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 [Page 2]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 [Page 3]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. Prov. 31.26

2. To the shutting of the mouth, hee that refraineth his lips, (saith 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 [Page 4]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 Prov. 15.2aright. Wisdome is the Art or skill of shaping right Answers. Walk in Wisdome (saith 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 and1 Pet. 3.15fear.

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 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 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 [Page 5]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 Reve­lationEph. 1.17, the Spirit of Counsell, and knowledge, and of the fear of the Isa. 11.2.Lord, the spirit of a sound mind, 2 Tim. 1.7. which makes the tongue to be Prov. 12.18health, and the speech to be sound that cannot be Tit. 2.8condemned, 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 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 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 Psal. 17.3transgresse.

Job strengthened himself with this sinew of Resolution against 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 [Page 6]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 Psal. 45.1 a ready-writer. [Page 7]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, 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 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 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 [Page 8]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 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 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 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; [Page 9]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 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 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, 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 [Page 10]counsel 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 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 Psal. 31.22., that, All men are 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. 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 [Page 11]

• 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 Psal. 106.33. when hee was provoked in his spirit, he spake unadvisedly with his lips; and Job, when he cursed his birthday Job 3.2, 3, &c., and Jonah, when hee told God to his face, that hee did well to be an­gry even unto death Jonah 4.9., When Davids heart was hot with Passion, his Tongue was infla­med in expressions 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 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 Jam. 3.2., because his Tongue [Page 12]is ruled by reason, not by Passion.

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 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 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 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.

[Page 13] —And to the ill-carrying Galatians who de­serted him and the Gospel; Gal. 1.6 and were foolish and Cap. 3.1. bewitched, yet what good language did he give 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 [Page 14]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 [Page 15]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 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 [Page 16]a Christian, to speak of things just as they are, and as the matter doth require; so doth the Lord himself Isa. 45.19., I the Lord speak righteousness, I declare things that are right. God blamed Jobs friends, 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 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 Rev. 21.8.. Wherefore put away lying (saith the A­postle) and speak every man truth with his neighbour Ephes. 4.25..

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, 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.

[Page 17] 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 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 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 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 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) Prov. 26.2 [...].and a wicked heart are like a potsheard covered with silver [Page 18]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, Goodness in Speech. have respect in the matter of your speech to goodnesse.

• [Page 19]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 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 Deut. 6.6.7. Da­vid resolved it 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 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 [Page 20]God (both creational and providential) as Da­vid did 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) 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 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 [Page 21]did them 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) 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 [Page 22]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 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 [Page 23]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 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 [Page 24]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 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 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 [Page 25]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 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 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 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 Act. 2.13wine.

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.

[Page 26] 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 [Page 27]Ps. 144.7, 8vanity. Agur coupleth vanity and lies together, and makes the one a step to the o­ther Prov. 30.8; Remove farre from mee vanity and lies. Its a sign and fruite of the death and decay of Godly, faithful men, when they speak vanity every one with his 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 Prov. 15.4., and a mans words are the fruite of the mouth.

Now a good Tree bringeth forth good fruite, saith our 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 Prov. 20.15Iewel. 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 Col. 4.6.; that will preserve the mouth from vanity and idle [Page 28]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, Manner of Speech. Have respect to the manner how yee speak. To this end, Let your speech be alway with grace, seasoned with salt 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 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.

[Page 29] The first Grace is fitnesse of speech and rightnesse of Answers, to chuse out fit words, 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 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 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 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 [Page 30] 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 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 Prov. 15.26 Solo­mon—and pleasant words are as an honey-comb, sweet to the soul, and health to theProv. 16.24bones. 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 Prov. 22.11.; what a grace to Josephs lips, was his Interpretation of Pharoahs dreams? 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 [Page 31]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 Mar. 6.20. Christ loved the Scribe, who asked him which is the first Commandement of all, when he saw that he answered discreetly Mar. 12.34..

This will make us hang on the lips of o­thers, and hear them attentively, as all the peo­ple did on Christs Luk. 19.48.. Every man shall kiss his lips that answereth right words, saith the wise man 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 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 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.

[Page 32] The second grace of the speech is fewnesse of words, 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.

[Page 33] 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 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) Prov. 17.27 vers. 28.. Hence even a fool when hee holdeth his peace, is counted wise. Whereas a babbling fool proclaims his foolish­nesse Prov. 12.2..

2 Vanity. In many words there are diverse vanities, saith the Preacher 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, [Page 34]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 self­conceit, 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.

[Page 35] 1 Few to God, in your addresses to him.

This is the Preachers Counsel 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 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 Prov. 23.29, 30.. Over­drinking produceth over-talking. A babler [Page 36]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, 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 Prov. 25.15., that is, peirceth and convinceth, perswadeth and overcometh an angry, im­placable [Page 37]heart; a stout, stern spirit, which else would not buckle.

2 The Words; and a soft answer turns away wrath 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 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 1 Pet. 3.8, 9., not rendring evil for evil, or rai­ling for railing; but contrariwise, blessing. Its 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; 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 Pro. 18.6., and his mouth calleth for stroaks. The Lord will cut off the Tongue that speaketh proud things Psal. 12.3..

Though the Tongue bee but a little mem­ber, yet it boasteth great things, saith James 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 [Page 38]insulted over her for her barrennesse; Talk no more so exceeding proudly, let not arrogancy proceed out of your mouth 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 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 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 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 [Page 39]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, 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 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 [...]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, [Page 40]concerning the use of marriage, Gen. 4.1 Adam knew his wife. I will go in to my wife into the Chamber said Sampson Judg. 15.1..

The Holy Ghost forbids committing un­cleannesse, under the expression of uncovering Lev. 18.8. &c.nakedness. So concerning the natural evacu­ation of the body; Saul went in, to cover his 1 Sam. 24.3. D [...]ut. 23.13feet; 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 2 Cor. 12.2; I knew a man in Christ above fourteen years agoe, &c. So did 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, [Page 41]than a little over, or too much. So did 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, Reverence. Reverence to God and Man.

1 To God, 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— Gen. 18.27, Behold now I have taken upon mee to speak unto the Lord, who am but dust and ashes.—and Moses 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 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, [Page 42]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 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, Rom. 13.7. Render to all their dues—fear to whom fear, ho­nour to whom honour, and—in honour prefer one another Rom. 12.10. Pe [...]er saith, Honour all men 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. 65Sarah 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; [Page 43]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, Eph. 6.2 and, Servants obey your Masters, according to the flesh 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, 1 Cor. 4.15. Gal. 4.19My 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 Act. 7.2; and Pauls, when hee spake to the people 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 Mat. 23.8, 9.19., call no man your Father upon the Earth, neither be ye called Ma­sters?

[Page 44] 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 [...] 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 Gal. 1.14, and the Law of the Fathers 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. 1.24nor 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. [Page 45]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 thats 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 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; Caution. to be so watchful over our spirits and waies, and over all occurrences, as wee bee not surprized [Page 46]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 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, 19yea, 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 [Page 47]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 Lam. 3.27, 28. God puts us to silence when hee gives us the waters of gall to Jer. 8.14. drink.

2. When wee are injured by men. This is [Page 48]silence from reviling or revenge. Its 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 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 Isa. 53.7;—when hee was reviled hee reviled not again 1 Pet. 2.23. Answer not a Fool ac­cording to his Folly, saith the wiseman 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 [Page 49]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 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, [Page 50]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 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 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 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 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 [Page 51]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 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 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.

Its a fit season then to be silent, especially for Servants, when their masters tell them of their faults. They should not answer again 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 busie­bodies with our Tongues, no more than with our hands in other mens matters) or they be se­crets, our own or others.

[Page 52] 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 1 Tim. 2.11., and so the man, Let both bee silent, that they may learn. Eliphaz 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 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 [Page 35]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 Prov. 10.19;—and, A fool uttereth all his mind, but a wise man keepeth it in till after­wards 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 [Page 54]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 Act. 2.26, or the glory rejoyceth 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. 26.5least 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.

[Page 55] 4 To resolve the doubtfull.

5 To reduce the Erroneous 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 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 29.23They 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, [Page 56]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 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 [Page 57]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 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? Its as meat in season, which nourisheth and satisfieth all living Creatures 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 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, [Page 58] 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.

[Page 59] 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 [Page 60]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 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 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. Its 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 [Page 61]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, Rule. to guide them aright, and to keep them from evil.

Reas. Because God is the Tongues maker (as hee said to Moses 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 Act. 4.20..

[Page 62] 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 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 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 Gen. 31.24.; and the Canaanites, none (of them) moved his Tongue against any of the Children of Israel 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 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 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 [Page 63]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 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. 24.13to 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 Isay. 50.4 Isaiah.

2 Of conceptions and of utterance. God enriched the Corinthians in all utterance and in all knowledge 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. 16.1is 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 [Page 64]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 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, 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 [Page 65]in you— or as Luke hath it—The Holy Ghost shall teach you in the same hour, Luk. 12.11, 12what 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 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 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 [Page 66]God in an Ejaculation, for direction what to say.

2 Let us resolve, voluntarily and obedien­tially with 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 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 Act. 13.45, as resist the Truth, as Paul foretold the enemies thereof should do in the last 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 [Page 67]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 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 its 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 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. [Page 68]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 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 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 [Page 69]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 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 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 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 [Page 70]our lips with a coal from this Altar, the true type of Christ (as he did the Prophet 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 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 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 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 [Page 71]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 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 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 [Page 72]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 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. 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.

[Page 73] 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 [Page 74]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 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 [Page 75]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 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 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 Psal. 15.4. Sion, Hee sweareth to his own hurt, and [Page 76]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 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 [Page 77]free-will-offerings of your mouths in making them (as David calls 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 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 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 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 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.

[Page 78] 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, 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. Difficulty. 1 The difficulty thereof, because of the unrulinesse of the Tongue. The Tongue [Page 79](saith 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 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 [Page 80]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 — Its 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 [Page 81]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 [Page 82]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. 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 [Page 83]Tongue is a little member, and [...] its 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 [Page 84]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 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 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 Ier. 17.16God, and the commendation of the 144000, the Lambs Company, standing with him on Mount 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. 3.13neither shall a de­ceitfull Tongue bee found in their mouths.—No [Page 85]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 1 Tim. 4.12 Psal. 45.1conversation. 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. [Page 86]& 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 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 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. 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, [Page 87]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 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 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 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 Iames 1.26 James—whatsoever conceit ye have of [Page 88]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 [Page 89]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 [Page 90]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 [Page 91]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 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 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 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

[Page 92] 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 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. 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 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.

[Page 93] 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 Psa. 12.3. David) and the Tongue that speaketh proud (or great) things. —King Nebuchadnezzer for speaking proud 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 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 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 Pro. 13.3.[Page 94]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 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 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 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 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 [Page 95]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 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 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 [Page 96]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, 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 [Page 97]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) 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 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 Jude 14 15 fulfilled. Behold the Lord commeth with ten thousands of his Saints to ex­ecute Judgement upon all, to convince all (the [Page 98]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 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 Mat. 5.22 Saviour, what shall bee done to those Tongues in hell, that have sworn many oaths, told many lyes, belsht [Page 99]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 Tongue­sinnes 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 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 [Page 100]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 by­wayes; 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 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 [Page 101]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 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 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 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 [Page 102]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 Job 30.8, 9.earth.

Davids enemies fought against him with their Psa. 109.2, 3. & 35.15.Tongues, scil. by lyes, slanders, reproach­es, they did tear him continually, and hee be­came their proverb. Jeremies 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 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 Isa. 54.17. last, according to [Page 103]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 [Page 104]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 [Page 105]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 Job 5.17. it — God saveth [Page 106]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 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. Its the wise mans 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.

[Page 107] 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, 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 [Page 108]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 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 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 [Page 109]the other members but single.

3 Joy, for a man hath joy by the answer of his 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 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 [Page 110]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 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, [Page 111]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 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 [Page 112]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 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, 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 [Page 113]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 [Page 114]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 [Page 115]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 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, [Page 116]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 Mat. 3.6. sins.

The converts at Ephesus, that beleeved through Pauls Doctrin, came and confessed and [...]ewed their Act. 19.18, 20. deeds with detestation, and burnt their Conjuring books, which amoun­ted to a great value, Vers. 19. openly renouncing their [Page 117]former life and course.

2 After admission to ordinances, and fel­lowship in the [...]hurch of Christ, those that give offence (by walking 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 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. [Page 118]Christ directs us to do thus. — If thou bring thy gift to the Altar, and there remembrest thy Brother hath ought against 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 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 [Page 119]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, 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 [Page 120]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 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) [Page 121]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 [Page 122]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, fellow­drunkards, 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 [Page 123]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 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 Cafe, to prevent sin in others, To prevent sin by confessing you [...]sins, and the evils you have [Page 124]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 [Page 125]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.

[Page 126] 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 [Page 127]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 [Page 128]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.

[Page 129] 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, 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, 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 Love. Out of love to others to make sin odious and abominable to them; and to make them [Page 130]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 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 [Page 131]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.

[Page 132] 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, Ʋncleannesse, 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 [Page 133]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?

[Page 134] 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 [Page 135]bee both God and Mat. 15.22. man. John the Baptist confessed him to bee the Son of 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 li­vingMat. 16.16.God, Joh. 6.69.

2 Of his Offices, Rabbi, said 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 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 [Page 136]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 [Page 137]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 [Page 138]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.

[Page 139] The second thing. 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, [Page 140] 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 [Page 141]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; [Page 142] 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, 62And 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. 3.15to 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 [Page 143]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. 10.24if 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 [Page 144]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 [Page 145]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 [Page 146] 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.

[Page 147] 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.

[Page 148] 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.

[Page 149] 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, [...]. [Page 150]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 [Page 151]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 [Page 152]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 42.7as 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 [Page 153]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. 8.38and 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, [Page 154]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, 10and 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, 21and 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 [Page 155]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.

[Page 156] 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 [Page 157]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 [Page 158]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 [Page 159]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. [Page 160]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 by­wayes, Then we may boldly look God in the [Page 161]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 [Page 162]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 [Page 163]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 [Page 164]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. 1.9he 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. 12.17they kept the Commande­ments of God, and had the Testimony of Jesus [Page 165]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.

[Page 166] 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 [Page 167]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.

[Page 168] 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 [Page 169]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, 22 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, 23 thou art a [Page 170]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 [Page 171]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.

[Page 172] 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.

[Page 173] 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, [Page 174]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.

[Page 175] 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 [Page 176]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. 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. 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 [Page 177]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. 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 [Page 178]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. 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 [Page 179]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 [Page 180]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 Ʋipers, 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, [Page 181]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.

[Page 182] 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 [Page 183]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 [Page 184]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.

[Page 185] 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 Its 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 [Page 186]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 Its 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 [Page 187]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.

[Page 188] 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, [Page 189]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 [Page 190]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 by­standers or of others, that see and hear of their offence, that they may take warning by their Reproofs, not to do the like, as they would [Page 191]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.

[Page 192] 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 [Page 193]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 [Page 194]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 ear­ring of gold, an ornament of fine gold, Chap. 25.12.

[Page 195] 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 [Page 196]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 [Page 197]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 [Page 198]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 Town­clerk 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 [Page 199]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.

[Page 200] 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 [Page 201]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 [Page 202]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 [Page 203]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 [Page 204]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 [Page 205]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, [Page 206]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 [Page 207]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 [Page 208]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 [Page 209]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 15and 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 [Page 210]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. 5.2though 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 [Page 211]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 [Page 212]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 [Page 213]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. Its 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, Its in vain to serve God, then they that feared the Lord, Mal. 3.13, 16spake 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. [Page 214]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 [Page 215]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 [Page 216]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 secking 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 [Page 217]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 [Page 218]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 [Page 219]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 [Page 220]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 [Page 221] 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 [Page 222]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.

[Page 223] 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 [Page 224]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. 14.13And 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, [Page 225]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 [Page 226]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 12.2and 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, 37full, &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 [Page 227]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.

[Page 228] 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. [Page 229]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. 3.3the 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 its made to appear that eloquence is lawfull and use­full.

[Page 230] 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 [Page 231]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. 6.6.7when 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. 172I will speak of thy testimonys before Kings, Vers. 46and 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 [Page 232]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. Its 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. 24.32If two lye together, then they have heat, Eccl. 4.11but 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. [Page 233]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 [Page 234]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 [Page 235]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 [Page 236]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. Its 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 [Page 237]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 [Page 238]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 [Page 239]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 [Page 240]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, [Page 241] 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. [Page 242]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 [Page 243]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 well­doing 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 [Page 242] [...] [Page 243] [...] [Page 244]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, 21Boaz 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 [Page 245]me (saith Zachariah) with good words, Zach. 11.13and 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 over­power the passions of the disconsolate, that may be stronger to support and refresh the drooping spirit, than the affliction is to de­ject and contristate the same.

3 Means; Plain Scriptures properly and fitly applied (unto the afflicted, and their con­dition) as precepts, promises, and examples recorded therein. The Holy Scriptures are the Eden, or Garden of God, full of the flow­ers of consolation, to make sweet Posies on, to refresh sad and heavy spirits; they are a Treasury of comfort, that furnisheth not on­ly the Man of God, but every godly man, with all 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 [Page 246]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. 2.5and 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. 13but by the consolation where­with he was comforted in the Corinthians, for his spirit was refreshed by them all; Vers. 13Paul was [Page 247]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 [Page 248]of us, always desiring greatly to see us, and wee were comforted over you in all our affliction and distress, Phil. 2.1by 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. 7.7your 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 [Page 249]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, 2saith 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. 9.22thy 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, [Page 250]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 [Page 251]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 Bride­chamber 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 [Page 252]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, 6 for hee is risen, go quickly and tell his Dis­ciples that hee is risen from the dead, 7 and they departed with fear and great joy. Christ him­self appeared to Mary Magdalen, 8 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, [Page 253]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.

[Page 254] 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, [Page 255]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 [Page 256]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 [Page 257]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 [Page 258]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. Its 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, 17.21no 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 [Page 259]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. 3even 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, 13and 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.

[Page 260] 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, 22I 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.

[Page 261] 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 [Page 262]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 [Page 263]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 [Page 264]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?

[Page 265] 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 [Page 266]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 [Page 267]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. 11.28be­hold me, behold me,Isa. 65.1unto a Nation not called by my name, that is (as some interpret it) I invi­ted the Gentiles, and called upon them to [Page 268]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 [Page 269]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 [Page 270]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. 16thy 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, [Page 271]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 [Page 272]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 [Page 273]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 [Page 274]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 [Page 275]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.

[Page 276] 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 [Page 277]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. 4.2let 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 [Page 278]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 [Page 279]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.

[Page 280] 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. 19peace 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 29who can cause trouble? This was the Psalmists expectance and confidence, I will hear what God the Lord will speak, Psal. 85.8for 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, 5and 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. 2.28and 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, [Page 281]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 [Page 282]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 [Page 283]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. Its 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 Its 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 [Page 284]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 [Page 285]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 [Page 286]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 feed, 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, [Page 287]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 [Page 288]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. 38.9who 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. 1.6and 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. 3.12I 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 [Page 289]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. 5.6vers. 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. [Page 290] 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 [Page 291]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. 27.4which 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. 23.20Balaam 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.

[Page 292] 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, 2O God, saith David; — they are like Rachel her desire of Children, Give mee Children. said she, else I dye; or Sampsons [Page 293]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, [Page 294]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; [Page 295]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, Grace­ward, 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 [Page 296]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

[Page 297] 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 [Page 298]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 [Page 299]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 [Page 300]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 [Page 301]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. 42.5Why 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. 56.3yet 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. 5.4even 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 [Page 302]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 Soul­wants, 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 [Page 303]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 self­commendation. Self-commen­dation.

Its 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.) [Page 304]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 [Page 305]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 [Page 306]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 [Page 307]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 [Page 308]of sinners,Vers, 15, 16but 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 restimony 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 [Page 309]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. 1.4Paul 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 [Page 310]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 [Page 311]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.

[Page 312] 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. 5.15because 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 [Page 313]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 [Page 314]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. 10.18a 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 [Page 315]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 [Page 316]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.

[Page 317] 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 [Page 318]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 [Page 319]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 [Page 320]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. 12.11yee 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 [Page 321]say, Our transgressions are with us, Isa. 59.12and 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 40.4what 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, 5Job cast down himself in sense of his own vileness — Wherefore I abhor my self, Vers. 6and 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, [Page 322]who am less than the least of all Saints is this grace given,Ephes. 3.8that 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 [Page 323]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 [Page 324]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. 15.10but the grace of God that is with me — When [Page 325]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, [Page 326]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 [Page 327]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 restified 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 [Page 328]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 [Page 329]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 [Page 330]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.

[Page 331] 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 [Page 332]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.

[Page 333] 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, [Page 334]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 [Page 335]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 [Page 336]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 [Page 337]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 [Page 338]frequently call grown Christians in understan­ding and wisdom, in grace, obedience, and experience, perfect, that is, in comparison of VVeaklings, 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.

[Page 339] 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 [Page 340]call'd perfection, both in the Old and New Testament. To be sincere, and simple­spirited, 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 VVorks; 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 [Page 341]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; [Page 342]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, [Page 343]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 [Page 344]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 [Page 345]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. [Page 346]— 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 [Page 347]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 [Page 348]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, [Page 349] 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 [Page 350]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 [Page 351](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 [Page 352]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 [Page 353]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. [Page 354]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 [Page 355]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.

[Page 356] 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 [Page 357]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 [Page 358]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 [Page 359]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.

[Page 360] 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. 106.33David 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 [Page 361] 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. 20.3and 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.

[Page 362] 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 quis (que) 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 [Page 363]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 quis (que) 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.