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
destroy Nabal q 1 Sam. 25.24 25 c. The wise woman of Abel by a few right words she spake to Joab and to the people preserved the City r 2 Sam. 20.16 17 22. Such were Christs Answers whereby hee convinced and silenced them that put captious Questions to him to ensnare and intangle him in his words See John 8.7.9 Luc. 20.21 to 27. and cap. 14.1 to 7. Mat. 22.41 to the end Right words carry authority and efficacy in them such a force as none can stand against for they have the strength of Reason wisdome truth and righteousnesse in them which are the sinews of invincible forces Psal 19.8 Heb. 4.12 The word of the Lord is right therefore quick and powerfull mighty in operation Right speech is excellent Prov. 8.6 Right answers are mouth stopping heart-stabbing conscience-convincing answers they are unanswerable 2 Comely They are comely as great an ornament to the lips as a well-shapen garment is to the body yea are as Jewels to the ear a chain of gold Gen 49.21 or pearle to the neck or a gold-ring to the finger Right answers are words of beauty They make the Lips like a threed of Scarlet they are comely speech t Cant 4.3 Words spoken awry not fitted to the occasion are like the Leggs of a lame man which are not equal Prov. 26.7 and his going uneven and uncomely 3 Pleasant Right words are pleasant The words of the pure are words of pleasantnesse saith u Prov. 15.26 Solomon and pleasant words are as an honey-comb sweet to the soul and health to the vv Prov. 16.24 bones Right words will make you amiable and acceptable to others and procure favour even with great ones Grace in the Lips will make the King a mans friend x Prov. 22.11 what a grace to Josephs lips was his Interpretation of Pharoahs dreams y Gen. 41.38 c for which the King became his friend and set him up to bee second in the Kingdome For the Grace of Daniels Lips through which did shine that wisdome God had put into his heart King Nebuchadnezzer made him a great man Dan. 2.47 48 Dan 5.11 gave him many great gifts and made him Master of the Magicians Astrologers c. Esther not only by the beauty of her looks but by the grace of her lips obtained kindnesse of Hegai King Ahasuerus his Chamberlain Esth 2.9 and the King loved her above all the Women vers 17. For the grace of Abigails lips 1 Sam. 25.33 34 39. King David became her friend first and afterward her Husband For the grace that was in the lips of the wise woman of Abel when she gave advice to cut off Sheba's head Joab 2 Sam. 20.22 General over the Hosts of Israel became a friend not only to her but to that whole City when hee besiedged it to retire from it Herod reverenced John for the grace of his lips as well as of his life For hee heard him gladly and did many things a Mar. 6.20 Christ loved the Scribe who asked him which is the first Commandement of all when he saw that he answered discreetly b Mar. 12.34 This will make us hang on the lips of others and hear them attentively as all the people did on Christs c Luk. 19.48 Every man shall kiss his lips that answereth right words saith the wise man d Prov. 24 26. that is shall give approbation and honour and shew affection to him At thy mouth shall all my people kiss said Pharaoh to Joseph e Gen. 41 40. as a sign of love honour and obedience because his mouth spake right things This occasions joy both to our selves for man hath joy by the answer of his mouth f Prov. 15.23 when he returns a right answer and to others also for the Fathers heart rejoyceth yea his reigns Pro. 23.15 16. when the sons lips speak right things The second grace of the speech is fewnesse of words 2 Fewnesse of words especially in ordinary discourse except the matter or occasion or persons require many or there be need of more Let your words be choice and few to utter much matter in a few words to be solid and succinct in speech for brevit as grata to be short is to be acceptable This is a great grace and ornament of speech Wise sayings which are full of matter in few words choice short pithy sentences are the cream and flower of speech Pithy brevity compacting as many things as words together Mr. Cotton Such were Solomons Proverbs and many of our Saviours speeches and Pauls Aphorismes 1 Thes 5.16 to 23 yea the Heathen excelled herein Dr. Casaubon Pithy sayings and sentences as a learned man saith were the best evidences of every Nations wisdome There was a time among the Grecians when all wisdome consisted in parables and sentences and to bee the Author of a wise saying was enough to purchase a man in the world both admiration and authority Either none but those of high rank and place took upon themselves to speak sentences or if any others did they were reputed persons of greatest honour A sentence and an oracle were then entertained almost with equall honour and reverence The excellencie of the School-men lyes in this and as some think this hath made their books more vendible and dearer than those of our Orthodox Divines to wit their rational Disputes with distinct solidity and succinct brevity Quest Why should our words bee few Reas 1. Because Verba valent usu sicut nummi words are of force and account in Use like mony Now as men will pay no more mony than is due no not a farthing◠so wee should speak or spend no more words than are due or is meet upon any occasion but husband our speech as wee do our mony To this end wee should weigh our words well and deliver them forth by weight rather than by number Reas 2 Because in the multitude of words there is folly vanity and iniquity 1 Folly for this is the character of a fool A Fools voice is known by multitude of words saith the Preacher g Eccl◠chap. 〈◊〉 and A Fool is full of words or multiplieth them In multiloquio stultilo◠quium much speech argueth little wit It is a point of wisdome to speak no waste nor superfluous words Hee that refraineth his lips is wise Prov. 10.19 hee that speaketh no oftener and no more words than there is need of It argueth excellency of spirit to moderate speech and to spare words especially in anger h Prov. 17.27 vers 28. Hence even a fool when hee holdeth his peace is counted wise Whereas a babbling fool proclaims his foolishnesse k Prov. 12.2 2 Vanity In many words there are diverse vanities saith the Preacher l Eccles 5. ◠As the vanity of mis-spending breath and time of beating the air of tiring the ear of
therefore what you have received Act. 13.25 Rev. 3.3 and heard and hold fast and speak out the same even to the end We should confess Christ with our Tongues while we are able to speak yea chuse to dye with a Testimony of Jesus in our mouthes of our Faith and Hope in him and love to him and for the Truth against Errors for the straight and holy wayes of God against all false and by-wayes Then we may boldly look God in the face and go triumphantly to Heaven We should confesse Christ in evil times when others deny him When Christ and his truths and wayes are opposed despised and persecuted and his servants for them Then to own Christ and to speak for him 2 Tim. 1.8 and for his and not to be afraid of his Crosse nor ashamed of his cause or Testimony will be kindly taken by Christ as Paul◠witnesse of him at Jerusalem and Rome and elsewhere was Rev. ◠1◠and the Church of Pergamos her not denying his Faith but holding fast his Name even in those dayes wherein Christs faithful Martyr Antipas was slain Rev. 3. ◠and in that place where Satan dwelt and had his Throne The Church of Philadelphia though she had but a little strength yet she kept Christs word and denyed not his Name though she had adversaries and because shee kept the word of Christs patience that is Vers 1◠with great patience she held and maintained the Truth of Christ and her profession of it Therefore Christ will keep her from the hour of Tentation which shall come upon all the World 5 Innocently without giving offence or occasion to any to speak evil of us while we are speaking good of Gods Name or for his Truths and wayes This was Pauls care Act. 24.20 and for this he challenged his enemies Let these same here say If they have found any evil doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or thing amiss in mee while I stood before the Council scil to give Testimony of Christ the Scribes that were of the Pharisees part said Act. 23.9 we find no evill in this man To this end wee should give a reason of our hope or an account of our faith with meeknesse and fear 1 Pet. 3.15 1. With meeknesse from an humble lowly spirit without any shew or appearance first of pride ostentation or vain-glory or secondly of passion or bitternesse in us for the wrath of man as it worketh not so it testifieth not the righteousnesse of God it doth not at all adorn the Truths or wayes of God nor our profession or confessions of them which meeknesse of spirit doth 2 With fear of God of offending him while wee are confessing him of saying or doing any thing that may cause the way of Truth to bee evil spoken of for our sakes and reverence of men to give all due respect to them before whom wespeak Sixth Sincerely Out of Love and Zeal 1 Out of Love to Christ and his truth for what wee love wee will own or avouch openly Confession and commendation are fruits of love Love knows no shame in acknowledging and praising its beloved Lovers are the freest and largest Confessers and Commenders See it in the Spouse her Encomium of Christ her beloved from head to foot when the Daughters of Jerusalem asked her what is thy beloved more than another beloved Cant. 5.9 to the end when love to Christ and to his truth move us to confess him and it then we will speak liberally yea all that we can possibly for them whosoever saith nay thereto Love is strong as death and the love of Christ will constrain us to confesse Christ to death yea though wee die for it Hence John who was the best beloved and most loving Disciple gave special Testimony of Christ Joh. 19.35 and 21.24 Those that leave their first love grow loath and averse to confesse Christ 2 Out of Zeal for God for the glory of his name the credit of his cause the honour of his truth the propagation of his Gospell for the encouragement and comfort of Christs Friends for the conviction and obstruction of his enemies not to get praise to our selves nor to seek our own glory for love of praise is a great prejudice to the confession of Christ Joh. 12.42 43 Some among the chief Rulers did not confesse Christ for they loved the praise of men more than the praise of God The Sanctuary fire of zeal kindled from heaven in our hearts will burn out that Lukewarmness Neutrality and indifferency of spirit which makes us to bee of Gallio's temper in the things of God carelesse of such matters what any say or do against the Name or truth wayes or Kingdome of Christ what errors heresies and blasphemies are broached dispersed or maintained This will also consume to ashes the Conceits of the Libertines and Familists who think it lawfull to dissemble their faith even before the Magistrate and of the Nicodemites of these dayes who count it sufficient to beleeve with the heart taking liberty to confesse what they list with their mouth Seventh and last Wee must confesse Christ patiently with a disposition and resolution to suffer for our Testimony if God call us to it because the confessing of Christ before men may cost us dear the losse of Liberty goods Friends yea life and all as it did the Apostles Mat. 10.37 38 39. and many other the faithfull witnesses of Christ Christ requires wee should bee willing to part with all upon that Account Confessing of Christ hath been a cause of suffering for Christ ever since Christs time Satan and his instruments have raised opposition and persecution against the profession of Faith as well as against the practice of piery and against the persons that have held forth the same even from Generation to Generation The Jews agreed that if any man did confesse Christ Joh. 9.22 Rev. 1.9 he should bee put out of the Synagogue John was banished into the Isle of Patmos for the word of God and for the Testimony hee gave of Jesus Christ When the Lamb had opened the fifth Seal Rev. 6.9 John saw under the Altar the souls of them that were slain under the Roman Emperours for the word of God and for the Testimony which they held Rev. 11.3 The two witnesses of Christ prophecy in Sack-cloath and when they have finished their Testimony Vers 7 they shall bee slain by the Beast to wit of Rome that is Anti-Christ and the inhabitants of the earth that is of the Malignant or Antichristian Church shall rejoyce thereat and make merry and as a congratulation of their riddance send gifts one to another This was the cause of the Dragons quarrel with a remnant of the Womans seed scil Rev. 12.17 they kept the Commandements of God and had the Testimony of Jesus Christ Rev. 20.4 John saw also the Souls of them that were beheaded for the witnesse of
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
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
obtained mercy that in me first Jesus Christ might shew forth all long suffering for a pattern to them which should hereafter beleeve on him to life everlasting Paul commends himself for his grace and labour through grace to commend God for his mercy and grace to poor sinners that none may despair of either but apprehend a possibility and hope thereof seeing he obtained both who was so unworthy of it Fourth Case is Fourth Case To give others occasion and provocation 1 To pray for us as the Apostle did the Hebrews Heb. 13.18 Pray for us for we trust wee have a good Conscience in all things willing to live honestly Paul speaks of his good Conscience and honest living to them to bespeak their prayers to God for him 2 To praise God for us and glorifie God on our behalf Paul craved the Corinthians not only prayers but praises that thanks may be given to God by many on the behalf of him and Timothy 2 Cor. 1.11 12 Why so For our rejoycing is this the restimony of our Conscience that in all simplicity and godly sincerity and by the grace of God we have had our conversation in the World and more abundantly to you wards The conversion of sinners Gal. 1.24 Eph. 1.15 16 and the graees of the Saints are just occasion of great thanksgiving to God 3 To glory on our behalf before others especially those that seek to traduce and slander us 2 Cor. 5.11 12 We are made manifest in your Consciences saith Paul to the Corinthians that is we have attested and manifested our sincerity to you not to get praise from you Vers 12. but to give you an occasion to glory on our behalf that you may have somewhat to answer the false Apostles the enemies of our credit and comfort which glory in the face and not in heart 2 Thes 1.4 Paul gloried in the Thessalouians in the Churches of God for their faith and patience in all their tribulations Fifth case is Fifth Case when others require an account of our faith holiness obedience or experience as Christ asked the Disciples Mar. 16.19 Ioh. 21.15 Whom say yee that I am and Peter Simon thou Son of Jonas lovest thou me or when any ask us a reason of the hope that is in us either for their satisfaction to know what manner of persons we are whether the root of the matter be in us or what progress wee have made in Christianity or for their instruction to learn something from us concerning Gods dealings with us 1 Pet. 3.15 in this case we should be ready always to give an answer to every man be free and open to them Sixth Case Sixth Case When wee would propound our selves unto others as examples of faith patience godliness or the like to draw others to follow our steps To this end we should invite them to us and tell them what God hath done for our souls as the Psalmist did Psal 66.16 Paul commended himself to the Philippians as a pattern for their imitation or copy to write after Phil. 3.17 Brethren saith he bee followers together of me c. Wherein Hee declares his steps throughout the Chapter in worshipping God in the Spirit Vers 3. Vers ◠and rejoycing in Christ Jesus in counting all things dung for Christ in being found in Christ having on his righteousness Vers 9 10 Vers 12 13 14 20 and being made conformable to him in forgetting what is behind and pressing towards the mark in having his conversation in heaven Christs Ministers do often preach their own Graces Lives Experiences that the hearts and lives of their Hearers may bee fashioned and ordered accordingly Seventh Case Seventh Case When our enemies accuse us falsly and our friends who can and ought to vindicate us refuse or neglect to do it then we may commend our selves and bear witness to our selves 2 Cor. 12.11 as Paul saith he was compelled to doe because the Corinthians would not do it for him when the false Apostles did slanderously asperse him I am saith he become a fool in glorying yee have compelled or necessitated me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I ought to have been commended of you It was your duty to have attested my uprightness and unblameableness and to have maintained the honour of my Ministry and to have contested for me with my undermining false accusing Opposers but yee would not commend me therefore am I forced to commend my self and if I bee a fool in glorying yee have made yea constrained me to be so Eighth Case Eighth Case To shew and approve our integrity and reality that we are Israelites indeed sound at bottom not almost but altogether Christians before those to whom we relate or with whom wee have to do to make our selves manifest in their Consciences as Paul did to the Corinthians 2 Cor. 5.11 to stand right in their opinion and make it appear that wee seek not theirs but them 2 Cor. 12.14 1 Thes 3.4 5 6 not their praise nor their Temporal good but their Spiritual profit that they may be saved 1 Cor. 10.33 that we may appeal to God and them as witnesses thereof as Paul did to the Thessalonians Yee are witnesses and God also Vors 10.11 how holily justly and unblameably wee behaved our selves among you that beleeve Thus wee may commend our selves 1 To uphold the credit of our Callings as Paul did of his Ministry 2 To further the success of our labours as Paul did in his Epistles to the Churches to adde weight to his Doctrin 3 To promote the efficacy of the Counsel or charge we give to others and make it penetrate as Paul related to Timothy That he served God from his fore-fathers with a pure conscience and had remembrance of him in his prayers night and day To what end 2 Tim. 1.8 To perswade him to hearken to his advice which was to stirre up the gift of God which is in him 2 Tim. 1.6 by the putting on of Pauls hands i. e. execute the office to which he was set apart by imposition of hands 4 To manifest our love to others by unbosoming our selves or opening our hearts or the cabinet of our souls to them to let them look in and see the treasures of graces comforts and experiences the Jewels God hath laid up in them 2 King 20.13 as Hezekiah shewed the Embassadours of the King of Babylon the house of his precious things to testifie his respect to them and as men shew their best Rooms and Furniture Jewels and Ornaments to them they love best Also to gain their love to us to insinuate into their bosoms and bee a means of doing them more good to take prejudice off their spirits against us and jealousies of us and to obtain kindness from them Receive us saith Paul to the Corinthians 2 Cor. 7.2 Why so for wee have wronged no man defrauded no man
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
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
reproof Get thee behind mee Satan thou art a scandal to me c. It was a fault in the Israelites to reprove the Reubenites about building the altar of witnesse before they had examined the matter Iosh 22.16 1 Sam. 1.14 15 and in Eli to admonish Hannah to put away her wine from her when she was filled with a spirit of grief and of prayer To this end wee should consider one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.24 that is understand one another well Study others cases as well to reprove them for evil as to provoke them to good To reprove a fault in another before we certainly know it to be so in it self Prov. 18.13 and in him is like the answering of a matter before wee hear it which is folly and shame to us Some conceive that Jacob understood not the mystery of his Sonne Josephs dream concerning the Sun 〈◊〉 37.9 10 Moon and Stars making obeysance to him whence it came and how it should bee accomplished when he rebuked him for it It was a great fault even in Christs Disciples Mar. 10.13 to 17. to rebuke others for that which was no fault in them as those who brought little Children unto Christ that hee should touch them Christ was much displeased at them and reproved them for it Yet in case of strong jealousy or suspition a man may prudently insinuate to his neighbour what is suspected of him Ames Cas cons L. 5. c. 9 how it ought to be removed 2 The persons to be reproved All that offend and deserve reproof whether they bee great or small ought to bee reproved though not by every one but by fit persons qualified for it As first superiors as well as inferiors Kings and great men as well as mean men Herod the Tetrarch was reproved by John for Herodias his Brother Philips wife Luk. 3.19 and for all the evil which he had done The Lords Prophets were Reprovers even of Kings Neh. 5.7 Chap. 13.17 Nehemiah rebuked the Nobles and Rulers for usury and for prophanation of the Sabbath day Masters as well as Servants yea sometimes by their Servants as Naaman though a great man with his Master the King of Siria 2 King 5.13 14. and honourable was reproved by his Servants and hee took it well Ministers may be reproved as well as their people yea by their people when they deserve it Paul bad the Collossians say to Archippus their Minister if he grow cool formall or negligent Col. 4.17 Take heed to thy Ministry which thou hast received in the Lord that thou fulfill it much more by their fellow Ministers Gal. 2.11 as Paul reproved Peter sharply at Antioch for dissembling 2 Even good men as well as bad and the wise as well as the foolish are to be reproved when they offend because there is none so Righteous as not to sin at all Eccles 7.20 and none is wise at all times so as never to shew folly Pro. 9.8 Chap. 19.25 Rebuke a wise man saith Solomon and he will love thee and again reprove one that hath understanding David a man after Gods own heart desired reproofs from the Righteous when hee deserved them Psal 141.5 and declares how profitable and acceptable the same will be to him To this end Christians should watch mutually one over another to deal freely and plainly one with another in reproving their faults or telling them what they see to be amiss 3 Equals fellows or companions in any kind should reprove one another when they transgress as the good Theef did the bad on the Cross when he railed on Christ he rebuked him saying dost thou not fear God seeing thou art in the same condemnation Luk. 23.40 4 Not only Brethren in Christian societies or members of Churches ought to observe and admonish one another as Paul writ to the Church of the Thessalonians we exhort you Brethren 1 Thes 5.14 warn the disordered See also in 2 Thes 3.11 14 15. but Neighbours yea strangers such as are not of ours nor of any Church society to our knowledge may and ought to be reproved by us when we see them sin For though an Ecclesiastical Admonition is proper to them that are within the Church do not ye judge them that are within 2 Cor. 5.12 saith Paul yet a private admonition or reproof may bee given to them that are without as there is occasion Abimeloch King of Gerar was a Philistine an Alien from the common wealth of Israel Abraham and Sarah were a precious pair of Gods people yet there was an intercourse of Reproof between Abimelech and them Gen. 20.16 for Abimelech reproved Sarah for dissembling And Abraham reproved Abimelech for wrong-doing because his Servants had taken a Well violently from Abrahams Servants Gen 21.25 Then may not Christians reprove Pagans and Pagans reprove Christians when they say or do amiss Lot reproved the filthy Sodomiâ—es Gen. 19.7 Paul reproved Elymas Act. 13.10 There are four sorts of persons whom wee ought not to reprove 1 Ideots fools and mad folks such as have not reason to understand a reproof To whom it is to no more purpose to speak than to Brutes 2 Scorners such as will jeer and scoff at our persons and reproof that scorn to be reproved or that a reproof should do them any good Pro. 9.8 reprove not a scorner saith the wise man for he that doth it 1 Gets to himself both hatred and shame lest hee hate thee for A scorner loveth not one that reproveth him neither will hee go unto the wise Prov. 9.7 hee that reproveth a scorner gettâ—h himself shame that is a reproach or scoff from him 2 He loseth his labour Prov. 13.1 for a scorner heareth not rebuke 3 Wicked obdurate persons such as are hardened in their sins and hate to be reformed and will stubbornly reject admonition and receive no good thereby Mat. 7.6 Such as Christ calls Dogs and Swine before whom he forbids us to cast the holy things and pearls of Reproof such as are like to fall upon us for reproving them and tear us either with their Tongues or their hands such as Paul calls absurd or unreasonable men Pro. 9.7 He that rebuketh a wicked man getteth himself a blot to wit of some disgrace which he out of his malicious wickedness will cast upon him It is said in Hosea 4.4 let no man strive or reprove another they were such refractory and obduratte rebels 4 Obstinate Hereticks who have been admonished but remain refractory A man that is an Heretick after the first and second admonition reject saith Paul 3 The manner how to reprove for this I will lay down five Rules 1 A reproof must be ministred in love pitty meeknesse and respect manifested to the parties reproved 1 In love to their persons and desire of their good Lev. 19.17 yet with dislike of their fin Thou shalt not
hate thy Brother in thine heart thou shalt in any wise rebuke thy Neighbour and not suffer sin upon him Then rebukes must not be given in hatred but in love They should be ushered in with prefaces of affection and enforced and driven on with evidences of love For Reproof is a bitter pill which should be rolled in the Sugar or lapt up in the pap of love else it will not be easily taken nor go down well And when we reprehend their faults its good sometime to commend their vertues parts deserts or to intermix the due praises of their dear friends to sweeten and facilitate their reception of our reproof A commendation of what is good in others will insinuate a reprehension of what is evill in them A reproof as it begins so it should end in love that the party reproved may not depart discontented but in love with our persons and in hatred of his own sin being dismissed with an affectionate and friendly farewell 2 In pity to their infirmities shew bowels of compassion in reproof that we have a fellow feeling of their weaknesses considering our selves that wee have in us the seeds of all sin Gal. 6.1 and that we have been or may be tempted even as they 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