lyes and damnable for all lyars shall have their part in the lake that burneth with fire and brimstone which is the second death y Rev. 21.8 Wherefore put away lying saith the Apostle and speak every man truth with his neighbour z Ephes 4.25 2 2 Truth spoken from the heart Have respect to moral Truth which is an agreement between heart and Tongue that is to speak what yee think and as yee think and to think what ye speak For the Tongue is but the Interpreter of the mind to declare that all that and only that which the mind dictates A good correspondence between the Heart and the Tongue is the character of a Citizen of Sion a Psal 15.2 hee speaketh the truth in his heart that is with or from his heart hee speaks what hee thinks his heart and mouth do harmonize consent and concenter in the truth of his speech The contrary hereunto is guile deceit and Dissimulation when the heart and Tongue are divided and wee speak what we do not think or think as we do not speak so the heart and the Tongue do vary yea contradict and give one another the lye The wicked speak with a double heart saith David b Psal 12.2 speaking one thing and thinking another 1 Tim. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A double heart makes a double and deceitfull Tongue But a man is not what he saith with his lips but what hee thinks in his heart As Solomon speaks of him that hath an evill eye c Prov. 23.6 7. as hee thinketh in his heart so is he◠eat and drink saith hee to thee but his heart is not with thee This veracity in the mouth is a fruit of sincerity or truth in the inward parts to speak what wee think and to think as wee speak which is a parcel of our conformity to Christ who did no sin neither was guile found in his d 1 Pet. 2.22 lips The wise man makes this the Character of one of the worst of men scil a hatefull hating man that hee dissembleth in his lips and layeth up deceit within him e Pro◠26.24 when hee speaketh fair or makes his voice gracious beleeve him not Ver. 25. for there are seven that is many abominations in his heart But though hee cover hatred in his heart Vers 26. with deceit in his mouth yet his wickednesse shall bee shewed before the whole Congregation God will give Dissemblers over to some great sin that they may bee publickly detected disgraced and detested of all Burning lips saith Solomon f Prov. 26 2◠and a wicked heart are like a potsheard covered with silver dross Burning lips that is in shew of affection or profession of love to others yet without reality as Ezekiels hearers who with their mouth shewed much love Ezek. 33.31 but their heart went after their covetousnesse And a wicked heart intending or wishing evill to others and rejoycing when evill befalls them are like a potsheard covered with silver drosse fair speaking lips upon a false foul-meaning heart are no better than drosse upon dirt silver gilt upon clay Whereas the Tongue of the Righteous is as choice silver Prov. 10.20 therefore his words are of great price but the heart of the Wicked is little worth and his words are of no value Dissemblers are like painted Sepulchers which appear beautifull outwardly but within are ful of rottennesse and uncleannesse So these have fair and flourishing words without but rotten filthy hearts within They are as one saith nought on both sides having a bad mouth and a worse heart Dissembling is but like painting of an old rotten poste or of a wrinkled deformed face with fair fresh colours To cover a rough heart with a smooth Tongue is but as one compares it like drawing a fair glove on a foul hand As wee should pray with David to bee delivered Psal 120.2 from lying lips and from a deceitfull Tongue so that God would keep our lips from lyes and our tongues from Deceits and from disagreement with our hearts Secondly 2 Goodness in Speech have respect in the matter of your speech to goodnesse 1 That it bee good and sound not evil and corrupt 2 Profitable and useful not vain and idle 1 Let your speech be good and sound good matter and good words To this end 1 Speak of God and his Attributes as David did h Psal 145.1 Vers 5. Vers 6. Vers 7. I will extol thee O God my King I will speak of the glorious honour of thy Majesty I will declare thy greatness men shall abundantly utter the memory of thy great goodnesse and shall sing of thy righteousness Vers 8. that the Lord is gracious and full of compassion slow to anger and of great mercy thy Saints shall talk of thy power Vers 11. my Tongue shall talk of thy Righteousnesse all the day long saith David Psal 71.24 speak of the word of God when you sit in your house and when you walk by the way when you lye down and when you rise up i Deut. 6.6.7 David resolved it k Psal 119.172 my Tongue shall speak of thy word God commanded Joshuah that this book of the Law should not depart out of his mouth l Josh 1.8 you ought to keep your Bibles not only in your houses hands or hearts but in your mouthes also to speak thereof Gods Word will furnish you fully with matter of good Discourse upon all occasions To this end hide Gods word in your hearts and they shall bee fitted in your lips and you shall never want good subjects to speak of nor direction to speak aright The mouth of the Righteous speaketh wisdome and his Tongue talketh of Judgement why so the Law of God is in his heart therefore none of his goings or sayings shall slide Psa 37.30 31. Speak of the works of God both creational and providential as David did m Psal 145.5 I will speak of thy wondrous works men shall speak of the might of thy terrible Acts and of his Kingdome which is over all Vers 6.12 and everlasting and of the glory of it Speak of Jesus Christ and his benefits a large subject able to fill the hearts and mouths of all men My heart is inditing a good subject saith David n Psal 45.1 I will speak of the things which I have made touching the King that is not only King Solomon his son but touching Jesus Christ the King of Saints of whom Solomon was but a type and my tongue is the pen of a ready writer free and swift to express the renowned excellencies and just praises of Christ 2 Speak prudent words wise counsel and righteous things as doth the mouth of the righteous Prov. 10.31 3 Speak your own experiences to others Gods gracious dealings with you as the Psalmist did p Psal 66.16 come and hear all yee that fear God and I will declare
RULES FOR THE Government of the Tongue Together With Directions in six Particular Cases 1 Confession of our faults to Men. 2 Confession of Christ before Men 3 Reprehension of faults in others 4 Christian Communication Vrbanity and Eloquence 5 Consolation of the Afflicted 6 Self-Commendation and a Disproof of Perfection in this life Added as a Supplement to the Rules for Governing 1 The Thoughts 2 The Affections In the Precepts for Christian Practice or The Rule of the New Creature new model'd By Edward Reyner Minister of the Gospel in Lincolne Psal 17.3 I have purposed that my mouth shall not transgress LONDON Printed by R. I. for Thomas Newberry and are to be sold at his shop at the three Lions neer the Exchange 1656. To the Reader Christian Reader I Would not trouble the Press or thee with any thing but what I conceive may bee usefull and practical for thy furtherance in grace and obedience the matter whereof I hope will not be burnt when it is tried by fire though the Paper may but that it may bring forth fruit in thee that will remain to promote thy comfort and my account in the day of Christ The good acceptance which my former book entitled Precepts for Christian Practice c. hath as I hear found with sober-wel-minded Christians and the advice of some judicious friends do incourage mee to make this plain peece publick Though Satan seeks to cast an odium upon the holy and precious truths wayes and ordinances of Jesus Christ yea and upon the Books that are written for the Declaration and Defence thereof to bring them all into contempt For Satan feareth that such Books may do poor souls good and his cause hurt which should bee our indeavour to promote as it is his design to hinder This is a common Experiment that as in Preaching so in Printing Satan and his Agents oppose that most which may in probability through Gods blessing be instrumental for publick profit But the God of Truth who loveth Righteousness will throughly plead the cause of his own Truths and Wayes and of the reproaches of his servants from the Tongues and Pens of their enemies in due time Yea the day approacheth wherein God will judge mens Hearts Tongues and Books according to his Gospel Then they who have spoken or written of the matters of God and of his Ministers the thing that is true and right shall bee approved and those that have done otherwise shall to say no more bee reproved Books as well as any other works may help men forward either to Heaven or to Hell and advance their Salvation or aggravate their condemnation A man may do more good or more hurt by writing than by speaking because what is spoken is transient and passeth away but what is written is permanent litera scripta manet and spreads it self further by far for time place and persons than the voice can reach All Christs servants who keep the word of his patience Phil. 1.17 are set for the defence of the Gospel and they must contend earnestly or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 3. 2 Cor. 13.8 conflict one after another for the Fath which was once for all delivered unto the Saints Why should they not do all they can for the Truth in these dayes of Apostasy Heresy and Blasphemy now that Satan and his manifold Instruments do all they can against the Truth that is by writing as well as by speaking by Pen as by Tongue Satan doth furiously drive on a Malevolent design to draw poor souls into delusion and thereby unto destruction by dispersing scandalous railing Truth-perverting soul-poisoning Pamphlets which come forth of the Pres◠like persons out of a Pesthouse with a plague-sore running upon them to infect all that take them into their hands and are taken with them why then should not Christs Ministers 2 Cor. 5.20 who are his Embassadours factor for Christ and as strenuously plead and promote his cause Isa 44.5 in the Press as in the Pulpit and subscribe with their hands unto the Lord and to his truths and waies as well as confess them with their mouths Good books that tend to build up all that read them in faith holiness and obedience Psal 46.4 are like that River the streams whereof make glad the Citie of God Joh. 12. and like that Box of precious Ointment which Mary brake and poured on Christs head the odour whereof filled the house like clusters of ripe Grapes passing under the Press the Juice whereof is fit to be transported to all Nations So the pious labours of Gods servants passing under the Press are fit to be dispersed abroad among Christians far and neer Mr. Cotton The Penning and Reading of godly Books as a Reverend man of God now with God said is a singular improvement of the Communion of Saints as whereby wee injoy sweet and gracious conference with the Saints though unknown to us though absent in place and distant in time yea many ages before us and so partake in the Communion of their most precious Gifts as if they were present with us or as if wee had been long acquainted with them I doubt not but it hath been a cordial to some of Gods servants at death to think and say to God in their manner and measure as Christ did in his Father Joh. 17.4 I have glorified thee on the Earth I have done the work thou gavest mee to do to wit by writing as well as by speaking by Books as by Sermons When I had the former Treatise under my hand this came into my mind that to adde to the Government of the Thoughts and of the Affections some Rules for the Government of the Tongue might bee suitable seasonable and profitable But I labouring under some bodily Infirmities laid the Thoughts thereof aside yet afterwards God revived them in mee and made my spirit willing to undertake the work and assisted mee graciously in it blessed bee his Name And now Reader I present it to thee and put it into thy hand as a Gospel-Grammar to teach thee not variety of Tongues but Sanctitie and Excellency of speech The Art of speaking well that is the Language of Canaan or of a Christian Do not only look on this Book by Perusal but live it by Practice to wit to the Rules described therein and it will lead thee towards Perfection in some good measure on earth though the full attainment therof bee kept as a Reserve for Heaven The Lord accompany this Book with his Presence and Power that it may bee effectuall to tame that unruly Member thy Tongue and to make thee a good Linguist in the School of Christ Psal 16.9 with Act. 2.26 then will thy Tongue be thy glory indeed To this end I beg a concurrence of thy Prayers with mine at the Throne of Grace that God would bless it and make it a blessing to all that read it That the fruit of it like
of his people to bee affected with to make an impression on them The Fifth Rule Get some common heads into your minds and hearts that may bee of general use to all and at all times as the sinfullnesse of sin the excellency of Christ and Grace the vanity of Creatures the uncertainty and troubles of life the approach and great consequence of death the last judgement the joyes of Heaven and torments of Hell the piety and felicity of the godly the iniquity and misery of the wicked especially get not only your heads fraught with notions but your hearts fil'd with affiance in affection to and experience of Jesus Christ and speak of him freely and frequently to others to carry Christ to them or to draw them to Christ As the Spouse did of her beloved Cant 5.10 6.1 c. to the daughters of Jerusalem as the two Disciples going to Emmaus did of Jesus of Nazareth and the Prophet did of that good matter his heart had indited concerning Christ the King of Saints Psal 45.1 for Christ is a most sweet profitable and successfull subject of discourse and ever in season The Sixth Rule The asking and answering of questions aright may conduce much to mutual edification As when others have doubts and desire to bee resolved in matters of Religion or in cases of conscience wee may help them greatly by giving them clear and sound answers or solutions thereof This is a fruitfull way of improving time and talents abilities and opportunities This wee find under precept in the old Testament and under practice in the New 1 Under Precept in the Old Testament there are commands for asking and answering questions about the word and works of God As 1 Children of their Fathers concerning 1 Gods Providence ask thy Father and hee will shew thee Dâ—u 32.6 7 8. thy elders and they will tell thee to wit the wondrous works God did for Israel as in their redemption out of Egypt in dividing the land of Canaan among them by Lot when your Children ask their Fathers in time to come what mean you by these stones set up in the midst of Jordan Then yee shall answer them Josh 1.6 7. that the waters of Jordan were cut off and those stones shall bee for a memorial unto the Children of Israel for ever scil Vers 21 22 That Israel came over this Jordan on dry land As the Children were to ask the meaning of Gods great Works so their Parents were enjoyned to answer them and instruct them in the knowledge thereof 2 Concerning Gods Ordinances or religious Services and the meaning and reason of them as of the Sacraments and administrations of them Children were to ask and their Parents were commanded to teach them the occasion signification and use thereof as of the Passeover Exod. 12.26 27. When your children shall say what mean you by this service yee shall say it is the Sacrifice of the Lords Passeover In like manner should Christians teach their Children the meaning of Gospel-Sacraments scil Exod. 13.14 15. Baptism and the Lords Supper so concerning the consecrating of the first-born see what that meant 3 Concerning the Law of God Deut. 6.20 When thy Son asketh thee what means the Testimonies Statutes and Judgements which the Lord our God hath commanded you That is the whole Law Moral Ceremonial and Judicial Ainsw One calls this A brief Catechism containing the Grounds of Religion Vers 21. to the end Then thou shalt shew unto him the occasion end and benefits thereof the Law was given to the Fathers psal 78.5 6 that they should make it known to their children 2 People of their Ministers Mal. 2.7 The Priests lips should keep knowledge and they should seek the Law at his mouth Not only in publick by hearing his Doctrin but in private also by propounding their Doubts and Queries to him 3 One private person of another Thus shall yee say every one to his neighbour and every one to his brother Ies. 23.35 what hath the Lord answered and what hath the Lord spoken It is said in Zech. 3.10 Yee shall call every man his neighbour under the Vine and under the Fig-tree Some understand this not only of a secure State without all danger and fear but of their communion together to promote the salvation one of another 2 The duty of asking Questions wee finde under practise and example in the New Testament this was an edifying course to the Disciples of Christ and Primitive Christians when Christ spake these words concerning the removing of his bodily presence from them Joh 16.16 17 A little while and yee shall not see me c. The Disciples first enquired among themselves what these words meant and because they could not satisfie themselves they were desirous to ask Christ to explain himself Vers 19 20.21 which he perceiving did when the Disciples heard Christ deliver any thing which they understood not they asked him the meaning thereof when he was alone Mark 4.10 As of the Parable of the Sower and of that Parable or sentence Mar. 7.15.17 That which goeth into a man cannot defile the man but the things which come out of him Mar. 10.9 10.11 Mar. 13.1 2 3 4 And of what he spake concerning the indissolubleness of marriage and the destruction of the Temple When the Eunuch understood not what he read in Isaiah concerning Christ Isa 53.7 he asked Philip the meaning Acts 8.34 35 I pray thee of whom speaketh the Prophet this of himself or of some other man Then Philip opened the Scripture to him Let Christians take notice of their doubts and scruples and wait for an occasion to propound them to such as are able to resolve them To question much is the way to learn much especially if the questions bee suited to the Askers necessity and to the Answerers faculty this is the way to glean up knowledge Col. 4.6 There is a dexterity in asking and answering questions aright 1 Questions should be asked not out of curiosity to shew wit or please fancy or to scratch an itching humour but in sincerity out of love to the truth to know it to the end we may do it and readily to submit to it when it is discovered to us 2 Not about things that are vain and unprofitable but what may tend to godly edifying in faith and love 1 Tim. 1.4 in holiness and obedience 3 Avoyd subtile and acute Questions in common discourse which as one saith resemble Crafishes where there is more picking work than meat to eat These ingender strife of words vain janglings and animosities 4 Questions of Religion should bee debated without pride and passion or desire of praise or victory but in a spirit of love and meekness that truth may be made to appear to strike fire that by the sparks of Arguments we may light the lamp of truth 1 Tim. 6.4 Hereby we
of the Almighty that is the pricking stinging sense of Gods displeasure were within him Chap. 6.4 the poyson whereof drunk up his spirits and the terrouts of God set themselves in aray against him yet afterwards God shined upon Job graciously Job 42.4 turned his face and favour towards him and Job saw God with the seeing of the eye which imports clearer discoveries of God to him than hee had formerly and the Lord blessed the latter end of Job more than his beginning Vers 12 Heman the Ezrahite who was one of the wisest men in all Israel 1 King 4.31 Psal 88. next after Solomon who is described to bee under as heavy a condition of a deserted wounded spirit as any wee read of complains as grievously in that sad Psalm of terrours and anguish as if hee was in Hell Vers 3. My soul is full of troubles and my life draweth nigh to the grave Thou hast laid mee in the lowest pit Vers 6. in darknesse in the deep as if hee was already possessed of the torments of hell Vers 7. and in the gult of despair Thy wrath lieth hard upon mee and thou hast afflicted mee with all thy waves the waves of Gods wrath beat with endlesse and violent dashings upon his soul Vers 14. Lord why castest thou off my soul why hidest thou thy face from mee I am afflicted and ready to dye Vers 15. from my youth up while I suffer thy terrours I am distracted Vers 16 thy fierce wrath goeth over mee thy terrours have cut mee off c. What a deep sense had Heman of Gods wrath and the effects thereof as 1 That it was fierce wrath 2 Overwhelming it went over him 3 Affrighting cutting killing wrath thy terrours have cut mee off 4 Surrounding wrath compassing him about like deep waters They i. e. thy wraths came about mee like water Vers 17. 5 Continuing wrath all the day yea many years even from his youth up was hee exercised with the terrours of the Lord with the fears and feeling of his wrath so that hee thought the reviving of his soul by comfort would be no less than wonders shewed to the dead a miracle of mercy and causing of the dead to arise and praise God Vers 10. Now though Heman was cast down so low yea cast off as to his sense yet not indeed for hee had support in the deeps of his distresse because he could in some measure exercise faith and prayer O Lord God of my Salvation Vers 1. I have cryed ngiht and day before thee let my prayer come before thee c. Vers 2. yea hee resolved to continue praying till God gave him an answer of peace and comfort Vers 13. Doubtlesse God compensated his delay with exuberancy of comfort David a man after Gods own heart Psal 143.4 42.11 119.25 yet even his heart was sometimes full of heaviness and desolate and his soul was disquieted and dejected within him and did cleave unto the dust Psal 38.2.3 Thine arrows saith he to God stick fast in mee and thy hand presseth mee sore There is no soundnesse in my flesh because of thine anger neither is there any rest in my bones because of my sin for mine iniquities are gone over my head as an heavy burden Vers 4. they are too heavy for me I am troubled I am bowed down greatly I go mourning all the day long Uers 6. I am feeble and sore broken I have roared by reason of the disquietnesse of my heart Uers 8. Yet in duetime God quickned him according to his word and made him full of joy with the light of his Countenance Jesus Christ was a perfect Anatomy of an afflicted soul as Mr. Mat. 26.38 Greenham calls him in his agony both in the garden when hee said my soul is exceeding sorrowful even unto death which made him pray thrice most fervently Luk. 22.44 to his father If it bee possible let this cup passe from mee and made him sweat great drops of blood falling down to the ground and on the crosse for his agony continued lesse or more till his death when hee cryed out being ready to breath out his last my God my God why hast thou forsaken mee when the wrath of God for our sinnes lay upon his humane soul in the weight of it the Godhead with-drawing it self for a while as to sense not to support Christs example in this case is most comfortable for an afflicted conscience you may read of such dreadful desertions storied in the lives of many who were dear to God I will relate three remarkable examples which are well collected by Mr. Bolton in his instructions for comforting afflicted consciences because this little peece may come into some hands who have not read the same in any other book Mr. Peacock a worthy servant of God when hee reckoned with himself about some smaller sinnes for these saith hee I feel now an Hell in my conscience upon other occasions as the visits and speeches of his friends hee groaned and cried out lamentably Oh mee wretch Oh mine heart is miserable Oh Oh miserable and woful the burden of my sinnes lyeth so heavy upon mee I doubt it will break my heart oh how woful and miserable is my state that thus must converse with hell-hounds But before his end hee was wonderfully recovered and raised up from his depth of spirituall misery to a height of heavenly joy and comfort as appears by his speeches I do saith hee God be praised feel such comfort from that what shall I call it Agony said one that stood by nay saith hee that is too little had I five thousand worlds I could not make satisfaction for such an issue Oh the Sea is not more full of water nor the Sunne of light than the Lord of mercy yea his mercies are ten thousand times more what great cause have I to magnify the great goodnes of God that hath humbled nay rather exalted such a wretched miscreant to an estate so glorious and stately The Lord hath honoured mee with his goodnesse The joy that I feel in my heart is incredible Mr. Glover of whom you may read in the Acts and Monuments was exercised divers years with tentations stings of Conscience unexpressible pangs of grief and buffetings of Satan Upon apprehension of some backsliding hee was so perplexed that if hee had been in the deepest pit of hell he could almost have despaired no more of his salvation which exceedingly wasted his body decayed his senses so as he could have no joy of his meat yet hee was forced to eat against his appetite to defer the time of his damnation so long as hee might conceiving he should be thrown down into hell as soon as the breath was out of his body yet afterward hee was so raised ravished and spiritualized that as Mr. Fox relates hee was like one placed in heaven already and dead
Calamy Simeon Ashe William Taylor London June 28. 1656. To the Reader THe Tongue of man is the hearts interpreter Quotidiana fornax nostra est humana lingua Aug. lib. 10 Confes Mat. 12.34 the inward motions of the mind have vent at the mouth as sparks from a Furnace and the souls conceptions are brought forth by its busie Midwifery the Tongue is the key that unlocks the hearts treasury out of whose abundance it speaks Our discourses are discoveries of what is within as when the Pump goes we may know what water is in the Fountain whether clear or muddy or when the clapper strikes wee may guess what metal is in the Bell the corruption of mens minds not much unlike the inflammation of a Feavour ordinarily breaketh forth and blisters upon their tongues he that is rotten in his heart is commonly rotten in his talk and as evil words corrupt good manners so they discover corrupt manners the foul stomack betrays it self in a stinking breath And where Grace is in the heart it will manifest it self in holy heavenly savoury speeches every true Christian endeavours to derive not only Grace into his heart from Christs annoynting but of that grace that was poured into his lips they that feared the Lord spake often one to another Psal 45.2 Mal. 3.16 And as words discover much the present frame of our souls so have they no small influence upon the settlement of their everlasting state they are not a key only to open the hearts treasury but to let in or shut out from heaven Mat. 12.36 37. Every idle word that men shall speak so saith the Word of truth they shall give account thereof in the Day of Judgement for by thy words shalt thou be justified and by thy words shalt thou bee condemned The Arrows of idle words though shot out of sight and possibly quite forgotten will hereafter drop down upon the heads of such as drew the bow Words are but wind is the common saying but they are such wind as will either blow the Soul to its haven of rest if holy wholsome savoury spiritual and tending to edification or else sink it in the dead sea and bottomless gulf of eternal misery if idle prophane frothy and unprofitable Upon these and many other important and weighty considerations it appears of what consequence it is that men take special care for a regular ordering of this unruly member the Apostle James compares it to fire and that had need be watcht and well tended for it is a good Servant Jam. 3.6 Jam. 1.26 but a bad Master and he lays a mighty stress upon it If any man seemeth to bee religious and bridleth not his tongue this mans religion is vain the not bridling of the tongue stains and sullies the most gay and fair profession and without this all is but seeming and vain religion Prov. 13.3 He that keepeth his mouth saith Solomon keepeth his life the double guard of lips and teeth is not enough there must be thine own watchfulness Where is that man that loveth not life that desireth not many days that hee may see good for the attainment of this blessedness the Psalmist gives an excellent rule Psal 34.12 13 Keep thy tongue from evil and thy lips from speaking guile and therein he lays not a burden upon others which himself will not touch with his own finger but his resolutions are accordingly Psal 17.3 Psal 39.1 I have purposed saith he that my mouth shall not transgress And I said that is within my self by a setled purpose I will take heed to my ways that I sin not with my tongue and because his own watchfulness and custody might be insufficient and his tongue that unruly evil might possibly like a wild pampered Horse break the bridle he beggs of God that he would set a watch Psal 141.3 and appoint a Centinel Set a watch O Lord before my mouth keep the door of my lips This godly and reverend Author whose name is well known and precious to many of Gods Children by his former useful labours hath bestowed his pains judiciously thou wilt say if thy self beest such for thy help in this so highly necessary and sadly neglected business it is not long since hee published some Rules for the Government of the Thoughts and Affections which were so it hath pleased God in his holy and wise Providence to order it a preparative and introduction to this excellent Treatise that the Pot being washt and kept clean within there might no scum arise or boyl over at the brim or the heart being taught to indite a good matter the tongue might bee as the pen of a ready writer God hath put this Book into thy hand Read Consider Meditate Practise get the Language of Heaven while thou art in thy Journey and God bring thee to the glory of Heaven at thy journies end So counselleth so prayeth he that is Thine in the Lord for the service of thy soul JOHN MERITON THE GOVERNMENT Of the TONGUE Psal 39.1 I said I will take heed to my waies that I sin not with my Tongue DAvid labouring under some great trouble either Absoloms conspiracy as some think or a bodily infirmity as others for fear of impatient expressions hee resolved to watch over his waies that hee might not offend with his Tongue by murmuring against God or by speaking against men and to keep his Mouth with a bridle or a muzzle for his mouth while the wicked were before him that is to keep silence in the audience of the wicked to speak nothing that might reflect dishonour to God discomfort to his Soul or that might give the wicked occasion of rejoycing or calumniating Hence wee learn this Doctrin All that would live godly should take heed they sinne not with their Tongues The Subject I intend to handle is The Government of the Tongue Touching which I shall spread before you Three things scil 1 Preparatives to it 2 Rules for it 3 Reasons of it 1 Preparatives to the Government of the Tongue Three especially 1 Wisdome 2 Resolution 3 Well-ordering of the Heart 1 Wisdome is required hereto For that Wisdome is the Fountain and principle of speaking wel even Philosophers and Orators affirm it I mean of speaking not diversity of Tongues according to Grammatical Rules as Latine Greek Hebrew but of speaking any Tongue or Language that is in use bee it English French Dutch c. not onely morally but Theologically well according to the Rules of Gods word which teacheth us Artem benè loquendi as well as Artem benè vivendi the Art of speakinwell as of living well To know fully what is the duty of the Tongue and to order it accordingly this is wisdome which is as necessary to the Government of the Tongue as the eye is to direct the foot as light is to shew a man his way as understanding is needfull in a Pilot to guide the ship in a master
saith a Rom. 13.7 Paul that is in word as well as in deed By denying pitty and relief to others 4 Tongue-slanders by raising or spreading false reports of others as many did of b Jer. 20.10 Jeremiah who said report and wee will report it By bearing false witnesse against others By judging hardly of other mens 1 Sayings and doings as Eli did of Hannahs moving her lips when shee prayed in her heart onely Eli said to her how long wilt thou bee drunk put away thy wine from c 1 Sam. 1.13 14. thee and as they did of the Apostles speaking diverse Languages who mocking said These men are full of new d Act. 2.13 wine 2 Of other mens persons as Jobs friends condemned him for unrighteous because hee was so greatly afflicted and the Barbarians did Paul for a murderer when the viper came out of the fire and fastned on his hand Act. 28.4 Thus God hath shewed thee O man in his Law what is good and what the Lord thy God requireth thee to speak and what he forbids thee to say Speak good and not evil II Profitableness of Speech Eph. 4.29 Let your speech bee profitable and useful not vain and idle Let no corrupt communication proceed out of your mouth saith Paul but that which is good to the use of edifying or to edify profitably that it may minister grace to the Hearers And in Eph. 5.3 4. neither filthinesse nor foolish talking nor jestings which are not convenient but rather giving of thanks Our Speech should bee profitable for four Reasons Reas 1. Because vain speech proceeds from a vain mind and is the badge of a vain man Scurrilous jests are the fome and froth of wit Though they seem to have the honey of mirth in their mouth yet they really carry a sting of grief and shame in their Tale which they leave behind them sticking and pricking in mens Consciences Reas 2. Because Christ saith that of every idle word viz. Mat. 12.36 which is frivolous and fruitlesse that men shall speak they shall give account thereof in the day of judgement The Gospel which is the Law of Liberty by which Christians shall bee judged gives no license to vain thoughts or idle words but all men must be accountable to God for both another day Reas 3. Because vain speech is the Language of strange Children that is of such as are strangers to God and to his people and to speaking by the rule of Gods word David prayed to bee delivered from the hand of strange Children whose mouth speaketh c Ps 144.7 8 vanity Agur coupleth vanity and lies together and makes the one a step to the other f Prov. 30.8 Remove farre from mee vanity and lies It s a sign and fruite of the death and decay of Godly faithful men when they speak vanity every one with his g Psal 12.1 2. Neighbour Reas 4. Because idle words vain speech c. are not convenient but unbecomming the Saints their prudence and gravity seriousnesse and sanctity They are inconsistent with yea repugnant to the Excellency of their Tongues and Speech Prov. 10.20 The Tongue of the just is as choice silver then all its words should bee of worth and value Now idle words are drosse nothing worth a hundred of them are not worth a brasse farthing How unsutable and ill-becomming are drossy words to a silver Tongue A wholesome Tongue is a tree of life h Prov. 15.4 and a mans words are the fruite of the mouth Now a good Tree bringeth forth good fruite saith our k Mat. 7.17 Saviour This is true of the tree in the mouth to wit the Tongue as well as of the tree in the field What are idle words but chaff or worse How uncomely are chaffy words to a Tongue that is a tree of life The lips of knowledge are a precious l Prov. 20.15 Iewel Vain speeches are like pebbles and dust which are unseemly to come out of Jewellips Not only Ministers but private Christians Mat. 5.13 are the salt of the earth therefore their speech must be seasoned with salt of discretion m Col. 4.6 that will preserve the mouth from vanity and idle words which are altogether unsavory and from putrefaction by them For idle words may grow into putrid speeches Though words bee accounted light but as wind yet a wise man ought to order them so as they may blow profit to some body You say it is an ill wind that bloweth no body profit so that is an idle word that is not fit to do any good or good to any Thirdly 3 Manner of Speech Have respect to the manner how yee speak To this end Let your speech be alway with grace seasoned with salt n Col. 4.6 Grace is that to speech which salt is to meat and was to sacrifices to make it savory and wholesome to preserve it from putrefaction Our speech should taste of grace as meat doth of salt Salt feasoneth all things so doth grace it pouders and seasons heart and Tongue the thoughts affections and expressions Hence wee read not only of grace in the heart Heb. 13.9 but of grace in the lips also Prov. 22.11 The words of a wise mans mouth are grace Eccl. 10.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the people wondered at the words of Grace which proceeded out of Christs mouth o Luk. 4.22 When our speech is without grace it wants seasoning it doth not relish well I commend to you seven Graces for your lips ◠Graces of the Lips 1 Fitnesse of speech 2 Fewnesse of words 3 Meeknesse 4 Modesty 5 Reverence 6 Caution 7 Constancy The first Grace is fitnesse of speech and rightnesse of Answers to chuse out fit words 1 Fitnesse of Speech not only to expresse your minds but fitted to the matter persons and occasion spoken off or to which are required to make up the due manner of speech This grace of the Lips is a due observation of all circumstances viz. time Place and persons and an accommodation and commensuration of speech thereunto Jobs friends spake good words and excellent things for matter but being not fitly applyed to Jobs person and condition for they mistook him as if hee had been an Hypocrite by reason of his great afflictions they failed much in the manner of their speech So their words proved Corrasives to Job which should have been Cordials and they miserable comforters who should have been Physitians of great value great revivings and refreshings to Job Right words spoken plainly and directly Right words are effectual to purpose are effectual comely and pleasant 1 Effectual for they hit the mark light in the nick and strike on the right string How forcible are right words saith Job p 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
more or lesse when he was drunk 2 Sam. 25.36 37. until the morning when hee had slept out his wine Words are lost when spent upon such as are uncapable or indisposed to receive them Christ had many things to say unto his Disciples which he deferred to declare unto them untill they could bear them q Joh. 16.12 6 When those speak who are above us in age gifts grace or authority Unto mee men gave ear saith Job and waited Job 29.21 22. and kept silence at my counsel after my words they spake not again and my speech dropped on them Elihu because he was young and Job and his three friends were all elder than hee therefore he kept silence as long as Job or any of his friends had any thing to say r Job 32.4 to 8. I am young and yee are very old wherefore I was afraid Vers 6. and durst not shew you mine opinion I said daies should speak and multitude of years should teach wisdome Vers 7. See that phrase of laying the hand on the mouth in such a case Job 29.9 10. Judg. 18.19 7 When we hear reproofs for our miscarriages we should drink them in as the earth doth rain and bring forth the fruits thereof in amendment It s a fit season then to be silent especially for Servants when their masters tell them of their faults They should not answer again ſ Tit. 2.9 but hold their peace and mend their faults 8 The last season of silence is when we are ignorant of the matters spoken of or they are above our reach or they are such things as do not concern us we should not be busie-bodies with our Tongues no more than with our hands in other mens matters or they be secrets our own or others In these cases silence would better become our mouthes than speech as it would have done theirs who desired to be teachers of the Law 1 Tim. 1.7 yet understood neither what they said nor whereof they affirmed Now its good to keep silence in the seasons thereof Reasons for Silence for three Reasons Reas 1. Because silence prepares for audience and for learning what others teach us either in publick or in private Then all the multitude kept silence Act. 15.12 and gave audience to Barnabas and Paul that is held their peace to hearken attentively when they declared what miracles and wonders God had wrought among the Gentiles by them Pauls Rule holds true for men as well as for women Let the Women learn in silence t 1 Tim. 2.11 and so the man Let both bee silent that they may learn Eliphaz u Job 4.16 17. stood still and was silent waiting to hear what should bee spoken to him by the spirit then hee heard a voice saying Shall mortall man be more just than God Reas 2 Because silence is a semblance of wisdome Even a fool when hee holdeth his peace is counted wise vv Prov. 17.28 and he that shutteth his lips is esteemed a man of understanding Eloquere ut te videam For speech discovereth what men are Fools would discover their ignorance folly and weaknesse if they speak which is covered by their silence O that you would altogether hold your peace Job 13.5 and it should bee your wisdome was the speech of Job to his friends Reas 3 Because silence in its season is a grace to the lips as well as speech and there is beauty in the one as well as in the other Gods word teacheth us the Art both of silence and of speech There is wisdome in keeping silence as in speaking Hee that refraineth his lips is wise saith Solomon x Prov. 10.19 and A fool uttereth all his mind but a wise man keepeth it in till afterwards y Prov. 29.11 Till then is a time of silence It is a true saying hee knoweth not how to speak who knoweth not how to hold his peace If we speak when we should hold our peace then speech is our folly So much of the Seasons of silence 2 Now follow the seasons of Speech The seasons of Speech when its time to speak I will name four First when we are called to speak by God or man 1 Pet. 3.15 when wee are stirred up in our spirits to speak provided we keep within the compasse of our Callings therein and do not stretch our selves beyond our line let private persons take heed how they undertake to speak publikely or usurpe the place of Magistrate or Minister They may question whence such a motion proceeds whether from Pride passion Envy Bitter Zeal or a mis-guided spirit rather than from the good Spirit of God who is the God of Order not of Confusion what men speak out of their place is spoken out of season Second Season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when God gives us the door of utterance ability freedome and boldnesse of speech which is a great grace to our Lips when our words flow freely from us as water out of a Fountain and fly swiftly like arrows out of a bow Eph. 6.19 Paul beg'd the Ephesians prayers to God to obtain this grace of Speech for him for mee that utterance may bee given mee that I may open my mouth boldly Third Season When an opportunity is given of speaking for the glory of God or for the good of Men. 1 For the Glory of God as to defend his truth plead his cause advance righteousness and to disgrace and suppresse sinne to own God in the particular dispensations of his providence and to give him the praise of them whether mercies or judgements To this end turn your Tongues to Gods Providence 1 To sing praises for mercies as the Jews did When God turned again the Captivity of Sion Psal 126.1 2 then was our mouth filled with laughter and our Tongue with singing Then said they among the Heathen the Lord hath done great things for them When the heart rejoyceth the Tongue is glad z Act. 2.26 or the glory rejoyceth a Psal 16.9 to glorify God 2 To make Lamentation for miseries so the Jews in Babylon did sigh weep and lament the miseries of Sion but could not sing the Lords Song in a strange land 2 For the good of men Psal 137.1 4 as 1 To instruct the ignorant 2 To reprove the disorderly In this case Answer a Fool according to his folly Prov. 26.5 least hee be wise in his own conceit Stop his mouth by reproof Stone him as one saith with soft words and hard Arguments 3 To comfort the feeble minded and support the weak 1 Thess 5.14 4 To resolve the doubtfull 5 To reduce the Erroneous b Jam. 5.20 6 To Stablish the wavering Act. 14.22 7 To vindicate the Slandered 8 To deliver the persecuted Act. 12.5 as the Church did Peter out of prison by their Prayers 9 To help them to right that suffer wrong To this end we should speak
for them 1 Who cannot speak for themselves Prov. 31.8 open thy mouth for the dumb 2 Who if they do speak may not be heard Prov. 31.9 and 24.11 12 Open thy mouth plead the cause of the poor and needy 10 To procure and promote Sions c Isa 62.1 6 welfare All these are fit occasions to speak on and fit Seasons to speak in And by not speaking then wee betray the cause of God the good of others the credit of the Gospel and the conscience of our duty Then silence is our sin and our shame Fourth Season of Speech is when the persons to bee spoken too are attentive willing to hear and in a readinesse or capacity to receive our words as the people did Jobs Job 29.23 They waited for mee to hear mee speak and they opened their mouth wide i. e. gaped for my words as for the latter rain Jobs speech was then in season When they to whom wee speak seem to have an obedient ear to take in that Counsel comfort or reproof wee give forth to them and to bee wrought upon thereby and appear to bee as mettal melted fit to bee new moulded as iron heated fit to bee hammered as hungry empty bellies fit to bee fild and fed In this posture Christ found the Woman of Samaria John 4. therefore hee spake to her many things Our Speech should bee in season for three Reasons Reas 1. There is beauty and sweetnesse therein Ecel 3.11 For God hath made every thing beautifull in his time that is in the season God appointed to it every word as well as every work Silence in its season and speech in its season Such are words of Delight which the Preacher sought to find out d Eccl. 12.10 A word fitly spoken saith Solomon that is for time as well as for place or persons is like apples of gold in pictures of silver Some think it was a kind of ornament used in those dayes or that golden Apples were set in silver Cases or Dishes so as the one did grace and let out the other Gold and Silver are precious mettals Apples and pictures are pleasant to the eye lovely to look upon Apples are also sweet to the mouth Words are the pictures of the mind drawn with the pencil of the Tongue and the apples of the mouth are the fruits of the lips Good words spoken in season are precious and pleasant sweet and amiable gold for their worth framed as one hath it to silver-like opportunities Herewith the Spouse craves to bee comforted Cant. 2.5 Comfort mee with Apples for the savour of these apples that is of good seasonable words greatly refresh Languishing fouls that are sick of love to Christ Christ commends the smell of the Churches Nose or mouth her sweet breath to be like apples for their redolency fragrancy in the season of them Cant. 7. Apples have a delightfull breath or smell Words inseason are like the apples of Eden that grow upon the Tree of Life for a wholesome Tongue is a Tree of Life Prov. 15.4 and the fruit of the righteous is a Tree of Life e Prov. 11.30 and seasonable words are a part of that fruit They are like flowers in the Spring fresh and fair in their colours exceeding Solomon in his Glory sweet and pleasant in their Smell Words spoken out of season are like withered flowers without colour and smell To keep Time in Musick makes it melodious to strike and stop every string and sing every note in due season So words spoken in season are Musick and melodie in the ears of those that hear them Reas 2. There is efficacy and acceptablenesse therein Prov. 15.23 A word spoken in due season how good is it how profitable and effectuall how welcome and acceptable even as rain in season how doth it refresh the earth and make it fruitfull It s as meat in season which nourisheth and satisfieth all living Creatures f Ps 145.15 16 as fruit in due season which God hath promised the righteous shall bring forth Psa 1.3 fully ripe savoury and wholesome yea as a Coach upon the wheeles for the words runne thus in the Original A word spoken upon his wheels g Prov. 25.11 it moves easily and swiftly goeth smoothly and roundly away like a Triumphant Chariot being oiled with the fitnesse of the season wherein it is spoken Abigals speech to David and the wise woman of Abel's speech to Joab how good were they being spoken upon the wheeles to save Nabals life and the City of Abel 1 Words spoken out of season are like a Cart without wheeles or like Pharaohs Chariots when the wheels were taken off which made them go heavily They are uncomely and uncommodious as snow in summer and as rain in harvest which doth hurt The same words spoken at one time scil in season would bee butter and honey yea kisses which spoken at another time viz. out of season may prove wormwood and gall yea stabs Reas 3. There is art and expertness therein It requires great wisdome and skill to circumstantiate words well or to fit them to time and place c. to discern the opportunity of a speech It is a parcell of Tongue-skill or learning to time a word well as to time notes and stroaks in Musick Isa 50.4 God hath given mee saith the Prophet Isaiah and to Christ much more the Tongue of the learned that is a well-skild Tongue that I should know how to speak a word in season or how to time or season a word to him that is weary If wee speak not when wee ought then silence is our folly Opportunity is the quintessence of time for speaking as well as for acting Fifthly and Lastly Have respect to the End why you speak The end of Speech let that bee pure and sincere to wit Gods glory Others good As the Occasions that have in them a tendency hereunto are an opportunity of Speech So a fixed intention or aim at these two is the right end of Speech 1 Gods glory whether yee eat or drink or whatsoever you do saith Paul So 1 Cor. 10.31 whether yee keep silence or speak or whatsoever yee say say all to the glory of God To this end account your Tongues your glory as David not to trumpet your own excellencies or praises but to declare the Majesty and glory and honour of God 2 Others good for their instruction Reprehension Consolation Direction Confirmation Reduction Resolution Vindication Satisfaction Keep these as the mark in your eye to take aim at in what yee speak as to man according to the Apostles Rule which should bee followed both in the intention and execution of our Speech Let no corrupt communication proceed out of your mouth Ephes 4.29 but that which is good to the use of edifying that it may minister grace to the Hearers Let your ends in speaking ever bee to bring glory to God and to
do good to others The Tongue is an usefull instrument 1 For Healing Prov. 12.18 the tongue of the wise is health 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifieth a medicine or healing So it is rendred in Prov. 4.22 A wise godly man hath an Apothecaries shop in his mouth and healing Medicines therein of all sorts for the cure of all kinds of distempers and diseases in the Spirits speeches and carriage of others And the time of speaking is a time of healing like Spring and Fall to give physick in A holy Tongue hath a healing property to lick the sores of others whole It hath in it the Balm of Gilead to heal wounds and the Oyl of gladness to ease pains A wholesome Tongue or the healing of the tongue is a Tree of life Prov. 15.4 saith Solomon it cureth blindnesse by instruction Corruption by Reprehension and Sadnesse by Consolation Hardness by Lenitive and deadnesse by Corrasive arguments A charitable Tongue is medicinable to lick others whole who have been lashed sore with Scorpion Tongues 2 For Feeding The lips of the Righteous feed many saith Solomon b Prov. 10.21 Christians should have meat in their mouths to feed others with wholesome counsel comfort and the like as Doves do one another Thy lips O my Spouse drop as the hony-comb saith Christ c Cant. 4.11 hony and milk are under thy Tongue These two were the blessings of Canaan and are the fruits of a godly mans mouth to feed others with both for nourishment and delight His lips are full of Hospitality or a free Table furnished with the dainties of heavenly grace-ministring Soul-nourishing words A godly man hath a Dole of grace at the door of his mouth as well as of Alms at the door of his house It s bad and sad beyond expression to abuse the Tongue or not to use it to good ends and purposes To propound a good end in all wee speak is a means to order our words aright to attain the same and to put our Tongues alwayes to good use As to consider the end of our actions is the way not to do amiss The Third Rule Commit your Tongues as well as your heads or hearts into Gods hands 3 Rule to guide them aright and to keep them from evil Reas Because God is the Tongues maker as hee said to Moses f Exod. 4.11 who hath made mans mouth or who maketh the dumb or deaf c have not I the Lord and the Tongues Master to 1 Command it 2 Guide it 3 Keep it 4 Purge it 5 Prosper it 1 God is Lord over the Tongue to command it to speak or to keep silence His Law binds our Tongues as well as our hands to obedience and wee must yeeld subjection to God in the one as well as in the other Our lips are not our own to use as wee list Psal 12.4 but they are Gods who is Lord over us God keeps the key of mans mouth and his hand openeth and shutteth it at his pleasure as he did Ezekiels mouth cap. 3 26 27. and cap. 33.22 and Daniels mouth cap. 10 15 16. Luk. 1.20 Thus God shut Zacharias his mouth for his unbeleef and opened it again vers 64. If God open the mouth none can shut it as hee did the mouths of his Prophets Nations and kingdomes could not stop them and of Christs Apostles neither Imprisonment nor the Councils command of silence could make them hold their peace wee cannot but speak said Peter and John the things which wee have seen and heard g Act. 4.20 And if hee shut it none can open it Ezekiel Daniel Zacharias were all dumb till God pleased to open their mouths God can open and shut the mouths of Beasts at his pleasure The Lord opened the mouth of the Ass to reprove her master Balaam h Numb 22.28 30. 2 Pet. 2.16 The dumb Ass spoke with mans voice God shut the Dogs mouths in Egypt to one moved his Tongue against any of the Children of israel against man or beast i Exod. 11.7 Din. 6.22 God shut the Lions mouths that they should not hurt Daniel God can put a muzzle on mens mouths and tye up or restrain their Tongues when hee pleaseth as hee did Labans from speaking to Jacob either good or bad k Gen. 31.24 and the Canaanites none of them moved his Tongue against any of the Children of Israel l Josh 10.21 God can heal all Tongue-infirmities and impediments of speech as Christ opened the ears and loosed the Tongue of him that was deaf and had an impediment in his speech and hee spake plain m Mar. 7.33 34 35. Isa 35.6 32.4 God can make the Tongue of the dumb to sing and the Tongue of the Stammerers ready to speak plainly or elegantly Pray the Lord to keep the key of your mouthes ever in his own hand to open them when hee would have you to speak and to shut them when he would have you to keep silence Pray with David n Psal 51.15 O Lord open thou my lips and my mouth shall shew forth thy praise to wit upon all occasions and heal Lord what is amiss in my mouth 2 God is Lord over the Tongue to guide it what to speak and how and when That was a sweet and gracious promise of God to Moses when Moses made excuses to wave the service of God imposed on him Exod. 4.10 O my Lord I am not eloquent or a man of words but I am slow of speech and of a slow Tongue God said unto him Now therefore go and I will bee thy mouth and teach thee what thou shalt say Vers 12. God can put what words hee will into mens mouths and make them speak not what they will but what he pleaseth and some time contrary to what they intend Thus God made Balaam to blesse Israel when hee came to curse them and he could do no other as hee told o Numb 22.38 and 35. Balak Loe I am come unto thee have I now any power at all to say any thing the word that God putteth in my mouth that shall I speak If Balak would give mee his house full of silver and gold I cannot go beyond the word of the Lord my God Numb 22.18 Chap. 24.13 to do lesse or more but what the Lord saith that will I speak God is the Author and Doner 1 Of Tongue-gifts and lip-learning The Lord hath given me the Tongue of the learned saith p Isay 50.4 Isaiah 2 Of conceptions and of utterance God enriched the Corinthians in all utterance and in all knowledge q 1 Cor. 1.5 of right answers both root and branch The preparations of the Heart in man and the answer of the Tongue Prov. 16.1 is from the Lord. A man cannot prepare or dispose his heart to speak nor speak what hee hath prepared without Gods assistance This may comfort us against our ignorance that wee may know what
use our Tongues as iustruments of much service praise and glory to his Name and of good to others For what God useth hee will blesse and to that end that God would speak by us as hee did by o 2 Sam. 23.2 3. David The Spirit of the Lord spake by mee and his word was in my Tongue though wee can desire and expect it but in an ordinary not in an oraculous way which made David to be the sweet Psalmist of Israel Vers 1. and a Pen-man of holy Scripture The Fourth Rule 4 Rule Observe bewail and amend the errors of your Tongues 1 Observe them Psal 119.59 what yee say amiss as what yee do amiss Christians should take account of their words as well as of their works for both of them are equally their wayes in which they walk on towards either Heaven or Hell Jer. 8.6 God hearkens to hear you ask your selves what have I said as well as what have I done For the Tongue is subject to more errors slips and failings than the hand or any other member of the body because it is so moveable voluble flexible indefatigable that speaks infinitly more words than the hand doth deeds or the foot goeth steps The Tongue is never tired with talking as other members are with moving viz. hand and feet Who can understand his errors Psal 19.12 saith David his unadvised inconsiderate sins to wit in speaking as well as in acting or in thinking Therefore think of your words and recollect them after yee have spoken them to find out the faults of them Then 2 Bewail the same Mourn for not only evil speeches but even for idle words impertinent unprofitable discourse Let us judge our selves for them for of every idle word Mat. 12.36 that men shall speak they shall give account in the day of Judgement A gracious heart will melt as kindly and mourn as bitterly for sinning with the Tongue as with the hand for unadvised words as for unbeseeming deeds The errors of a godly mans mouth fill his heart with grief and face with shame He can say my Tongue hath cost my soul many a sigh mine eye many a tear and put my cheeks to many a blush Gods servants have gained hereby When Moses complained of the uncircumcision of his lips God promised to bee with his mouth and teach him what to say and to make him a God to Pharaoh to command him in Gods Name to let Israel go and if he refused to execute judgement upon him by Gods power and Aaron his Brother should be his Prophet i. e. his spokesman for his readiness of speech Exod. 6.30 with 7.1 Job 42.3 When Job was convinced and humbled for uttering that hee understood not things too wonderfull for him which hee knew not that is for speaking rashly and ignorantly of the passages of Gods providence which were above his capacity Then God made out a clearer discovery of himself than formerly for saith Job Vers 5. I have heard of thee by the hearing of the ear but now mine eye seeth thee When the Prophet Isaiah was sadly sensible of the pollution of his lips woe is mee saith hee I am undone â—â—a 6.5 6 7. c. then God touched his lip with a coal from the Altar by the ministry of an Angel and took away his iniquity and purged his sin This is part of the answer of a good conscience towards God to say I have sinned with my mouth but Lord thou knowest I have sorrowed with my heart for it Christians should weep sin to death sin in the mouth as well as sin in the heart or life 3 Mark and mourn for the errors of your Tongue to amend the same Take account of your speeches as well as of your wayes that you may turn your tongue as well as your feet to Gods testimonies So did p 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 â— Rule keep a good and constant correspondence as between heart and tongue to speak as yee think as was shewed before so between tongue and hand to do what you say to pay what you vow to God and perform what you promise to men and to say no more to either than you can and will do that there may bee an harmony between your words and your works that as your Tongues are the interpreters of your minds so your hands may bee the executors of your tongues to perform the Dicts and Ingagements thereof Good language joyned with real performance is as one saith as a pleasant sauce to wholesome meat Reas 1 Because this is a sign 〈◊〉 downright and throughout sincerity when a man speaks what he thinks or his words may bee read by himself in his heart and when a man doth what hee saith or his words may be read by others in his life Hee that doth not what he saith undoeth his sayings He that liveth not what hee speaks kils his words or unspeaks in his life what hee hath spoken with his mouth Reas 2 This is the image of God upon us who spake with his mouth to David and fulfilled with his hand what hee promosed q 1 King 8.15.24 Isa 46.11 him Gods Tongue and hand go together what he saith he will do Reas 3 This is a fruit and sign of love in deed and in truth to which the Apostle John exhorts r 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 Å¿ Psal 15.4 Sion Hee sweareth to his own hurt and changeth not Hee will make good his word Tongue-ingagements by hand-performance though it be to his damage or prejudice 1 Joh. 3.7 Let no man deceive you saith the Apostle He that doeth Righteousnesse not he that sayeth it only is righteous Not words but deeds denominate a man righteous To say and not to do is to be like the Nightingale Vox praeterea nihil a voice and no more Reas 5 This is the practice of the wicked not only their Tongues but their hands or doings are against the Lord Isa 3.8 as Jerusalems and Judahâ— 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
it To this end we should bee Children of Light Spirituall and Unblameable 1 Children of Light begotten of the Father of Lights having Christ the day star yea the son of Righteousness risen in our hearts to love the light of knowledge and Grace and to hate the darknesse of sin and ignorance to walk in the light of Gods word and to come to the light thereof for the Tryall and discovery of our deeds Joh. 3.20 21. that they are wrought in God else wee will not reprove and cannot reprove the works of darknesse Ephes 5.8 11 13. ye were sometimes darknesse but now are yee light in the Lord walk as Children of Light and have no fellowship with the unfruitfull works of darknesse but rather reprove them All things that are reproved are made manifest by the Light for whatsoever doth make manifest is Light else wee do but vapour and our words are wind and it may bee said to us as was by Job to his friends what doth your arguing reprove Job 6.25 26. 2 Wee should bee spirituall Brethren saith Paul Gal. 6.1 if any man bee overtaken in a fault yee which are spirituall restore such an one in the spirit of meeknesse set him in joynt again Such are fittest to bee soul-Chirurgeons for they will handle their Patients whom they seek to heal by Reproof very tenderly and skilfully Now to bee endued with a Spirit of Grace Love Meeknesse and of wisdome will make a man spirituall and hee that is spirituall discerneth all things 1 Cor. 2.14.15 as 1 Himself clearly what faults are in him what beams are in his own eyes to pluck them out 2 Then hee discerneth others espyes faults in them motes in their eyes 3 The Spirituall man discerneth the Nature and circumstances of Reproof as 1 What offences to reprove and what to cover and pass by in silence as small matters It is the glory of a discreet man to pass over a Transgression Prov. 19.11 personal injuries at least as Christ did Thomas his speech which as some conceive proceeded from fear and discontent Come and let us dye with him Joh. 11.16 without giving him a check for it or seeming to take notice of it 2 How to order a Reproof and set in edgewise to convince the judgement and Conscience of the offender concerning his Trespasse and what it is to reprove and what to reproach an offender whereby hee is rather hardened in his wickedness and made worse then better 3 How to deal with men of several spirits and Tempers and how to frame and fashion reproof to the several kinds and degrees of sin The Art of reproving is like the Husbandmans skil which his God doth teach him Is 28.26 27 28 in respect of several grains as to beat out Cummin and fitches with a staffe or little rod and to bruise out the bread-corn as wheat and Rie by the force of the flail or Cart wheel So God doth teach the spiritual man whom to touch with a Twig of reproof whom to smite with a rod and whom to thresh with a flail of reproof Not to overcharge others with reproof and to this end to consider not so much what hee is able to speak as what others are able to bear least if his Reproofs be too harsh sharp or bitter for them they cannot digest or keep them but presently cast them up again as weak stomacks do physick that is too strong for them 4 When to reprove and when to keep silence as when wee see no hope of doing good by reproof which caused Paul as is conceived to forbear speaking against the great Diana at Ephesus at least directly and by name and that Idolatry as the Town-clerk attested for him Act. 19.37 3 We should be unblamable and unreprovable To this end 1 Wee should endeavour to reform things amisse in our selves before we reprove the same in others For it is hypocrisy to reprehend others before wee have laboured to amend our selves Observe how Christ puts it home to a mans Conscience why he reproves his brother when hee is faulty and guilty himself Mat. 7.3.4 5 Why seest thou the Mote in thy Brothers eye and considerest not the beam in thine own Eye Thou Hypocrite c. q. d. thou canst not see to do it in a right manner from a good principle or for a good end This leaves a man inexcusable and exposeth him to the unavoidable judgement of God and to self-condemnation when a man judgeth and reproveth another and doth the same things himself Rom 2.1 2 3. 2 Or if we be guilty of or subject to the same faults which we reprove in others we should freely confess the same to them profess our hatred of grief for striving against the same and declare we reprove our selves as well as them that we seek a mutual Reformation Object Some may say It belongs to the Calling of Ministers to reproove not to private persons Cas cons l. 5 c. 9 Answ 1. The Duty of Reproof saith Doctor Ames pertains in some sort to all men who have the use of Reason by a natural precept It is a work of charity and a general Office of Neighbour to Neighbour Hence Beleevers may reprove Infidels and Infidels may reprove Beleevers as I shewed before Though as hee saith the duty lyes especially upon them who in regard of office are bound to take charge of others or are fitter in regard of parts to perform the same with good successe 2 Though Ministers must admonish of authority or by office yet all others may and ought to admonish of brotherly charity Every private Christian as one saith may bear the person though not the office of a Reprover Though hee hath not authority over another yet hee hath this duty incumbent upon himself to reprove his brother or neighbour when he offends The second Duty is to take Reproof well Indeed our first care should bee not to deserve it but to bee blameless and harmeless Phil. 2.15 the Sonnes of God without rebuke c. and to exrcise our selves Act. 24.16 as Paul did to have alwayes a Conscience void of offence towards God and man So shall wee take away the cause of Reproof and save others the labour of reproving us But if wee deserve it wee should embrace it and improve it To this end take notice 1 Of our Aversenesse to it 2 The manner 3 Matter of it 4 Motives to it 1 Our great Averseness to take Reproof well the World abhors it Christians have much to do to bear it Men are backward to receive Reproof from God or man 1 From God when hee reproved Jonah for his anger Jonah 4.9 dost thou well to bee angry for the gourd he said I do well to bee angry even unto death The men in Mallachies time quarrelled with God for reproving them for their Blasphemies 〈…〉 â—3 your words have been stout against the Lord yet yee say what have
him 1 King 18.8 Happy are these thy Servants which stand continually before thee and that hear thy wisdome These words which I command thee this day shall bee in thy heart and thou shalt talk of them when thou sittest in thy house and when thou walkest by the way Deut. 6.6.7 when thou liest down and when thou risest up Tenth Rule Let your discourse proceed 1 From good principles as 1 The fear of God and thoughts of his name as it did in the godly in Malachies time Mal. 3.16 2 Love to others souls and care of their good as brethren or fellow members ought to have one for another for speech is the instrument of charity and from desire of imparting some spiritual good to them Rom. 11.11 which was in Paul to the Romans that they might be established 3 From delight in spiritual things for every one will take or make occasion to speak of such things wherein they delight Ps 119.24 so did David Thy testimonies are my delight what then my tongue shall speak of thy word Vers 172 I will speak of thy testimonys before Kings Vers 46 and will not bee ashamed Having finished the rules I proceed to the Reasons why Christians should confer together of the things of God which are five Reas 1. This is part of the Communion of Saints to which God hath promised the blessing Psal 133.3 It is a Gospel duty and a Gospell priviledge yea this is the end of the faculty of speech and of society upon this account two are better than one but woe to him that is alone Eccl. 4.9 10 Christian conference is a loadstone to draw others to us in the truth and wayes of God to love and like and embrace the same for hereby seducers draw many into errors and false wayes to set them in and to keep them in It s difficult for one to go right alone 1 Kin. 11.3 4 It is a warning stone to kindle keep in and increase holy heat warmth of spirituall affections love and zeal one in another It is like Abishag that lay in Davids bosome to keep him warm Christians are like coals which laid together kindle one another and burn but being scattered go out and dye Such a warming stone was Christs discourse to the two Disciples hearts they said one to another did not our hearts burn within us while hee talked with us by the way and while hee opened to us the Scripture Luk. 24.32 If two lye together then they have heat Eccl. 4.11 but how can one be warm alone Christian conference is a whetstone to edge and sharpen one another as Iron sharpneth Iron though both bee blunt to whet one another to love and to good works It is a Sleetstone or a smoothing stone to make the ways of God plain and even smooth and easie to others to whom they appear rough and rugged and to take off the roughnesse that is upon the spirits of them who are not even cast It is a Touchstone for the trial of opinions spirits graces wayes and state of others Hereby It is probable the Angel of the Church of Ephesus tryed them that said Rev. 2.2 they are Apostles and were not and found them lyars and pul'd off their masks and Vizzards Christian discourse is a precious stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stone of grace Prov. 17.8 to communicate spirituall gifts and graces or the vertues of him that hath cal'd us one to another Rom. 1.11 as Paul desired to do to the Romans which prospers whithersoever it turneth whether to instruction reprehension or consolation It is a resting stone for many that come weary and heavy laden under loads of pressures by reason of troubles inward or outward into the company of Christians some or other may lend an helping hand to take off their burdens by Christian conference and give ease to their spirits and send them lightaway even as those that carry burdens find much ease by sitting down on stones in the way and setting their pack or sack thereon It is Eben-ezer a stone of help lastly Christian-conference is a burdensome stone to all the enemies thereof that spite it and oppose it as Satan and his Instruments the wicked seducers and deceivers as God threatned to make Jerusalem Zach. 12.3 to all people that gathered themselves against it and all that burden themselves with it by setting themselves against it shall bee crusht by it Reas 2 Because all sorts of persons conferre about their own matters as Merchants and trades men of their goods and traffick To this end they have exchanges common Halls to meet in and discourse together how to manage their merchandizing with best advantage Hunters will speak of their game souldiers of their marches and ingagings Fellow travellers of their journey business and place whither they are going Country men when they meet will talk of their own Country affairs And shall not Christians who are or should be wise Merchants trading in heavenly Commodities the goodly pearls of grace for eternity speak together of their Merchandizes which is better than that of silver and gold who are Country men that belong to heaven from whence they are begotten and born again where their Fathers house and their inheritance yea their Crown and Kingdome is And fellow-travellers that journey toward Heaven shall not they conferre together of their heavenly Country matters of the things pertaining to the Kingdome of Heaven whither they are a going Phil. 3.20 This is to have our conversation in Heaven for spirituall speech is a fruit of heavenly mindednesse and the language of Canaan And hereby wee declare plainly that wee are strangers on earth and Citizens of Heaven Let mee adde the wicked speak evill one to another familiarly to corrupt good manners carry on wicked designs to draw some to evill and discourage others from good by their evil communications The Devil drives a mighty trade of iniquitie by the tongues as well as by the hands of the wicked who are diligent and constant and unwearied in this service shall the Devills instruments speak evill oft one to another to advance the works and Kingdome of darknesse as they are going toward Hell together and shall Gods servants speak good seldome one to another of God or for God to promote the Kingdome of Christ and salvation of souls Reas 3. Because to this end variety of gifts are given by the Spirit of God 1 Cor. 12.7 to 12. who divideth to every one severally as he will for mutuall converse and communication to profit withall As one Country hath some commodities which another Country wants that there might bee mutuall trade and commerce among all that one member may not say to another I have no need of thee not the eye to the hand nor the head to the feet and that the abundance of parts in some 1 Cor. 12.21 2 Cor. 8.14 may
patients disease and the Chirurgeon his sore before they can apply proper healing salves or medicines wee must take measure of their condition before wee can cut out or shape a suit of consolation fitting for them Paul sent Tychicus unto the Colossians for the same purpose Col. 4.8 that hee might know their estate and comfort their hearts The Second Rule When we know their estate wee should pity them and sympathize with them Col. 3.12 for comfort commeth out of the bowels of mercies which wee should put on as the fruits thereof Job 19.21 c. 6.14 which Jobâ— friends wanted towards him in his miseries though hee beg'd it earnestly of them have pity upon mee have pity upon mee O ye my friends for the hand of God hath touched mee therefore they proved miserable comforters Job 2.11 though they came to mourn with him and to comfort him God is first a Father of mercies then a God of all consolations 2 Cor. 1.3 4. hee comforts his people because he pities them Consolation flows from Compassion both in God and man except wee lay others cases to our hearts wee will not speak to their hearts The Third Rule When wee know their cases and pity them wee should apply comforts suitable to their needs as 1 Mat. 6. If their case bee necessity observe how Christ comforts his Disciples against outward wants 1 From Gods Providence toward fouls of the Heaven Vers 26.28 and flowers of the Earth how hee feeds the one and cloaths the other and are yee not much better than they will hee not much more feed and cloath you 2 From Gods Knowledge of their necessities Your heavenly Father knoweth all things yee have need of Vers 32 3 From Gods Promise Vers 33. First seek the Kingdom of God Psal 34.9 10 c. and all these things shall be added to you scil as an overplus Mark how David comforts them that fear God against want 2 Or if the case be death of friends 1 Thess 4.13 to the end Paul prescribes several comforts to prevent immoderate grief upon that occasion As 1 That Christ dyed and rose again Vers 14 2 They that dye in the Lord sleep in Jesus 3 Christ at his glorious coming will bring their souls with him Vers 15 16 and raise their bodies out of the dust and re-unite them for ever and the dead in Christ shall rise first they that have lain long in the dust shall have their bodies first raised and cloathed with immortality glory and incorruption which is the priviledge of the dead above them that are found living at Christs coming those shall rise before these shall be wrapt up 4 Those that are then living and their formerly deceased friends shall be caught up together in the Clouds Vers 1â— 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 Sâ—◠〈…〉 to comfort others when their friends dye David sent to comfort Hanun after Nahash his Fathers death Many of the Jews came to comfort Mary and Martha for their brothers death Joh 11.19 31 Jer. 16.6 7 It is threatned as a sad affliction that none shall comfort the living in their mournings for their deceased friends Parents or others by sending them meat or cups of consolation to eat and drink with them according to the custom of those times to put away their sorrow How doth our Saviour labour to comfort his Disciples against his death Joh. 14.1 c. and chap. 16 and departure from them by several Arguments 3 Mat. 5.10 11 12 If the case bee Persecution Christ applies suitable comforts to his Disciples in such a condition as 1 That they are therefore blessed 2 Great shall be their reward in Heaven 3 The Prophets before them suffered the like things 4 They have cause at present to rejoyce and bee exceeding glad Peter gives sundry consolatory Arguments to the dispersed Jews â— Par. 4.12 to the end to chear and bear up their hearts against or under persecution which was the primary scope of his Epistle 1 That the end of persecution is to try them Vers 12 their faith and patience sincerity and constancy as fire doth silver and gold 2 In suffering for Christ they are partakers of Christs sufferings in way of community and conformity Vers 13 who suffered like things for confession of the truth Those that have fellowship with Christ in his sufferings Vers 13 shall have communion with Christ in glory and joy at his appearing and to eternity 4 They are happy their sufferings being both a means and a sign of their happiness Vers 14 no evils they endure can make them miserable 5 They that are reproached for the name of Christ have the communion of the Holy Ghost or the glorious spirit of God resting upon them which is glorifyed not only by them but in them Vers 14 and makes them glorious Gloria vobis contingit saith Piscator 6 Suffering in Christs cause is no strange thing but what is common and usual Vers 12 Vers 13 Vers 16 nor matter of grief nor of shame but of joy and honour to suffer as a Christian they have cause to glorifie God for that dignation that they are counted worthy to suffer for Christ and to suffer as a Christian 7 It is the will of God they should suffer Vers 1â— and to bear the cross of Christ patiently and to suffer according to the will of God 8 In â—â—â—h sufferings they may safely commit the keeping of their fouls to God in well-doing as a faithfull Creator Vers 19 gracious redeemer and fulfiller of his promises 4 If the case bee desertion soul troubles terrours or horrours observe how Christ applies comforts to such Isa 6â— 1 2 3 by the mouth of his Evangelical Prophet Isaiah The Lord hath annointed mee and sent mee to bind up the broken hearted to proclaim liberty to the Captives c. to comfort all that mourn in Sion to give them beauty for ashes the oyle of joy for mourning the garment of praise for the spirit of heaviness See Isa 54.7 8. and 50.10 and 57.15 16 17 18. 5 If the case bee any other affliction or castigation Heb. 12.5 to 14 take to your selves and give to others Pauls grounds of Consolation as 1 Vers 5 All chastisements are the rods of a Father who will not forget either mercy or measure 2 Vers 6 They proceed from Gods love 3 Vers 6 7 8 They are signs and pledges of Adoption that we are Sons not Bastards 4 Vers 9 Submission to chastisement is the way to life and salvation Act. 14.22 5 Gods end therein is your profit
to make you partakers of his holynesse Vers 10 6 Though afflictions bee sad and troublesome at present yet afterwards or in the issue they will bee comfortable for yee shall reap the peaceable fruits of righteousnesse thereby and bee both bettered and comforted thereby the rod of correction is like a tree that bears righteousnesse that is Reformation as the fruit of it and peaâ—â— of Conscience or inward tranquility and comfort of soul as the quality or effect of the fruit Fourth Rule Chuse the best means to comfort others by as kind and loving specches Consolatory speeches will revive and refresh the spirits of a disconsolate friend Thus Joseph comforted his brethren when cast down with fears scil hee spake kindly to them saying yee thought evil against mee c. Now fear yee not I will nourish you and your little ones Gen. 50.20 21 Boaz comforted Ruth by speaking friendly to her to the heart of his handmaid Ruth 2.13 that is courteously and kindly The Lord answered the Angel that talked with me saith Zachariah with good words Zach. 11.13 and comfortable words Hence it appears that good words are comfortable words 2 Strong Reasons or Arguments drawn from the several heads of Consolation as the Authour end and benefits of affliction and comparison thereof with what they deserve and what others suffer and the like Arguments to overcome the reason and over-power the passions of the disconsolate that may be stronger to support and refresh the drooping spirit than the affliction is to deject and contristate the same 3 Means Plain Scriptures properly and fitly applied unto the afflicted and their condition as precepts promises and examples recorded therein The Holy Scriptures are the Eden or Garden of God full of the flowers of consolation to make sweet Posies on to refresh sad and heavy spirits they are a Treasury of comfort that furnisheth not only the Man of God but every godly man with all kindes of Cordials and with the choycest consolatory arguments For this end they were written Rom. 15.4 that we through patience and comfort of the Scriptures might have hope David experienced the same Psal 119.50.82 93 This is my comfort in my affliction thy word hath quickned me Scripture comforts are the chiefest comforts they have most spirits and life in them and come home to the heart and are most efficacious to revive recover fainting swounding souls they are commonly watered with the dew of Gods blessing for they have the consolations of God in them they being the Word of the God of all consolation they are the Wine sellars and the Orchards into which Christ brings his Spouse when she is sick of love and sad where her stayes her with Flaggons Cant. 2.5 and comforts her with Apples Hence Paul saith Comfort one another against death of Friends with these words 1 Thes 4.18 and hee might have added the same conclusion to his consolations against corrections in Hebr. 12. 4 Means of comforting others is experience both our own and others 1 Our own experience of Gods dealings with us in such like conditions and of the comforts wherewith God hath comforted us to the end that wee should comfort others therewith 2 Cor. 1.3 4 as Paul and Timothy did Blessed be God c. who comforteth us in all our tribulations that we may be able to comfort them that are in any trouble by the comfort wherewith we our selves are comforted of God ver 6. whether we bee afflicted or comforted it is for your consolation and salvation Experiences are principles of strong consolation these made Christ himself a more sympathizing and compassionate High Priest The heart is the place from whence comfort cometh in experience â—eb 4.15 and whither it goeth in influence the greatest experiencers are the greatest comforters yea we may comfort others not only with the comforts we have received immediately from God but which we have had in others 2 Cor. 7.6 7 God comforted Paul not by Titus his coming only Vers 13 but by the consolation wherewith he was comforted in the Corinthians for his spirit was refreshed by them all Vers 13 Paul was comforted in the Corinthians comfort To this end we should comfort our selves bee Physians and practise upon our selves by applying Cordials of reason Scripture and experience to our selves according to our needs looking up to God for his blessing to set them home to our hearts and make them effectual This will make us able to comfort others which are in any trouble and that not from our heads but from our hearts also when we can tell others what supported revived or refreshed our spirits under such and such distresses and droopings Psal 119 1â— 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 â— when Timotheus came from you unto us and brought us good tidings of your faith and charity and that yee have good remembrance of us always desiring greatly to see us and wee were comforted over you in all our affliction and distress Phil. 2.1 by your faith There is great comfort in love not only in the exercise but in the evidence of it to others We have great consolation in thy love saith Paul because the bowels of the Saints are refreshed by thee brother Philem. 7 And other holy affections as Desire and Grief God comforted us saith Paul not by the coming of Titus only but by the consolation wherewith he was comforted in you When he told us your earnest desire 2 Cor. 7.7 your mourning our servent mind toward me so that I rejoyced the more 2 Constancy in the truth and work of the Lord. Now we live saith Paul meaning the life of consolation 2 Thes 3.8 9 if yee stand fast in the Lord. Aristarchus Marcus and Jesus who is called Justus were a comfort unto Paul because when others forsook him these only continued to bee his fellow-helpers unto the Kingdom of God Col. 4.11 2 Joh. 4. 3 Joh. 4 This was Johns great joy that he found of the elect Ladies children walking in truth that made Paul so desirous to hear of
pleased the Father that all comfort should bee laid up in Christ as in a Treasury or Store house for all his people and that Christ should send forth the same to them as the fountain doth water 3 By Dispensation or by Office as he is our Prophet Isa 61.1 2 3 which he executes and so comforteth us by his Spirit which he hath given us 3 God the Holy Ghost is the Author of Consolation by application of it to us for that is his proper work of all that comfort to our hearts which the Father hath appointed to us and which Christ hath obtained and keeps for us As by Baptism wee are dedicated to the service and committed to the protection of the Trinity Father Son and Spirit so we should devote our selves freely to the imitation of the blessed Trinity as in Sanctification to be holy as all the three Persons Father Son and Spirit are holy so in compassion and in consolation to be merciful as they are merciful and to comfort others as they are all comforters wee should count it our glory to be followers of the glorious Trinity herein Secondly To comfort others hath been the practice of the godly even of the most eminent Servants of God as of Job the most rich and religious man in the East Behold Job 4.3 4 saith Eliphas thou hast instructed many and thou hast strengthened the weak hands and the feeble knees thy words have upholden him that was falling Thus to support the weak and comfort the faint was not only Jobs practice but his praise therefore it is ushered in with an ecce Behold c. for so Eliphas speaks of it as a thing that many could attest to Jobs commendation and of the Prophets in the Old Testament Isa 40.1 2 to whom God gave charge to comfort his people And of the Apostles in the New Testament and of their Ministers and Fellow-labourers as Timotheus Tychicus Titus and others And of the Primitive Christians no doubt according to Apostolick injunctions Paul had confidence in Philomous obedience Philem. 21 knowing that he would do even more than hee said and great joy and consolation in his love because the bowels of the Saints were refreshed by him Vers 7. How Ans By commiseration consolation contribution intercession and the like Reas 4. From the equity of the duty in respect of us we ought to comfort others 1 Because we would bee comforted by others in our distress and whatever we would that others should do to us we should do the same to them Mat. 7.12 for this is the Law and the Prophets This duty should be mutual and reciprocal among Christians even those that comfort others may stand in need to be comforted by others as Eliphaz told Job Job 4.4 5 Thou comfortedst others c. But now it that is the affliction and misery is come upon thee and thou faintest it toucheth thee and thou art troubled i.e. Thou now hast as much need to be comforted by others as others had to be comforted by thee Is not this thy fear and thy confidence c. Vers 6. This was the errour of Jobs friends to lay down good premises and to infer bad conclusions by misapplying the same to Job as if he were an Hypocrite Vers 7 and all his Graces counterfeit 2 Because all true Christians have an interest in comfort it is their portion in comforting them wee give them that which is their own and in not doing it we with-hold from them what of due belongs to them 3 To this end God gives us abilities and experiences that we may be able to comfort others upon the account whereof wee are Debtors to others 2 Cor. 1.4 God comforteth us in all our Tribulations saith Paul that wee may be able to comfort them which are in any trouble by the comfort where-with wee our selves are comforted of God that even as persons of ability keep Bottles of Strong Waters Cordials and other comfortable things to refresh their friends or strangers when sick or faint we should keep the like in the closets of our hearts to comfort others in their afflictions As the Moon and Starres receive light from the Sun not to hoard it up in themselves like dark Lanthorns but to reflect it upon the earth and things below so we receive comfort freely from the Lord to the end we should give comfort freely to others 4 Lastly This is our Office as wee are members of the same body with others As the Stomack first feeds it self with the food it concocts then communicates nourishment to all other members the Heart and Liver send forth spirits and bloud throughout the body when they have received nourishment and strength so every Joynt or Member in Christs mystical Body should make a supply of consolation or instruction c. that is of what may nourish strengthen and encrease to his Fellow-members Ephes 4.16 according to the measure of that gift or grace hee hath received from his head Christ Jesus The bond of Brother-hood that is among Christians ties them thereunto to communicate what they have received from the Lord to the good of others Jude 20. Edifie your selves in your most holy faith To this end Love knits Christians together to make them communicative of good one to another and receptive thereof one from another to make them partakers in the graces and comforts one of another as the members of the body being tied together receive nourishment one from another Q. How may we comfort afflicted consciences that are wounded and dejected with sense of sin and of Gods Wrath and want of grace and draw nigh to the pits brink of despair and refuse to be comforted Ans 1. Set before them and apply to them as before our selves in the like case these Eight Grounds of consolation 1 The boundlesness and freeness of Gods pardoning reconciling accepting healing mercies to Sinners infinitely exceeding all their sins Psal 103.11 12 Vers 17 and all their unworthinesses in multitude and in magnitude in all dimensions and in duration Gods mercy is like the great deep Ocean without bank or bottom which can as easily swallow up mountains of sins as mole-hills or motes Therefore to doubt or despair or to give way to despondency of mind is to forsake our own mercy to sin against mercy which is one of the highest and most confounding aggravations of sin Lam. 3.22 Set also before them the bowels of Gods compassions which are most tender and yearning and fail not the riches of his free Grace which are the Treasures of Eternity that cannot be diminished by distribution but rather like the five Loaves wherewith Christ fed the five thousand men beside women children they multiply with breaking and the freeness unchangeableness and everlastingness of his love to poor sinners Hos 14.4 Jer. 31.3 that never deserved it or any thing from God but Wrath and Judgement Obj. But God
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 and rewarded with God as well as deeds yea for deeds when power to perform and actuate them is wanting 2 Cor. 8.12 If there bee first a willing mind saith the Apostle it is accepted according to that a man hath and not according to that a man hath not God estimates his people rather according to their affections than their actions for ordinarily their hearts are larger than their hands and they desire to do more than they are able The first fruits of desires are well-pleasing to God as well as the whole lump of performance God took it kindly from David 1 King 8.18 that it was in his heart to build him a house though he would not accept it at his hand and for a recompence God promiseth to build him a house 2 Sam. 7.11 and from Abraham that he was willing to offer up his only Son Isaac to God he accepted it as done and blessed him for it Gen. 22.12 16. saying Because thou hast done this thing and hast not with-held thy Son thine only Son in blessing I will bless thee c. How highly did Christ commend the poor Widow that cast in her two Mites into the Treasury Mar. 12.42 43 44 because she did it out of plenty of good will though out of penury of her estate for these were here wealth all she had even all her living As on the contrary the evil desires and concupiscence of the heart are reckoned and punished by God as deeds Mat. 5.28 Whosoever looks on a woman to lust after her hath committed Adultery already with her in his heart saith our Saviour A man may commit Murther Theft Adultery as well in desires and affections in his heart as in deeds or action with his hand So a Christian may beleeve repent and do new obedience in desires after Christ and Grace to be made able to perform all these as in deed A Christians perfection here lies more in his Affections than in his Actions therefore Gods Servants have pleaded their wills and desires before God rather than their deeds as Nehemiah did Nehem. 1.11 Lord let thine ear bee attentive to the prayer of thy Servants Psal 38.9 who defire to fear thy Name and David Lord all my desire is before thee and my groaning is not hid from thee And Paul Rom. 7.16 to 21. To will is present with me but how to perform that which is good I finde not Reas 4. Because good desires are the work of God in us as well as deeds Phil. 2.13 for God worketh in us both to will Chap. 1.6 and to do of his own good pleasure They are the beginning of Gods good work in us which he will perfect untill the Day of Christ God doth not his works by halves when I begin 1 Sam. 3.12 I will also make an end saith God which is as true of the work of Grace as of Judgement Psal 138.8 The Lord will perfect that which concerns us he will nourish up desires into habits and draw them both forth into Acts and increase the actings thereof unto perfection Christ is Heb. 12.2 as the Author of our faith in desires after it so is hee the finisher of it in assurance Desires are the smoak of the Flax or Wick which Christ will not quench the bruise of the Reed which he will not break Mat. 12.20 but nourish and cherish the same untill hee send forth Judgement unto Victory that is till he hath brought the small beginnings of grace even in desires unto perfection notwithstanding all obstructions and oppositions by the enemies of our Salvation Christ despiseth not the day of a Souls small things Reas 5. Because God hath made many promises to Desires as of acceptation 2 Corin. 8.12 of supply and satisfaction Psal 145.19 He will fulfill the desire of them that fear him he will hear their cry and will save them To this end God gives or stirres up desires that he may satisfie them as in Nature so in Grace Thou openest thine hand and satisfiest the desire of every living thing saith David Mat. 5.6 vers 16. Promises of blessedness Blessed are they that hunger and thirst after righteousness for they shall be filled Promises of the Water of Life of the Spirit Rev. 21.6 Luke 1.53 Joh. 7.37.39 of Spiritual Wine and Milk Isa 55.1 2. of all good things are made to hungrings and thirstings of soul true desires intitle a soul to all these by vertue of Gods Promises Ask poor doubting distressed souls who complain they have not a Christ nor Faith to beleeve they cannot repent nor obey nor depart from iniquity Are not your souls carried upon a wing of desires after Christ to look and long for him Do you not with your souls desire to beleeve to repent to do good and no evil Then spread the promised Reasons before them to convince and conclude them under the power and comfort of the present truth that true desires are grace Sometimes God lays a soul so low in darkness and in deeps of tentation as it cannor discern so much as desires in it self as Mr. Peacock who uttered a strange speech when his friends asked him Do you desire grace I cannot saith he I can as well leap over a Church Obj. If desires be grace who will want it or perish for lack of it for do not all desire to be saved and to go to heaven Ans Not all desires of grace are true grace but only true desires which may be discerned by the root fruit and properties of them 1 By the Root True desires of Christ and grace do
spring and grow 1 From a heart humbled before God in the sight of its sins and misery by them and of its own vileness and unworthiness Desires are sparks that fly up from inward smitings and breakings of heart for sin Lord thou hast heard the desires of the humble Psal 10.17 saith David 2 From a soul sensible of its Spiritual necessities or from sense of soul-wants scil of Christ and Grace and of the things that accompany Salvation pardon of sin and power over sin c. that it hath them not or that in him dwelleth no such good things as in Nature so in Grace a feeling of the want of meat or drink or any thing that tends to preservation of life makes men hunger and thirst 3 From a mind illightned to see as the want so the worth and excellency the necessity and commodity of Christ and Grace for the Soul as there is of the soul for the body without which the body would be a dead Corps or of the Sun for the World without which the World would bee but a dark heap 2 By the fruit or effect true desires put forth serious and suitable endeavours in the use of means to obtain the things desired Such were Davids desires One thing I have desired of the Lord Psal 27.4 which I will seek after the desires of the righteous are dilligent and industrious True desirers are a generation of Seekers Right desires of Christ and Grace will make a soul seek them diligently and wait on God for them in all his Ordinances as the Word Seals Prayer the Communion of Saints which is called Prov. 8.34 Watching daily at Wisdoms gates waiting at the posts of her doors The wicked may have desires of good for themselves but they are not good desires because lazie and idle they separate between the end and the means Prov. 13.4 Cap. 21.25 like those of the Sluggard The soul of the sluggard desireth and hath nothing but the soul of the diligent shall be made fat The desire of the slothful killeth him for his hands refuse to labour Numb 23.20 Balaam desired to dye the death of the righteous but he would not live their lives If by a wish the wicked could get Christ Grace and Heaven they would not want them but they will not work for them not seek the Kingdom of God in the first place nor labour for the meat that endures to everlasting life nor work out their Salvation with fear and trembling The desires of the wicked are but a bare wish or willingness without a purpose of using the means 3 True desires after Christ and grace are discernable by the properties of them which are Four 1 They are sincere 1 For ground when they are carried out after Christ and Spiritual things as well for their sakes as for our own for the goodness of them in themselves as well as for the good we may get by them for the beauty and excellency wee see in them and a suitableness to our necessities or out of love to them 2 For ends when desires have Spiritual aims as the mark they shoot at in the objects about which they are conversant to wit to make us holy and humble in our hearts obedient and serviceable in our lives conformable in both to Christ and acceptable through Christ to God and they do not scope at Temporal advantages as to get our selves name or fame credit or profit thereby in the world 2 True desires are stirring vigorous and vehement for temper and measure Matth. 5.6 therefore called in Scripture Hunger and Thirst which are the strongest desires of Nature Such like doth Grace put forth Holy desires vent and pour out themselves in deep sighs and groans in earnest pantings and breathings of soul in strong crys and tears to God for Christ to Christ for grace Psal 42.1 strength spirit As the Hart panteth after the water brooks so panteth my soul after thee Gen. 30.1 2 O God saith David they are like Rachel her desire of Children Give mee Children said she else I dye or Sampsons thirst which was great Shall I dye for thirst Judg. 15.18 said he True desires must needs be strong because they come from the bottom of the heart and rise up to the top and the whole force of the soul is united and put into them Isa 26.18 and carried forth in them The desire of our soul saith the Prophet is to thy Name and to the remembrance of thee with my soul have I desired thee in the night hee means the whole soul This is to search for God with all our heart which is a sure sign that we shall finde God Jer. 29.13 the strength of holy desires appears 1 In preferring Spirituals before Temporals Christ and Grace and things above before Riches Honours Pleasures and all things here below in being willing to part with our darling lusts and whatsoever is dear to us to get Christ to sell all to buy the Pearl of great price that is Christ Luk. 18.18.22 23 and the goodly pearls of Grace which the Ruler that came to Christ was not willing to do who pretended a great desire to be saved but preferred his possessions and his desires to keep them before his Salvation and desires to obtain the same Desires after Christ will make a soul say with that Martyr None but Christ John Lambert none but Christ 2 In exceeding all other desires in us in heat and height in metal and edge in swallowing up or abating all desires after earthly things Exod. 12.7 as Aarons Rod swallowed up the Magicians Rods. 3 True desires are seasonable for time while the things desired may bee obtained what a man desires fervently hee will labour for presently without delay as the hungry man doth meat and the thirsty man drink hence proceeds seeking God early to wit while hee may bee found and calling upon him while hee is neer Psal 63.1 Desires love not delays either of pains for or enjoyment of whâ—â— 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
is a prejudice to faith Joh. 5.44 How can yee beleeve saith Christ which receive honour one of another and seek not the honour that cometh from God only much less should we seek it 1 Thes 2 6 Paul sets us a good example therein Nor of men sought we glory neither of you nor yet of others 2 In respect of God when whatever wee speak of our selves that is good we do it for the glory of God wee commend our selves principally for this end that God may bee glorified in us and by us and for us and we give God the praise of all our praises and the glory of all the commendations men give us for our gifts or for our works and if God be glorified and his Name exalted we can be content to bee abased and to have our Names and Honours laid in the dust and to pass through dishonour as well as honour and bad report as good for Christs sake This my joy is fulfilled Joh. 3.29 30 saith John the Baptist He must increase but I must decrease Joh. 3.29 30 That self-commendationis lawful 1 Cor. 1.31 which is a gloriation in the Lord According as it is written let him that glorieth glory in the Lord that is 1 In Jesus Christ in the first place that hee is made unto us of God Wisdome Righteousness Sanctification and Redemption 1 Cor. 1.30 and that wee are in Christ and in God as reconciled to us through Christ 2 In the next place wee may glory in the graces which Christ hath conveyed into us and in the works Christ hath strengthened us to do and in glorying in these we glory in the Lord when wee speak of our graces and good works 1 As what wee have received from the Lord as the first efficient thereof or as our Heavenly Masters goods 2 As what wee have used or done for God his glory as the last end or as our Masters advantage This was Pauls care and aim not to glory in himself 2 Cor. 12.5 of his naturall morall ministeriall self no nor of his spirituall or sanctified self that is hee would not glory in these as either efficiently or finally his own as if hee had them from himself or used them for himself only nor of himself upon that account for them But hee gloried in the Lord as the only Author and Doner of them and that hee might have the whole praise honour and glory of them all We may glory in Christ as the Bridegroom of our souls and in our graces and good works as in the Jewels and ornaments Christ bestows on his Spouse wee should glory in Christs Righteousness as our title to Heaven and in our graces and the exercise of them as our evidences that Christ and his Righteousnesse is ours and that wee have thereby a good and sure title to life eternall 3 In respect of others when in commending our selves we aim at others good by way of example experience conviction incouragement or comfort when the commendation of our selves is thus ordered for matter measure manner and end then our own mouths and lips may warrantably praisâ—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 wit free justification before God not by the works of the Law Phil 3.7 8 9. Rom. 3.20 Paul accounted all his graces and good works but dung and drosse in the case of justification or in comparison of the Righteousness of Christ by which alone wee are justified in the sight of God 2 If I say I am perfect that is in my self If I should plead absolute perfection or boast that I have no sin it shall also prove mee perverse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies to walk in crooked wayes or to wander from the true way or way of truth This will prove mee unperfect wicked a vagrant or wanderer from Gods wayes If I say I am perfect that is wholly free from sin I shall sin greatly and discover much imperfection pride vain-glory Hypocrisie and folly in saying so yea I should lye for I have confessed my sins Job 7.20 21. I have sinned and why dost thou not pardon my transgression who can say I have made my heart clean I am pure from my sin saith the wise man Hee challenges all the world for it Pro. 20.9 If thy people sin against thee for there is no man that sinneth not 1 King 8.46 There is not a just man upon Earth that doth good and sinneth not saith the Preacher Eccles 7.20 If wee say wee have no sin saith the Apostle John we deceive our selves 1 Joh. 1.8 9. and the Truth is not in us If wee confesse our sins hee is faithfull and just to forgive us our sins and to cleanse us from all unrighteousnesse All of us offend James 3.2 in many things and many of us in all things All wee have here is but in part wee know in part and we prophesie in part but when that which is perfect is come that which is in part shall bee done away 1 Cor. 13.9 10. which of the reall Saints ever said they have not sin Prov. 30.12 but only such persons whom God hath given up to strong delusions if not to a Reprobate sense The concurrent constant experience of all true Saints witnesse against this fancy dream or vain-conceit of absolute perfection in this life though Catharists Papists and spirituall Antichristians hold the same But Job did often and might justly 1 Justifie himself before
as we can and to grow up in grace and in all things into him that is our head Ephes 4.15 Jesus Christ as in Knowledge Wisdom and Spiritual understanding to bee filled with it Col. 1.9 in faith to increase it 2 Cor. 10.15 in hope to abound in it Rom. 15.13 in love that it may abound yet more and more in us Phil. 1.9 in good works to stand full and compleat in all the will of God Col. 4.12 Heb. 13.21 to bee fruitful in every good work Col. 1.10 always abounding therein 1 Cor. 15.58 To go forward and get as near perfection as near Heaven as we can while we live though we cannot come up to the top of it or attain it fully till we dye Growing in grace is perfecting of holiness in the fear of God 2 Cor. 7.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denotes a continued act and is done by degrees for we cannot be perfectly holy at once nor in this life Growing in grace is building us up even to heaven Act. 20.32 the Metamorphosing of us into the Image of the Lord from glory to glory 2 Cor. 3.18 that is from one degree of grace to another by the Spirit of Sanctification in us untill wee be perfectly renewed in holinese and righteousness for grace is glory begun and glory is grace perfected In this sence we are exhorted to bee perfect as our father in heaven is perfect that is to strive after perfection and to be merciful as our father is merciful Luk. 6.36 that is Col. 3.12 to put on bowels of mercy kindness c. as the Apostle exhorts and to put forth the acts thereof as God gives us ability and opportunity and to be holy as God himself is holy that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.14 to follow after holiness with an eager pursute and earnest indeavour Mortification-work and Renovation-work both which are perfectionwork in the beginning and proceeding or tendency thereof in this life are gradual works or wrought in us and carried on by degrees and daily and they are still in progress in this life 1 Cor. 15.31 until we attain to the perfection of the life to come This is to dye to sin daily or to put off the Old man more and more Ephes 4.22 to mortifie our earthly members Col. 3.5 to crucifie the flesh with the affections and lusts Gal. 5.24 to cleanse our selves from all filthiness of the flesh and spirit 2 Cor. 7.1 to repent of sin resist and strive against sin while wee live though sin cannot be wholly crucified and dead in us and purged out of us nor we bee absolutely freed from it till wee dye for sin cannot bee abolished till body and soul be dissolv'd This is to put on the New man or to bee renewed into the Image of God which is to be done daily in a constant and continued course Ephes 4.23 24. 2 Cor. 4.16 this is a going on unto perfection Heb. 6.1 Pauls example is very pregnant and alluring that wee should not take up Phil 3.12 13 nor acquiese in present attainments I count not my self to have already attained or that I am already perfect but this one thing I do forgetting those things that are behind and reaching forth unto those things which are before Vers 14. I press towards the mark c. We must shoot at the highest mark as one saith though we take our arrows up short enough daily Baines A Christian at his conversion is like the Moon after the Change at her first appearance how little a part of her is enlightned how much of the old Moon how much Dark still but she grows by degrees to the Full. So he as the Moon receives Light from Christ the Sun of Righteousness but little at first much of the Old man and many dark spots of corruption still remains in him yet is he wexing daily towards the Full though as one saith at the best here wee reach not the first quarter by increase of illumination and sanctification here though he cannot attain to be filled with all the fulness of God to have his whole soul full of the Image of God in knowledge righteousness and holiness all inlightned and all-over pure without any spot or any wrinckle of the Old man till he go into another world where all perfection is alway in its prime and full and where no imperfection or corruption can finde any place no Eclipses interruptions or Diminutions where there is fulness of Grace Peace Joy and Glory in the presence of God for evermore whereof there is so little appearance here that the Apostle tells us It doth not yet appear what wee shall be 1 Joh. 3.2 The sight and sense of our imperfections and serious desires and indeavours after Perfection are counted our Perfection in this life 6 And lastly wee are said to bee perfect here in respect of establishment in good and perseverance in well-doing even to the end The God of all Grace after yee have suffered a while make you perfect prayes Peter what is that strengthen stablish settle you 1 Pet. 5.10 Perseverance is our Perfection All these six wee should seek for for they are kinds of Perfection on earth the Word of God calls them so and they are our way to full and finall yea eternall Perfection in Heaven Obj. 1. Hath not Christ bidden us bee Perfect as our Father which is in Heaven is Perfect Mat. 5.48 therefore wee may bee perfect here for the Gospel injoyns no impossible things Did not Christ pray for all Beleevers that they may bee made perfect in one Joh. 17.23 and doth not the Father hear his Son alway Ans 1 Many things are commanded us to do yea are prayed for for us and promised to us which have their beginning in us in this life but not their fulfilling or full accomplishment till the life to come which we must seek on earth but cannot find to the full till wee come in Heaven Let mee instance in four things scil Sanctification Obedience Vnion and Glorification 1 Sanctification This God commands us on earth 1 Thes 4.3 4. yea to bec holy as God is holy 1 Pet. 1.15 16. This Christ hath prayed for for his people Joh. 17.17 Sanctifie them through thy Truth c. This God hath promised in the Covenant of Grace Ezek. 36.25 26 27. yet sanctification for all this is but inchoated in us on earth not perfected till wee come in Heaven The Grace of Christ is like Jacobs Ladder it hath several steps ascending which reach up to Heaven the foot whereof is on earth it is begun in our Regeneration and the top of it in Heaven it is finished in our glorification This might bee exemplified in particular Graces but I will mention knowledge only Wee are commanded to know the Lord and God hath promised All shall know him from the least to the greatest This is begun on earth but not perfect 1 Cor.
all or of absolute immunity from sin in this life but of his not sinning in such a manner as the wicked do that is wittingly and willingly with consent and with delight That place in Ephes 4.13 Ephes 4.13 Till we all come into the unity of the faith c. unto a perfect man c. holds forth the perfection of the Saints for number of Persons and for measure of Graces in Heaven as both the ultimate end and the term of duration of a Gospel Ministery When Christ ascended up on high hee gave some Apostles some Prophets some Pastors and Teachers To what purpose Vers 12. For the perfecting of the Saints for the work of the Ministery for the edifying of the Body of Christ For what time or how long to continue in the Church Even till we all come into the unity of the saith There will be constant use and need of all Gospel Ordinances and of the Ministers and Ministry of the Gospel till all the Saints or Gods Elect bee gathered up to Christ their Head in Heaven and made perfect there The fourteenth vers Ephes 4.14 That wee henceforth be no more children tossed to and fro and wherried about with every wind of doctrin is one end or effect of Christs appointment of Gospel-Ministers respecting this life to wit as to instruct Gods people in the truth so to confirm and stablish them therein and to keep them from errours as well as from other sins to wit lying vers 25. rash anger vers 26. Theft vers 28. corrupt communication vers 29. bitterness wrath malice clamour vers 31. and to exhort them to gradual mortification of sin and renovation of soul ver 22 23 24. Sixth Argument The Saints who are stiled perfect in the Scriptures are noted for their infirmities Gen. 6.9 as Noah a just man and perfect in his generations and walked with God in the the old World yet Noah planted a Vineyard Gen. 9.20 21 and drank of the Wine and was drunken and uncovered within his Tent in the New World Numb 12.3 Moses was commended to be the meekest man upon earth Now a meek man is a perfect man yet whâ—n his spirit was provoked hee spake unadvisedly with his lips Psal 106.33 David was a man after Gods own heart that amounts to as much as a perfect man yet it is well known he was not without sin witness his Adultery with Bathsheba and Murther of Uriah and pride in numbring the people Job was a perfect man yet subject to infirmities he cursed his Birth-day c. Asa his heart was perfect with the Lord all his days 1 King 15.14 2 Chron. 16 2 Chron. 15.17 yet in the very next Chapter four faults of his are registred 1 Vers 2 3. That the sought to Benhadad King of Siria for aid against Baasha King of Israel not to God 2 That he imprisoned Hanani the Lords Prophet for reproving him for his sin 2 Chron. 16 7 8 9 10 3 He oppressed or crushed some of his Subjects at that time Vers 10. Vers 12. 4 In his Disease he sought not to the Lord but to the Physicians Hezekiah walked before God in truth 2 King 20.3 and with a perfect heart yet when God left him a little to try him what was in his heart then he discovered his imperfections Hee rendred not again according to the benefit done unto him in his recovery for his heart was lifted up in pride for his own recovery 1 Chro. 32.25 vers 24. and for the ruine of his enemies vers 21. and for his great Treasures which he too vain-gloriously shewed to the Embassadours of the King of Babylon 2 King 20.13 Therefore there was wrath upon him and upon Judah and Jerusalem For this sin of Hezekiah God threatned the Captivity yet he respited it in his days to his sons time Yea even Abraham the Father of the faithful and the friend of God to whom God said Gen. 17.1 Walk before me and be thou perfect had his imperfections for he fell twice into the same fault to wit of denying his Wife for which he was reproved by two Heathen scil Pharaoh King of Aegypt Gen. 12.12 13 18 19. and Abâ—melech King of Gerar Gen. 20.2 9 therefore Abraham sought to bee justified by faith in Christs Righteousness Rom. 4.2 3 not by his own works which might have passed had he been perfect without sin Elias that famous Wonder-working Prophet Jam. 5.17 was a man subject to like passions as wee are Zacharias was righteous before God walking in all the Commandements and Ordinances of the Lord blameless Luk. 1.6 yet he was stricken dumb for his unbeleef vers 20. None of the very chiefest Apostles of Christ were free from sin If absolute perfection were attainable in this life surely some at least of these holy eminent Servants of God would have obtained it which none of them ever did for the holy Scriptures impeach them all of humane frailties and infirmities It were easie to adde humane testimonies to this truth but that there is no need of a Candle when the Sun shines Bernard saith Bernard Minimè bonus est qui melior esse non vult ubi incipis nolle fieri melior ibi desinis esse bonus He is not at all good who would not be better and when thou beginnest to be unwilling to bee made better then thou ceasest to be good And in his Epistle ad Drogonem Monachum he saith Nemo quippe perfectus qui perfectior esse non appetit Et in co quisque perfectiorem se probat quod ad majorem tendit perfectionem No man is perfect who desires not to be more perfect and herein every one proves himself more perfect in that he reacheth after a greater perfection Prosper Nemo in hac vitae perfectè perfectus est non enim adhuc sanâ—t a est sed quotidie sanatur plorum infirmitas saith Prosper No man is perfectly perfect in this life for the infirmity of the godly is not yet healed but is healing daily Augustine hath many pretty pithy sayings to this purpose as Augustin Augustin in Psal 38 Aliter hic non potes esse perfectus nisiscias hic te non posse esse perfectum Otherwise thou canst not be perfect here unlses thou knowest that here thou canst not bee perfect And in another place Secundum ist ius vitae modum est quaedam perfectio eique perfectioni hoc deputatur si se quisque noverit nondum esse perfectum It is a mans perfection to know his imperfection Nullus justus caret peccato nec tamen ex hoc desinit esse justus cum affectu teneat sanctitatem No righteous man wants sin yet doth he not hereupon cease to bee just seeing he holds fast sanctity in his affection Hierom saith In Epist ad Theoph. Haec est in omnibus sola perfectio suae imperfectionis