirit , which filled his heart with grief , and his mouth with moans , when hee came within sight of the stake , at which hee was to suffer death for Jesus Christ , suddenly hee was so exceedingly ravished , and replenished with holy comfort , and heavenly joys , that he cryed out , claping his hands , hee is come , Heb. 13.5 hee is come . Though God bee 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 with-holds the Act thereof , and in respect of appearance or discovery , hee sometimes manifests himself to them , and sometimes hides himself from them , and seems to bee comming and going , as Christ said to his Disciples , A little while and yee shall not see mee , and a gain a little while and yee shall see mee .

5 Lastly , set before them Gods 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 bee alwayes wroth , lest the spirit should fail before mee , and the souls which I have made . I create the fruit of the hips peace , Vers. 19 peace to him that is a farre 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 quietnesse , 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 hee will speak peace unto his people .

2 Psa. 38.5 , 11 , 12 Promises of joy to sad sorrowfull souls . His anger is but for a moment , in his favour is life ; weeping may indure for a night , but joy commeth 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 Gods people , as Harvest doth seed-time , 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 bee comforted ; yee shall weep and lament saith Christ to his Disciples , Vers. 22 but the world shall rejoyce , and yee shall bee sorrowfull , but your sorrow shall bee turned into soy ; and yee now have sorrow , but I will see you again , and your heart shall rejoyce , Act. 2.28 and your joy no man taketh from you . This was Davids Faith and hope in God . Thou shalt make mee full of joy with the light of thy Countenance . Apply these several promises unto afflicted consciences and rub them , as oyl of gladnesse , into their benummed spirits . Argue the case with them . Are not these promises as good security for Gods performance of the mercies promised to you , to wit , healing , quickning , 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 wee were the Lords by speciall right , or shall bee saved , then wee should have grace in our hearts , which is the characteristical distinguishing quality of all Gods people from all others , but wee can discover no such thing in our selves , wee have no grace .

The eighth Ground of Consolation . Set before them , and apply unto them two things .

1 Grace may bee 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 bee which are not , so some things are ( or really exist ) which sometimes seem not , or appear not to bee , as what things are under ground , or lockt 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 spirituall 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 bee in them . Christians have their severall 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 dew to them , and they revive as the Corn , and grow as the Vine , and blossom as the Lillie , 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 spake 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 hee knew it , hee answered , the event shews 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 bee of good comfort , and to pluck up his spirit , I cannot , said hee , 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 dreadfull 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 bee in them of a truth , and they not see it , and they may bee 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 symptomes thereof . Then perswade them into the beleef hereof , as a sound certain truth of God , that true grace , wheresoever it is may bee 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 wee have occasion to look at it , or to use it , but it cannot bee lost , as things in a house may bee 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 effectuall calling , God doth not give these and take them again from any of his servants , but to continue to bee 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 hee is for ever the same in his Affection to them , so hee will continue them to bee 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 , Ioh. 10.28 , 29 no more than to pluck them out of Gods 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 hee calleth , them hee hath predestinated , and them hee will certainly justifie and glorifie .

Acquaint such poor souls that grace hath its seasons of hiding it self , and of appearing or shewing it self , as the Sun hath his time of setting and rising ; The Moon hath her times of eclypse , 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 bee day or light again ; because it is Winter now , wee shall have no more Summer ; because the Moon is in an eclyps , therefore shee will shine no more , at least never be in the full again .

Perswade them to defer passing sentence upon themselves untill they bee 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 bee 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 drosse , 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 ) bee 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 ought 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 your selves 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 bee set before them is this , The desire of grace is grace . Desires after Christ and grace , to beleeve , repent , obey to serve , and please God , to bee 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 Mustard-seed is the least of all seeds when it is sown , but the greatest among herbs when it is grown , Mat. 13.31 , 32 it becommeth 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 bee 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 well-pleasing 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 recompence , 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 with-held thy Son , thine only Son , in blessing I will bless thee , &c. 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 Murther , Theft , Adultery , as well in desires , and affections in his heart , as in deeds , or action , with his hand . So a Christian may beleeve , 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 bee attentive to the prayer of thy Servants , Psal. 38.9 who defire 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 finde 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 Gods good work in us , which he will perfect untill 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 hee the finisher of it in assurance — Desires are the smoak 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 untill hee 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 fulfill the desire of them that fear him , he will hear their cry , and will save them . To this end God gives , or stirres up desires , that he may satisfie 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 intitle a soul to all these by vertue of Gods Promises — Ask poor , doubting , distressed souls , who complain they have not a Christ , nor Faith to beleeve ; they cannot repent , nor obey , nor depart 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 beleeve , 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 it self , 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 breakings 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 , &c. 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 illightned 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 Corps ; or of the Sun for the World , without which the World would bee 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 Davids desires — One thing I have desired of the Lord , Psal. 27.4 which I will seek after ; — the desires of the righteous are dilligent , 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 lazie , 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 dye 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 discernable 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 wee 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 our selves 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 pantings and breathings of soul , in strong crys , 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 mee Children . said she , else I dye ; or Sampsons thirst , which was great , Shall I dye 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 ; hee means the whole soul . This is to search for God with all our heart , which is a sure sign that we shall finde 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 Aarons Rod swallowed up the Magicians Rods.

3 True desires are seasonable for time , while the things desired may bee obtained ; what a man desires fervently , hee 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 hee may bee found , and calling upon him while hee is neer . 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 seldome true , as when men defer their desires to beleeve in Christ , to repent of sin , and depart from sin , till they bee sick , or lye on their death-beds . — Esau desired the blessing , but too late , therefore hee lost it , and his labour , though hee 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 continuall for duration , not by fits like Agues , nor by flashes like lightening , or stird 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 wither when the occasion of them ceaseth . — But true desires , flowing out of the heart , are sed with the lasting spring of grace in it , the waters whereof shall not sail . — They are restlesse , never quiet till they be satisfied ; uncessant till prevalent ; ever rising and rolling till they rest in the Center of obtaining . — They that desire Christ , and grace , pardon , and peace , &c. aright , are not only importunately , but uncessantly greedy for them , and will bee Gods Remembrancers night and day , and give him no rest , till hee give them their hearts desires . — Neither delayes 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 flye 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 evills , 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 murmurings at him , or quarrelings with him , for his assaultings of them with Terrours , 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 bee . — The Psalmist when his spirit was overwhelmed , his soul troubled , and refused to bee comforted , then hee began to call Gods mercy , Psal 77.2 . Vers. 7 , 8. Truth , and faithfulness into question — will the Lord cast off for ever ? will hee bee favourable no more ? Is his mercy clean gone for ever ? doth his promise fail for evermore ? Vers. 10. — But hee checks himself for it — I said , this is mine infirmity , or this doth make mee sick — It should bee the chief care of Gods 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 justifie 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 Gods mercy is high treason against his Majesty , and a flat denyall of his Deity . — Gods glory should bee dearer to us than our lives , souls , or the salvation of them , and the more tender wee 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 thy self in mee .

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 , cast-awayes ) whereby they bear false witnesse

1 Against themselves , which is unnatural .

2 Against the grace of God , and against the God of grace , his work in them , and goodnesse to them , which is most unworthy and ungratefull .

2 Or by refusing what God would give to them , scil. grace , mercy , peace , and joy , wilfull refusal whereof , is wilfull 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 denyall , or refusall , they make themselves false witnesses , and murderers .

3 Caution , Joh. 8.44 . that they do not gratifie Satan who is 1 A Lyar , & the Father of Lyes , because there is no truth in him . 2 A Murtherer , 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 hee 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 hee 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 hee might . Thus Satan ( in the Serpent ) calumniated God to out first Parents , of untruth , as if the word which hee had spoken in threatning death was not true , Gen. 3.4 . — yee shall not surely dye — 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 . — Presse , and perswade poor afflicted souls to beware they do not gratifie 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 bee too hard for them . — It is the first game hee desires to play with troubled souls , to argue the case with them about their spirituall condition , to circumvent and deceive them with his wiles .

2 By hearkning to his tentations , and suggestions , as these and the like .

1 To cast off ordinances , neglect duties in publick , and in private ( which are the means of grace , peace , and comfort ) to hear , read , pray , meditate , &c. as if these were needless , or to no purpose , and they should bee no better for them . — This is Satans plot to starve poor souls by cutting off provision from them , or them from it . This perswasion commeth 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 mercifull , pittifull , faithfull &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 Satans 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 Satans prescripts , or take Physick 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 farre worse than the disease . This is to leap out of the pan into the fire — Satans receits are rank poyson . To hearken to Satan in any of these suggestions , or perswasions , is to do his lusts , and his works for him ; to carry on his designs , which mainly oppose , and strike at Gods glory , and the salvation of souls .

4 Caution . That they do not satisfie their disquieted hearts .

1 By taking offence at the Lords dealings with them , or at their present troubled state to be angry at God , or to bee 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 , Ionah 4. that they do well to bee angry .

4 By putting away comfort from them , in a froward peevish humour , when it is tendred 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 shew 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 bee sound , and deep enough , and go to the root , or bottom of their hearts , and of their lusts , that their souls may lye 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 relye 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 , Iob 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 incouraged 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 beleeve ; for , this is the victory that overcometh them all , 1 Ioh. 5.4 even their faith . When faith fails , souls faint and dye away ; when Peter began to doubt , he began to sink .

The Third Grace is Patience ; Perswade them to the constant , Iam. 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 leasure , for refreshings from Gods 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 adde , labour to cherish good desires in them , that the smoaking 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 finde out the core , and the cause thereof . — Till Physitians 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 bloud , or corruption of the Soul ; — as a Chirurgion 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 Chanel , as Physitians turn the course of their Patients bloud , when they bleed much at the Nose , by letting them bloud in the arm — So labour you to turn their fear of Gods wrath , and vengeance , of Hell and Damnation , into the chanel of holy fear of God , and his goodness , of offending God , or sinning against him — and their grief for paenal evils , inward or outward , into the chanel of godly sorrow for sin .

The fifth and last direction is this , bear with their infirmities , as ignorance , frowardnesse ; Become all things to them for their refreshment , and recovery , like Paul , 1 Cor. 9.20 . who to the weak became as weak , that hee might gain the weak — stoop low in condescension to the lowest step of their dulness , and dejection , shew love to them with pitty , and patience to bear all , and hope all , — speak to them as sympathizing 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 lawfull for Gods 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 governour Nehemiah did the thirteenth chapter of his book , as a Naerrative of the good deeds hee had done for the house of his God , and for the offices thereof ( which hee intreats the Lord to remember , vers. 14. ) against the prophanation of the Sabbath , and the marriages with strange wives ; and the fifth chapter in relating his pitty 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 governour , vers. 14 , 15. hee forbore his own allowance , yet kept hospitality , and hee prayes 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 hee had received from God , and what hee 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 Gods 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 hee took his flesh in his teeth , and put his life in his hand — Though God slay mee ( saith he ) yet will I trust in him — I will maintain mine own wayes 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 commandement of his lips , no not when God laid a load of sorrows upon him . And the Church in Psal. 44.17 , 18 , 19 , &c. All this evil is come upon us ( from the Lord ) yet have wee not forgotten thee , nor dealt falsly in thy Covenant — our heart is not turned back , &c. And Jeremy when afflicted and humbled under the hand of God , As for mee , Jer. 17 . 1● . I have not hasted from being a pastour to follow thee , neither have I desired the woefull day , thou knowest , Vers. 17. that which came out of my lips was right before thee — bee not a terrour unto mee , 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 , hee justified his Act as done before the Lord , out of zeal for his glory , joy in him , and thankfullness to him , Vers. 21. and if this make mee vile , I will yet bee more vile than thus .

— Or by slanders and false Accusations of our good conversation , In this case it may bee needfull 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 , &c. Act. 21.27 , 28. when the Jews of Asia cryed out against him that hee taught all men every where against the people , and the law , and the temple ; And when hee was brought before the Council in Act. 23.1 . men and Brethren , saith he , I have lived in all good conscience before God untill this day . When , Tertullus the Oratour accused him before Felix the governour — wee have found this man a pestilent fellow , and a mover of sedition , Act. 24.5 , 6. among all the Jews , &c. what a large Apologie did Paul then make for his faith , Vers. 10. to 22. life , doctrin and conscience , and afterwards before King Agrippa in the 26 of the Acts ?

Thus wee may and ought to plead our cause , and defend our innocency , to wit , the grace of God we have received , and the work of God which wee have done , when wee are called before Rulers , and Governours for Christs sake ; Mic. 10.18 , 19 , 20. when wee are accused to them or examined by them of our faith , holinesse , or conversation .

Jacob made an Apologie for his faithfullness in Labans 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 doctrin 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 mee of sin ? ( saith he ) Joh. 8.46 , 48. and when they said to him — say wee not well that thou art a Samaritan , Vers. 49. and hast a Devill ? Jesus answered , I have not a Devil , but I honour my Father , and yee do dishonour mee .

3 In case of Injuries from men in deed , wee may protest our innocency to prove wee suffer wrongfully , as Daniel did his , before King Darius , when hee was cast into the Lions den , for calling upon his God . My God hath sent his Angell , and hath shut the Lions mouths , that they have not hurt mee , Dan. 6.22 . for as much as before him innocency was found in mee ; and also before thee O King have I done no hurt . When the Jews took up stones to stone Christ , hee pleaded his innocency , Joh. 10.31 , 32. many good works have I shewed you from my Father , for which of those works do you stone mee ? and — now yee seek to kill mee , a man that hath told the truth , Joh. 8.40 . which I have heard of God .

The third Case , Third Case . wherein it is lawfull to commend our selves , is this , To shew forth the infinite riches of Gods free grace and mercy to such vile unworthy Creatures as wee are ; in giving us grace to bee what wee are ; and inabling us by grace to do what wee do , to incourage weak beleevers 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 hee might commend the great love and kindness of God to him , before them all ; and to propound himself as an example of Gods free and rich mercy to them all . I persecuted , saith hee 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 , Vers , 15 , 16 but I obtained mercy , that in me first , Jesus Christ might shew forth all long suffering , for a pattern to them which should hereafter beleeve 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 wee 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 glorifie 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 rejoycing 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 Thessalouians , 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 Ioh. 21.15 Whom say yee that I am ? — and Peter , Simon , thou Son of Jonas , 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 wee have made in Christianity ; or for their instruction , to learn something from us , concerning Gods dealings 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 wee would propound our selves 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 ) bee followers together of me , &c. Wherein ? Hee declares his steps throughout the Chapter , in worshipping God in the Spirit , Vers 3. Vers. ● . and rejoycing 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 .

Christs Ministers do often preach their own Graces , Lives , Experiences , that the hearts and lives of their Hearers may bee fashioned and ordered accordingly .

Seventh Case . Seventh Case . When our enemies accuse us falsly , and our friends , who can and ought to vindicate us , refuse , or neglect to do it , then we may commend our selves , and bear witness to our selves , 2 Cor. 12.11 as Paul saith , he was compelled to doe , 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 , yee 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 yee would not commend me , therefore am I forced to commend my self , and if I bee a fool in glorying , yee have made , yea constrained me to be so .

Eighth Case . Eighth Case , To shew , 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 wee have to do ; to make our selves 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 wee 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 , Yee are witnesses , and God also , Vors . 10.11 . how holily , justly , and unblameably wee behaved our selves among you that beleeve — Thus wee may commend our selves .

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 adde weight to his Doctrin .

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 fore-fathers with a pure conscience , and had remembrance of him in his prayers night and day ; To what end ? 2 Tim. 1.8 To perswade him to hearken to his advice , which was to stirre up the gift of God which is in him , 2 Tim. 1.6 by the putting on of Pauls 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 our selves , 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 shewed the Embassadours of the King of Babylon the house of his precious things , to testifie his respect to them ; and as men shew 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 bee 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 wee have wronged no man , defrauded no man .

Let me adde , we may commend our selves in some things , to approve our sincer●y in other things ; as David praised his unblamableness — I kept my self 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 Gods Law , wherein he exceld his e●emies , his Teachers , yea the Ancients , Psal. 119.98 , 100 Vers. 97 to shew the sincerity of his love to Gods Law ; Oh , how love I thy Law , it is my meditation all the day . Nehemiah pleaded his mild and merciful deportment as Governour , that he did not exact , nor oppress the Jews , as their former Governours 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 our selves in our sufferings from men . It is the grand design of Satan and his Agents , by Reproaches , Lyes , and Slanders , to disparage Gods Servants ( those especially who are most eminent in place or parts ) thereby to bring Gods 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 magnifie 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 vilifie 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 wee lived , or over whom wee 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 surrendred 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 hee 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 , &c. Whose Oxe or Asse have I taken ? whom have I oppressed or defrauded ? &c. Vers. 4. And they said , thou hast not oppressed nor defrauded us , neither hast thou taken ought of any mans hand . This he said , not to celebrate his own praises , but to clear his innocency before them , and to stop their mouthes 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 , hee makes a large commendation of his life and labours , of his doctrin and fidelity , piety , and patience , &c. among them , calling them to record , that he was pure from the bloud of all men ; and had declared to them all the Counsel of God — That hee had coveted no mans silver or gold , Act. 20.17 . to 36 &c. Hereby hee 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 our selves , 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 Samuels fore-mentioned protestation of his innocency , and fidelity , to taxe 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 vain-glorious 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 proclame every one his own goodnesse , saith Solomon ; But a faithfull man who can find ? Seeing then the Scriptures prohibit it , and the wicked practise it , how then can it bee either credit or comfort for Gods 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 sinfull , and for the most part the sound of an empty Vessel ; the stinking breath that comes out of a mans mouth ; which is very loathsome to holy humble souls . Laus propria sordet . — Proud boasting is meer 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 hee should bee 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 childishnesse , 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 weather-cock , or Wind-mill , and then to turn it about with his own wind . — This is to do others a treble wrong .

1 To take anothers office out of their hands ; or to take that to our selves , which is anothers 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 our selves 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 wee are all subject , and is most suitable to corrupt nature ; and it is one of those corruptions that is last conquered in us . — Wee have diverse wayes and wiles to get praise . — As to praise our selves if no body else will ; and to commend others mightily for such things as wee had a hand in ; to speak of what wee 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 our selves , When a soul is lifted up in pride , the mouth is opened wide in praise of it self .

Answ. 2 The abuse of a thing doth not debar , or decry the lawfull 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 evill . — This is a tender point , and must bee very warily handled , and practised . — Here I shall shew what Self-commendation is lawfull , in four respects , to wit , of the matter , measure , manner , and end thereof .

1 For the matter ; when the things for which wee commend our selves are 1 Good in themselves . 2 Really ours .

1 Good in themselves and praise worthy ; for if they bee evill , wee glory in our shame , as they do that boast of their drinking , whoring , cheating ! — And not for our temporalls , 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 bee commended for such things as may bee taken from him , which all temporals may ; But Spiritualls , 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 mans own for ever . — Thus saith the Lord , Let not the wise man glory in his wisdome , 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 hee understandeth , and knoweth mee that I am the Lord ; that is , in the sound and saving knowledge of God . Paul might have gloried in his external priviledges which were many , and great , ( Phil. 3.4 , 5 , 6. 2 Cor. 11.21 , 22 , 23. ) in which hee was inferiour to none , but hee 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 successe thereof ; in his uprightness , faithfulness , unblameableness , good conscience , for vertue is the proper subject of praise , Phil. 4.8 . — and in his sufferings for Christ . — I take pleasure in infirmities , reproaches , persecutions , for Christs 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 spirituall 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 , wee speak only of things that are really ours , or what we have in truth , and do indeed ; when for the truth of what wee speak , in the justification , or commendation of our selves , wee can appeal to the Testimony of Gods Spirit , and our own consciences , as Paul did to the Romans , 9. cap. 1 , 2 , 3. I say the truth in Christ , I lye not , my conscience also bearing mee witnesse in the Holy Ghost — and of men also , as Paul did to the Thessalonians , — yee are witnesses , and God also , 1 Thes. 2.10 , 11. how holily , justly , and unblameably wee have behaved our selves . — Though I would desire to glory , 2 Cor. 12.6 . I shall not bee a fool ( saith Paul ) for I will say the truth — the false Apostles who gloried in the face , commended themselves for vizzards , shews , shaddows , appearances ; for what they seemed to bee or do , but without truth , or reality . — Wee see it in experience , that great boasters are many times grosse lyars .

2 For the Measure , when it is our care , and fear not to over-reach herein , but to speak rather under than over , of any good wee 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 mens 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 Apostolick function . Rom. 15.18 .

3 For the manner , in a Three-fold respect , scil. of our selves , of God , of others .

1 In respect of our selves , when we commend our selves forcedly , humbly , and modestly .

1 Forcedly , not forwardly ; when we are not free , and forward of our selves to commend our selves , but we are necessitated , or strongly moved thereunto , as Paul was , I am a fool in glorying , 2 Cor. 12.11 yee 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 shew thereof , if spoken spontaneously of my own accord , and I was not necessitated thereunto , as I am for the defence of my Office , and Doctrin , 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 my self voluntarily — There is great propensity in proud persons to praise themselves , it is their proper dialect , and delight ; it is the air they chuse 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 childe , longing to bee 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 Pauls fear , Lest any man should think of me above that which hee seeth me to be , or heareth of me — Gods 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 vertues , 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 shew forth their vertues ; yea they have usually conjoyned Selfvilification with Self-commendation , that pride of heart might not bee 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 bee 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 seeth thee , Job 42 , 5 Job cast down himself in sense of his own vileness — Wherefore I abhor my self , 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 hee 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 , &c. Though hee 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 Christs making him a pattern of his mercy , and patience to future beleevers — 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 , &c. — It is good to mingle our commendations with an allay , or addition of something to testifie 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 Nebuchadnezzar did of his great Babylon which hee 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 , Iob 12.3 when he saith to his friends , I am not inferiour 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 superiour 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 hee 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 hee speaks thus modestly , but thinking to confute the confidence of their vain-glorious 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 wee trust wee 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 wee 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 wil , & to do of his own good pleasure , Isa. 26.12 and that worketh all our works for us . — Let us ever speak of our havings , or doings , not as if they were originally our own , but the free gifts of God bestowed on us , and the works done through Gods assistance of us .

2 When wee declare the same out of a sense of Gods 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 wee commend our selves 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 hee praised himself , hee 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 our selves Justice , and right , and to preserve our good Names , not to get our selves praise from men , nor to lift up our selves 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 vertue , and desire of doing good to others thereby , and it should bee accompanied with Self-abnegation , or a renouncing of all Self-conceit , Self-sufficiency , Self seeking , or Self worthiness ; to prick the bladder of pride in us . Luke 17.10 — When we have done all we can , wee 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 our selves 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 yee beleeve , 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 wee speak of our selves that is good , we do it for the glory of God , wee commend our selves principally for this end , that God may bee 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 bee 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 Christs 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 hee is made unto us of God , Wisdome , Righteousness , Sanctification and Redemption , 1 Cor. 1.30 . and that wee are in Christ ; and in God as reconciled to us through Christ .

2 In the next place , wee 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 wee speak of our graces and good works .

1 As what wee have received from the Lord , as the first efficient thereof , or as our Heavenly Masters goods .

2 As what wee have used or done for God , his glory , as the last end , or as our Masters advantage . — This was Pauls care and aim not to glory in himself ; 2 Cor. 12.5 . of his naturall , morall , ministeriall self , no nor of his spirituall , or sanctified self , that is , hee would not glory in these , as either efficiently , or finally his own ; as if hee had them from himself , or used them for himself only ; nor of himself upon that account , for them . — But hee gloried in the Lord , as the only Author , and Doner of them , and that hee 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 ; — wee should glory in Christs Righteousness as our title to Heaven , and in our graces , and the exercise of them , as our evidences , that Christ and his Righteousnesse is ours , and that wee have thereby a good and sure title to life eternall .

3 In respect of others , when in commending our selves we aim at others good by way of example , experience , conviction , incouragement , or comfort ; — when the commendation of our selves is thus ordered for matter , measure , manner and end , then 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 justifie my self , my own mouth shall condemn mee ; If I say I am perfect , it shall also prove mee 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 hee condemn himself for it now ?

Ans. Wee must find out an expedient ( sense ) to reconcile these seeming Repugnancies , which is this .

1 If I justifie my self ( saith Job ) that is , before God ; If I should plead justification by my works , in the Court of Gods justice , then my own mouth would condemn mee , for the justification of my self ( upon the account of my own righteousnesse ) would bee an accusation against mee , and bring just condemnation upon mee , Job 9.2 , 3. For how should man bee just with God ; If hee will contend with him ? that is , If God will draw up a charge against him , or call man to an account , hee cannot answer to one thing of a thousand . — It was Davids petition to God , Psa 143.2 . Enter not into judgement with thy Servant , for in thy sight shall no man living bee 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 , Phil 3.7 , 8 , 9. Rom. 3.20 . — Paul accounted all his graces and good works but dung , and drosse in the case of justification , or in comparison of the Righteousness of Christ , by which alone wee are justified in the sight of God .

2 If I say I am perfect , that is , in my self , If I should plead absolute perfection , or boast that I have no sin , it shall also prove mee perverse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the word signifies to walk in crooked wayes , or to wander from the true way , or way of truth ; This will prove mee unperfect , wicked , a vagrant , or wanderer from Gods wayes . If I say I am perfect , that is , wholly free from sin , I shall sin greatly , and discover much imperfection , pride , vain-glory , Hypocrisie , and folly in saying so ; yea I should lye , 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 . Hee 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 wee say wee have no sin ( saith the Apostle John ) we deceive our selves , 1 Joh. 1.8 , 9. and the Truth is not in us . If wee confesse our sins , hee is faithfull and just to forgive us our sins , and to cleanse us from all unrighteousnesse . All of us offend , James 3.2 . in many things and many of us in all things . All wee have here is but in part , wee know in part , and we prophesie in part , but when that which is perfect is come , that which is in part shall bee done away , 1 Cor. 13.9 , 10. — which of the reall 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 witnesse against this fancy , dream , or vain-conceit of absolute perfection in this life , though Catharists , Papists , and spirituall Antichristians hold the same .

But Job did often , and might justly

1 Justifie himself before men .

2 Say hee was perfect , that is , upright before God .

1 Justifie himself before men , or plead his own Righteousness in the Court of conversation , or at the bar of mens consciences , that he had wronged no man , and to convince them of the wrong done him , as hee did before his friends , who accused him unjustly of Hypocrisie , 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 passe sentence for him , and acquit him upon this point , that Job was not an Hypocrite , or wicked , because the hands of God did lye heavy upon him . — Behold now , Job 13.18 . saith hee , I have ordered my cause , that is , the controversie between my friends and mee , and I know that I shall bee justified , even by the Lord , as Judge in this businesse . — And God in his decision thereof gave Job the better , for hee said to his friends , Job 42.7 , 8. — my wrath is kindled against you , in that you have not spoken of mee the thing that is right , as my Servant Job hath .

2 Job did and might say , Hee was perfect , that is , upright , before God ; for in Scripture sense , and in Gods account , a mans uprightnesse 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 Righteousnesse of Christ alone before God , and his faith in him for his justification and salvation . — This hee implyes — when he saith , I know that my Redeemer liveth , &c. 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 hee was not an Hypocrite ( as his friends censured him ) but hee was really what hee seemed , and seemed only what hee was . — I will maintain mine own wayes before him , Job 13.15 . ( that is , the sincerity of them ) that my heart is upright , and my wayes 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 ) Hee shuns Gods sight and presence .

3 Job did plead his innocency ; Thou knowest , saith he to God , that I am not wicked , Iob 10.7 . hee doth not say that I am not a sinner , or that I have no sin in mee , 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 indeavour . — Till I dye I will not remove my integrity , my Righteousnesse I hold fast , and will not let it go , my heart shall not reproach mee so long as I live , Job 27.3 . to 7. — Now the ground hee went upon in his pleas was the Covenant of Grace , that was the Principle upon which hee acted , pleaded , and resolved , which was a sure , and safe bottom — In these cases Job durst come to the tryall , and dispute upon these points with any , even in the presence of God . — These two have been the usuall Pleas of Gods faithfull Servants before God and man , especially when injured by word or deed , to wit , Vprightnesse , and unblameablenesse . 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 my self , that is , my conscience doth not check , 1 Cor. 4.4 . or charge mee with negligence , or unfaithfullness in the discharge of mine office , yet am I not hereby justified , — this cannot acquit mee before God , who can discover many faults , and failings in mee , which I do not discern in my self , and judge mee for them . — In the same sense wee may understand those words of Job — Though I were perfect , Iob 9.21 . yet would I not know my soul , Though I bee not conscious to my self of any great miscarriage or offence ; or though others should report mee perfect , yet would I not take notice of my self under any such notion , yea I would discharge the thoughts thereof out of my mind .

Object . 3. Why may wee not say , wee are perfect in this life , seeing Gods Servants are often stiled 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 dayes to deceive and destroy many by drawing them into this Delusion , of Perfection in this life ; that they are without sin , through mis-interpretations of Scriptures , perverting and wresting those Texts , wherein the word Perfect occurs .

For the Vindication of Gods Truth from Satans contradiction , and of Gods word from wrong constructions in this matter , J shall ( through Gods assistance ) clearly make out

Two things .

1 In what sense wee are said to bee perfect in Scripture .

2 That no man can bee 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 , Suerty and Saviour ; or as we are ingrafted and incorporated into Christ , in whom all fulnesse dwels ; Col. 1.19 . not only of personall perfection in himself ; but for plentifull communication to all his people , Col. 2.9 , 10. of all things pertaining to grace and glory ; — yee are compleat in him , saith Paul ( though not in your selves ) In Christ yee have compleat wisdome , for your Direction ; Vers. 3. for in him are hid all the treasures of wisdome and knowledge , even for you , Isa. 45.24 . compleat Righteousnesse for your Justification . Surely shall one say , In the Lord I have Righteousnesse and strength , Chap. 64.6 . though none in my self , but what is as filthy rags . Compleat Holiness for your Sanctification ; Ioh. 1.16 . for his grace is sufficient for you , and of his fulness yee 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 Beleevers are perfect here , to wit , as they are in Christ ; because they have a fulness laid up in him , of all things needfull 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 , Ames , 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 Beleever 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 bee 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 wee 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 beleeves in Christ , with a true justifying faith , the righteousness of Christ ( which is perfectly perfect ) is imputed to him , and upon that account hee 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 bloud , 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 bloud of Christ cleanseth us from all sin , 1 Joh. 1.7 . that is , from guilt by Remission , yet if wee say that we have no sin ( still dwelling in us ) wee deceive our selves , 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 Guilt , Curse , Rogers practicil Catech. part 2. p. 123 and Condemnation , and acquits a Soul at Gods 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 vitious 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 dye . Justification leaves no place to Condemnation , no nor to Accusation , Rom. 8.1 . vers. 33 , 34 as appears by Pauls 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 wee are sanctified but in part here ) therefore it is imperfect .

3 In reference to our Sanctification ; wee 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 Gods new-born Babes ; all the Lines of Gods Image , so that no necessary grace is lacking in a Babe of Grace , no more than any faculty or member is wanting in a Childe 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 , &c. As a childe 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 call'd 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 bee added to make it greater or better ; or which hath nothing heterogeneal in it , or with it , that ought to bee 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 childe ) 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 farre short of compleat 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 — Wee 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 bee 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 cald the perfection of them ; as ,

1 Of Faith , as Abrahams 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 beleeving 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 heavie , and tedious afflictions , and persecutions for Christs Name , are the perfection of Patience ; that is cald perfect patience . Let patience have her perfect work , Jam. 1.4 saith James , that yee may be perfect and intire , wanting nothing .

3 So high acts of Love , as to love God with all our hearts , to love others as our selves , even our enemies ; to lay down our lives for the Brethren , to serve God without servile fear , these and the like are call'd perfect love , 1 Joh. 4.17 , 18. This is call'd , 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 Pauls meaning in Ephes 4.7 . The height of our grace here proceeds from the measure of Christs 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 injoy in their own Country , when they go home to their Fathers house in Heaven , not before .

3 In respect of uprightness ; This is generally call'd 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 Works ; but Evangelical , required in the Covenant of Grace , wherein new obedience performed with a sincere heart , and willing minde , 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 wee 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 Hyprocrisie . 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 bee done with a perfect heart , Iob 1.1 Psal. 37.37 and with the whole heart ; in this sense ( as I shewed before ) Job was cald 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 minde . Pauls 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 bee 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 Doctrin , 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 cald perfection in Gods 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 Pauls 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 bee 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 call'd perfection . 2 Cor. 13.9 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So Beza expounds that place — This also wee wish , even your perfection , your restauration or reconcinnation ; that the members which were shaken out of joynt might bee restored , and things amiss among them in faith and manners rectified .

5 In respect of desire and indeavours after perfection , to advance in Gods ways as farre 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 bee 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 compleat in all the will of God , Col. 4.12 . Heb. 13.21 . to bee 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 dye .

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 ) untill wee be perfectly renewed in holinese and righteousness ; for grace is glory begun , and glory is grace perfected . In this sence we are exhorted , to bee 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 , &c. 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 pursute , and earnest indeavour . 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 dye to sin daily , or to put off the Old man more and more , Ephes. 4.22 . to mortifie our earthly members , Col. 3.5 . to crucifie the flesh with the affections and lusts , Gal. 5.24 . to cleanse our selves from all filthiness of the flesh and spirit , 2 Cor. 7.1 . to repent of sin , resist and strive against sin while wee live , though sin cannot be wholly crucified and dead in us and purged out of us , nor we bee absolutely freed from it till wee dye ; for sin cannot bee abolished till body and soul be dissolv'd .

This is to put on the New man , or to bee 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 . Pauls example is very pregnant and alluring , that wee should not take up , Phil 3.12 , 13 nor acquiese in present attainments , I count not my self 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 , &c. 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 enlightned , 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 wexing daily towards the Full , ( though as one saith , at the best here wee reach not the first quarter ) by increase of illumination , and sanctification here , though he cannot attain to be filled with all the fulness of God , to have his whole soul full of the Image of God in knowledge , righteousness , and holiness ; all inlightned , and all-over pure without any spot , or any wrinckle of the Old man , till he go into another world , where all perfection is alway in its prime and full ; and where no imperfection or corruption can finde any place , no Eclipses , interruptions , or Diminutions ; where there is fulness 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 wee shall be , 1 Joh. 3.2 .

The sight and sense of our imperfections and serious desires and indeavours after Perfection are counted our Perfection in this life .

6 And lastly , wee are said to bee perfect here , in respect of establishment in good , and perseverance in well-doing , even to the end . The God of all Grace , after yee have suffered a while , make you perfect ( prayes Peter ) what is that ? strengthen , stablish , settle you . 1 Pet. 5.10 . Perseverance is our Perfection .

All these six wee 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 finall , yea eternall Perfection in Heaven .

Obj. 1. Hath not Christ bidden us bee Perfect as our Father which is in Heaven is Perfect ? Mat. 5.48 . therefore wee may bee perfect here , for the Gospel injoyns no impossible things . Did not Christ pray for all Beleevers , that they may bee made perfect in one , Joh. 17.23 ? and doth not the Father hear his Son alway ?

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 wee come in Heaven . Let mee instance in four things , scil. Sanctification , Obedience , Vnion , 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 . — Sanctifie them through thy Truth , &c. 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 wee come in Heaven . The Grace of Christ is like Jacobs 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 bee exemplified in particular Graces , but I will mention knowledge only . Wee 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 wee know but in part , but in Heaven wee shall know as wee are known , and see Christ as hee 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 plat-form of prayer he gives us in Mat. 6.10 . according to the Will of God his Father . Now hee hath taught us to pray — Thy will bee done on Earth ( by us ) as it is done in Heaven , by Angels and Saints , to wit , cheerfully , sincerely , holily , fully , constantly , or as wee shall do it in the Kingdome of glory , when wee shall sin no more . This Petition implyes , that no mans obedience is perfect ; because that wee pray for is not yet attained ; the good things wee do wee cannot perfect them . Prayer presupposeth both want of that wee ask , and Impotency in our selves to attain it , or that it is out of our power . A thing is said to bee done , which is so in doing , that it shall certainly bee finished .

In doing Gods Will , wee should indeavour to write after the coppy , and to come as neer the pattern Christ set us , or proposed to us , as wee can here , though wee cannot perfectly conform to it , till wee 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 yee all speak the same thing , that there bee no divisions among you ; but that yee bee perfectly joyned together in the same mind , and in the same judgement , 1 Cor. 1.10 .

2 It is prayed for by Christ for all beleevers , That they all may bee one , as thou Father art in mee , and I in thee , — that they also may be one in us , Joh. 17.21 . — I in them , and thou in mee , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that they may bee made perfect in one ( or perfected into one ) that is , perfectly compacted and conjoyned , vers. 23. Piseator in Joh. 17.23 . That they may by one faith bee tyed together as Members of one body , whereof Christ is the Head ; and by love bee knit together , and cleave one to another .

But though the Saints Union among themselves bee begun and carryed 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 darknesse and corruption in them , so long as they continue here ; which cause divisions , and differences in opinion and affections .

3 Till wee 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 fulness of Christ ( which cannot be , till we all come into Heaven ) wee cannot come to perfect Vnity in Judgement and Affection . Ioh. 17.23 .

4 Christ seems in that petition to have respect to the consummation of this Vnion in Heaven , not only among themselves , but with him and his Father , because hee prayeth in the next verse for their glorification — that all true beleevers may bee with him , Ioh. 17.24 . where hee is , and behold his glory , that is in Heaven , where they shall bee companions with him in glory , Col. 3.4 . for ever .

Though the Vnion between Christ and Beleevers here bee very near and sure , and indissoluble , yet it is not so full and clear , nor perfected , untill wee bee joyned unto the Lord by sight in Heaven , as wee are by faith on earth , 2 Cor. 5 , 6 , 7. knowing , saith the Apostle , that while wee are at home in the body , wee are absent , or from home , from the Lord .

4 Glorification . This should bee sought for here , though it cannot bee found or attained till hereafter . Wee are commanded to strive in this life to enter in at the strait gate , Luk. 13.24 . Yet wee cannot come to this gate ( to wit , of Heaven ) much lesse enter in at it , till wee dye . Paul laboured by all means , while hee 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 bee 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. Christs Counsel or Command to the young man , If thou will bee perfect , go sell that thou hast , &c. was special to him , for Tryall , Conviction and Discovery , like that of God to Abraham , Go offer thy Son Isaac for a burnt Offering , not general given to all . The man glorying in his works ( that he had kept all the Commandements from his youth up ) affected the praise of perfection , what lack I yet ? Christ to convince him of his pride , errour and vanity therein , said unto him , If thou wilt bee perfect , &c. as if hee had said , if thou art really that which thou boastest thy self to be , to wit , perfect , give a proof hereof in selling and giving all that thou hast , and following mee . Or if thou would bee ( as thou pretends ) perfect , in Righteousnesse and Charity , then go and sell all , and give to the poor , and come and take up the Crosse , and follow mee . So Mark hath it , chap. 10.21 . Or Christ spake this , to convince him of his imperfection , when hee boasted of his Perfection . All these ( Commandements ) 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 Commandements , because thou bragst , thou hast kept them all , and thou therefore lackst every thing , because thou art conceited that thou lackest nothing .

Having declared in what sense the Saints are said in Scripture to bee perfect ; I proceed to the

Second thing , That no man can bee fully perfect , or without sin , in this life , which I shall prove by six Arguments .

The first Argument . To bee 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 expresly 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 Gods servants , who have felt and bewailed corruption in themselves , even till death , and have acknowledged the same before God and man , and have disowned , Iob 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 sinfull corruption that did cleave close to him , and hang fast upon him ; and would do unto his dying day ; and disavows Perfection , when hee 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 wee offend all , Iam. 3 2● saith James . If wee ( saith John ) wee 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 wee say wee have no sin , not now in the state of grace wherein wee are ; no sin dwelling in us , no remains of corruption in our nature , but that sin is utterly abolished in us , wee deceive our selves , and the Truth is not in us . We are not sincere but Hypocrites , deceiving both our selves 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 bee not darknesse ) doth witnesse the contrary to every man , — Video meliora , proboque — Deteriora sequor . All the Saints will say , Perfection is not in us ; wee carry a body of sin up and down with us , in these bodyes of clay . Rom. 7.15 . To will is present , but power to Perform that which is good , wee 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 , wee deserve for them , though wee 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 bee justified , psal. 143.2 . & 130.3 . — and If thou Lord shouldest mark iniquities , who shall stand ? Thoughts of our own purity and holinesse , render us impure , Job 9.30 , 31. and unholy before God . — which some collect from that speech of Job , If I wash my self in Snow-water , and make my hands never so clean , yet shalt thou plunge mee in the ditch , yea mine own cloaths shall abhor mee .

God not only seeth but marketh their Iniquitie , who think they can wash themselves from all sin . Their very clensing is their polluting . See Jer. 2.22 . Where the habit is imperfect ( as inherent Grace is here ) the action cannot bee 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 bee 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 continuall combate in them , like the struglings 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 hee 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 dye , Rom. 7.17 . There can bee no absolute Perfection , where there are remains of corruption .

Obj. 1 Why are Gods 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 call'd a rationall Creature , scil. from his soul , though the body bee 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 bee a Saint , and perfect , because his better part is spirituall , renewed into the image of God , and partaker of the divine Nature , The best part , gives 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 hee is able to sanctifie them throughout , and perfectly ?

Ans. Though sin bee evil in it self , yet God suffers it to bee still in us for holy and righteous ends , to bring good out of it , to us , and glory to his Name . Though Imperfection bee not so comfortable an estate , yet God seeth that it may bee safe and profitable for us , to bee incumbred with corruptions , and subject to Tentations while we live here .

1 To manifest and magnifie 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 edg'd with a Tentation .

3 To exercise our Graces continually , as Faith , Repentance , Holinesse and watchfulnesse ; 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 hee was upon earth , to bee perfectly holy and free from sin ; to have a fulnesse of grace in the greatest extension for kind , and excellency for degree . Hee knew no sin , saith Paul , 2 Cor. 5.21 . hee 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 wee come to our full age , and full growth . Eph. 4.13 . Vnto a perfect man , unto the measure of the stature of the fulnesse of Christ . There that which is perfect is fully come , and which was imperfect is wholy 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 , errour , spirituall pride , passion , uncharitablenesse , Bitternesse , 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 mouthes 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 beleeve the lyes of their own seduced hearts , and are indeed infatuated . They think they have light enough within them ; therefore they reject Gods 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 finde no darkness in my mind , no guile nor perversness in my spirit , no disorder in my affections , no aversness to good , nor proneness to evil ; that cansay , I finde all that is within me sweetly tuned to the obedience of the Gospel , without any jarre 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 Christs satisfaction , of Faith , Repentance , of Ordinances , and of Christian watchfulness . They that say they have no sin , have no need of Christs bloud to cleanse them from sin , nor of Christ himself to save them from sin . No need of faith to beleeve in Christ for imputed righteousness to justifie 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 , &c. 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 bee 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 alway . 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 yee 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 wee may bee perfectly perfect here , but that we should strive after perfection , and repent of and begge 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 our selves imperfect , or that we have not already attained , scil. to our full measure in Christ : yet Paul , though hee 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 hee 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 ( joyntly 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 wee have no sin we deceive our selves , &c. Therefore the former text must not bee 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 , &c. unto a perfect man , &c. 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 Ministery . When Christ ascended up on high , hee 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 Ministery , 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 Gods Elect ) bee gathered up to Christ their Head , in Heaven , and made perfect there .

The fourteenth vers . Ephes. 4.14 — That wee henceforth be no more children , tossed to and fro , and wherried about with every wind of doctrin — is one end or effect of Christs appointment of Gospel-Ministers respecting this life , to wit , as to instruct Gods people in the truth , so to confirm and stablish them therein , and to keep them from errours , 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 stiled 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 , hee spake 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 Murther of Uriah , and pride in numbring the people . Job was a perfect man , yet subject to infirmities , he cursed his Birth-day , &c.

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 registred ;

1 Vers 2 , 3. That the sought to Benhadad King of Siria for aid against Baasha King of Israel , not to God .

2 That he imprisoned Hanani the Lords 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 , then he discovered his imperfections — Hee rendred 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 ruine of his enemies , vers. 21. and for his great Treasures , which he too vain-gloriously shewed to the Embassadours 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 threatned the Captivity , yet he respited it in his days , to his sons 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 Aegypt , Gen. 12.12 , 13 , 18 , 19. and Ab●melech King of Gerar , Gen. 20.2 , 9 therefore Abraham sought to bee justified by faith in Christs Righteousness , Rom. 4.2 , 3 not by his own works ; which might have passed , had he been perfect without sin .

Elias , that famous Wonder-working Prophet , Jam. 5.17 was a man subject to like passions as wee are .

Zacharias was righteous before God , walking in all the Commandements , 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 easie to adde 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 bee made better , then thou ceasest to be good . And in his Epistle ad Drogonem Monachum he saith , Nemo quippe 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 sayings 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 bee 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 mans 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 bee 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 our selves to be sinners .