Exaltation or honorificall event which was either conferred by the Father on his Son as a reward of his deep humiliation as Piscator and others think or at least was a consequent of it as Calvin conceives quod dictio illativa in Phil. 2.9 consequentiam hic magis sonet quam causam That wherefore in Phil. 2.9 denotes rather his exaltation to be a consequent of his humiliation Phil. 2.9 Vers 9. than his humiliation to be a cause of his exaltation He humbled himself and became obedient unto death c. Wherefore God hath highly exalted him and given him a Name which is above every Name Vers 10. that at the Name of Jesus every knee should bow that is all things in Heaven and Earth should be subject to his Dominion and Power and that every Tongue should confesse that Jesus Christ is Lord either voluntarily here or coercively hereafter to wit at the day of Judgement Confession of Christ before men is an honour due to Christs Name from us Vers 11. even upon the Account of his Passion or Humiliation and not to confesse him is to rob him of that glory which is justly and peculiarly his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence Christ is called the Apostle and High-Priest of our profession or confession that is He whom we should principally confesse or professe and our Faith in him for salvation As the Author of our Salvation and of our Faith and the Apostle of that Evangellical Doctrin which we professe 2 It was Christs practice both in life and death for with his mouth he confessed his Father himself and the Truth 1 His Father Christ both gave knowledge and bare witnesse of him before men for Joh. 1.18 No man hath seen God at any time the only begotten Son which is in the bosome of the Father Joh. 8.38 he hath declared him and I speak saith Christ that which I have seen with my Father what was that Christ saw and spake 1 His Fathers Essence or being Joh. 4.24 that God is a spirit 2 His mind and will as how he will bee worshipped to wit in spirit and truth and what he would have us to do scil Vers 23 24. what soever he hath commanded us for all things that I have heard of my Father I have made known unto you saith Christ Joh. 15.15 John Baptist witneded this of Christ Joh. 3.32 what he had seen and heard he testifieth He made confession or bare witnesse of himself as before Pilate that he was a King before the Council that he was the Son of God before the High-Priest that he was the Christ the Son of the blessed and before all that the Father sent him Object Dath not Christ say Joh. 5.31 If I bear witness of my self my witness is not true Answ Beza saith this is a Rhetoricall concession as if Christ had said the Jews will object that I testifie of my self therefore my testimony is unfit and invalid for men suspect self-testimonies If I only should testifie of my self yee might distrust mee but I have other witnesses greater than all exception as John Ver. 33 36 â—â— and the works I do and the Father himself Afterwards Christ said Joh. 8.14.18 Though I bear record of my self my record is true because God is witnesse sufficient of himself I know whence I came and whither I go I am a divine person exempt from Error and falshood 3 He confessed and bare witnesse to the Truth Joh. 18.37 To this end was I born and for this cause came I into the World that I should bear witness unto the Truth saith Christ Lest Pilate before whom he had confessed himself to bee a King should conceit him to be an earthly King Non regem agere sed servum potius Rolloc he shews the end why he was born c. was to act the part not of a King depositâ ad tempus regis personâ but to give testimony as a Servant made obedient to the will of the Father to the word and to the Truth of God and to this in particular that he was King and that his Testimony should not be in vain for every one that is of the truth heareth my voice saith Christ Rev. 1. â— 3.14 that is all that are regenerated by the word of Truth Hence Christ is called the true and faithfull witnesse because hee hath truly and faithfully revealed the whole Will of God necessary for salvation and hath attested the verity thereof yea sealed it with his blood Hence the Doctrin of the Gospel is called a witnesse Joh. 3.11 Christs Testimony vers 32. Seeing this was Christs practice For this cause he came into the World that he might confesse the Truth and upon this account he went out of the World because he did confesse it as that he was King he died for his Testimony ought not Christians to do the like Is not confessing with the mouth a Christ-like duty Doth Christ bid us do more herein than he did himself Hath he not left us an example of confession that we should follow his steps Is not this part of our conformity to Christ Is not confession high and honourable imployment not unbeseeming the Son of the most high God Reas 3 From our selves They are four 1 Because we are Gods witnesses Isa 43.10 yee are my witnesses saith the Lord and my Servant whom I have chosen and it is our task or office to give testimony of God and of his Truth and grace before men To this end God gives us plain pregnant plentifull proofs thereof more discoveries of himself and his Truth and more of his grace than to others that we may speak more of and for God than others Our eyes see and our ears hear that of Christ and his Gospel which others do not as Christ told his Disciples Mat. 13.16 Therefore God expects a larger Testimony from our mouthes than others can or will give of him To this end we are born again and are made partakers of the divine nature and are of the Truth that is of the stock and Linage of Truth and for this cause were wee sent into the World to give testimony to Christ and to the Truth in our Generation It is great dignity to be a witnesse of Christ John Baptist that great Prophet came for a witnesse of the light that is Christ John 1.7 John the Evangelist the beloved Disciple was an eminent witness of Christ both by word and writing Joh. 21.24 So was Paul who was not a whit behinde the very chiefest Apostles 2 Cor. 11.5 Christ appeared to him for this purpose to make him a Minister and a witnesse Act. 26.16 and accounted him a chosen vessel to bear his Name by confession thereof before the Gentiles Act. 9.15 and Kings and children of Israel And for this use wee should count our Tongues our Glory scil to confess God as well as to
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
King Rehoboam by answering the people roughly lost ten Tribes a 1 King 12.13 16. Harsh uneven speech proceeds from a rough unhewn spirit Let the rich take heed they do not answer the poor roughly when hee useth intreaties b Prov. 18.23 To affect Masterfullness of speech or speaking in an imperious commanding way is to be a servant to pride and passion Reas 4 Because meekness was the grace of Christs lips For hee did not strive nor cry nor did any man hear his voice in the streets c Mat. 12.19 viz. in way of Contention Ambition Ostentation Perturbation or Clamour but hee ever spake meekly and mildly yea even to his enemies to Judas that betrayed him to his apprehenders accusers condemners and crucifiers When hee was reviled 1 Pet. 2.23 wâ—th 21. hee reviled not again When he suffered he threatned not The grace of meekness was poured into his lips his mouth was ever full of it And he hath left us an example of meekness in spirit and in speech that wee should follow his steps Mat. 11.29 and learn it of him Meek speech is the Lambs blea but bitterness and clamour is the Lions roar With meeknesse joyn Courtesie and kindnesse which is an ornament to the lips In the vertuous womans Tongue is the Law of kindnesse Prov. 31.26 The Tongue annointed with the vertue of kindnesse and courtesy will cure distempers in others and draw kindnesse from them A Mouth full of kindnesse is like a Combe full of honey then the lips are like Lillies dropping sweet-smelling myrrhe The Fourth grace of speech is Modesty 4 Modesty which is the Tincture of vertue upon the Tongue and keeps the Mouth clean This Discovers it self 1 In not speaking of filthy actions at all or at least not without great loathing Fornication and all uncleannesse or covetousnesse let it not be once named amongst you saith Paul d Eph. 5.3 4 neither filthinesse This is modesty and Saintdecency Vers 12. For it is a shame even to speak of those things which are done by Sinners in secret To take liberty to speak filthily is the practice of a people of unclean lips Isaiah bewailed his condition to live among such c â—sa 6.5 Woe is mee I dwell amongst a people of unclean Lips Filthy lusts in the heart taint the Tongue with filthy speeches and both are polluted by Satan the unclean spirit Mat. 12.43 that delighteth in filthinesse 2 In speaking of res pudendae such things as are lawfull but secret and cause blushing and should bee concealed Observe the modesty of Scripture-phrases or manner of speaking of such things as concerning the use of marriage f Gen. 4.1 Adam knew his wife I will go in to my wife into the Chamber said Sampson g Judg. 15.1 The Holy Ghost forbids committing uncleannesse under the expression of uncovering h Lev. 18.8 c. nakedness So concerning the natural evacuation of the body Saul went in to cover his i 1 Sam. 24.3 Dâ—ut 23.13 feet that is to do his easement The Scripture calleth it a sitting down 3 In speaking of others faults and infirmities covering and concealing them till Gods Providence puts us upon speaking of them When Cham had seen his Fathers nakednesse Gen. 9.22 hee told his two Brethren without which procured a curse extenuating and excusing them either for fact manner or intent what wee can in truth and charity not aggravating the same 4 In speaking of our selves our own vertues or praises Wee should not commend our selves for that properly belongeth to others Let another man praise thee saith Solomon and not thine own mouth Prov. 27.2 a stranger and not thine own Lips Modesty forbids the same When Paul related his extraordinary Revelations he speaks of himself as of another person k 2 Cor. 12.2 I knew a man in Christ above fourteen years agoe c. So did l John 19.26 John When Jesus saw his Mother and the Disciple whom hee loved that was himself standing by he saith to his Mother woman behold thy Son When wee speak of the good wee have or do or of any thing that tends to our own praise wee should bee very sparing therein and speak rather farre short or much too little than a little over or too much So did m Eph. 3.8 Paul unto mee who am lesse than the least of all Saints is this Grace given 1 Cor. 15.9 and I am the least of the Apostles that am not meet to bee cald an Apostle because I persecuted the Church of God Modesty sets bounds to speech in matters that tend to self-praise Except the vindication of our innocency of Gods Truth and glory require the same A mans praise smells sweet when it comes out of other mens mouths but it stinks in his own mouth Self-commendation is stinking breath but when wee have occasion to speak of our own corruptions we have free liberty to be large therein But more of this afterwards The fifth Grace of Speech is 5 Reverence Reverence to God and Man 1 To God 1 To God to speak highly and honourably of God his Titles and Attributes with holy awe and reverential fear debasing and vilifying our selves before him as Abraham did n Gen. 18.27 Behold now I have taken upon mee to speak unto the Lord who am but dust and ashes and Moses o Exod. 15.11 Who is like unto thee O Lord among the Gods glorious in holinesse fearfull in praises doing wonders So reverently spake John Baptist of p Mar. 1.7 Christ Heâ—is mightier than I the latchet of whose shooes I am not worthy to stoop down and unloose To this end let us consider Gods heavenly greatnesse and our earthly vilenesse to make us speak to him and of him with holy reverence as Christ directs us to conceive and to say Mat. 6.9 Our Father which art in Heaven All our words of God should be pointed and accented with reverence to God This is grace to the Lips and glory to the Tongue 2 2 To Man Reverence to man Give men their proper titles just praises and civil respects in word as well as in gesture which is due to them upon a Gospel-account Paul saith q Rom. 13.7 Render to all their dues fear to whom fear honour to whom honour and in honour prefer one another r Rom. 12.10 Peâ—er saith Honour all men s 1 Pet. 2.17 which stands not onely in inward esteem but in outward Expression thereof both in word and deed to men for the image of God and for their superiority in parts or rank or age This was the practice of the Saints in the times of both the Testaments Abrahams servant cald him Master Gen. 24. no lesse than two and twenty times in Gen. 24. and the same Title hee gave to Isaac Vers 65 Sarah obeyed Abraham and cald him Lord â— Pet. 3.6 Gen. 33.13
14 for which shee is commended in the New Testament Jacob cald his brother Esau Lord. Not onely Elisha cald his Parents 1 King 19.20 and David his 1 Sam. 22.3 My Father and my Mother ◠King 2.12 But Elisha a Junior Prophet cald Elijah a Senior who was also his Master My Father Joash King of Israel did the like ◠King 13.14 as a Token of love and reverence to this good Prophet when he lay a dying In the New Testament the giving of titles of Father and Master is implyed when duties to them under these names are injoyned for cui competit natura competit nomen They that have the nature or Relation of Fathers or Masters to them of due belong the Names thereof Honour thy Father and thy Mother t Eph. 6.2 and Servants obey your Masters according to the flesh u Vers 5 1 Tim. 6.1 Therefore they ought to call them so Yea upon a Gospel-account we may call those Ministers Fathers whom God hath used as instruments for our Regeneration Though yee have ten thousand Instructors in Christ saith Paul yet not many Fathers for I have begotten you through the Gospel w 1 Cor. 4.15 Gal. 4.19 My little Children saith hee to the Galatians They might call him their Father upon the same account that he cals them his Children Paul and Silas did not prohibit the Jaylor to call them Sirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 16.30 the word signifieth Masters or Lords Luke calls him Luc. 1.3 most Excellent Theophilus to whom hee writ his Gospel John calls her the Elect Lady to whom hee writ his second Epistle Paul cals the Heathen Governour most Noble Festus Act. 26.25 which were titles more honourable than ordinary than Master Men Brethren and Fathers was Stephens compellation when hee made his defence before the Councill x Act. 7.2 and Pauls when hee spake to the people y Act. 22.1 How are they deluded who deny all reverence and civil respects to others even to all sorts of superiors in Titles and speech as well as in Gestures Phil. 4.8 which is not lovely nor comely nor matter of good report among Christians no nor among Heathens Obj. Doth not Christ say z Mat. 23.8 9.19 call no man your Father upon the Earth neither be ye called Masters Answ Our Saviour forbids not the expression of civil respect giving of the Titles of natural or civil relations to others as Fathers and Masters for then the Apostle should sin in calling them so 〈…〉 But hee prohibits them here in that sense onely in which they were given to the leading-men of the Pharisees Those which sate in Moses chair verse 2. of that Chapter namely as they respected matters of Faith or Doctrin for upon this account were such men called Fathers and Masters viz. that they were Authors and enjoyners of the Pharisaical Religion 1 Masters or Leaders rather for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place alledged rendred Master is of the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diverse times applyed to the Pharisees in Scripture as Mat. 23.16.24 Rom. 2.19 and denoteth the Leader of a way or the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Act. 24.5 The Chieftain or Master of a Sect a Dictator of Religion upon whose authority the Faith of his Followers depends 2 Fathers for their Dictates are called the Traditions b Gal. 1.14 and the Law of the Fathers c Act. 22.3 So peremptory were their injunctions that it was not lawful to contradict or disobey them yea by their commandements they disanulled Gods Mark 7.7 8 9. c. The meaning then of the place objected must bee this Vers 8. and vers 10. Bee yee not called Rabb◠2 Cor. 1.24 nor Masters that is bee not Lords over the faith of others to exercise dominion therein or to impose things upon men in doctrin or in practise by your own or any mans authority Neither expect yee that others should take up things on trust from you without due search into the truth thereof Do not ambitiously affect Titles for herein the Pharisees discovered their pride and folly Ver. 9. Call no man your Father upon the earth that is Let no man bee the Commander of your faith by whom it should bee wholly swayed as a Child by its Parents Receive no Doctrin upon trust from any but search the Scriptures daily as the Noble Bereans did to try the truth of what is delivered Act. 17.11 Pin your Faith upon no mans sleeve Do not attribute too much to men in such matters either for their parts or pains for that 's a derogating from God The Summe of all is neither affect your selves nor give to any other absolute belief and observance for this is due to God alone who only in this sense is your Father and Master Reverence to God and Man well beseemeth the Mouth of one that feareth God and reverenceth man The unjust judge did neither Luc. 18 4. therefore hee had no grace in his Lips nor in his Heart Bee ready alwaies faith d 1 Pet. 3.15 Peter to give an answer to every man that as keth you a reason of the hope that is in you with meeknesse and fear that is with fear of God and reverence to man The sixth Grace of Speech is Caution 6 Caution to be so watchful over our spirits and waies and over all occurrences as wee bee not surprized or distempered by them and to speak so warily and advisedly as 1 Not to give offence to others 1 Cor. 5.12 10.32 Phil. 2.15 whether they are within or without Christians should bee harmlesse and blamelesse without rebuke viz. in word as well as in deed 2 Not to give advantage to others against us to entrap us in our words Christ was so cautelous in his Speech as none that ever came to cavil or catch could get any matter against him The lips of the wise shall preserve them c Prov. 14.3 from giving occasion of exceptions aspersions or ensnarements 3 Yea So warily as if all were to be written which wee say It is observed that some of the Heathen thought it convenient and commodious that mens speeches at meals and such like meetings should be written If those that profess themselves Christians should do so what strange kind of books would there be The seventh and last grace of speech is Constancy and stedfastnesse ◠Constancy As a man should tread sure that he may not slip so speak firmly that hee may not alter his words or say and unsay or be fickle in speech and in several tales so as no hold can be had of his words This levity and Inconstancy of speech is a disgrace to the Mouth to the Mind and to the man that ownes them 2 Cor. 1.17 Did I use lightnesse saith Paul or the things that I purpose do I purpose according to the flesh
It is hee that talketh with thee Joh. 7.35 36 37. And hee said Lord I beleeve and hee worshipped him Second Case Wee are cal'd to confesse Christ when wee are engaged in disputes or reasonings with others about the matters of Christ and his Gospel Jud. 3 then we should contend earnestly for the faith which was once delivered unto the Saints for defence of the Truth and to convince gainsayers Even as Isaacks Servants strove with the Philistims for the well of water they had found Gen. 26.21 knowing that every Christian in his place Phil. 1.17 is set for the defence of the Gospel as well as Paul How plainly and boldly did Paul confesse Christ and how strenuously did hee contend for the Truth as it is in Jesus Act. 19.29 in his disputes with the Grecians at Jerusalem but they went about to slay him Hee being too hard for them at arguments they would bee too sharp for him at weapons with the Jews and devout persons in the Synagogue and in the market daily with them that met with him Act. 17.18 and with certain Philosophers at Athens wherein hee stoutly maintained that the God who made heaven Vers 24 25 28 and earth and preserves all things Vers 30 31 is the only true God and the doctrin of repentance of the last judgement and of the Resurrection Vers 18 19 20 For which dispute the Philosophers persecuted him and brought him unto Areopagus that was the high Court of Justice in Athens as a violator of their Religion to bee judged Paul and Barnabas were stout Champions for the Truth in their Disputes at Antioch with the Jews Act. 15.2 that maintained the necessity of Circumcision Stephen in his dispute with the Doctors of five several Classes Act. 6.9 Vers 10. so confounded them that they were not able to refist the wisdome of the Spirit by which hee spake then they fell to Satanical Artifices as to subornation of false witnesses against him Vers 11 12 c. and persecution of him even unto death Contending for the truth of Christ is confessing of Christ before men This is a Gospel-becomming conversation among Christians Phil. 1.27 which Paul pressed upon the Philippians that whether hee was present or absent hee might hear of their affairs that they stand fast in one spirit with one mind striving together for the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or wrestling together for the defence of the Truth Pauls Zeal in striving for the Truth and for every parcel of it because precious to him doth further appear by four things 1 He chid the Galatians for their Levity Gal. 1.16 that they were so soon drawn away from the Truth and hee curseth them that bring any other Gospel than what hath been preached unto them whosoever they bee whether men or Angels and in Chapter 3 verse 1 Gal. 3.1 He rebukes them sharply for being carried away from their obedience to the Truth of the Gospel O foolish Galatians who hath bewitched you 2 Gal. 2.4 5 The false Brethren that crept in privily to spy out the liberty which the Apostles had in Christ Jesus from legal observances Paul yielded not an inch to them Gal. 2.5 no not for an hour that the Truth of the Gospel might continue with the Galatians and they might resolvedly continue therein 3 When Peter dissembled and halted between two Opinions scil his eating and nor eating with the Gentiles he others following his example did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk with a right foot according to the Gospel Gal. 2.11 12 13 14 Paul withstood Peter to the face that is Vers 11. Ver. 14 15 16. openly professedly because he was to be blamed and he reproved him sharply boldly before them all 4 Paul wished that the corrupters of Christs Truth or vehement Urgers of Circumcision who troubled or unsetled the Galatians were cut off Gal. 5.12 to wit as superfluous flesh that themselves might suffer what they do The Third Case when we are in company where the Name of Christ is blasphemed or his Truths ways Servants are evil spoken of contradicted or calumniated Then ought 〈◊〉 stand up in defence of Christ and of what is Christs person or things to speak as much for them as others speak against them yea more to out-speak them and put them to silence else wee should betray Christ and his cause by our silence for that would seem to be a consent and the wicked would thereby be imboldened to continue yea to multiply their evil speakings and weak ones would be occasioned to fall from the Faith and strong Christians would bee much offended and the glory of Christ and the splend or of his Truth would be greatly darkened and impeached thereby In this case confession of Christ is necessary though we be not examined about him or his Thus I have shewed when we ought to confess with our mouthes at other times we have liberty to conceal our Faith and opinions yea our persons sometimes as Christ himself did The Third Thing why ought we to confesse with the mouth The Reasons may be drawn from God Christ our selves and others 1 From God they are three 1 Because Confession is a homage service and fealty which God requires of us and swears he will have from us Isa 45.23 compared with Rom. 14.11 As I live Isa 45.24 saith the Lord every knee shall bow to mee and every Tongue shall confesse to God and surely shall one say In the Lord have I Righteousness and strength By denying or not doing the same we make God falsifie his oath or provoke him to punish us 2 Because God the Father did confesse or give Testimony even by a voice from Heaven to his Son Jesus Christ both at his Baptism Mat. 3.17 and at his transfiguration Mat. 17.5 saying This is my beloved Son in whom I am well pleased This voice saith Peter came from the excellent glory when Christ received from God the Father honour and glory Our Saviour saith often The Father that sent mee beareth witnesse of mee Joh. 5.32 37 8.18 As we should receive the witnesse of God which hee hath testified of his Son 1 Joh. 5.9 10. else we make God a lyar So we vhould be followers of God as dear Children in giving Testimony of Christ our Saviour and elder Brother as God our Father did 3 By confession of God and Christ and his Truth we give glory to God Every Tongue should confesse that Jesus Christ is Lord Phil. 2.11 to the glory of God the Father Josh 7.19 Rom. 15.6 If by confessing our sins as Joshua said to Achan much more our Saviour and by joynt confession we glorifie God with one mouth Reas 2 From Christ they are two 1 It is his priviledge to be confessed 2 It was his practice to confesse 1 It is Christs priviledge to be confessed or a high
heart commonly cool and wither when the occasion of them ceaseth But true desires flowing out of the heart are sed with the lasting spring of grace in it the waters whereof shall not sail They are restlesse never quiet till they be satisfied uncessant till prevalent ever rising and rolling till they rest in the Center of obtaining They that desire Christ and grace pardon and peace c. aright are not only importunately but uncessantly greedy for them and will bee Gods Remembrancers night and day and give him no rest till hee give them their hearts desires Neither delayes nor repulses can crush or quash sincere desires Mat. 15. See this exemplified in the woman of Canaan Desires are true when they are the bias of the soul which inclines or leads it the right way scil Christ-ward Grace-ward Heaven-ward when they do as by a proper Motion carry out our souls freely and constantly after these as sparks flye upward as the stone moves downard and waters run forward Psal 119.20 My soul breaketh for the longing it hath to thy judgements at all times saith David and my soul thirsteth after thee Psal 143.6 as a thirsty land that gapes continually till God give Rain So much for the first direction for the right comforting of afflicted souls The second Direction is this Caution them against four evills to take heed 1 That they do not dishonour God in the time of their desertions and distractions by unworthy thoughts of him or hard speeches against him by murmurings at him or quarrelings with him for his assaultings of them with Terrours and anguish for his withdrawings from them of light and influences and for his far distance and long absence from them Hereupon they are apt to think and say that God is not so loving and kind tender and ready to help as his word reports him to bee The Psalmist when his spirit was overwhelmed his soul troubled and refused to bee comforted then hee began to call Gods mercy Psal 77.2 Vers 7 8. Truth and faithfulness into question will the Lord cast off for ever will hee bee favourable no more Is his mercy clean gone for ever doth his promise fail for evermore Vers 10. But hee checks himself for it I said this is mine infirmity or this doth make mee sick It should bee the chief care of Gods people what ever they suffer from God not to sin against God whatever God doth to them to think and speak only the thing that is right and to justifie God when ever they judge themselves This was Jobs comfort and commendation in his great affliction In all this did not Job sin with his lips Job 1.22 with cha 2.10 nor charge God foolishly Despair of Gods mercy is high treason against his Majesty and a flat denyall of his Deity Gods glory should bee dearer to us than our lives souls or the salvation of them and the more tender wee are of it the more will God tender the comfort of our souls and lives It was the frequent and fervent petition of a Godly man in his tentations Lord maintain honourable thoughts of thy self in mee 2 Caution that they do not destroy their own souls either 1 By denying what God hath done for them to wit the work of grace begun in their hearts his love to them his choice and calling of them saying they have no grace they are Reprobates cast-awayes whereby they bear false witnesse 1 Against themselves which is unnatural 2 Against the grace of God and against the God of grace his work in them and goodnesse to them which is most unworthy and ungratefull 2 Or by refusing what God would give to them scil grace mercy peace and joy wilfull refusal whereof is wilfull murder like cutting of the throat or stabbing to the heart yea self murder It isblood-guiltinesse yea guilt of the blood of souls yea of their own souls and should not your precious immortal souls be dearer to you than all the world labour to convince them that by such a denyall or refusall they make themselves false witnesses and murderers 3 Caution Joh. 8.44 that they do not gratifie Satan who is 1 A Lyar the Father of Lyes because there is no truth in him 2 A Murtherer sc of souls from the beginning and will be so to the end 3 An Accuser of the Brethren the children of God unto God their Father Job 1.9 as hee was of Job to God that he was an Hypocrite or hireling Doth Job fear God for naught and an accuser of God unto them as if hee was a hard Master cruel to crush poor souls under his feet and took pleasure in their destruction or at least that God doth not with them all the good or so well as hee might Thus Satan in the Serpent calumniated God to out first Parents of untruth as if the word which hee had spoken in threatning death was not true Gen. 3.4 yee shall not surely dye and of envy as if God had out of ill will forbid them that Tree or for fear lest by eating thereof they should become as wise as himself Presse and perswade poor afflicted souls to beware they do not gratifie Satan 1 By entertaining parley with him as Eve did which was the cause of her foil and fall The old Serpent being full of all subtlety will bee too hard for them It is the first game hee desires to play with troubled souls to argue the case with them about their spirituall condition to circumvent and deceive them with his wiles 2 By hearkning to his tentations and suggestions as these and the like 1 To cast off ordinances neglect duties in publick and in private which are the means of grace peace and comfort to hear read pray meditate c. as if these were needless or to no purpose and they should bee no better for them This is Satans plot to starve poor souls by cutting off provision from them or them from it This perswasion commeth not from God that calleth you but from the Devil who seeketh to subvert and devour you 2 To harbour Jealousies and evil surmisings of God or derogatory dishonourable thoughts such as Satan casts into your mind as if God was not mercifull pittifull faithfull c. These and the like suggestions are the bolts which Satan makes for disconsolate discontented souls to shoot at God or a coat of dis-honour which Satan shapes or cuts out for them to few and put upon the Lord. 3 To cast away their confidence and lay hope aside and give over seeking and waiting on God any longer and to throw themselves into a Gulf of despair This is to do the Devil a real kindness and to give their souls a fatal blow for hereby they make themselves a prey to Satan 4 To make a wrong judgement of themselves and of their condition by false Reasonings which are Satans Sophistry to conclude themselves out of the state of Grace out of
of which have spent whole or the greatest part of chapters upon that subject As that good governour Nehemiah did the thirteenth chapter of his book as a Naerrative of the good deeds hee had done for the house of his God and for the offices thereof which hee intreats the Lord to remember vers 14. against the prophanation of the Sabbath and the marriages with strange wives and the fifth chapter in relating his pitty and bounty to the poor Jews in freeing them from their oppressions vers 1. to 14. and from their charge of provision which they were bound to bring in to their governour vers 14 15. hee forbore his own allowance yet kept hospitality and hee prayes in the close of the chapter Think upon me my God for good according to all that I have done for this people Job makes protestation of his innocency and integrity not only here and there often in his book but the 29. and 31. chapters contain his continued vindication thereof or a catalogue of his good works Paul spends many chapters in declaring what hee had received from God and what hee did and suffered for God and his people as Act. 20. Phil. 3.1 Thes 2.2 Cor. 11. and 12. chapters Quest In what cases is self-commendation allowed to Gods people Ans I shall name eleven First case is of afflictions from God wherein they have professed their faith in God First Case their patience obedience sincerity constancy notwithstanding the same so did Job when hee took his flesh in his teeth and put his life in his hand Though God slay mee saith he yet will I trust in him I will maintain mine own wayes before him and my foot hath held his steps Job 13.14 15. Chap. 23.10.11 12. his way have I kept and not declined neither have I gone back from the commandement of his lips no not when God laid a load of sorrows upon him And the Church in Psal 44.17 18 19 c. All this evil is come upon us from the Lord yet have wee not forgotten thee nor dealt falsly in thy Covenant our heart is not turned back c. And Jeremy when afflicted and humbled under the hand of God As for mee Jer. 17 1â— I have not hasted from being a pastour to follow thee neither have I desired the woefull day thou knowest Vers 17. that which came out of my lips was right before thee bee not a terrour unto mee thou art ray hope in the day of evil The second Case is Second Case Injuries from men in word or deed 1 In word by scoffs or reproaches 2 Sam. 6 2â— as David when Michal mocked him for dancing before the Ark hee justified his Act as done before the Lord out of zeal for his glory joy in him and thankfullness to him Vers 21. and if this make mee vile I will yet bee more vile than thus Or by slanders and false Accusations of our good conversation In this case it may bee needfull to make just Apologies for defence of our innocency and vindication of our good names as Paul did before the people of Jerusalem Act. 22.1 2 c. Act. 21.27 28. when the Jews of Asia cryed out against him that hee taught all men every where against the people and the law and the temple And when hee was brought before the Council in Act. 23.1 men and Brethren saith he I have lived in all good conscience before God untill this day When Tertullus the Oratour accused him before Felix the governour wee have found this man a pestilent fellow and a mover of sedition Act. 24.5 6. among all the Jews c. what a large Apologie did Paul then make for his faith Vers 10. to 22. life doctrin and conscience and afterwards before King Agrippa in the 26 of the Acts Thus wee may and ought to plead our cause and defend our innocency to wit the grace of God we have received and the work of God which wee have done when wee are called before Rulers and Governours for Christs sake Mic. 10.18 19 20. when wee are accused to them or examined by them of our faith holinesse or conversation Jacob made an Apologie for his faithfullness in Labans service Gen. 31.36 to 42. when Laban compelled him to commend himself and thereby to defend himself as Job did frequently when his friends charged him wrongfully David did the like to clear his slandered innocency and Paul to vindicate his person office and doctrin from the aspersions and calumniations of his emulous Adversaries the false Apostles whereby they laboured to cast an odium upon him which forced him into a commendation of himself as in the 11. and 12. chapters of the second Epistle to the Corinthians Yea Christ himself did commend himself to defend himself against the Jews which of you convinceth mee of sin saith he Joh. 8.46 48. and when they said to him say wee not well that thou art a Samaritan Vers 49. and hast a Devill Jesus answered I have not a Devil but I honour my Father and yee do dishonour mee 3 In case of Injuries from men in deed wee may protest our innocency to prove wee suffer wrongfully as Daniel did his before King Darius when hee was cast into the Lions den for calling upon his God My God hath sent his Angell and hath shut the Lions mouths that they have not hurt mee Dan. 6.22 for as much as before him innocency was found in mee and also before thee O King have I done no hurt When the Jews took up stones to stone Christ hee pleaded his innocency Joh. 10.31 32. many good works have I shewed you from my Father for which of those works do you stone mee and now yee seek to kill mee a man that hath told the truth Joh. 8.40 which I have heard of God The third Case Third Case wherein it is lawfull to commend our selves is this To shew forth the infinite riches of Gods free grace and mercy to such vile unworthy Creatures as wee are in giving us grace to bee what wee are and inabling us by grace to do what wee do to incourage weak beleevers unto dependence on God for grace and mercy and against despondency notwithstanding all their infirmities and unworthiness Upon this account Paul commended himself before the Corinthians and Timothy and all that read his Epistles to them that hee might commend the great love and kindness of God to him before them all and to propound himself as an example of Gods free and rich mercy to them all I persecuted saith hee to the Corinthians 1 Cor. 15.9 10. the Church of God but by the grace of God I am that I am and I laboured more abundantly than they all that is the rest of the Apostles and to Timothy he saith I was before a Persecuter a Blasphemer 1 Tim. 1 1â— and injurious yea the chief of sinners Vers 15 16 but I
with their Tongues as others do Passionate expressions are Imperfections and discoveries of infirmities even in the best If any offend not in word hee is a perfect man p Jam. 3.2 because his Tongue is ruled by reason not by Passion 2 2 Principle of Speech 1 Cor. 13.5 Vid. third principle of Speech Speak from Love not from envy hatred or malice For Love as it thinketh no evil so it speaketh no evil Love oiles the mouth softens the Tongue sweetens the words and makes the lips drop like an hony-comb when love rules the mouth the Law of kindnesse is in the Tongue Prov. 31.26 but hatred and malice never speak well and never do good by speaking The wrath of man whether it bee exprest by word or deed worketh not the righteousness of God saith q Jam. 1.20 James or what is right in Gods sight Words spoken in wrath or malice do no good Bee slow to wrath then you will bee slow to speak Jam. 1.19 When Paul perswades the Ephesians r Eph. 4.31 32 to lay aside clamour and evil-speaking he exhorts them to put away from them all bitternesse and wrath and anger with all malice as the Heart-rootes of Tongue-sinnes and to bee kind one to another tender hearted forgiving one another which are fruites of love and would cause them to speak well both of others and to others Good words in the mouth are grapes and figs which cannot bee gathered from the Thornes and Thistles of hatred malice and envy in the heart Kind words are the flowers and Cream of true love How well did love make Paul speak to the undeserving Corinthians who loved him lesse for his loving them Å¿ 2 Coâ— 12 14 15 more Neverthelesse Paul was ready to come to them and hee sought not theirs but them and he would very gladly spend and bee spent for them And to the ill-carrying Galatians who deserted him and the Gospel Gal. 1.6 and were foolish and t Cap. 3.1 bewitched yet what good language did he give u Gal. 4.12 them Brethren I beseech you bee as I am for I am as you are yee have not injured me at all and verse 19. my little children of whom I travel in birth again until Christ bee formed in you till you bee reduced from your wandrings to the truths and wayes of God again Thirdly Speak from Grace Third Principle of Speech not from wit or parts only for Grace in the lips of which I shall speak afterwards proceeds from grace in the heart Prov. 22.11 as from 1 Faith I beleeved said David therefore have I spoken Psal 116.10 wee beleeve saith Paul and therefore speak 2 Cor. 4.13 Unbelief sometimes shuts the mouth for this Zacharias was dumb because he beleeved not the Angels words Luk. 1.20 2 From Love as was shewed before O yee Corinthians saith Paul our mouth is open unto you scil in Expressions why so our heart is enlarged 2 Cor. 6.11 12. to wit in affection Queen Esthers love to her People the Jews made her open her mouth wide in requests both to God and the King to save their lives though shee hazarded her own thereby Esther 4.16 3 From zeal for Gods glory which provoked the Apostles to speak even when they were commanded silence Act. 4.20 wee cannot but speak said Peter and John the things which wee have seen and heard and Jeremy when hee resolved silence Jer. 20.9 Zeal for Gods house moved Christ to speak as well as to act my house is the house of Prayer but yee have made it a den of Theeves Luk. 19.46 Zeal for Gods Sabbath caused Nâ—hemiah to contend with the Nobles of Judah cap. 13.17 4 From a good Conscience which poureth grace into the lips The Answers of a good Conscience towards God or man are gracious words excellent speech as that of Paul before the Councill Act. 23.1 and before the Governour cap. 24.14 15 16. When Peter perswades to a constant readinesse to give an answer to every man that asketh you a reason of the hope that is in you hee prescribes this as a means thereof having a good Conscience 1 Pet. 3.15 16. the answer of a good Conscience saveth us vers 21. 5 From sincerity This makes the lips to bee without deceit even a Lip of truth Prov. 12.19 Psal 17.1 else the words may bee smoother than butter and softer than oyl when warre is in the heart Psal 55.21 6 From purity for hee hath Grace in his lips that loveth purenesse of heart Prov. 22.11 A clean fountain sends forth clear streams 7 From the fear of God which over-aweth both heart and Tongue This is a Remedy against Tongue vanities In many words there are diverse vanities saith the Preacher but fear thou God Eccl. 5.7 8 From Experience Dr. Hall for to speak well without feeling is the next way to procure an habitual hypocrisy Good words should follow and flow from good affections not go before them That which doth not come from Grace in the heart cannot bee gracious in the mouth A gracelesse heart makes a lawlesse tongue When a Christian speaks from grace in the heart hee speaks as one that hath Authority as Christ did and not as the Scribes They had Authority to speak or read for they had Moses chair but their words wanted authority and efficacy weight and force in the hearts of their hearers Those words for the most part go to the hearts of the hearers and minister grace to them which come from the hearts of the speakers and from grace in them 2 Have respect to the matter Matter of Speech what you speak and therein to Two things scil Truth and Two things scil Goodnesse 1 1 Truth is Speech Have respect to truth which is twofold The first is an Agreement between the thing ye speak of and your words The second is an agreement between your Tongues and your Hearts The former is cald Logical truth and the latter Moral truth 1 Have respect to Logical Truth that is to speak as the thing is and no otherwise neither over nor short nor wide nor awry This is the law of Truth in the mouth of a Christian to speak of things just as they are and as the matter doth require so doth the Lord himself u Isa 45.19 I the Lord speak righteousness I declare things that are right God blamed Jobs friends w Job 42.7 for not speaking of him the thing that was right scil of his proceedings as they were as his servant Job had The contrary hereunto is a lye which is to speak otherwise than wee know the thing is or if wee know it not yet what we say is an untruth Now lying is an ungodly devilish and damnable practice ungodly because it makes us most unlike yea contrary to God for God is Truth and in him is no lye devilish because x Joh. 8.44 The Devil is a lyar the Father both of lyars and of
lyes and damnable for all lyars shall have their part in the lake that burneth with fire and brimstone which is the second death y 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