in this world both in word and meditation and he led a life altogether celestial This also you may read in the narration of the holy life and Christian death of Mistris Katherine Bretergh The sorrows of Hell seized upon her soul before her death she said a roaring wilderness of woe was within her that her sins had made her a prey to Satan and wished she had never been born or that shee had been made any other Creature rather than a woman shee burst out many times saying woe woe woe c. a weak a woefull a wretched and forsaken woman with tears continually trickling from her eyes But afterwards God came to her with fulness of joy and abundance of Consolations and put triumphant songs into her mouth as oh Blessed bee thy Name my Lord and my God the joys that I feel in my soul O they be wonderfull as certain as thou art the God of truth even so sure do I know my self to bee thine O blessed bee the Lord that hath thus comforted mee and brought mee now to a place more sweet to mee than the garden of Eden Oh the joy the joy the delightsome joy that I feel Lay your sorrows in the ballance of sound judgement with theirs and see whether theirs or yours bee heavier Are you better than all or any of these holy servants of God that you should think your selves exempt from the like soul-troubles can these be a sign of Gods rejecting wrath to you which befell these that were the objects of Gods speciall love Yea is not this your conformity to Christ in agonies or inward distresses of spirit which you may expect as well as in outward Tribulations Phil. 3.10 and to know the fellowship of his sufferings in both Object Such may further say God himself hath hewed and wounded us who then can heal us yea slain us or taken the life of Comfort or the Comfort of our lives from us who can quicken us hee hath hid his face from us and laid us in darknesse how can wee then behold him no more than wee can see the Sun by Candle-light God hath forsaken us departed from us cast us off wee fear hee will never come to us nor own us again Hee hath caused trouble and grief to our souls who then can give us peace and joy The Seventh ground of Consolation Set before them and apply to them Gods promises of healing quickning illightening and of returns of peace and joy to such Gods 1 Promises of healing Deut. 32.39 Psa 147.3 Job 5.18 Luk. 4 18. Isa 57.19 1 Pet. 2.24 to wounded spirits and broken hearts I wound and I heal saith God Hee healeth the broken in heart and bindeth up their wounds or griefs He hath sent mee saith Christ to heal the broken hearted By his stripes yee are healed God hath the oyl of gladnesse to pour into the wounds of your souls which is the most soveraign balsome for healing and closing up the same Hos 6.1 far more precious than all the balm in Gilead Come say the repenting people of God one to another who give no place to despair and let us return to the Lord for hee hath torn us hee will heal us hee hath smitten and hee will bind us up 2 Promises of quickning made to dead souls buried in the graves of desertion and low languishments Deut. 32.39 to revive and raise them up I kill and make alive saith the Lord The Lord bringeth down to the grave 1 Sam. 2.6 7. and bringeth up saith Hannah out of the deeps of spirituall misery as well as of externall captivity and tribulation we may conceive the one to bee involved in the other Ezech. 37. v. 11 When the house of Israel said in Babylon Behold our bones are dried or wee are in Babylon like dry bones in a grave or scattered at the graves mouth our hope is lost wee are cut off for our parts therefore prophesie unto them Ver. 12. Thus saith the Lord God Behold O my people I will open your graves and cause you to come out of your graves and bring you into the Land of Israel and yee shall know that I am the Lord Vers 13. and I shall put my spirit in you and yee shall live Vers 14. then shall yee know that I have spoken and performed it saith the Lord. All those promises of giving his Spirit are promises of life and comfort to dead-spirited sad-hearted sinners Joh. 6.63 because the Spirit is the Comforter and it is the Spirit that quickeneth To this end God dwels in broken hearts and in contrite spirits as his Heaven upon Earth to quicken and comfort them Isa 57.15 I dwell saith the high and lofty one that inhabiteth eternity in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the hearts of the contrite ones Hos 6.1 2. This was the confidence of Gods people in Hosea After two dayes will he revive us in the third day hee will raise us up and wee shall live in his sight that is after a short time of our troubles hee will so restore and chear us as if hee had given us a new life Psal 71.20 and of David Thou which hast shewed mee great and sore troubles shall quicken mee again and shalt bring mee up again from the depths of the earth from gulfs of grief and distresse and in Psalm 138.7 Though I walk in the midst of trouble thou wilt revive mee 3 Promises of illightening made to benighted souls that walk in darknesse and see no light 1 By causing his face to shine upon them after hee hath hid it from them on whom hee hath turned his back Isa 54.8 In a little wrath I hid my face from thee for a moment but with everlasting kindness will I have mercy on thee saith the Lord thy Redeemer mark how God opposeth the perpetuity of his kindness to the momentaniness of his displeasure 2 By making Christ Jesus his sun of Righteousnesse to arise with healing under his wings and great joy to them on whom hee hath seemed to set to their great sorrow who have gone mourning without the Sun Compare those two texts together Isa 50.10 who is among you that feareth the Lord that walketh in darkness and hath no light Mal. 4.2 let him trust in the Name of the Lord and stay upon his God And Unto you that fear my Name shall the Sun of Righteousnesse arise with healing under his wings Christ will send forth such Beams of heat light and life into dead dark cold hearts as will make them lightsome joyfull growthfull fruitfull thankfull This was the Churches confidence when I fall Micah 7.8 I shall arise when I sit in darknesse the Lord shall bee a light unto mee 4 Promises of returns to the souls of his servants after his departure from them
and watchfulnesse to keep us in constant dependence upon Christ for Remission Reconciliation and strength against corruption and for the mortification of it and to keep us in continual conflict or war with sin and in use of the whole Armour of God Second Argument Absolute Perfection was proper to Christ is peculiar to Heaven 1 It was proper to Christ as he was man whilst hee was upon earth to bee perfectly holy and free from sin to have a fulnesse of grace in the greatest extension for kind and excellency for degree Hee knew no sin saith Paul 2 Cor. 5.21 hee did no sin saith Peter Heb. 4.1 â—â— neither was guile found in his mouth 1 Pet. 2.22 2 And Perfection is peculiar to Heaven and to the triumphant state of Gods elect reserved there for them There only is grace made perfect in all degrees and the will of God is done perfectly There alone wee come to our full age and full growth Eph. 4.13 Vnto a perfect man unto the measure of the stature of the fulnesse of Christ There that which is perfect is fully come and which was imperfect is wholy done away 1 Cor. 13.10 There the Spirits of just men are made perfect Heb. 12.23 Heaven is a high holy privileged place where no unclean thing can ever come There is no Tempter nor Tentation neither Sin nor Satan To hold Perfection in this life is to confound and jumble Heaven and Earth together or the state Militant with the Triumphant state of the Saints which are distinct in time and place in order measure and concomitants Third Argument Those that plead their Perfection here and say they have no sin discover much sin in their spirits speech and carriage as ignorance errour spirituall pride passion uncharitablenesse Bitternesse Censuring and condemning others vilifying them by opprobrious terms malicious cavils and railing Accusations Rude uncivil behaviour Besides some of these deluded perfectists hold many dangerous yea blasphemous opinions as their scandalous Pamphlets which better deserve to be burnt than to be read do publish to the world They place Religion in trivial matters not worth the naming and other things which I take no delight to rip up or relate Are these things and the like the properties or concomitants of perfection Do they become such persons as say they have no sin Do not their own mouthes condemn them Are not these and such like the Generation who are pure in their own eyes Proâ— 30 12 who fancy themselves to be righteous yet they are not washed from their filthiness But because they embraced not the love of the Truth God hath given them over to strong delusions to beleeve the lyes of their own seduced hearts and are indeed infatuated They think they have light enough within them therefore they reject Gods Word from being a lamp to their feet and a light unto their path I would gladly see the face of that man who can truly say I finde no darkness in my mind no guile nor perversness in my spirit no disorder in my affections no aversness to good nor proneness to evil that cansay I finde all that is within me sweetly tuned to the obedience of the Gospel without any jarre of corruption Fourth Argument This opinion of perfection in this Life shakes the Fundamentals of Religion and wounds the vitals of Christianity and over-throws the Gospel For it takes away the need and use of Christs satisfaction of Faith Repentance of Ordinances and of Christian watchfulness They that say they have no sin have no need of Christs bloud to cleanse them from sin nor of Christ himself to save them from sin No need of faith to beleeve in Christ for imputed righteousness to justifie them if they have a righteousness of their own which is perfect No need of Repentance if they be righteous and without sin for Christ came not to call the righteous but sinners to repentance nor of Ordinances as the Word Sacraments Prayer c. that they may grow thereby if they be perfect already or so good as they cannot be better What need have they to keep watch against sin that have no enemy that are free from sin How soon and easily may they bee surprised by Satan and drawn into sin that do not take heed to their spirits and ways lest they should be led into tentation and fall into transgression Security lets them in but fear and vigilance keeps them out Blessed is the man that feareth alway He that thinks he hath no sin makes himself a prey to Satan Let him that thinks he stands take heed lest he fall Is not this opinion of dangerous consequence both in respect of the Truth and of the Persons that hold it Besides they that hold it condemn the Generation of the righteous as workers of iniquity who are not of their way The tree is known by its fruits so are persons and opinions discovered by the fruits and effects of them Fifth Argument In every place of Scripture where perfection is spoken of in reference to the Saints here something either goeth before or followeth after which expresseth or implies their imperfection and clears the sense of those places as meaning perfection of parts or growth or uprightness or the like but not perfction of degrees to be without sin in this life Be yee perfect saith Christ to his Disciples Matth. 5.48 in chap. 6.12 he teacheth them to pray for pardon of sin every day as oft and as long as they need daily bread that is as long as they live surely then his meaning is not that they or wee may bee perfectly perfect here but that we should strive after perfection and repent of and begge pardon of our sins to which we are subject every day even during life Let as many as be perfect be thus minded saith Paul Phil. 3.15 How is that as Paul was vers 12. to think our selves imperfect or that we have not already attained scil to our full measure in Christ yet Paul though hee was not fully perfect propounds himself to the Philippians as a pattern for their imitation If any offend not in word the same is a perfect man Jam. 3.2 he means no absolute perfection or exemption from sin for hee had said before In many things we sin all We speak wisdom among them that are perfect saith Paul 1 Cor. 2.6 Who are they Such as Paul exhorts 2 Cor. 7.1 joyntly with himself to cleanse themselves from all filthiness of flesh and spirit therefore they were not perfectly pure and to be perfecting holiness in the fear of God that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by degrees therefore they were not perfect already or at once He that is born of God sinneth not 1 Joh. 3.9 but hear what the same Apostle saith in chap. 1.8 10. If we say wee have no sin we deceive our selves c. Therefore the former text must not bee understood of a Saints not sinning at
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
what hee hath done for my soul On the contrary speak no evil either of God or man either ill matter or ill words 1 Not of God or against God for this is to set your mouth against Heaven Psal 73.9 Such a mouth shall certainly bee stopped Nebuchadnezzar a Heathen King made a decree that every people Nation and language which spake any thing amiss against the God of Shadrach Mesach and Abednego shall bee cut in peeces and their houses bee made a dunghill because there is no other God that can deliver after this sort scil as hee did them q Dâ—n 3.29 Shall Christian Princes or Potentates suffer horrible Blasphemies to be belched forth against the God of Heaven and let the Blasphemers go unpunished how will they answer this before the King of Kings and Lord of Lords at the day of Judgement 2 Nor of men Speak not evill one of another Brethren saith James r Jam. 4.11 for he that speaketh evil of his Brother and judgeth his Brother speaketh evil of the Law and judgeth the Law and will not the Law condemn such Our speech should bee good and sound for three Reasons Reas 1. Because noscitur ex lingua a man is known by his speech as men of several Countries are by their language so pronouncing Shibboleth was a proof whether they were Ephraimites or no Jud. 12.6 Peters speech bewrayed him to be a Galilean Mar. 14.70 Jacob brought his brother Esaus hands and neck to his Father Isaac Gen. 27.22 but could not bring his voice The Children of the Jews speaking half in the speech of Ashdod discovered their Parents were not both of the same Religion though their Fathers were Jews Neh. 13.23 24. their mothers were women of Ashdod Ammon and Moab Such mungrel matches of the Parents confounded the speech of their Children So men may bee known whose they are whether the Worlds or Gods and whereto they belong whether to earth or to Heaven even by their speech Speech is the Image or looking-glass of the mind As the man is so is his speech As Vessels when we knock upon them are known by their sound whether they bee crackt or sound full or empty so are men many times by the sound of their words To speak good and not evil David makes a Tongue-mark of a Citizen of Sion u Psal 15.2 The five Cities in the land of Egypt shall speak the Language of Canaan Isa 19.18 not so much for words or phrases as for matter that is shall confesse and praise God and professe the celestial doctrin written in the Hebrew tongue which was then spoken in the land of Canaan as a fruite or sign of their conversion unto God Piscator Good sound savory speech is an evidence of a good man wholesome words in the mouth argue a good constitution of the heart Lips without guile are a sign hung forth at the door of an Israelite indeed in whose spirit there is no guile Though men may speak good words sometimes and bee bad enough themselves as Hypocrites Dissemblers and Polititians yet when the speech is ordinarily bad they that utter them cannot bee truly good because out of the abundance of the heart the mouth speaketh A bad Tongue is ever the companion of a base and naughty heart evil words proclaim an evil man who though hee may speak good sometimes which hee hath heard from others yet when hee speaketh evil hee speaketh of his own or from himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Satan is said to do when hee speaketh a lye John 8.44 Unsavory words proceed from a rotten heart as stinking breath from corrupt lungs the uttering of them is a bringing up of our Excrements the wrong way scil out of our mouths which will defile the man Therefore wee should speak good and no evil that we may both bee good in our selves and seem good to others Reas 2. Because evil words corrupt good manners vv 1 Cor. 15.33 both in the speaker for as one saith a man looseth so much of his piety honesty as he admitteth evil into his mouth and in the hearers for moral infection may bee spread abroad by words as well as natural or pestilential infection by breath Reas 3. Because Gods Law obligeth the Tongue as well as the hand to obedience Every Commandement according to the Subject matter of it 1 Requires good to bee spoken with the Tongue as well as to be thought in the heart or done with the hand 2 Forbids all sinne in word as well as in deed For Example The first Table commandeth us to honour God with our Tongue by professing our Faith Love Obedience submission to him by praying to him and praising of him by confessing and justifying him before men by speaking good of his name giving him the glory of all hallowing his Sabbath in word as well as in deed It forbids all blasphemies murmurings repinings despairings or hard speeches and stout words against God All taking of Gods name into our mouths in vain by rash oaths vows curses Mal. 3.13 by irreverent use of Gods titles or attributes without just occasion or due affection as in saying O God and O Lord O Jesus It prohibits us to speak our own words that is worldly talk on the Sabbath Gods holy day The Second Table Commands us To love our Neighbour give him respect and seek his good in word as well as in deed with our tongues as well as with our hands Gods Law binds the tongue as well as the hand from injuring others any way It forbids 1 Tongue-Murther by scoffing as Ishmael did at Isaac which the holy Ghost cals persecution x Gal. 4.29 by reviling and rayling 1 Pet. 3.9 by opprobrious termes or filthy names Mat. 5.22 by threatning and by cursing Job would not suffer his mouth to sin by wishing a curse to his enemies Soul Job 31.30 or that God might lay his curse upon him to take away his life By Tale-bearing and back-biting Lev. 19.16 which killeth friendship and mens names and the comforts of their lives By revealing secrets Prov. 11.13 2 Tongue adultery by obscene and lascivious speeches and wanton words whereby men have their mouths full of Adultery as well as their eyes by wanton looks Fornication and all uncleannesse Let it not be once named amongst you saith z Eph. 5.3 4 Paul as becommeth Saints neither filthinesse or obscentity This is Saints decency not to name sinne without detestation not to take up the names of idol-lusts no more than of Idol-gods into their lips Psal 16.4 It is a sin to speak of any sin with delight or without hatred and dislike 3 The Second Table forbids also Tongue theft by over-reaching and defrauding others in bargaining or otherwise By guile of lips flatteries By with-holding due respect from others in titles or speech whereby wee rob them of their honour just praise and good name Render to all their dues
should not contend who should get the better but that truth may prevail and get the victory over ignorance and errour or be drawn forth to light out of the Pavillion of darkness or obscurity under which it hath lain hid but obstinacy in opinon renders a man culpable of great imperfections and liable to many exceptions Seventh Rule It is lawful and may bee sometimes needful to discourse of Natural Moral and Civil matters to improve our knowledge in them and to get direction for the better manageing of such affairs whether publick or private respecting our bodies relations or estates or common business which we have one with another Psal 112.5 Discourse about them may help us to guide our affairs with discretion 1 King 4.32 33 The three thousand Proverbs Solomon spake were of Natural and Moral Philosophy and it is like of policy as well as of Divinity But it is good to intermingle some Spiritual discourse to season it with and to take heed that earthly things be not made the whole and sole subject of our speech as the most do in their meetings which speak them to bee meer worldlings in their hearts Os hominis sublime dedit c. when they have nothing but the World in their mouthes As God hath given a man a sublime countenance to look up above earth to Heaven so an excellent faculty of speech to speak of Heaven as well as earth of Divine and Spiritual as of Temporal and Terrestrial things for the glory of God and good of souls as well as for external commodities Of Urbanity Yea it may bee convenient sometimes to use Recreational speeches or mirth in conference this is urbanity or pleasantness of speech which is lawful 1 Because there is a time to laugh Eccles 3.4 as well as a time to weep to be merry as to be sad And God hath given a man a power and faculty for the one as well as for the other and Gods people have used it as the Jews Psa 126.1 2 When God returned the captivity of Zion then our mouthes were filled with laughter and our tongues with singing 2 Because the Preacher commands mirth and saith Eccles 8.15 3.22 There is nothing better under the Sun than for a man to eat and drink and bee merry for this is a mans portion which he speaks not as a sensual voluptuous Epicure but as a sober discreet experienced man There is nothing better under the Sun than for a man to have and use what he enjoyeth with delight and cheerfulness Now pleasantness of speech is one means of honest mirth and may conduce as to the cheerfulness of the mind so in the Consequent to the healthfulness of the body Obj. Saith not the Preacher Eccles. 2.2 I said of laughter it is mad and of mirth what doth it Ans The Preacher speaks of such mirth as is 1 Sinful in the cause occasion or manner of it and excessive in the measure 2 Meerly carnal in the end without any further profit or benefit and is made the end of it self and happiness is placed in it as the sole or chief delight or comfort of life such mirth is madness folly vanity unprofitableness what doth it 3 As is not accompanied with 1 The fear of God for Christians even in their merriments ought to rejoyce before God with trembling Jude 12. and as to feast themselves so to make themselves merry with fear scil of offending God therein 2 With sorrow for sin 3 With sence Amos 6.6 Luke 6.25 grief and pitty for the miseries of others as those to whom Christ saith Woe to you that laugh thus for time will come when yee shall weep Prov. 14.13 And in the midst of such laughter the heart is sad and the end of such mirth is heaviness saith Solemon I will lay down four Rules for ordering Recreational speeches 1 For the matter of them they must bee harmless without any scurrility obscenity bitterness or abusiveness in any kind or just offence to any without girds or taunts at some to please others we must take heed of jeasting either of sacred things as Religion or Scripture for that is the badge of a prophane spirit Julian the Apostate used it or of things serious for that would argue petulancy of wit or of things calamitous as the miseries of others for that would shew inhumanity in us Ephes 5.4 such is foolish talking and jeasting which is not convenient Paul prohibits it Annot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies facetiousness of speech taken by Philosophers in a good sense but the Apostle useth it in an ill sense for scurrilous jeasting in an unseemly manner which consists not with the sanctity and gravity of a Christian Thus as some Criticks observe mens ill manners have spoyled the use or sense of good words as I could instance in several particulars 2 Recreational speeches must for the manner of them bee seasoned with salt scil not of wit only but of wisdom modesty Col. 4.6 love and gravity and be rightly suited to the circumstance of time place and persons 3 For measure they must be moderate and sparing we should use pleasantness of speech not as meat to feed the company with jeasts but only as sauce to meat to quicken their appetites to more solid and wholsome discourse or to fit their spirits for higher duties The refreshing of the mind with factious speech is but like the whetting of a Sithe as he is an idle Mower who is always whetting so is he a vain person who is always jeasting For the end they should bee useful two ways 1 For sober and honest delight for recreation of the minde and refocillation of the spirits to make them quick and nimble when they are dull and heavie and us fitter and fresher for the duties of our callings Recreational speeches should be as a Whetstone to edge us as the whetting of the Sythe sharpens it to cut better and as Bellows to blow up sparks of cheerfulness in the spirits of our selves and others Wee should make it the end of our mirth to move such a delight as hath profit or advantage joyned with it to our selves and others and make us more serious and quick in what wee have to say or do Sampson propounded a Riddle to his friends at his Marriage Feast Judg. 14.12 to minister occasion of mirth to them to whet their wits and busie their mindes to finde out the meaning of it and with it to prevent or banish bad discourse 2 We may use Recreational speeches sometimes to instruct admonish reprove or comfort others in a pleasant way for that may be spoken home to another in jest which would not bee well taken if spoken in good earnest Gods servants have used to reprove others in an irony or in way of jeast or taunt therby to cast some shame or scorn upon them for their sins 1 King 18.27 as Elijah did
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
is just as well as merciful how can he justifie and save great sinners Second Ground The infiniteness of Christs Merits of his Death and passion or obedience which is sufficient to satisfie Gods Justice pacifie his Wrath and fulfill his Law perfectly and is as able to take away the sins of the whole World as of one man and more able to save you than your sins are to condemn you Act. 20.28 his sufferings being the obedience of a God or of him that was God as wel as man whereas your sins are but the finite acts of men poor silly shallow Creatures that are before him or in comparison of him as nothing Isa 40.14 Psal 130.7 8 yea less than nothing and vanity Set before them also the plentiousness of Redemption that is in Christ that he can and will deliver them from all their sins and from all the evils that accompany them or arise from them and the prevalence of his intercession in Heaven to make application of his Redemption and the benefits thereof to sinners on earth Heb. 7.29 whereby he is able to save to the uttermost all that come to God by him Tell them that to refuse Jesus Christ his merits and benefits who came from Heaven on purpose to save them from their sins and from Hell and to receive them to glory in Heaven is to refuse salvation and how can they escape great damnation who thus reject great salvation Comfort cost Christ dear for them and should they cast it away Obj. What though the merits of Christs Death be of infinite value and vertue they do not belong to us what shall we bee better for them Ans Set before them Third Ground The free gracious and general tender of Christ and of pardon peace grace joy and glory with him to all and every one that will receive him without respect of persons made in the Gospel and in the promulgation or preaching of it as God so loved the World Joh. 3.16 that he gave his only begotten Son that whosoever beleeveth in him should not perish but have everlasting life And Mark 16.15 16 Go yee into all the world preach the Gospel to every Creature what is the Gospel He that beleeveth in Christ shall be saved and he that beleeveth not shall bee damned 2 Cor. 5.19 20 that God was in Christ reconciling the world to himself not imputing to them their sins And Christ sends his Ministers as Embassadours to beseech sinners in Christs stead to be reconciled to God and commits unto them the word of Reconciliation To this end as Moses lift up the Serpent in the Wilderness so Christ is lift up upon the Pole of the Gospel in the sight of all sinners that whosoever beleeveth in him should not perish If yee thrust these tenders of Christ and Salvation away from you when made to you yea threaped upon you then you judge your selves unworthy of everlasting life as the Jews of Antioch did Act 13.46 when they put the Word of God away from them Obj. How can we expect Christ should bee willing to receive us or to be received by us What face can we have to come unto him or what hope to be welcome Fourth Ground Set before them Christs gracious invitation of all to him that feel any want of him or have any desire to him as Come unto me all yee that labour and are heavie laden and I will give you rest I said Mat. 11.28 behold me behold me Isa 65.1 unto a Nation not called by my name that is as some interpret it I invited the Gentiles and called upon them to look after mee and come in to mee I am sought of them that asked not for mee I am found of them that sought mee not that is the Gentiles whom hee called to bee his people or to his Covenant of grace who before were not his people or had no relation to him either of name or interest Hee prevented their seeking of him by his seeking and finding them of his own good will and pleasure Together with Christs invitation set before them Christs promise of Reception and of non rejection to any that will come unto him All that the Father giveth mee shall come to mee saith Christ and him that commeth to mee Ioh. 6.37 I will in no wise cast out Joh. 5.40 and his complaint that men will not come unto him that hee might give them life Object Did ever any obtain mercy and pardon that were so vile and unworthy as wee are The fifth Ground Set before them the experiences or examples of Gods mercy manifested 2 Chron. 33.2 3 11 12 13. and of Christs merits applyed to the greatest of sinners as to Manasseh a mighty sinner witness his idolatry diabolicall arts of severall kinds his cruelty for hee filled Jerusalem with innocent blood 2 King 24.4 and hee made Judah and the Inhabitants of Jerusalem to erre and to do worse than the Heathen Yet for all this hee besought the Lord in his Affliction and humbled himself greatly before the God of his Fathers and he was intreated of him and heard his supplication And to Paul who was before a Blasphemer a Persecutor 1 Tim. 1.13 14.15 and Contumelious yea the chief of sinners But I obtained mercy saith hee and the grace of our Lord was exceeding abundant towards mee To Mary Magdalen Mar. 16.9 out of whom Christ had cast seven Devils to whom he appeared first after his Resurrection Luk. 7.37 38. 48. 1 Cor. 6.9 10 11. And to the woman in the City that had been a notorious sinner and to some of the Corinthians and if to such why then not to you why will you exclude or cut off your selves from Gods mercy and Christs merits which were held forth to others as bad or worse than you yet they imbraced the same why may not yea why should not you do the same Object Never any were plunged so deep in distresse of soul as wee are Is there any sorrow like unto our sorrow The sixth Ground Set this before them that some of Gods dear servants have drunk very deep of the cup of soul-troubles or of trembling of the wine of astonishment sc inward anguish horrours and terrours and gone down to their sense even to the gates of Hel whom God raised up afterwards and ravished with joy as if they were in Heaven having given them a full cup of Consolation to drink Such was Jobs condition Job 13.24 when God hid his face from him and held him for his enemy Vers 26 and writ bitter things against him When God skared him with dreams Chap. 7.14 15.20 and terrified him through visions so that his soul chose strangling and death rather than life when God set him as a mark to shoot at Job 30.18 so that he was a burden to himself and when hee went mourning without the Sun when the arrows
God will not forsake them for ever nor leave them altogether Isa 54.7 For a small moment have I forsaken thee but with great mercies wil I gather thee saith the Lord. 1 Sam. 12.22 The Lord will not forsake his people for his great Names sake saith Samuel to Israel because it hath pleased the Lord to make you his people This was the confidence of the faithfull in their calamities Lam. 3.31.32.33 The Lord will not cast off for ever but though hee cause grief yet will hee have compassion according to the multitude of his mercies for hee doth not afflict willingly nor grieve the Children of men Herewith the Psalmist comforts the godly The Lord will not cast off his people Psal 94.14 neither will he forsake his inheritance Is God gone away from your souls or hath hee withdrawn the wonted influence of his grace peace and joy and the comforts of his love favour and presence from you and doth hee seem to reject you If yee were once his by federal right or faith in the Covenant you are his for ever because that is an everlasting Covenant founded upon Gods free grace and Christs precious blood which are immoveable unchangeable and eternal Isa 9.6 If ever you did cry Abba Father you may call God Father for ever for he is the everlasting Father Psa 31.22 David said to God I am cut off from before thine eyes but hee confesseth it was in his haste hee did it rashly and unadvisedly and God consuted him presently Neverthelesse thou heardest the voice of my supplications when I cryed unto thee And though to your sense hee hath left you hee will turn again hee will have compassion upon you hee will cast all your sins into the depths of the Sea Micah 7.19 Christs promises of returns hold as true and firm in respect of his spirituall presence to his people now as of his corporal presence to his Disciples then Joh. 14.18 I will not leave you comfortless or Orphans I will come to you And ye now have sorrow but I will see you again to wit Joh. 16.22 after my resurrection and your heart shall rejoyce Consider poor souls you cost Christ too dear for him to cast away Let mee give you one pregnant instance of Christs return to a deserted soul that is Mr. Robert Glover a holy Martyr who having a little before his death lost the sense of Gods favour and comforts of his spirit which filled his heart with grief and his mouth with moans when hee came within sight of the stake at which hee was to suffer death for Jesus Christ suddenly hee was so exceedingly ravished and replenished with holy comfort and heavenly joys that he cryed out claping his hands hee is come Heb. 13.5 hee is come Though God bee ever with his people in his presence according to his promise yet in respect of the influence of his grace and favour he sometimes suspends and with-holds the Act thereof and in respect of appearance or discovery hee sometimes manifests himself to them and sometimes hides himself from them and seems to bee comming and going as Christ said to his Disciples A little while and yee shall not see mee and a gain a little while and yee shall see mee 5 Lastly set before them Gods promises of peace and joy 1 Of peace and a calm to troubled disquieted souls by inward or outward afflictions Isa 57.16 I will not contend for ever neither will I bee alwayes wroth lest the spirit should fail before mee and the souls which I have made I create the fruit of the hips peace Vers 19 peace to him that is a farre off and to him that is near saith the Lord and I will heal him Phil. 4.7 The peace of God which passeth all understanding shall keep your minds and hearts as with a garrison and when he gives quietnesse Job 34 29 who can cause trouble This was the Psalmists expectance and confidence I will hear what God the Lord will speak Psal 85.8 for hee will speak peace unto his people 2 Psa 38.5 11 12 Promises of joy to sad sorrowfull souls His anger is but for a moment in his favour is life weeping may indure for a night but joy commeth in the morning Psa 97.11 light is sown for the Righteous Psa 126 5 and joy for the upright in heart They that sow in tears shall reap in joy Consolation shall follow affliction to Gods people as Harvest doth seed-time Mat. 5.4 and the one is as sweet as the other is bitter Joh. 16.20 Blessed are they that mourn for they shall bee comforted yee shall weep and lament saith Christ to his Disciples Vers 22 but the world shall rejoyce and yee shall bee sorrowfull but your sorrow shall bee turned into soy and yee now have sorrow but I will see you again and your heart shall rejoyce Act. 2.28 and your joy no man taketh from you This was Davids Faith and hope in God Thou shalt make mee full of joy with the light of thy Countenance Apply these several promises unto afflicted consciences and rub them as oyl of gladnesse into their benummed spirits Argue the case with them Are not these promises as good security for Gods performance of the mercies promised to you to wit healing quickning illightening returns peace and joy as your hearts can desire yea better than all the world is able to give you by hand and seal yea are they not stronger pillars to build your confidence for comfort in God upon Mar. 13.31 than those that bear up Heaven and Earth For Heaven and Earth saith Christ shall pass away but my words that is 2 Cor. 1.20 promises shall not pass away All Promises of Comfort are in Christ yea and Amen Object If wee were the Lords by speciall right or shall bee saved then wee should have grace in our hearts which is the characteristical distinguishing quality of all Gods people from all others but wee can discover no such thing in our selves wee have no grace The eighth Ground of Consolation Set before them and apply unto them two things 1 Grace may bee hid for a time in the heart and not be discerned by them that have it like sparks of fire in the ashes or life in a swound or bits of gold in a dust heap or pearls in the mire like stars in the sky in a dark night they are all there yet not one of them doth appear like stones in the bottom of a Vessel or River which are not seen when the water is troubled thick or muddy like stools or chairs in a room where there is no light for that which makes manifest is light There is a difference between the being of a thing in it self and the appearing or discovery thereof to us As many things seem to bee which are not so some things are or really exist
spring and grow 1 From a heart humbled before God in the sight of its sins and misery by them and of its own vileness and unworthiness Desires are sparks that fly up from inward smitings and breakings of heart for sin Lord thou hast heard the desires of the humble Psal 10.17 saith David 2 From a soul sensible of its Spiritual necessities or from sense of soul-wants scil of Christ and Grace and of the things that accompany Salvation pardon of sin and power over sin c. that it hath them not or that in him dwelleth no such good things as in Nature so in Grace a feeling of the want of meat or drink or any thing that tends to preservation of life makes men hunger and thirst 3 From a mind illightned to see as the want so the worth and excellency the necessity and commodity of Christ and Grace for the Soul as there is of the soul for the body without which the body would be a dead Corps or of the Sun for the World without which the World would bee but a dark heap 2 By the fruit or effect true desires put forth serious and suitable endeavours in the use of means to obtain the things desired Such were Davids desires One thing I have desired of the Lord Psal 27.4 which I will seek after the desires of the righteous are dilligent and industrious True desirers are a generation of Seekers Right desires of Christ and Grace will make a soul seek them diligently and wait on God for them in all his Ordinances as the Word Seals Prayer the Communion of Saints which is called Prov. 8.34 Watching daily at Wisdoms gates waiting at the posts of her doors The wicked may have desires of good for themselves but they are not good desires because lazie and idle they separate between the end and the means Prov. 13.4 Cap. 21.25 like those of the Sluggard The soul of the sluggard desireth and hath nothing but the soul of the diligent shall be made fat The desire of the slothful killeth him for his hands refuse to labour Numb 23.20 Balaam desired to dye the death of the righteous but he would not live their lives If by a wish the wicked could get Christ Grace and Heaven they would not want them but they will not work for them not seek the Kingdom of God in the first place nor labour for the meat that endures to everlasting life nor work out their Salvation with fear and trembling The desires of the wicked are but a bare wish or willingness without a purpose of using the means 3 True desires after Christ and grace are discernable by the properties of them which are Four 1 They are sincere 1 For ground when they are carried out after Christ and Spiritual things as well for their sakes as for our own for the goodness of them in themselves as well as for the good we may get by them for the beauty and excellency wee see in them and a suitableness to our necessities or out of love to them 2 For ends when desires have Spiritual aims as the mark they shoot at in the objects about which they are conversant to wit to make us holy and humble in our hearts obedient and serviceable in our lives conformable in both to Christ and acceptable through Christ to God and they do not scope at Temporal advantages as to get our selves name or fame credit or profit thereby in the world 2 True desires are stirring vigorous and vehement for temper and measure Matth. 5.6 therefore called in Scripture Hunger and Thirst which are the strongest desires of Nature Such like doth Grace put forth Holy desires vent and pour out themselves in deep sighs and groans in earnest pantings and breathings of soul in strong crys and tears to God for Christ to Christ for grace Psal 42.1 strength spirit As the Hart panteth after the water brooks so panteth my soul after thee Gen. 30.1 2 O God saith David they are like Rachel her desire of Children Give mee Children said she else I dye or Sampsons thirst which was great Shall I dye for thirst Judg. 15.18 said he True desires must needs be strong because they come from the bottom of the heart and rise up to the top and the whole force of the soul is united and put into them Isa 26.18 and carried forth in them The desire of our soul saith the Prophet is to thy Name and to the remembrance of thee with my soul have I desired thee in the night hee means the whole soul This is to search for God with all our heart which is a sure sign that we shall finde God Jer. 29.13 the strength of holy desires appears 1 In preferring Spirituals before Temporals Christ and Grace and things above before Riches Honours Pleasures and all things here below in being willing to part with our darling lusts and whatsoever is dear to us to get Christ to sell all to buy the Pearl of great price that is Christ Luk. 18.18.22 23 and the goodly pearls of Grace which the Ruler that came to Christ was not willing to do who pretended a great desire to be saved but preferred his possessions and his desires to keep them before his Salvation and desires to obtain the same Desires after Christ will make a soul say with that Martyr None but Christ John Lambert none but Christ 2 In exceeding all other desires in us in heat and height in metal and edge in swallowing up or abating all desires after earthly things Exod. 12.7 as Aarons Rod swallowed up the Magicians Rods. 3 True desires are seasonable for time while the things desired may bee obtained what a man desires fervently hee will labour for presently without delay as the hungry man doth meat and the thirsty man drink hence proceeds seeking God early to wit while hee may bee found and calling upon him while hee is neer Psal 63.1 Desires love not delays either of pains for or enjoyment of whâ—â— is desired for the accomplishment of desires is sweet to the soul but delays are bitter Though true desires are never too late yet late desires are seldome true as when men defer their desires to beleeve in Christ to repent of sin and depart from sin till they bee sick or lye on their death-beds Esau desired the blessing but too late therefore hee lost it and his labour though hee sought it with tears The five foolish Virgins desired to enter into the marriage-chamber but too late when the door was shut 4 And lastly True desires of Christ and grace are constant and continuall for duration not by fits like Agues nor by flashes like lightening or stird only upon some Emergencies or special occasions as hearing of the joys of Heaven or torments of Hell pathetically described or of remarkable judgements of God or from inward affrightments for such desires not having an inward root in the
as we can and to grow up in grace and in all things into him that is our head Ephes 4.15 Jesus Christ as in Knowledge Wisdom and Spiritual understanding to bee filled with it Col. 1.9 in faith to increase it 2 Cor. 10.15 in hope to abound in it Rom. 15.13 in love that it may abound yet more and more in us Phil. 1.9 in good works to stand full and compleat in all the will of God Col. 4.12 Heb. 13.21 to bee fruitful in every good work Col. 1.10 always abounding therein 1 Cor. 15.58 To go forward and get as near perfection as near Heaven as we can while we live though we cannot come up to the top of it or attain it fully till we dye Growing in grace is perfecting of holiness in the fear of God 2 Cor. 7.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denotes a continued act and is done by degrees for we cannot be perfectly holy at once nor in this life Growing in grace is building us up even to heaven Act. 20.32 the Metamorphosing of us into the Image of the Lord from glory to glory 2 Cor. 3.18 that is from one degree of grace to another by the Spirit of Sanctification in us untill wee be perfectly renewed in holinese and righteousness for grace is glory begun and glory is grace perfected In this sence we are exhorted to bee perfect as our father in heaven is perfect that is to strive after perfection and to be merciful as our father is merciful Luk. 6.36 that is Col. 3.12 to put on bowels of mercy kindness c. as the Apostle exhorts and to put forth the acts thereof as God gives us ability and opportunity and to be holy as God himself is holy that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.14 to follow after holiness with an eager pursute and earnest indeavour Mortification-work and Renovation-work both which are perfectionwork in the beginning and proceeding or tendency thereof in this life are gradual works or wrought in us and carried on by degrees and daily and they are still in progress in this life 1 Cor. 15.31 until we attain to the perfection of the life to come This is to dye to sin daily or to put off the Old man more and more Ephes 4.22 to mortifie our earthly members Col. 3.5 to crucifie the flesh with the affections and lusts Gal. 5.24 to cleanse our selves from all filthiness of the flesh and spirit 2 Cor. 7.1 to repent of sin resist and strive against sin while wee live though sin cannot be wholly crucified and dead in us and purged out of us nor we bee absolutely freed from it till wee dye for sin cannot bee abolished till body and soul be dissolv'd This is to put on the New man or to bee renewed into the Image of God which is to be done daily in a constant and continued course Ephes 4.23 24. 2 Cor. 4.16 this is a going on unto perfection Heb. 6.1 Pauls example is very pregnant and alluring that wee should not take up Phil 3.12 13 nor acquiese in present attainments I count not my self to have already attained or that I am already perfect but this one thing I do forgetting those things that are behind and reaching forth unto those things which are before Vers 14. I press towards the mark c. We must shoot at the highest mark as one saith though we take our arrows up short enough daily Baines A Christian at his conversion is like the Moon after the Change at her first appearance how little a part of her is enlightned how much of the old Moon how much Dark still but she grows by degrees to the Full. So he as the Moon receives Light from Christ the Sun of Righteousness but little at first much of the Old man and many dark spots of corruption still remains in him yet is he wexing daily towards the Full though as one saith at the best here wee reach not the first quarter by increase of illumination and sanctification here though he cannot attain to be filled with all the fulness of God to have his whole soul full of the Image of God in knowledge righteousness and holiness all inlightned and all-over pure without any spot or any wrinckle of the Old man till he go into another world where all perfection is alway in its prime and full and where no imperfection or corruption can finde any place no Eclipses interruptions or Diminutions where there is fulness of Grace Peace Joy and Glory in the presence of God for evermore whereof there is so little appearance here that the Apostle tells us It doth not yet appear what wee shall be 1 Joh. 3.2 The sight and sense of our imperfections and serious desires and indeavours after Perfection are counted our Perfection in this life 6 And lastly wee are said to bee perfect here in respect of establishment in good and perseverance in well-doing even to the end The God of all Grace after yee have suffered a while make you perfect prayes Peter what is that strengthen stablish settle you 1 Pet. 5.10 Perseverance is our Perfection All these six wee should seek for for they are kinds of Perfection on earth the Word of God calls them so and they are our way to full and finall yea eternall Perfection in Heaven Obj. 1. Hath not Christ bidden us bee Perfect as our Father which is in Heaven is Perfect Mat. 5.48 therefore wee may bee perfect here for the Gospel injoyns no impossible things Did not Christ pray for all Beleevers that they may bee made perfect in one Joh. 17.23 and doth not the Father hear his Son alway Ans 1 Many things are commanded us to do yea are prayed for for us and promised to us which have their beginning in us in this life but not their fulfilling or full accomplishment till the life to come which we must seek on earth but cannot find to the full till wee come in Heaven Let mee instance in four things scil Sanctification Obedience Vnion and Glorification 1 Sanctification This God commands us on earth 1 Thes 4.3 4. yea to bec holy as God is holy 1 Pet. 1.15 16. This Christ hath prayed for for his people Joh. 17.17 Sanctifie them through thy Truth c. This God hath promised in the Covenant of Grace Ezek. 36.25 26 27. yet sanctification for all this is but inchoated in us on earth not perfected till wee come in Heaven The Grace of Christ is like Jacobs Ladder it hath several steps ascending which reach up to Heaven the foot whereof is on earth it is begun in our Regeneration and the top of it in Heaven it is finished in our glorification This might bee exemplified in particular Graces but I will mention knowledge only Wee are commanded to know the Lord and God hath promised All shall know him from the least to the greatest This is begun on earth but not perfect 1 Cor.
13.12 for here wee know but in part but in Heaven wee shall know as wee are known and see Christ as hee is 1 Joh. 3.2 The knowledge we have of God and Christ here is the beginning of life eternal Joh. 17.3 but the end or Perfection of it is in Heaven 2 Obedience Christ directs us to pray only for that which God would have us to do For Christ framed his plat-form of prayer he gives us in Mat. 6.10 according to the Will of God his Father Now hee hath taught us to pray Thy will bee done on Earth by us as it is done in Heaven by Angels and Saints to wit cheerfully sincerely holily fully constantly or as wee shall do it in the Kingdome of glory when wee shall sin no more This Petition implyes that no mans obedience is perfect because that wee pray for is not yet attained the good things wee do wee cannot perfect them Prayer presupposeth both want of that wee ask and Impotency in our selves to attain it or that it is out of our power A thing is said to bee done which is so in doing that it shall certainly bee finished In doing Gods Will wee should indeavour to write after the coppy and to come as neer the pattern Christ set us or proposed to us as wee can here though wee cannot perfectly conform to it till wee come in Heaven 3 The Saints Union or Unity This is 1 Very much pressed as their duty Ephes 4.3 to 8. Phil. 2.1 2. I beseech you Brethren saith Paul to the Corinthians by the Name of our Lord Jesus Christ that yee all speak the same thing that there bee no divisions among you but that yee bee perfectly joyned together in the same mind and in the same judgement 1 Cor. 1.10 2 It is prayed for by Christ for all beleevers That they all may bee one as thou Father art in mee and I in thee that they also may be one in us Joh. 17.21 I in them and thou in mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may bee made perfect in one or perfected into one that is perfectly compacted and conjoyned vers 23. Piseator in Joh. 17.23 That they may by one faith bee tyed together as Members of one body whereof Christ is the Head and by love bee knit together and cleave one to another But though the Saints Union among themselves bee begun and carryed on on earth yet not brought to Perfection till they come in Heaven For four Reasons 1 Because the means of their Union as Faith and Love are both of them imperfect here and something is still lacking in them both 2 There are remains of darknesse and corruption in them so long as they continue here which cause divisions and differences in opinion and affections 3 Till wee all come into the Unity of the Faith Ephes 4.13 and of the knowledge of the Son of God unto a perfect man unto the measure of the Stature of the fulness of Christ which cannot be till we all come into Heaven wee cannot come to perfect Vnity in Judgement and Affection Ioh. 17.23 4 Christ seems in that petition to have respect to the consummation of this Vnion in Heaven not only among themselves but with him and his Father because hee prayeth in the next verse for their glorification that all true beleevers may bee with him Ioh. 17.24 where hee is and behold his glory that is in Heaven where they shall bee companions with him in glory Col. 3.4 for ever Though the Vnion between Christ and Beleevers here bee very near and sure and indissoluble yet it is not so full and clear nor perfected untill wee bee joyned unto the Lord by sight in Heaven as wee are by faith on earth 2 Cor. 5 6 7. knowing saith the Apostle that while wee are at home in the body wee are absent or from home from the Lord. 4 Glorification This should bee sought for here though it cannot bee found or attained till hereafter Wee are commanded to strive in this life to enter in at the strait gate Luk. 13.24 Yet wee cannot come to this gate to wit of Heaven much lesse enter in at it till wee dye Paul laboured by all means while hee lived Phil. 3.11 to attain to the Resurrection of the dead that is to the estate of Grace and Glory that follows after it for both body and soul Obj. 2 Did not Christ command or counsel the young man to bee perfect here who asked him Good Master what good thing shall I do that I may have eternal life Mat. 19.16 21. Is not Perfection then attainable in this life Ans Christs Counsel or Command to the young man If thou will bee perfect go sell that thou hast c. was special to him for Tryall Conviction and Discovery like that of God to Abraham Go offer thy Son Isaac for a burnt Offering not general given to all The man glorying in his works that he had kept all the Commandements from his youth up affected the praise of perfection what lack I yet Christ to convince him of his pride errour and vanity therein said unto him If thou wilt bee perfect c. as if hee had said if thou art really that which thou boastest thy self to be to wit perfect give a proof hereof in selling and giving all that thou hast and following mee Or if thou would bee as thou pretends perfect in Righteousnesse and Charity then go and sell all and give to the poor and come and take up the Crosse and follow mee So Mark hath it chap. 10.21 Or Christ spake this to convince him of his imperfection when hee boasted of his Perfection All these Commandements have I kept from my youth yet lackest thou one thing saith Christ Sel all and distribute to the poor Luk. 18.21 22. Christ might have said thou art therefore guilty of breaking all the Commandements because thou bragst thou hast kept them all and thou therefore lackst every thing because thou art conceited that thou lackest nothing Having declared in what sense the Saints are said in Scripture to bee perfect I proceed to the Second thing That no man can bee fully perfect or without sin in this life which I shall prove by six Arguments The first Argument To bee fully perfect without sin in this life is contrary to Scripture to Experience yea to the state of the Saints here 1 To the holy Scriptures which expresly deny the same as was declared before 1 King 8.38 46. Prov. 20.9 Eccles 7.20 2 This is contrary to the universal experience of all Gods servants who have felt and bewailed corruption in themselves even till death and have acknowledged the same before God and man and have disowned Iob 9 20. yea disclaimed all thoughts of their own Perfection in this life as Job did and Paul at large in Rom. 7.14 to the end though a holy Apostle complains bitterly of the sinfull corruption that did
others in six respects 254 Reas 2 The Misery of them that want comfort 258 Reas 3 The Excellency of the duty in it self It is 1 The work of God to comfort poor souls Of God the Father 259 Of the Son and of the Holy Ghost 260 2 The practice of the Godly 262 Reas 4 The equity of the duty in respect of us in four particulars 262 Quest How may wee comfort afflicted consciences 264 Ans Take these five directions 1 Set before them these eight grounds of Consolation 1 The greatness and freeness of Gods pardoning and reconciling mercy 265 2 The infiniteness of Christs merits 265 3 Gods gracious and general tender of Christ and his benefits to any that will receive him 266 4 Christs invitation of all to him that feel any want of him or have any desire to him 267 5 The Examples or Experiences of Gods mercy manifested to the greatest of sinners 268 6 That some of Gods servants have drank deep of this cup of soul-troubles 269 7 Gods promises of healing 275. Quickning 276. Illightning 277. Of returns 278. Of peace and joy 280 8 Set before them and apply to them Two things 1 Grace may bee hid for a time and not discerned by them that have it 281. And they that have cannot lose it wholly for five Reasons 283 2 The desire of Grace is Grace 286. Proved by five Reasons True desires may bee descerned 1 By the root from which they spring which is threefold 290 2 By the fruit or effect of them 291 3 By the properties of them which are 4. 292 1 Syncere for ground and end 2 Vigorous stirring and strong 3 Seasonable for time 293 4 Constant and continual for duration 294 2 Direction Caution them against four evills to take heed 1 That they do not dishonour God 295 2 That they do not destroy their own souls 296 1 By denying what God hath done for them 2 By refusing what God would give to them 297 3 That they do not gratifie Satan 297 1 By entertaining parley with him 298 2 By hearkning to his Temptations which are five ibid. 4 That they do not satisfie their disquieted hearts in four things 299 3 Direction In dealing with afflicted souls cherish three Graces in them to wit 1 Repentance 300. 2 Faith 3 Patience 301 4 Direction Take a right course for healing their distempers 1 By searching the sore to the bottom 302 2 By turning the stream of their passions into another Channel 5 Direction Bear with their Infirmities as ignorance frowardness 303 The sixth and last Particular case is self-commendation This hath been the practice of Gods servants 303 This is lawfull in eleven cases 304 1 Of Afflictions from God 2 Of injuries from men 305 3 To shew forth the infinite riches of Gods free Grace 307 4 To give others occasion and provocation 308 1 To pray for us 2 To praise God for us 3 To glory on our behalf 5 When others require an account of our faith holiness c. 309 6 When wee would propound our selves to others as examples for their imitation 309 7 When enemies accuse us and friends will not vindicate us 310 8 To shew and approve our integrity to uphold the credit of our callings further the successe of our labours promote the efficacy of our counsel 310 and to manifest our love to others 311 9 When the cause of Christ or his Church and Name of God is like to suffer if wee be silent 312 10 When we leave the people or place where wee lived or the office wee did bear p. 312 11 Case To convince others of their sins against 1 God 2 Our selves 314 What Self-commendation is sinfull 314 315 What Self-commendation is lawfull in four respects 1 For the Matter when the things for which we commend our selves are 1 Good in themselves 317 2 Really ours 318 2 For the measure to speak rather under than over 319 3 For the manner in a threefold respect 1 Of our selves when we commend our selves 1 Forcedly not forwardly 319 2 Humbly out of a sense of our own Infirmities 320 3 Modestly without boasting 322 2 Of God thankfully out of a sense of Gods goodness to us 323 3 Of others charitably and tenderly 324 4 For the End Self-commendation is lawfull when our aim therein is in respect 1 of our selves to do our selves right not to get praise 324 2 Of God to give him glory 325 3 Of others to promote their good by our example and experience 326 Of Perfection in this life How Job did justifie himself as if he was perfect 327 In what sense we are said to be perfect in Scripture 332. scil 1 In respect of our being in Christ 333 2 Of our justification before God ibid. 3 In reference to our Sanctification in six respects 336 1 Of parts 1 When the whole man is sanctified in every part though not wholly 2 When he hath the seeds of all Grace in him What the Perfection of degrees is 337 2 Of progress When wee have attained to some good measure of grace here ibid. 3 Of uprightness that is called Perfection 339 4 Of furniture with gifts and graces for our work 341 5 Of desires and indeavours after perfection 342 6 In respect of establishment and perseverance in well doing p. 345. Perseverance is perfection Object God commands us to bee perfect here Answers thereto in p. 345 c. No man can be without sin or fully perfect in this life proved by six Arguments 1 Argu. This is contrary to the holy Scriptures 350. To the experience of all Saints ibid. To the state or constitution of all the Saints in this life 352 Object 1 Why are Gods people said to bee perfect if they bee not so Ans In three particulars p. 353 Object 2 Why God suffers sin to remain in his people here Ans In three particulars p. 354 2 Argu. Absolute Perfection was proper to Christ and is peculiar to Heaven p. 355 3 Argu. Those that plead their perfection discover much sin in their spirits speeches and carriage p. 356 4 Argu. The opinion of Perfection in this life shakes the fundamentals of religion p. 357 5 Argu. In every place of Scripture where Perfection is spoken of the Saints here something goeth before or followeth after which expresseth or implyeth their Imperfection p. 358 6 Argu. The Saints who are stiled perfect in the Scriptures are noted for their infirmities p. 360 Humane Testimonies against Perfection in this life 362 FINIS Reader Take notice 1 That there are sundry literall faults which thou mayest easily amend and pass by as speakin for speaking babbling for babling irresistably for irresistibly and for or and or for and a change of Numbers as word for words forces for force and of persons sometimes as he for the. And such like These as I have observed are the greatest Page 31. line 34. read reins p. 38. l. 32. r. bleate p. 62. l. 8. r. not p. 63. l. 7. r. I will bee with thy mouth p. 64. l. 1. r. that wee know not what to say p. 70. l. 1. r. his Altar p. 164. l. 13. r. piety p. 166. l. 16. r. opportunities p. 178. l. 29. r. as soon as it is sown p. 201. l. 30. r. 2 Chron. 25.16 p. 214. l. 2. r. some p. 223. l. 13. r. commends p. 227. l. 14. r. dexterity l. 18. r. jocing l. 22. r. seek p. 231. l. 13. blot out 1. p. 258. l. 8. blot out 1. p. 260. l. 23. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 344. l. 16. r. waxing 2 That there are some Marginall faults as Page 8. for Psal 30. read 39. 3. p. 51. for 2 Sam. r. 1. Sam. 25. p. 67. r. Psal 141. 3. p. 94. for Psal 102. r. 120. 3 4. p. 97. for Psal 136. r. 139. 4. p. 103. r. Deut. 33. 29. p. 105. r. Jonah 1. 3. p. 145. r. Gal. 1. 6. p. 173. l. 11. add Prov. 15. 12. p. 175. for Gen. 21. 22. r. Gen. 9. 21 22. p. 231. for Rom. 11. 11. r. Rom. 1. 11. p. 245. for Zachary 11. 13. r. Zach. 1. 13. p. 311. for 2 Tim. 1. 8. r. 2 Tim. 1. 3. p. 340. for Job 1. 1. 5. Job 1. â—