making the Tongue which should be like choice silver precious as common as drosse or dust which God hath designed to speciall use The vanity of lightnesse rashnesse and inconsideratenesse There is a variety of vanity in many words answerable to what is found in many dreams In fond babling as many vanities are to be found as in plain doting To make up that in number or repetition of words which is wanting in weight of matter the practice of those that magnify their mouths above measure and love to hear themselves speak conceiting they please others because they please themselves this also is vanity Of many long speeches it may be truly said that a little were too much They that are full of words are like those Trees that are full of leaves but bear little fruit much chaffe little corn many evils arise of much speech Therefore Licurgus made few Laws for the Lacedemonians because they spake little for they did professe silence and were enemies to much speech 3 Iniquity In the multitude of words there wanteth not sin saith Solomon ◠Prov. 10.19 that is of rash superfluous words for in the multitude of pondered and wel-sealoned words there wants not Grace This Proverb directs us to a Compendium of speech pro re natâ as the matter doth require A vein of speaking too much causeth speaking amisse and venting of evil and is commonly attended and tainted with self-conceit and vain glory even in speaking that which is good Usually pride or passion sets the Tongue on work when it overfloweth with words Therefore let your words be 1 Few to God 2 Not over many to men 1 Few to God in your addresses to him This is the Preachers Counsel n Eccles 5.2 Be not rash with thy mouth and let not thine heart bee hasty to utter any word before God either in prayer or in vows for God is in Heaven and thou upon earth therefore let thy words bee few Do not over-word it in holy duties without sufficient matter and suitable affections When yee pray saith our Saviour o Mat. 6.7 use not vain repetitions that is idle Tautologies needlesse and heartlesse multiplying of words for so do the Heathen who think to bee heard for their much speaking Not that all ingeminations or repetitions are unlawfull for there may be good use of them both in prayer to express earnestnesse of affection and also in preaching and in conference to make the people understand and remember better and to cause a deeper impression in them But they are idle as one fitly expresseth it when mens words exceed their matter or both words and matter exceed their attention and affection A man may pray much yet speak little if fervent in spirit as did the Publican 2 Let not your words be over many to men Prov. 23.2 but rather serious and short Avoid loquacity As ye should put a knife to your throat if yee bee given to appetite so put a bridle into your mouth if yee bee given to much talking For the babling of the tongue is like the turning of a Cistern Cock and the overflowing of words causeth a current of sin Who hath woe who hath babling vain frivolous talk They that tarry long at the wine saith the wise man p Prov. 23.29 30. Over-drinking produceth over-talking A babler is no better than a Serpent that will bite the passenger Eccles 10.11 if uncharm'd Reas 3 Because an open mouth bewrayeth an empty frothy heart as an open Vessel argues the commonnesse of the liquor that is in it When a Chest stands wide open we conclude there is no silver nor gold in it Wee keep our Coffers lockt wherein wee lay up our Rings Jewels and precious things wee keep the mouths of pots and glasses that have sweet or strong waters in them close stopt lest the giving of them full vent should let out or diminish the vertue of them When the heart hath a good Treasure in it the mouth is kept under lock and key and will not lavish out words prodigally to no purpose but lay them out frugally to the profit of others When the Tongue speaks without stint or restraint quicquid in buccam venerit the heart is common vain and vile The third Grace f the lips is Meekness and Humility 3 Meekness 1 Pet. 3.15 without pride Ostentation or harshnesse Bee ready saith Peter to give an answer to every man Tit. 3.1 2. c. with meekness and fear Put them in mind saith Paul to Titus tospeak evil of no man to bee no Brawlers but gentle shewing all meeknesse unto all men to wit in word as well as in deed Meek and kind language purchaseth good Will and a good Name Reas 1 Because Meeknesse makes both the Tongue and the words soft dips them both in oyl 1 The Tongue and a soft Tongue breaketh the bone q Prov. 25.15 that is peirceth and convinceth perswadeth and overcometh an angry implacable heart a stout stern spirit which else would not buckle 2 The Words and a soft answer turns away wrath r Prov. 15.1 As Abigails milde and meek answer diverted Davids rage and resolution to kil Nabal Gideons gentle speech allayed the sharp chiding of the Ephraimites ſ Judg 8.1 2 3. Then their anger was abated towards him when he had said that Hard to hard as the saying is will never do Hard speeches cannot break or mollifie hard hearts Grievous words stir up anger they adde oyl to the flame Soft words cast water upon it to quench it Be curteous or affable saith Peter t 1 Pet. 3.8 9. not rendring evil for evil or railing for railing but contrariwise blessing It s water not fire that can put out fire nor dirt that can wash off dirt Soft words and hard arguments proceeding from meekness of wisdome do convince and perswade powerfully Reas 2 Because pride in the mouth is a rod to strike others wherewith the fool layeth about him like a mad man u Prov 14.3 In the mouth of the foolish is a rod of pride saith the wise man Such at length shall bee beaten with their own rod for their own Tongue shall fall upon them A fools lips enter into contention w Pro. 18.6 and his mouth calleth for stroaks The Lord will cut off the Tongue that speaketh proud things x Psal 12.3 Though the Tongue bee but a little member yet it boasteth great things saith James y Jam. 3.5 Boasting is the usual sin of the Tongue and the Tongue is ordinarily the Servant of pride Therefore Hannah said to her adversary who insulted over her for her barrennesse Talk no more so exceeding proudly let not arrogancy proceed out of your mouth z 1 Sam. 2.3 Reas 3 Roughnesse or harshnesse of speech is an uncomlinesse ill beseeming the mouth either of a great or good man Nabals churlish answer to Davids Servants had like to have cost him his life
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
things and an evil man out of the evil treasure scil of the heart bringeth forth evil things As out of the heart proceed u Mat. 15.19 evil thoughts so evil words what are words but motions of the heart and thoughts of the mind formed into a voyce or sound and made audible Hence such as the Heart is such is the Tongue such as the Thoughts and Affections are such are the words ordinarily For as the Tree is so is the fruit Mat. 7.17 18. Jam. 3.11 good or bad As the fountain is such are the waters sweet or bitter As the treasure is such is the stuff that is brought out of it whether precious or vile If the Heart be well governed the Tongue will be well guided because the Tongue is ruled by the Heart Be Masters of your passions and you shall easily bee Lords over your Tongues and govern them well your Tongues will obey you when you can command your affections But a disordered Heart makes an ill ordered Tongue They that govern their hearts ill cannot guide their tongues well An unruled spirit makes an unruly tongue they that do not take heed to their spirits what they think or how they are affected will not take heed to their Tongues what they say Heart-Renovation is the root of Tongue-Reformation begin at the Heart to amend the Tongue Pray God as David did vv Psal 51.10 to create a clean heart and renew a right spirit in you this will make you have a pure lip or language according to that promise x Zeph. 3.9 for then that is under the Gospell I will turn to the people a pure language or lip that they may all call upon the name of the Lord to serve him with one shoulder Reas 3. Because errors in the tongue proceed from disorders in the heart and from distemper in the spirit the disease is bred in the heart which breaks out in the mouth as Idleness of words proceeds from vanity of Thoughts froth in speech from some and fume of spirit Rashness of mouth from hastiness of spirit to be angry when Davids heart was hot within him with grief and indignation then spake hee too impatiently with his tongue z Psal 30.3 Anger in speech grows from anger in spirit Bitter words in the mouth spring up from a root of bitterness in the heart Falshood foolishness and guile in the mouth proceeds from folly and deceit in the heart a divided heart makes a double tongue Obscenity of speech flowes from uncleannesse of heart Roughnesse of speech from pride and churlishnesse of nature as in Rehoboam 1 King 12.13 and in Nabal 1 Sam. 25.10 11. Blasphemy in speech proceeds from backsliding and Rebellion in heart against God Despairing words come from distrust in heart towards God The second thing is Rules for the Government of the Tongue The first Rule Consider before you speak 1 Rule think what to say Let not your tongue run before your wit or before wisdome bid it go for the heart of the Righteous studieth to answer saith Solomon a Prov. 15.28 hee carrieth a paire of scales betwixt his lips as one saith to weigh his words in before hee utter them but the mouth of the wicked poureth out evilthings rashly and overflowingly without preconsideration or moderation a flood of words without a drop of discretion or Religion The study of questions Paul calls a doting or a disease b 1 Tim. 6.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sick about questions but right answers are the study of the righteous He that answerech a matter before he hears it saith the wise man c Prov. 18.13 it is folly and shame unto him or hee that returneth a word before he heareth the whole matter and understands it well sheweth folly and procureth shame Be not rash with your mouth and let not your heart bee hasty to utter any thing before God no nor before men It is the Preachers counsel d Eccles 5.2 Prov. 6.2 lest you discover weaknesse or be ensnared with the words of your mouth Suffer not your mouth to cause your flesh or self to sin by rash vowes or extravagant superfluous words Be slow to speak saith James e Jam. 1.19 that is be deliberate and advised in your speeches For if the heart do not premeditate the Tongue will precipitate The Tongue of the wise is in his heart he considers what to say the heart of the fool is in his mouth hee speaks before hee thinks and saith he knows not what To bee overforward to speak is vain rashness and proud boldness there is more hope of a fool than of such Pro. 29.20 when David spake in his haste or precipitation as that hee was cut off from before Gods eyes f Psal 31.22 that All men are g Psal 116.11 lyars Samuel and all that had promised him the Kingdome hee spake not aright for the event confuted his words Before you speak you are Masters of your own minds and know what ye think but when ye have spoken others will be Masters of your words and make what construction of them they please nescit vox missa reverti when a word is once out it 's past recall The second Rule 2 Rule In speech have respect to five particulars 1 The Principle from which you speak 2 The Matter what you say 3 The Manner how you speak 4 The Season when 5 The End why 1 Have respect to the Principle from which you speak which should bee alway 1 Reason not Passion 2 Love not envy hatred or malice 3 Grace not wit or parts only 1 First Principle of speech Speak from Reason and Judgement as the former Rule directed you not from Passion For Passions as they blind reason so they mislead the Tongue which is ordinarily more commanded by Passion than regulated by Reason and more ready to serve the violence of Passion than to follow the Evidence and Dictate of Reason When Passion boils in the heart it makes the words like hot burning coales in the mouth it dips the tongue in Gall and imbitters the words When blind Passion leads the blind Tongue both fall into the Ditch of Transgression and without repentance into the pit of perdition Gods dear servants have sinned most with their Tongues when they have spoken in Passion as Moses h Psal 106.33 when hee was provoked in his spirit he spake unadvisedly with his lips and Job when he cursed his birthday i Job 3.2 3 c. and Jonah when hee told God to his face that hee did well to be angry even unto death m Jonah 4.9 When Davids heart was hot with Passion his Tongue was inflamed in expressions n Psal 39.3 Hence it is that Gods servants being subject to like Passions as others are as Elias that famous miracle-working man of God was o Jam. 5.17 they being sanctified but in part here are apt to offend sometimes
with their Tongues as others do Passionate expressions are Imperfections and discoveries of infirmities even in the best If any offend not in word hee is a perfect man p 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
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
hate thy Brother in thine heart thou shalt in any wise rebuke thy Neighbour and not suffer sin upon him Then rebukes must not be given in hatred but in love They should be ushered in with prefaces of affection and enforced and driven on with evidences of love For Reproof is a bitter pill which should be rolled in the Sugar or lapt up in the pap of love else it will not be easily taken nor go down well And when we reprehend their faults its good sometime to commend their vertues parts deserts or to intermix the due praises of their dear friends to sweeten and facilitate their reception of our reproof A commendation of what is good in others will insinuate a reprehension of what is evill in them A reproof as it begins so it should end in love that the party reproved may not depart discontented but in love with our persons and in hatred of his own sin being dismissed with an affectionate and friendly farewell 2 In pity to their infirmities shew bowels of compassion in reproof that we have a fellow feeling of their weaknesses considering our selves that wee have in us the seeds of all sin Gal. 6.1 and that we have been or may be tempted even as they 3 In meekness without pride passion bitterness not in wrath Jam. 1.20 for the wrath of man worketh not the Righteousness of God by reproof not in hot blood or furious zeal which vents it self in fiery and furious rebukes Though there must be some warmth saith a reverend Divine in a reproof Mr. Whately in his Archetype yet it must not be scalding hot Words of reviling and disgrace they scald as it were words that tend to stir up the conscience to a due consideration of the evill reprooved they bee duly warm and tend to make the Physick work more kindly Nor in an imperious domineering provoking exasperating manner but in a mild winning way as it were subjecting our selves to them to serve them by reproof Reproof should come not from an arrogant humor of censuring nor from an ambitious desire of credit or repute both which are roots of bitterness but from a spirit of meeknesse and lowlinesse For meeknesse qualifies reprehension as well as instruction 2 Tim. 1.24 25. The Minister of Christ who is the publick reprover must not strive or fight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chide or wrangle but be gentle unto all men in meekness reproving as well as instructing those that oppose themselves Shimeies malice against David made him a Rayler rather than a reprover 2 Sam. 16.7 4 With respect to their credit not to reprove them before others to their disgrace except the aggravation of their offence require it but chuse rather to cover than to bare their infirmities Gen. 21.22 as Ham did his Fathers nakednesse in telling his Brethren of it while wee seek to heal a wound in their spirits or manners we should leave no skar of reproach behind upon their persons much less set a brand of ignominy upon them All these be taking things and will file and oyl and edge a Reproof and make it enter easily and prevail effectually The Second Rule 2 Rule Reproof of a fault in others must be seconded with arguments if need require to set it off with evidence and to set it home to the offenders head and heart with power 2 To convince him of the sin he is told of and of the greatnesse of the evill and danger that is in it and of his guilt of it in case hee should deny or dissemble excuse or extenuate it 2 To perswade him to repent and amend and do so no more Pro 6.23 These are the reproofs of instruction that is convincing instructing reproofs that carry meat in their mouthes to feed those we reprove with wholesome counsel and shew them the means of their recoverie Mat. 18.15 Luk. 3.19 Ephes 5.11.13 Joh. 3.22 This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word often used to signifie Reproof in the new Testament which imports a convicting another of his fault by evident arguments and reasons so as nothing can be pretended or alledged for it The Third Rule 3 Rule A Reproof should be formed in Scripture terms or founded on some plain Text of Scripture so as the party admonished may see himself reproved rather by God than by us Zeph. 2.5 and that the Word of the Lord is against him 2 Tim. 3.16 All Scripture is given by inspiration of God saith Paul and is profitable for Doctrin and for reproof Gods Word is a light to make manifest mens sins and the filthiness of them All things that are reproved are made manifest by the light Ephes 5.13 for whatsoever doth make manifest is light Paul exhorts the Colossians to teach and admonish one another Col. 3.16 and that in the word of Christ dwelling richly in them To deliver the words of our admonition out of the word of God is to draw the evil doer to the light that his deeds should be reproved therefore he hates the light and reproof Joh. 3.20 and this is also not only to perswade a man to repent of his fault and amend but to command him in the name of the Lord to do it This is to reprove with all authority Tit. 2.19 cum omni imperio saith Beza The Fourth Rule 4 Rule Reproof should bee begun and ended with prayer that is either solemn supplication or secret ejaculation or lifting up the heart in request to God for guidance and successe 1 Begun with prayer to God for direction in it that God would be with our mouthes in reproving and teach us what to say and put only those words into them which he would have us speak and none else that our reproofs may be fitly spoken to the person or occasion to time and place 2 Ended with prayer to God for a blessing upon it that our reproof may profit and prevail for the recovery amendment and salvation of the party reproved that we may not lose our labour nor hee the benefit thereof prayer should bee both in the front and rear of reproof Because every word of instruction Counsel or reproof is sanctified and blessed by prayer Hereby God is interested in it and it is sent forth in his name and power Prayer ingageth Gods presence in our reproof and draweth down his blessing upon it It shall not miscarry in the fruit of it or at least we shall not miscarry in the Act of it so long as we commit our way of reproving wholly to God by prayer Psal 37.5 and trust also in him hee will bring it to passe Reproofs guarded with prayer both before and behind come with great force even in the strength of God upon the person reproved and are most regarded and best entertained by him One reproof mannaged with prayer may prevail more than twenty without it Let mee adde reproof should be accompanied as
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
the Churches state that hee might have joy and comfort in their perseverance Phil. 2.19 and progress in holiness I trust in the Lord Jesus to send Timotheus shortly unto you that I may be of good comfort when I know your state Sixth means of comforting others is prayer to God 1 For comfort to be conveyed into the hearts of others â—ol 2.1 2 Paul its probable wrestled with God by prayer for the Colossians and for them of Laodicca that their hearts might bee comforted 2 For the gift or faculty of comforting others to be given to us Isa 50.4 the tongue of the learned which God hath promised that we may know how to speak a word in season to him that is weary It is a special and excellent gift to be able to comfort afflicted souls worth beging of God by prayer Fifth Rule Consider the persons who are fit to be comforted as 1 In general Gods people above all others for it is their portion it is the childrens bread that must not be given to doggs Isa 48.22 There is no peace nor comfort to the wicked Cap. 40.1 2 saith the Lord. But comfort yee comfort yee my people saith your God speak yee comfortably to Jerusalem and cry unto her that her warfare is accomplished and her iniquity is pardoned Paul sent to comfort the Saints and Beleevers at Rome Corinth Ephesus Colosse and Thessalonica Christ said to the Woman diseased twelve years Daughter be of good comfort Mat. 9.22 thy saith hath made thee whole They are the fittest subjects and best bottles to pour the water of comfort into to them of due it belongs therefore give it to them 2 Weak and faint souls 1 Thes 5.14 We exhort you brethren saith Paul comfort the feeble minded support the weak Such as are dejected with fear or feeling of tentations or afflictions or duties or tossed too and fro with fluctuations of mind that have little strength to perform Duties or bear Crosses or resist Tentations or wait for Promises such should be supported strengthened Isa 35.3 4 and encouraged Strengthen yee the weak hands and confirm the feeble knees say to them that are of a fearful heart be strong fear not c. The Shepheards of Israel are sharply reproved for this Ezek. 34.4 2 Cor. 7.6 They strengthened not the weak God himself comforts them that are cast down scil in their mindes and hearts and lye low in their own eyes the humble or the abjects as the Old Translation hath it if this be a glorious act of mercy in God sure it can be no less than an honourable duty in man Third sort are Mourners for sin for want of Gods presence and for misery 1 Mourners for Sin who are deeply humbled in the sight and sence of their sins and in the apprehension of Gods displeasure against them such have need and are fit to receive comfort Acts 2.37 38 as the Jews when they were pricked in their hearts at Peters Sermon and the Jaylor when he came trembling and fell down before Paul and Silas Act. 16.29 30 31 saying Sirs what must I do to be saved And the Excommunicated person when he was a true penitent for his sins Paul writ to the Church of Corinth to forgive him and comfort him lest such a one should be swallowed up with overmuch sorrow even for sin for sorrow is a Gulf which when it exceeds will devour And the Woman in the Gospel that had been a notorious sinner Luk. 7.37 38 when she stood at Christs feet behind him weeping washing them with her tears wiping them with her hairs and kissed them that is humbled her self low before him then Christ comforted her he said unto her thy sins are forgiven Vers 48. Mat. 5.4 Christ hath pronounced them blessed that mourn and promised they shall be comforted and his servants not only Ministers but people must be his instruments to perform the same Isa 57.18 God promiseth to restore comfort to penitentiall mourners 2 Mourners not only for sin but for want of Gods presence and the light of his countenance as those that walk in darkness and see no light or go mourning without the Sun as wives when their husbands are gone from home Job 30.28 and Children when their Parents are in a far Country The Children of the Bride-chamber have need of Comfort when the Bridegroom is taken from them and they mourn for his absence Mat. 9.15 3 Mourners for misery ought to bee comforted as for necessities death of friends persecutions or any outward afflictions as the Jews Captives in Babylon God gave charge they should bee comforted so some understand that place by publishing to them the approach of their deliverance Isa 40.1 2. that their warfare was accomplished that is their seventy years captivity were expired or drew to an end Job implyes this when he saith hee dwelt as a King in the Army as one that comforteth the mourners Job 29.25 To him that is afflicted pity should bee shewed that is comfort should bee given from his friend saith Job and hee that refuseth to do it Job 6.14 for saketh the fear of the Almighty Comfort is as needfull as Wine to bee given unto those that bee of heavy hearts Pro. 31.6 7. that they may drink and remember their misery no more The Fourth Sort are seekers of Christ Cant. 3.1 2. these are objects of comfort as the Spouse when she sought her Beloved up and down night and day in her bed and in the broad wayes The watchmen should have comforted her with tidings of her beloved but did not yea they smote and wounded her Ver. 3. Cap. 5 6 7 8. while she was in pursuit of him and sick of love for him And the women that came to the Sepulcher to seek their dead and buried Saviour See how an Angel comforts them fear not for I know that yee seek Jesus which was crucified Mat. 28.5 hee is not here for hee is risen go quickly and tell his Disciples that hee is risen from the dead and they departed with fear and great joy Christ himself appeared to Mary Magdalen when shee was weeping and seeking him at the Sepulcher Joh. 20.11 to 19. Mary saith hee to her Rabboni that is Master saith she to him Cryers after Christ should bee comforted as blind Bartimeus was probably by the Disciples when hee cryed vehemently Jesus thou son of David have mercy on mee they said unto him bee of good comfort behold hee i. e. Christ calleth thee and hee casting away his garment arose and came to Jesus Mar. 10.49 50. These four sorts to wit Saints weak ones mourners seekers are sons of Peace and capable of comfort to bee sons of Consolation The Sixth Rule Write Letters send Messengers and take journeys of purpose to comfort others 1 Write letters of consolation to the afflicted as Paul did Epistles which are
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
Piety though it come farre short of compleat perfection Thus the holy Scripture frequently call grown Christians in understanding and wisdom in grace obedience and experience perfect that is in comparison of VVeaklings Novices New beginners or Non-proficients in Christianity Heb. 5.12.13 14 Or of Babes who have need of Milk and not of strong meat but strong meat belongs to the perfect who by reason of habit got by long practice have their senses exercised to discern both good and evil In this sense we are to understand Perfect in the following places Wee speak wisdom among them that are perfect 1 Cor. 2.6 Let as many as be perfect be thus minded Phil. 3.15 If any man offend not in word the same is a perfect man Jam. 3.2 The Apostle John makes three several Ages of Christians to wit Children Young men and Fathers John writ to each of them 1 Joh. 2.12 13 14. and a higher Age may bee said to be perfect in respect of a lower as young men in comparison of Children and Fathers being compared with Young men Thus high acts of Graces attainable in this Life are cald the perfection of them as 1 Of Faith as Abrahams leaving his Country in obedience to Gods call going he knew not whither Heb. 11.8 and his offering up Isaac vers 17. and his beleeving he should beget I saac in his Old age when his body was dead and his Wives barren Rom. 4.19 20. these were high acts of his faith the sincerity officacy excellency or sublimity whereof was manifested by his works Jam. 3.22 By works saith James his faith was made perfect that is declared so to be 2 So high acts of Patience as to endure many and heavie and tedious afflictions and persecutions for Christs Name are the perfection of Patience that is cald perfect patience Let patience have her perfect work Jam. 1.4 saith James that yee may be perfect and intire wanting nothing 3 So high acts of Love as to love God with all our hearts to love others as our selves even our enemies to lay down our lives for the Brethren to serve God without servile fear these and the like are call'd perfect love 1 Joh. 4.17 18. This is call'd Perfectio viae the perfection which the Saints can attain unto in or by the way to Heaven That is the greatest measure of God which God hath decreed to give to every one of his Elect in this world which some conceive to be Pauls meaning in Ephes 4.7 The height of our grace here proceeds from the measure of Christs Gift To every one of us is given Grace according to the measure of the gift of Christ To this perfection Paul laboured to bring the Colossians by his Ministry as every faithful Minister of Christ should do his people that hereby he might prepare them for and lead them forward to their absolute perfection in Heaven Col. 1 2◠We preach Christ saith Paul warning and teaching every man in all wisdom that we may present every man perfect in Christ That which is called Perfectio patriae is that plenary perfection which the Saints injoy in their own Country when they go home to their Fathers house in Heaven not before 3 In respect of uprightness This is generally call'd perfection both in the Old and New Testament To be sincere and simple-spirited without guile in our Principles and intentions or aims this is not Legal perfection which is absolute conformity to the Law of God exacted in the Governant of VVorks but Evangelical required in the Covenant of Grace wherein new obedience performed with a sincere heart and willing minde is accounted perfection 2 Cor. 8.12 yea God hath promised therein to accept of us in Christ according to that we have and not according to that wee have not even of the will for the deed and not to impute unto us our imperfections For God measureth not our new obedience by the perfection of our performance but by the sincerity of our affections and purpose of our hearts In this sense Perfection is opposed not to imperfection but to Hyprocrisie A sincere Christian is a perfect that is a true real Christian An hypocrite is but the picture of a Chri-Christian In our militant state integrity and infirmities are consistent in the same soul What is done uprightly is said to bee done with a perfect heart Iob 1.1 Psal 37.37 and with the whole heart in this sense as I shewed before Job was cald a perfect man and Noah Gen. 6.9 Mark the perfect man behold the upright saith David Asa's heart was said to be perfect with the Lord all his days 2 King 20.3 1 King 15.14 Hezekiah walked before God in truth and with a perfect heart 1 Chro. 28.9 David commands his Son Solomon to serve the God of his Father with a perfect heart and with a willing minde Pauls simplicity and godly sincerity was his perfection in this world 2 Cor. 1.12 Revel 3.2 I have not found thy works perfect before God saith Christ to the Church of Sardis that is sincere but hypocritical 4 We are said to bee perfect in respect of Furniture when we are furnished with Gifts and Graces for the place God hath set us in or for the work God hath called us to do and we are made able and ready thereunto All Scripture saith Paul is given by inspiration of God and is profitable for Doctrin reproof 2 Tim. 3.16 17. instruction in righteousness that the man of God that is the Minister may be perfect What is that Throughly furnished for every good work that is the discharge of his whole duty A supply of what is lacking in Grace attainable here or a furnishing to duty is cald perfection in Gods Word Ephes 4.12 When Christ ascended on high he appointed Ministers in his Church for the perfecting of the Saints that is to supply what is wanting in their holiness and obedience to build them up further Acts 20.32 Pauls earnest desire and endeavour was to perfect what was lacking in the Thessalonians faith 1 Thes 3.10 Heb. 13.21 The God of peace prays Paul for the Hebrews make you perfect in every good work to do his will or prepare and fit you for every good work or accomplish that in you which yet is defective as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimates To bee able in some measure to do his will on earth is a Christians perfection on earth a setting of things in good frame and comely order in the Church which formerly were amiss is call'd perfection 2 Cor. 13.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Beza expounds that place This also wee wish even your perfection your restauration or reconcinnation that the members which were shaken out of joynt might bee restored and things amiss among them in faith and manners rectified 5 In respect of desire and indeavours after perfection to advance in Gods ways as farre and fast