The Marrow of the Oracles of God, Chapter 24
CHAP. XXIIII.
Rules that shew vsus how to carry our selues towards wicked men.
HItherto of the Rules that concerne all men: now the particular rules direct our carriage either towards wicked men, or towards godly men.
Our conuersation towards wicked men may bee ordered by these rules:
First, we must auoid all needlesse societie with them, and shunne their infectious fellowship, especially Needlesse socretie with them must bee auoyded.wee must take heed of any speciall familiarity with them, or vnequall yoaking our selues with them, by marriage, friendship, or leagues of amitie, Psalme 1. 1. 1 Cor. 6. 17. Ephes. 5. 7, 11. Prou. 23. 20. & 4. 14, &c.
Secondly, when wee hauehave occasion Great wisdome required in conuersing with them.to cōuerse with them, we must studie how to walke wisely towards them, so as we may be so farre from giuing scandall, as, if it be possible, wee may winne them to glorifie God and his truth in our profession. It requires much skill to order our selues aright in those things that are to be done in the presence of wicked men, or in such things as must come by report vntounto them, and their scanning. Now there are diuers things of admirable Diuers things that affect the hearts euen of the worst men, are:vse in our carriage to put them to silence, and to take them in their consciences, at least to thinke well of vsus: Such as are:
2. Mortification. A sound care 1. A mortified life.to reforme our wayes, and true hatred and griefe for our owne sinnes, will cause many times wicked wretches to say of vsus, that wee are the people of the Lord, Esay 61. 3, 8. I say, a sound care of reformation; for to professe a mortified life, and yet in any thing to shew that we can liue in any fault without repentance, this prouokes them exceedingly to speake euill of the good way of God. Therefore the first care of a Christian, that would be rightly ordered toward wicked m…n, must be to liue without offence, and to discouer a true mortified minde, and an heart broken for sinne.
Secondly, to speake with all 2. Reuerend speech of Religion.reuerence and feare, when we intreate of matters of Religion, much amazeth the prophane conscience of a wicked man; whereas cursorie discourses of such grand mysteries, & emptie and vaine ianglings doe exceedingly occasion a confirmed wilfulnesse and prophanenesse in such men, 1. Pet. 3. 16. and Prou. 24. 26.
Thirdly, it is a most winning 3. Meekenes of wisdomequalitie in all our carriage, to shew meekenesse of wisedome, to expresse a mind well gouerned, free from passions, and also from conceitednesse, frowardnesse, affectation, and the vaine shew of what wee hauehave not in substance. For each of these hauehave in them singular matter of irritation, and prouoke wicked men to scorne, and hatred, and reuiling.
Fourthly, there is an holy kind of Reseruednesse, which may adorne the life of a Christian, in his carriage among wicked men: and this Reseruednesse is to be shewed,
1. In not trusting our selues too 4. Reseruednesse in foure things.farre with them, not beleeuing eueryevery word, not bearing our selues vponupon eueryevery shew of fauour from them. For as too much suspition of them breeds extreme alienation, if they perceiue it; so credulitie is no safe way, Prou. 14. 15. Ioh. 2. 24.
2. By abstaining from iudging of them that are without. It is a most intemperate zeale, that spends it selfe in the vaine and bootlesse censure of the estate of those that are without. Those censures hauehave in them matter of prouocation and nothing of edification. It were happy for some Christians, if they could with the Apostle, say often to their owne soules, What hauehave I to doe to iudge them that are without? 1 Cor. 5. 12, 13.
3. By studying to be quiet, and meddle with our owne businesse; casting about, how to cut off all occasions, by which we might bee tangled with any discord or contention, or much businesse with them. It is a godly ambition to thirst after this quietnesse of life, 1 Thess. 4. 11, 12.
4. By our silence in euill times; alwayes auoyding all such discourses, as might bring vsus into danger, without any calling for our owne edification, or the edification of others. Many a man hath smarted sorely for want of this bridle for his tongue, when his words could doe no good to others, and much hurt to himselfe, Amos 5. 13. Dauid held his peace while the wicked were present, Psal. 39. 1.
5. In forbearing to reprooue scorners, Prou. 9. 7, 8. and 23. 9.
6. In seasoning their words with salt, so as they discouer no vanitie, lightnesse, vainglory, malice, or desire of reuenge, or the like faults in their speeches.
7. In answering the foole, but not according to his follie, that is, not in such pride, passion, or reuiling fashion as the foole obiects in, Prou. 26. 4, 5.
8. In getting out of their companie, when wee perceiue not in them the words of wisedome. If wee see they grow once to be peruerse, outragious, or wilfull in any notorious offence of words or workes, we must get from amongst them.
Thus of the eight wayes wherein we should shew reseruednesse: they are of excellent vse, if men would studie them, and practise them.
5. MercieMercy is amiable euen in 5. Mercy.the eyes of wicked men: and mercifull Christians, that are full of good works, doe bring a great deale of honour to religion. It is true Religion and vndefiled, to visit the fatherlesse and widowes, and to be vnspotted of the world. A conuersation that is vnrebukeable, and full of merciemercy also, cannot but be very honorable: whereas Religion it selfe, when it is …ated in the brests of such Christians as hauehave forgotten to shew mercy, and not studie how to bee doing good to others, is exceedingly darkened in the glory of it, and many times extremely ill spoken of. A true Christian should hold it a great disparagement, that any Papist, or carnall man in the world (in equall comparison) should put them downe for either the tendernesse or the abundance of workes of merciemercy, 1 Peter 1. 12. Math. 15. Iames 27.
6. When we hauehave cause and a 6. Vndauntednesse in a good cause.calling to speake for the truth, or to reprooue sinne, it is an excellent grace to bee vndaunted, and free from s…ruile feares or flattery. To giuegive place to wicked men in Gods cause, or to feare their faces in the quarrell of Religion, or to shew a minde that would repent of wel-doing, or that basely would stoupe some way to honour vngodly persons for our owne ends, is so farre from gaining true fauour with euill-minded men, that it makes them to scorne and hate vsus and Religion so much the more: whereas a godly man, that is vnmoucable, and refuseth to praise the wicked, or iustifie the vngodly; and when he hath cause, will contend with them, as Salomons Phrase is, and not be like a troubled fountaine, or acorrupt spring: hee may for the time receiue ill words from the wicked, but his heart is afraid of him, and his conscience doth admire him, Prou. 24. 25. and 28. 4. and 25. 26 1 Cor. 16. 22.
7. The like aduantage is 7. Patience in affliction.brought to the conuersation of a godly man, when he can shew like patience and firmenes of mind in bearing all sorts of afflictions and crosses. Patience in affliction, makes a great shew before a wicked man, that well knowes how vnable he is so to carry himselfe, 1 Pet. 3. 14.
Lastly, to louelove our enemies, and shew it by our suies in forgiuing them, or being ready heartily to please them, and to ouercome their euill with goodnesse: To pray for them when they reuile and persecute vsus, is a transcendent vertue; euill men themselues being Iudges, Luk. 6. 27. to 31. Pro. 10. 22.