The Life and Death of Edmund Staunton, Treatise (1 of 3)
TREATISE OF Chriſtian Conference.
MY deſign being to bear up the honour, the neceſſity, and uſefulneſs of Chriſtian Conference (too much neglected, even by the, beſt of men) it will not be wholly impertinent to bear down ſome of that unrulineſs and irregularity,The Tongues Ʋnrulineſs. which the Tongues of too many are too much guitly of. The Apoſtle James, as it were, bores the black tongues of men with a red hot Iron of ſharp, but juſt rebuke.verſ. 6. The Tongue is a Fire; a world of iniquitie, ſetteth on fire the courſe of Nature, and it is ſet on fire of Hell. For every kind of beaſts, and of birds, and of Serpents, and things in the Sea, is tamed, and hath been tamed of mankind: But the Tongue can no man Tame, it is an unruly evil, full of deadly poyſon. Its untamedneſs and unrulineſs appears in its great miſcarriage, and that both in reference to God and man.1In reference to God in ſpeaking. In reference to God: we are too tongue tied in ſpeaking both to God in Prayer, Praiſes, and Confeſſions, and of God with others. To God: He was a great man,1To God. and you will ſay, as good as great, who being a man of few words, and of much prayer, was thought to ſpeak more to God than men: Poſſibly, that man after Gods own heart, was ſuch a one, who ſaith very truly, though of himſelf,Pſ. 119.164. & 109.4. Seven times a day do I praiſe thee: and again, I give my ſelf unto prayer. Poſſibly ſome Popiſh Votaries, in a ſuperſtitious way, poſſibly alſo, a man may be found in our dayes, who is very ſlow to ſpeak, but of a muſing, medirabundous ſpirit, in holy ejaculations, Colloquies, and Soliloquies betwixt God and himſelf, much alſo in prayer by himſelf, and with others; but ſuch a man, where-ever he dwells, (I believe he dwells alone by himſelf) is a very great rarity, one of many thouſands, who ſpeaks more to God, than to men. Again,2Of God and for God. We are all born, and live too much tongue-tied, as to our Speech of God, to and with others;1Omiſſion. though we have a large and ſpacious field, very pleaſant, Fragrant, flowery and Odoriferous for our Diſcourſe to walke up and down, and expatiate it ſelf in; to wit, God in his eſſence and ſubſiſtencies, the Father, the Son, and the Holy Ghoſt, God in his Decrees, in his works of Creation and Providence; God in his Covenants made with man, that of Works, and that of Grace; God in his Word, Law, and Goſpel, in his commands, promiſes, and threatnings. Againe touching Chriſt, his perſon, natures, and offices, his humiliation and Exaltation; As alſo touching the Holy Ghoſt, his beginning and carrying on the work of God, in the Elect, from the firſt to the laſt: Adde hereunto, the many and great priviledges and benefits, which the effectually called ones are and ſhall be made partakers of by Chriſt in life, at death, at the Reſurrection, and to Eternity. I might inlarge, but one would think in what is ſaid, there were room enough and enough for all the nimble …ngued in the world, to buſy, tire, and weary themſelves in. O how ſad then is it to have ſo little of God in our Mouths? to obſerve how people, who have their faces Zion-ward, can ſpend hour after hour together, it may be day after day, and yet ſcarce have a word concerning God, Chriſt, the Spirit, or the great affairs of their ſoules, and of Eternity, from one end of the prattle to the other. This fruit indeed is bad, and bitter, but yet the root is worſe: The true and onelyonly reaſon,The reaſon, God is little in our hearts Mat. 12.34, 35. I know of, is this, God is not much in our hearts, and therefore but little in our Mouths; for out of the abundance of the heart the mouth ſpeaketh. A good man, out of the good treaſure of his heart, bringeth forth good things, and an evil man &c. The Pſalmiſt giveth the ungodly man a black brand, ſaying, God is not in all his thoughts; Pſ. 10.4.and let it be for an humiliation, and lamentation, that God is no more in the hearts and Months of the beſt amongſt us.
Secondly, Having laid down a little, and but a little, of the Tongues Unrulineſs in reference to God, it is ſinful ſilence, neither ſpeaking much to Gods nor of God, which is its greivous miſcarriage by way of omiſſion: Let ſome enquiry be made after the Tongues poſitive guilt by way of Commiſſion,2. Commiſſion. it's ſpeaking irreverently, lightly, or prophanely, and that in reference to God, and ſo ſpeaking too much of God. For inſtance, Firſt,1 Titles abuſed. There is a frequent abuſe of the Titles and Attributes of God in our common diſcourſe, ſaying, O Lord, O God, O Chriſt, O Jeſu, O dear God, O ſweet Saviour, and the like, and this upon very trifling occaſion; as when one meets an acquaintance unexpectedly, out flye theſe words, or the like, and uſher in no more but an, how doſt thou? who thought to ſee thee here to day? or, a whence comeſt thou? or whither art thou going? Is not this to play with Sacred things? and to take the name of the Lord our God in vain? A queſtion alſo may be, whether, when we hear oneſneeze, to cry God bleſs you, or Chriſt help you, be a bounden duty, which upon this occaſion God requires at our hands. Its the judgment of a worthy Writer of this Nation (who was no diſhonour to the Nation) that there is more cauſe with us to pray for a man Coughing, than Sneezing; for Coughing argueth the Cold taken to be too ſtrong for Nature to eject it; but ſneezing ſheweth Natures ſtrength in maſtering the Cold taken, and caſting of it out. When I was young, as I remember, I read it in the French Academy, that Sneezing was a good ſign of a bad cauſe, of natures ſtrength, though cold were taken. Adde alſo this queſtion, Whether to apply the incommunicable Attributes of God, as Allmighty, Infinite, and the like, to perſons or things here below, as to ſay, I love or hate ſuch a perſon or thing infinitely; might not ſuch language well be ſpared? Secondly,2 Scriptures abuſed. The Tongue trips, and falls foully, when it makes bold with Scriptures, uſing, or abuſing rather, the phraſe and language of it, in jeſting, to provoke mirth in Company,1In jeſting. or in wreſting it to maintain erronious opinions, as ſeducers do: I grant that there is a facetiouſneſs, a witty chearineſs in diſcourſe, which being well ordered, may not onelyonly be lawful, but a duty: yet to jeſt it in the words of Scripture; as when aſked, why did not you come at ſuch a time to ſuch a place, as you promiſed? To anſwer merrily, ſaying, I have a Farm, &c. I pray you, have me excuſed; or I have a Wife, and could not come; and an hundred the like expreſſions, which the Devil, and prophane wits of men, can forge and fancy; ſurely this way of toſſing the word of God, to and fro, falls within the Compaſs of that jeſting, which the Apoſtle ſaith,Eph. 5.4. is not Convenient. The Original word uſed, which the Philoſophers ranked among one of their vertues, the Holy Apoſtle puts in the Catalogue of vices, as fornication, covetouſneſs, fooliſh talking, Verſ. 3.and jeſting. Talking ſcurrilouſly and laſciviouſly, is alwayes bad enough, eſpecially when cloathed with Scripture Language; that is a breach of many commands together. Jeſting in Scripture phraſes, is inbeſeeming the gravity and fanctity of Chriſtianity. Remember, it is ill jeſting with edged Tooles; ſuch ſurely is the word of God, yea,Heb. 4.12. it's ſharper than any two edged ſword. Againe, the holy Word of God is miſerably abuſed, and prophaned,2In wreſting the Scripture. in the wreſting and miſapplying it, to the countenancing and patronizing of errors and hereſies, or of vicious words and practices.2 Pet. 3.16. This the Apoſtle Complains of, ſaying, That in Pauls Epiſtles, are ſome things hard to be underſtood, which they that are unlearned and unſtable wreſt, as they do alſo the other Scriptures, unto their own deſtruction. Unlearned, and unſtable: Ignorance is the Root of inſtability. Againe ignorance, and inſtability, are the Mother, and Nurſe, of moſt, or all the corrupt opinions, and wayes, which are taken up and walked in by the miſtaken children of men: and one great Engine which Satan uſeth, in his ſeductions, is the wreſting, miſconſtruing, and the miſapplying the Holy Scriptures; making men believe that the Spirit of God ſpeaketh that in the word, which indeed never was at all the meaning of the Holy Ghoſt. The word in the Original ſignificantly points at this, alluding to tormentors, who lay men on the Rack, and make them to ſpeak that which they never meant, or thought; ſo that this wreſting, is to torment and rack the Scriptures; and, which is dreadfull to think, all this is to their own deſtruction. As if a man ſadly diſtempered, walking in a pleaſant Spring or Grove, ſhould cut up a young Twig, and be twiſting and twining of it, till he had made a with of it, and then go and hang himſelf therein. Thus the Sabbath break… who profane the day by idleneſs,The Sabbath breaker. … ſpeaking their own words, by finding their own pleaſure, upon Gods holy day; if rebuked, will plead, ſaying,Mar. 2.27. The Sabbath was made for man, and not man for the Sabbath. Thus the greedy worldlings,The worldling. Amos. 2 7. Hab. 2.6. who pant after the duſt of the Earth, and all the day long are lading themſelves with thick Clay, mind nothing but Earth, Earth, Earth; if queſtioned, why do ye thus? why ſpend ye your ſtrength for that which is not Bread? and labour for that which will not ſatisfie? they have a ready anſwer,1 Tim. 5.8. If any provide not for his own, and ſpecially for thoſe of his own houſe, he hath denied the faith, and is worſe than an infidel. The Glutton. Phil. 3.19. Luk. 16.19.Thus the gluttons and voluptuous Epicures of our Age, who make their bellies their gods, faring deliciouſly every day, who care for nothing but to eat the fat, and drink the ſweet; if a reaſon of this their brutiſh ſenſuality be demanded, They'l preſently tell you,Eccl. 2.24. There is nothing better for a man, than that he ſhould eat and drink, and that he ſhould make his ſoulenjoy go… his labour. The worst of ſinners.Yea, the worſt of ſinners, … on ſwearers, drunkards, adulterers, lyers, cheaters, and ſuch like, will wreſt and pervert Scriptures to their own deluſion, obduration, and deſtruction.
3By ſwearing.3. The Tongues of men grow black and bloody with Oathes of ſeveral ſorts and ſizes. 1. Blaſphemous Oathes, by the parts and members of Chriſt, by his wounds, bloud. 2. Popiſh Oathes, by Saints, by our Lady Mary, by John, &c. Or by Idols,See Learned Dr. Downam on the 3. Co. by the Maſs, by the Rood. 3. Phariſaical Oathes, by Creatures, as the light, the fire, the bread, the drink, &c. Or 4. Ridiculous Oathes, by Lakin, by Cock-by-Pye, by Jekins, Bodikins, &c. Adde hereunto, thoſe diminutive diſputable Oathes, (as ſome would have them) as by my Faith, by my Troth, by Yea and by Nay, God's me (God is with me) God's ſo (by God it's ſo) as I live, as I am an honeſt man, as I am a Gentleman, as I am a Chriſtian, and ſuch like. Surely the forbearing of this kind of language would have more of wiſdome, peace, and ſafety in it.
4.4By curſing. Tongues of Sinners do beſpot and beſpatter themſelves and others in Curſing and Maledictions, as, a Pox, or, a Plague on you, the Divel take you; let me never ſtir more, ſpeak more, be believed more, if the thing ſpoken of be not thus, or thus; Let me be hanged, whipped, let me be a Vagabond and beg my bread, &c. I might adde, Damn me, Ram me, &c. and ſuch new-coin'd execrations: But poſſibly it may be prudence to forbear the mentioning any more in this kind. The Devil hath witty inventions to deſtroy men, and men to deſtroy themſelves. This ſhould be, O let it be for a lamentation among us, and the rather becauſe this curſed diſeaſe of curſing is grown Catholick, and epidemical; ſuperiours through the pride and haughtineſs of their Spirits curſe inferiours; and inferiours through diſcontent and murmuring curſe Superiours, yea Curſe their King, Iſa. 8.21.and their God, and look upwards. There are Parents and Maſters who curſe their Children, and ſervants, and that before theirfaces; and withall, Children and Servants Curſe them as faſt behind their backs. In briefe, the Curſing Tongue ſpares neither man nor beaſt; Have you not heard how Draymen, Carrmen, Coachmen, Carryers, ourſe their Horſes, and that for not doing what the poor creature is not able to do? how gameſters will Curſe their Cards and Dice? how ſome paſſionate ones in hunting or hawking, curſe the Hawks and Hounds? all which argues ſimpleneſs, as well as profaneneſs? And have you not read, Becauſe of Swearing (or Curſing) the Land mourneth? Jer. 23.10.And do you not believe (if you do not I do) that Atheiſme, Unbeliefe, and Profaneneſs, are the curſed root of this accurſed fruit? This tranſgreſſion of the wicked ſaith in my heart, Pſ. 36.1.there is no fear of God before his eyes. You ſee I am hot and angry; I hope you'l Charitably judg me zealous rather for God, and againſt the Curſing generation of this Age: and yet before I go off, let me make my marking Iron red hot, as hot as fire can make it, lapping it upon the naked back, ſtigmatizing and burning to the very bone, ſuch who in their mad moods tremble not to curſe either Moſes or Aaron, Magiſtrates or Miniſters. Solomon (the wiſeſt of Kings) giveth his Counſel,Eccl. 10.20. Curſe not the King, no not in thy thought, and curſe not the rich in thy Bedchamber; for a bird of the aire ſhall carry the voice, and that which hath wings ſhall tell the matter. And God by Moſes of old,Exe. 22.28. Thou ſhalt not revile the Gods, nor Curſe the ruler of thy people. And for Miniſters, no wonder if they be ſorely laſhed with the ſcourge of Tongues, when Jeremiah himſelf eſcaped not, but complaineth, Wo is me, my Mother, that thou haſt born me a man of ſtrife, and a man of contention, to the whole Earth: I have neither lent on Ʋſury, nor men have lent to me on Ʋſury, yet every one of them doth Curſe me: A pox on theſe black-Coats, Prieſts (in contempt) Baals Prieſts, and the like: the worſt words in ſome mouths are thought too good for them.
2.2In reference to men. Having ſpoken thus far ſomething concerning the Tongues miſcarriage, in reference to God, ſpeaking but little to God in Prayer, or of God in Company, yet too much uſing, or abuſing rather, his Names, and Titles in common talke, in jeſting with or wreſting of the Holy Scriptures, as alſo in ſwearings and curſings; I proceed to treat alſo concerning the Tongues Unrulineſs in reference to men, which may be conſidered,
1.1In general, Defamation. Tit. 3.1, 2. In general, Defamation, or words injurious to the good Names of others. Paul warnes Titus to put the people whom he taught, in mind, to ſpeak evil of no man, or to blaſpheme no man, as the original word carrieth it, not to blot or hurt the name or fame of others. Beza thinks that Paul in this expreſſion is a fair Expoſitor of Davids words, He that backbiteth not with his Tongue; Pſal. 15.3.One of the Pſalmiſts negative Characters of the man,verſ. 1. Who ſhall abide in the Tabernacle of the Lord, and dwell in his holy hill: verſ. 3.adding this, nor taketh up a reproach againſt his neighbour. This ſin of defamation is much heightned, 1. By the reach and duration of it, which is far and long,Pſ. 120. verſ. 3, 4. Ainſworth in Locum. What ſhall be given unto thee? or what ſhall be done unto thee, thou falſe Tongue? Sharp arrows of the mighty, with Coals of Juniper; which ſome ſay will be burning a year together. 2. By the dignity of the perſons defamed, ſpeaking evil of Dignities, deſpiſing dominion, a kind of old Levellers. Or Thirdly,2 Pet. 2.10. Jude 8. from the relation they ſtand in to the perſons defamed. Thus for ſervants to defame their Maſters, or Children their Parents, Schollers their Teachers, or Subjects their Soveraign, or people the Miniſters, carries a ſharp accent of aggravation with it. For Abſolom to diſparage his Father the King, and the Jewes to flander the Prophet, was very heinous; yet they were deeply guilty of it, witneſs their own words,Jer. 18.18. Come, ſaid they, and let us deviſe devices againſt Jeremiah: what devices? Come, and let us ſmite him with the Tongue, and let us not give heed to any of his words. Witneſs alſo the Prophets complaint,Jer. 20.10. I have heard (ſaith he) the defaming of many; report, ſay they, and we will report it. All my familiars watehed for my halting, ſaying, peradventure he will be enticed, and we ſhall prevail againſt him, and we ſhall take our revenge on him. It's methinks remarkable, to obſerve Satans wily deſignes, in provoking the Jewes to ſlander and defame Jeremiah; one was, to hold them in their infidelity and unbeliefe, let us ſmite him with the Tongue, and let us not give heed to any of his words; another was, to give them a Colour, and Cloak, for their rage againſt him, and perſecution of him, report, ſay they, and we will report, and we ſhall take our revenge on him. Rivile, Mat. 5.11.and perſecute, go together. The Devill playes the ſame game ſtill, ſtirs up the prophane generation of men, to beſpatter the faithful Miniſters of Chriſt, to ſpeak all manner of evil againſt them falſely, to brand them for Hypocrites, traytors,1 Ki. 18.17. Act. 24.5. Rebels, troublers of Iſrael, as Eliah was; for peſtilent fellows, as Paul was; yea, our Bleſſed Saviour himſelf, Jeſus Chriſt, is ſtigmatized by the bloudy Jewes,Jam. 8.48. Say we not well, that thou art a Samaritan, and haſt a devil? And why all this? As before, to nuzzle up the people in ignorance and unbeliefe, incenſe their rage and fury, and to make an unjuſt perſecution, to look like a juſt execution. You know the Primitive Chriſtians muſt firſt be put into Bears Skins, and then baited with Doggs, and worried. Take away a mans good name, and you take away his life; yea, purſue a dog in the Market, and cry, mad, mad, and every mans hand is up againſt him, and glad is he that firſt knocks him down, and kills him.
Thus in general, the Tongue is injurious to others in a way of defamation. Take it more diſtinctly in theſe particulars.Particulars. I. Tale bearing.
1. In its Tale-bearing; where-ever they come, talking of this body, or that, what they ſaid, or what they did, and all uſually to the prejudice of the parties ſpoken of. This Tale-bearer uſually drives on his Trade, by undertaking to be a great Intelligencer, knoweth what's done in every Corner, and much of his work lieth in revealing Secrets; ſo Solomon tells us, Prov. 11.13. A tale-bearer revealeth ſecrets, and the fruit thereof moſt an end, is but the kindling of ſtrife between neighbour and neighbour, friend and friend, Prov. 26.20. So Solomon again, Where no wood is, there the fire goeth ont; ſo, where there is no Tale-bearer, the ſtrife ceaſeth. Verſ. 21. As Coals are to burning Coals, and wood to fire, ſo is a Contentious man to kindle ſtrife. And the fruit of both, to wit, Tale-bearing and ſtrife, is moſt commonly the wounding the good name, the blaſting of the Credit and Reputation one of another; which to preſerve, and promote, is the ſcope of the ninth Commandement. For, The words of a Tale-bearer, are as wounds; and they go down into the innermoſt parts of the belly, Prov. 18.8. and 26.22. It's oft in the Proverbs. The Tale-bearer is ſo bad a member in a Common-wealth, as that God himſelf hath by Moſes particularly, and expreſſely enacted a Law againſt ſuch perſons, and their practices, Thou ſhalt not go up and down, as a Tale-bearer among thy people. It's obſervable, how the word rendred a Tale-bearer, may as well be rendred a Pedler, and that very ſignificantly:Ainſworth. on the place. Rakil. for as the Pedler goeth from Town to Town, from Houſe to Houſe with his pack on his back, to vend his wares, and put off the petty things he Trades in; ſo the Tale-bearer buſieth himſelf, in hearing and ſpeaking of the weakneſſes, or miſcarriages of others, much to the prejudice and diſparagement of thoſe who are ſpoken of, and little or nothing to the edification or benefit of thoſe who are ſpoken to; and all upon low, carnal, ſinful grounds, and ends: ſo that the Tale-bearer hath but a bad, a miſerable Trade of it. Yet farther, the Holy Ghoſt in the New Teſtament, ſets a black brand, as black as Hell, upon this ſort of Men and Women, and calls them Divels, falſe accuſers, or make-bates, 2 Tim. 3.3. for as the Divel accuſeth God to man, as to Adam; and man to God, as he did Job; and is by way of notorious eminency, ſtiled, The accuſer of the brethren, Rev. 12.10. So the Tale-bearers work is to accuſe men to men; and the truth, is pride, malice, flattery, and ſelf-ſeeking, are the weights and wheels, which ſet this clock, the Tale-bearers Tongue, a going. I might add here, that the credulous receiver of Tales, is as bad as the Tale-bearer; the receiver, as the Theef; both robbing their neighbour of his good name: the one having the Devil in his Tongue, the other in his eare, poſſibly both in their hearts.
2Raſh cenſures.2. The Tongue miſcarries in reference to others, not a little, in raſh Cenſoriouſneſs, as to their words and actions, yea, their perſons, and eſtates, as to grace, and glory; hearing the words of others (let me ſo expreſs it) with the left eare, obſerving their actions with the left eye, taking all with the left hand, putting the worſt interpretation upon words or actions, looks and geſtures, when all that is ſaid, or done, is fairly capable of a good conſtruction, and a good meaning; which conſtruction to give, and meaning to take, is no violation of the royal law of Charity,1 Cor. 13.5, 7. thinketh no evil, believeth all things, hopeth all things, to wit, puts the beſt ſenſe upon words and actions, which they may rationally bear. For though Charity is neither blind nor fooliſh, to believe all that is ſaid,Verſ. 4. or hope all that is promiſed; yet Charity is kind, makes the beſt of all, that may poſſibly or probably be made. God and Nature hath given us right Eares, Eyes, and Hands, and the grace of Charity doth uſe them, doth all things dextrouſly. But the fouleſt and harſheſt cenſures, are thoſe which are paſſed upon the final ſtate and eternal condition of others, as to ſay, ſuch an one is a reprobate, is damned, and with the Devil: If thou haſt no good grounds for thy hopes, yet what haſt thou for thy deſpaire? ſurely, in theſe ſecret things, thou art not of Gods Counſel; Rom. 14.4. Who art thou that judgeſt another mans ſervant? to his own Maſter he ſtandeth, or falleth; is here applicable.
3Scoffing.3. The Tongue, which ſhould be our glory, is certainly a ſhame and diſhonour to men, who mock at, or inſult over others in their infirmities criminal, or penal: To ſcoff at others for their groſs and ſottiſh ignorance, for their ſwiniſh drunkenneſs, ſodomitical uncleanneſs, or ſuch like, I am ſure is none of the vertues or duties commanded in the Decalogue. Charity, (or love, which is the ſum of the Commandments) rejoyceth not in iniquity, 1 Cor. 13.6. To twit and upbraid others with their natural infirmities, is an high provocation to the moſt High; witneſs that dreadful ſtory of the fourty and two Children mocking Eliſha, ſaying, Go up thou bald-head; 2Kings 2.23, 24.two ſhee Bears coming out of the Wood, and tearing them. One would think their Age, being Children, might have been ſome extenuation of their fact; and probably ill bred Children, yea, ſet on by their Idolatrous Parents to deride the Prophet, and that for his baldneſs; but all this would not excuſe them; but wrath is revealed from Heaven againſt them, in the loſs of their lives; or againſt their wretched Parents rather, in the loſs of their Children. Thus to flout at, and in ſcornful language to trample upon the meaner ſort of the people, who have ſcarce bread to put into their mouths, or raggs to hide their nakedneſs, is an hainous evil in the ſight of God; Whoſo mocketh the poor, reproacheth his maker; and he that is glad at Calamities, ſhall not be unpuniſhed, Prov. 17.5. Reprocheth his Maker, to wit, his own Maker, or the poor mans Maker, not owning his ſoveraignty and wiſdome in his various allotments of ſome to wealth, of others to poverty; and in not anſwering God's Holy and gracious ends in his different diſtributions of things below. Thou art rich, thy neighbour's poor, why? not that he ſhould be deſpiſed, but releaved by thee; God made him not to be the object of thy ſcorne, but of thy love, pitty, and bounty. This ſin of rejoycing in the hurt or harmes of others, hath much of inhumanity in it, makes men like that ſycophantizing Doeg, who betrayed David (as he thought) into the hands of Saul, glorying in it, Pſal. 52.1. Why boaſteſt thou thy ſelf in miſchief, O mighty man? or like to the accurſed Children of Edom, who in the day of Jeruſalem (to wit, Jeruſalem's diſtreſs) ſaid, raze it, raze it, even to the foundation thereof, Pſal. 137.7. Obad. 10.9. Or like to the bloudy Jewes, who Crucifying the Lord of Glory, did it with moſt horrid revilings, and barbarous inſultations, Matth. 27.40. Or laſt of all, which is worſt of all, this ſin makes men as like the Devil, as ever they can look; who if he could rejoyce, would rejoyce in nothing more, than in making men like himſelf, ſinful, and miſerable.
4Double Tongued.4. And laſtly, the double-Tongue, ſpeaking one thing to this body, another to that, muſt needs be a falſe and faultering tongue, on the one ſide, or on the other. To be double tongued, is blameworthy in all, as well as Deacons; as ſpeaking hot and cold,1 Tim. 3.8. with the ſame breath. The reaſon why it is ſo bad, is, becauſe it argues a double heart in the breaſts and boſomes of men. The heart doubles firſt, and then the Tongue: A double minded man is unſtable in all his wayes, Jam. 1.8.and in his words alſo, and Cogitations. This double minded man, is either the diſſembler in diſcourſe, who ſpeaks one thing, but thinks another; or rather a ſceptick in judgment, as a learned Expoſitor carries it;Beza, in locum. a man unſetled, of a doubtful mind, now inclining to this opinion or way, and then to that, not being eſtabliſhed in the true Religion: many ſuch were in the primitive times, and are in our dayes alſo. Yet diſſembling in diſcourſe and talke is the evil, which I am here ſtriking at; an evil ſo prevailing and reigning in Davids dayes, as it made him cry out, Help Lord: why? They ſpeak vanity every man with his neighbour; with flattering lips, and with a double heart do they ſpeak, or an heart and an heart. As of old to have an Ephah and an Ephah, unjuſt weights and meaſures, was a great Crime, and is ſo ſtill; ſo to have a Tongue and a Tongue, an heart and an heart, is highly diſpleaſing to God and man, and to both very injurious. It was the commendation of the Children of Zebulun, 1 Chr. 12.33. That they were not of a double heart, or, a heart and a heart. Let it be our temper, and our commendation alſo. I might adde, that brawlers and liers are as bad as any. But no more of this.
3In reference to ourſelves.3. Having ſpoken hitherto touching the Tongues unrulineſs in reference to God, and to our neighbours, I ſhall ſay a little of its miſcarriage in reference to our ſelves, and that very briefly.
1. In ſelf-praiſing,1. Self-praiſing. magnifying our ſelves, what we are, as to our birth, or breeding, our parts, and abilities, what we have ſaid, or done, or will do, Prov. 20.6. And all the while the Tongue is wandring from that excellent way of Charity, which vaunteth not it ſelf, 1 Cor. 13.4.is not puffed up, to wit, as a bladder with wind is blown up. So the proud hearts of men ſwell with a windy conceit of their excellencies, bragging and exalting themſelves upon all occaſions, and in all companies; whereas alas, if they were weighed in the ballance of the Sanctuary, they would be found but light and empty, yea, poſſibly wretched and miſerable Creatures.
2. In ſelf-Curſings,1. Self-Curſings. wiſhing this or that evill may befall them, yea, that all the Plagues of God light upon them and theirs, if things be not ſo, and ſo. But having already harped upon this ſtring, when I ſpake concerning the Tongues unrulineſs in Curſing; I touch no more upon this, or any other of the Tongues Unrulineſs and irregularities, but haſt forward, to what is moſt in my deſign, and wherein, I muſt crave leave ſomewhat to enlarge; ſhewing (the Lord aſſiſting) the neceſſity and uſefulneſs of Chriſtian Conference, with ſeveral directions for the right management and improvement thereof, ſo as that God thereby may be glorified, our ſelves and others edified, and all be upon account with Comfort in that great day of the glorious appearance of our Lord Jeſus Chriſt.
The neceſſity and uſefulneſs of Chriſtian Conference is evincible and demonſtrable by arguments.
1. In reference to God.
1. There's a neceſſity of precepts upon this commanded duty, command upon command, from God himſelf enforcing it by Moſes to Iſrael, in De… nomy, which is a repetition of the L…, particularly and expreſly of the Ten Commandments; which being d…vered, he ſtirs up and excites attention, Hear O Iſrael; Deu. 6.3, 4, 5, 6.and again, Hear O Iſrael: what muſt Iſrael hear? Thou ſhalt love the Lord thy God with all thy heart: and what elſe? Theſe words which I command thee this day ſhall be in thine heart; and where elſe? why, in thy mouth;Deut. 4.10. And thou ſhalt teach, or whet them and ſharpen them as Mowers and Barbers do their Inſtruments, diligently unto thy Children, and ſhalt talk of them when thou ſitteſt in thy houſe, and when thou walkeſt by the way, and when thou lieft down, and when thou riſeſt up, Deut. 11.18, 19. Yea, there is the inculcation of this duty again and again, intimating man's natural averſneſs and backwardneſs thereunto; and withall, the infinite wiſdome and goodneſs of God to man in his thus reinforcing it, for their good here, and for ever. This God commands by Solomon, the wiſeſt of Kings or men, Train up, or Catechize, a Child, in the way … ſhould go, Pr. 22.6.or, in his way. Now th… …raining up, or Catechiſing work, is carried on principally, if not only, by …ferring with Children, and talking to them about the things of God, and matters of Religion. Yet farther, the Lord our God preſſeth this duty of Chriſtian Conference more then once in the New Teſtament by the Apoſtle, as upon the Epheſians, and that both negatively, and poſitively, Eph. 4.29. Let no corrupt communication proceed out of your mouth, but that which is good, to the uſe of edifying, that it miniſter grace to the hearers. No Corrupt, or rotten putred communication; alluding to meats rotten and putrified, ſtinking and unſavoury to the Palat, loathſome to the ſtomack, and hurtfull to the body: ſo unſavory talke is lothſome to God, and good men, and of it ſelf hurtful to the ſoules of all the hearers; It corrupts the head with errors, the heart with vile affections, and the life with ſinful practiſes, 1 Cor. 15.33. Be not deceived, evil communication corrupts good manners. It ſeems we are apt to be deceived herein, therefore the Spirit prefaceth thus, Be not deceived: Poſitively, but that which is good, &c. and hath a tendency for good to the heads, hearts, lives and Converſations of the hearers, in it's own nature, and our deſigne, for the advance of knowledg and grace in heads and hearts, holineſs and righteouſneſs in the life and converſation of others. To the ſame purpoſe, command is given to the Coloſſians, Col. 4.6. Let your ſpeech be alway with grace, Learned Davenant on the place.ſeaſoned with ſalt. As Salt is a preſervative againſt putrefaction, ſo is gracious ſpeech againſt errors and ſins, in the heads, hearts, and lives of the hearers. Salt on meats draweth out, drieth up, ſome think, noxious humors, and renders them more apt for digeſtion, and wholſome for nouriſhment. This grace in ſpeech, is that pious prudence flowing from the Spirit of God, which ſanctifieth firſt the heart, and then guides and directs the Tongue and words, and makes them ſound and ſolid, ſuitable and ſeaſonable, to the Caſes and Conditions of others with whom we converſe. Remember, ſalt muſt be rubbed in, thruſt into holes and corners; ſo ſpeech muſt be ſet on with life and warmth by the ſpeaker. But what, muſt our ſpeech in reference to Children alſo be with grace, and ſeaſoned with ſalt? yea, why not to Children, ſo farre as they are ſubjects capable and recipient of what is ſpiritual and good? What though the underſtandings and memories of Children be little narrow veſſels, yet, they are every day growing bigger and wider; and they are veſſels of God's making, and therefore good, and for good ends and purpoſes: and if parents and friends do not labour to fill theſe ſmall veſſels, and to ſeaſon them with the good liquor of Divine and wholſome truths, the Devil and his Inſtruments, wicked ones will beſtir themſelves to drop ſtore, great (I can't ſay good) ſtore of venome and poiſon into them, poſſibly for the tainting, ſowring, and infecting them, as long as they live. It's God's command, that Parents do bring up their Children in the nurture, and admonition of the Lord, Eph. 6.4. To bring up, that's natural; even the beaſts of the field, and fowles of the aire, bring up, feed their young, and cheriſh them. In the Nurture; that moral and rational men, as men, if prudent, will doe: they keep their Children in awe, and order; therefore the Apoſtle adds, and admonition of the Lord, that's Chriſtian and ſpiritual. Chriſtians indeed will inſtruct their Children in the Principles of Religion, will put good things into their minds, (as the word imports) ſo farr and ſo faſt as their capacities will take in, and their memories retain. If any demand what Children? at what age muſt they be inſtructed?? All the anſwer that I will give, is this; the Original word is large and Comprehenſive, takes in all that be born; and why ſhould I ſtraiten, or narrow it? Common reaſon will ſuggeſt, that the Childs capacity muſt be the parents guide and rule therein; nor is this the taking the Name of God in vain, as ſome ridiculouſly may fancy it.
2Arg. God taketh delight therein.2. Argument for the promoting of holy conference among Chriſtians, is, that the Lord our God takes much delight (to ſpeak of him as he ſpeaks of himſelf after the manner of men, in a gracious condeſcenſion to our weakneſs) and pleaſure in the ſpiritual and heavenly communications of his people. And this argument depends as a conſequent upon the former, Gods command. Parents are never better pleaſed with their Children, nor maſters with ſervants, then when they are upon the work injoyn'd them to do: Yea, each glorious perſon in the God head, Father, Son, and Holy Ghoſt, ſeem to be much taken with the good language of his people when met together.
1The Father. Mal. 3.16.1. The Father himſelf loves and likes it, and takes ſpecial notice of it; as in the days of Malachi, Then they that feared the Lord, ſpake often one to another, and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and thought on his name, Mal. 3.16. Then in Malachi's days, which were none of the beſt, as his Prophecy declares. In that it is ſaid, The Lord hearkened and heared, is implied a kind of delight and complacency, which he found therein: as men liſten to Muſick, vocal, or inſtrumental, which is melodious and harmonious. Again, in that A book of remembrance is written it imports, Gods taking delight in the words of his people, as men addicted to learning: what they read and hear, which they take delight and pleaſure in, they'l book it down, for after uſe, as occaſion ſhall ſerve: And probably this place is an alluſion to Kings and Princes, who have their State-Scribes and Secretaries to make Records, as of bad ſervices done againſt them, ſo of good ſervices done to them and for them, as Ahaſuerus did Mordecai's, Eſth. 6.1. There's not a word ſpoken for God, his truth, ordinances, day, his miniſters or people, that ſhall fall to the ground and be loſt; for God hath an Ear to hear all, and an hand to regiſter and record all; ſo that all will be upon the account of believers with Comfort in life, and death, at judgment, and to eternity.
2The Son.2. God the Son, our dear Lord Jeſus Chriſt; holy conference to him is welcome, and very acceptable. What Chriſt ſaid to his Church concerning her voice in prayer and praiſes, is true alſo concerning her voice in holy ſpeech and Conference, O my dove, let me hear thy voice, for ſweet is thy voice, Can. 2.14. and 4.3, 11. And if Chriſt had not found much content in conferring with Company, why did he the very ſame day in which he roſe again from the dead, aſſociate himſelf, and that by choice, with the two diſciples going to Emmans? he knew full well they were ingaged in good diſcourſe; and whiles they were communing, Jeſus himſelf drew near, and went with them, Luk. 24.15. And to ſhew how he liked their company, and approved their diſcourſe, he gave them ſignal tokens of his love towards them, verſ. 27. He beginning at Moſes and all the Prophets, expounded to them in all the Scripture the things concerning himſelf: verſ. 32.the beſt Divinity Lecture, or expoſition that ever was made or heard, unleſs ſuch another made by himſelf. Yea, he ſpake to them with authority and power, ſo that their hearts did burn within them. He condeſcended to their entreaties, and made ſome conſiderable abode with them at Emmans, verſ. 29, 30, 31. He went in to tarrie with them, ſat at meat with them, took bread and bleſſed it, and brake and gave to them: and their eyes were opened, and they knew him, and he vaniſhed out of their ſight. How they came to know him, and how he vaniſhed, I'le not curiouſly enquire; It is enough to my purpoſe, that Chriſt gave ſo ample teſtimony of his approbation of the two diſciples, ingaged in their holy talke and conference.
3The Holy Ghoſt.3. That the Holy Ghoſt alſo is well pleaſed with Chriſtian Conference among believers, as occaſionally they meet together, there's no queſtion. Are not good thoughts the motions, good words the language of the Spirit in believers? and can it be imagined that the bleſſed Spirit is not delighted in, and well pleaſed with his own work? with the thoughts he himſelf puts into the hearts, and words he puts into the mouthes of his Saints and Servants? Again, the Spirit of God all along in Scripture ſetting a Crown of honour and higheſt commendations upon the head of Holy Conference, is ſufficient demonſtration of that delight and contentment which he takes therein: take a few expreſſions among many, Pro. 10.20, 21. The Tongue of the juſt is as choice Silver. Gartwright. in locum.The lips of the righteous feed many. Theſe metaphorical expreſſions are ſignificant and emphatical: as Choice Silver, Silver refined again and again, ſeven times refined: Silver in it ſelf is precious, but the more purified, the more precious. Feed many, alluding to famous houſe-keepers, men of renowned hoſpitality, who keep open houſe, feed many; ſo the lips of the righteous, by words of ſound doctrine, of correction, of inſtruction, feed the ſouls of others, which is the beſt hoſpitality. There is Gold (ſaith Solomon Prov. 20.15.) and a multitude of rubies; but the lips of knowledge are a precious jewel. And our dear Lord Jeſus Chriſt, ſetting forth the graces of the Church, ſaith, Thy lips are like a thred of ſcarlet, and thy ſpeech is comely, Song of Solomon 4.3, 11. Once more, in that glorious, eminent, and promiſed effuſion of the Spirit upon the Apoſtles, Act. 2.3. Why was the apparition in Cloven Tongues, like as of fire, which ſat upon each of them, ſo that they were filled with the holy Ghoſt, and began to ſpeak with other tongues, as the Spirit gave them utterance? The main and principal deſign, no doubt, was, the publication, and propagation of the Goſpel among the Nations; for every man heard the Apoſtles ſpeak in his own language, verſ. 5.8, 9, 10, 11. Yet a ſubordinate deſign might be to provoke all believers, who though they have not the miraculous gift of Tongues, as the Apoſtles had, yet they all have their meaſure of the Spirit, and ſhould ſpeak with other Tongues, new Tongues, be a people of a pure language or lip, Zeph. 3.9. and their Tongues ſhould be Cloven Tongues, dividing in their talk, between truth and error, good and evill; adminiſtring comfort to whom comfort, and terrour to whom terrour belongeth; Severing between the precious, and the vile, Jer. 15.19. Not ſadding the hearts of the Righteous, whom God would not have ſadded; nor yet ſtrengthning the hands of the wicked, by promiſing them life, Ezek. 13.22. Yea, fiery Tongues alſo, inflamed with love to God, zeal for his glory, indignation againſt ſin, in our ſelves or others, as that becauſe unto God it is ſo highly diſpleaſing. Surely this heavenly fire of love and zeale in our communication and conference, is kindled from above, by the Spirit, and therefore muſt of neneſſity be very grateful unto, and acceptable with that bleſſed Spirit. And ſo much for the ſecond argument enforcing Chriſtian Conference, upon this ground, becauſe it is ſo delightful to the Father, the Son, and the Holy Ghoſt.
3Argument, Remuner ation of it.3. This duty of Chriſtian Conference, finds great remuneration from God and that both here and hereafter. Firſt, in general, as it is the keeping of a command of God, for in keeping them is great reward; not onelyonly upon, and after, but in keeping them.1: Inward peace. Obedience to the commands is an evidence of grace, and for glory, carries with it in the very act, oftentimes an holy and heavenly tranquillity, and ſerenity of ſpirit, a chearineſs of heart, as it were wages in the work. Hannah prayeth, 1 Sam. 1.15, 18.that's her duty; and her countenance was no more ſad, that's her reward in hand preſently. I knew a young Miniſter, who being at a wedding feaſt,Inſtance. where was much mirth and Muſick, alſo the Fidlers ſinging Songs, laſcivious, ſcurrilous, and profane enough; the young man being ſenſible that God was thereby highly diſhonoured, had great trouble in his ſpirit, wonder'd that none would ſtand up and appeare to rebuke and give check to that diſorder; ſtill the jolly Fidler plays and ſing on, and the young mans perploxity, and indignation goes on ſtill, and was as a fire in his bones, whereupon he whiſpered in the care a Miniſter by him, of more gravity then himſelf, and one that had more relation to, and authority with the company then he himſelf had, intreating him to ſtop that prophaneſs; but in vaine: the Aged, Miniſter held his peace, the young mans troubles within increaſed, as fire kindling; and then he break out to this purpoſe. You Muſicians, I am not againſt your Muſick, by inſtruments; or by voices, but the matter of your ſongs is ſuch as diſhonours God, may probably corrupt and debauch ſome of the hearers, and doth ſad others: he ſaid moreover, ſtill with ſome heat and fervour, probably zeal for God, I do not ſee any body giving you any thing for your Muſick; but if you will be ſtill and gone, I'le give you ſomething for your ſilence: whereupon the Muſicians withdrew, and the young man had tides and flouds of peace and comfort flowing in upon his ſpirit, the impreſſions whereof were (as I have heard him ſay more then once) a refreſhing to him many yeares after, and poſſibly are (if he be yet alive) to this very day. Yea the ſame Miniſter oft profeſſed, (and is to be believed, ſo far as humane Faith, and Charity, (which believeth all things) will carrie us,1 Cor. 13.7.) that he found ſuch delight and contentment in Chriſtian Conference, that when upon the Road, he fell into company, which was willing to diſcourſe, and though ignorant, yet were willing to learn; it was as pleaſing to him, as theives, or high-way-men pleaſe themſelves, when they meet with a prey, or booty; and ſeldome mentioned he this, but he gave God alone all the glory. This is a great and a good reward which the Lord oft gives into the breaſts and boſomes of ſuch, as ſpeak oft one to another, concerning the things of God, even joy and peace, That peace which the world cannot give nor take away, a kind of touch or taſt of that peace which paſſeth all underſtanding, Phi. 4.7. And thus this good man is ſatisfied from himſelf, Prov. 14.14.
2Eſtimation with God.2. There's a greater and higher remuneration then this, even in the breaſt and boſome of God himſelf, that good eſtimation they are of with him: they ſhall be mine, ſaith the Lord of Hoſts, Mal. 3.17. All the world is his, made, preſerved, governed, commanded by him; but theſe are mine, to wit, in a way of ſpecial propriety, my peculiar lot, my treaſure,Exo. 19.5. Jer. 51.19. 1. Pet. 2.9. my inheritance, my jewels, my children, my ſpouſe, my beloved; ſuch honour, and titles of honour have the Saints, eſpecially ſuch as are active for God, ſpeaking often one to another.
3Signal advancement.3. God often rewards them even in this life, by ſetting ſome ſignal token upon them of his love and favour, which the men of the world cannot but take notice of. There was a day, when they that feared the Lord ſpake often one to another. What that day was,Mal. 3.16. or what they ſaid, is not clearly expreſſed, but may be probably gathered from the Context, and from the Hiſtory of the Kings Reign in which he propheſied, which lay down plainly how the affaires of Church and State were managed under their Reign, and his propheſie. But when doth God own them in the open face of the World? not preſently; yet hath he a ſet time when he will appear for them, verſ. 17. That day (ſaith he) when I make up my jewels; which refers (as moſt interpreters carry it) partly at leaſt to this life, to wit, in the day of his Churches Reſtauration and Reformation. This is one way, and one day, of Gods making up his jewels, in Church reformation, when he turns again Zions Captivity, when he maketh, according to his promiſe, Kings to be nurſing Fathers, and Queens nurſing Mothers to his Iſrael: When he giveth Judges as at the firſt, and Counſellors as at the beginning, and to his people Paſtors after his own heart, when purity of Doctrine, Worſhip, and diſcipline, is ſet up and maintained, the will and word of Jeſus Chriſt; in ſuch a fair day Jewels will gliſter and ſparkle, and the Saints and Servants of the living God, uſually are advanced, and become the heads, and not the taile: Though God ſeem to neglect his people, yet he hath a day, a ſet day, wherein he will throughly plead Zions cauſe, which is indeed his own cauſe, Then ſhall the Lord of Hoſts reign in mount Zion, and in Jeruſadem, and before his ancients gloriouſly, Iſa. 24.23.
4Sparing them.4. Such as ſpeak often one to another, God ſpareth them in his Fatherly indulgence towards them, as a man ſpares his own Son, that ſerves him. Spares, ſon, and ſerves, go together; adoption and ſanctification, and find indulgence; ſueh God ſpares pardoneth their ſins,Pſ. 103.13. accepts their ſervices, though tainted with many defects and imperfections, pittieth them in all their afflictions and temptations, ſupports, and delivers them, accepts of their good meaning and endeavours, the will for the deed;2 Cor. 8.12. and ſometimes remarkably ſpares them in the black and cloudy dayes of publick Calamity, by the deſtroying ſword in the hands of Angels, or men, in peſtilences, or warre. And which notably ſets off Gods love, the Saints priviledge, is, that God ſo eminently ſheweth himſelf on the ſide and behalf of his people, that the ungodly world cannot but take notice thereof, to their great admiration, aſtoniſhment, and terrour;Mal. 3.18, 13.14, 15. verſ. 18. Then ſhall ye (to wit, the blaſphemers) return, and diſcern between the righteous, and the wicked; between him that ſerveth God, and him that ſerveth him not. The Prophets retorts their blaſphemies upon themſelves, making them their own judges and condemners therein: Whoſe words were ſtout againſt the Lord, who ſaid, it is vain to ſerve God; and what profit is it, that we have kept his ordinances? who call the prond happy, &c. And thus God convinceth obſtinate and rebellious ſinners of their ſtupidity and Frenzies, not to their Converſions, but to their horrour, and amazement: and extorts acknowledgments from the worſt of men, not alone of his Soveraignty, but of his wiſe adminiſtrations, how that he is a gracious rewarder of the good, as alſo a juſt and dreadful revenger of ſin, and ſinners. Pſal. 126.12. Thus when the Lord turned again the Captivity of Zion, they ſaid among the Heathen, The Lord hath done great things for them.
5Owning them at death and judgment.5. For the completing of this argument drawn from Gods gracious remuneration of Chriſtian Conference, he doth it not onelyonly here, but will do it more amply and abundantly hereafter, as may be cleared from the words of Chriſt,Beza at Pacet in Loc. Mat. 12.37. By thy words thou ſhalt be juſtified, and by thy words thou ſhalt be condemned. Juſtification ſtands here in oppoſition to condemnation; and to be juſtified, is to be abſolved, or declared juſt, not to be made juſt. Our words and ſpeeches are the declarations and publications of what lieth latent in our hearts, and ſo are ſigns and Characters of what we are, good or bad, as well as our deeds and actions: and God hath a book of remembrance, as well for what we ſpeak, as for what we do. And when the book ſhall be opened, Rev. 20.12.and the dead, ſmall and great, ſhall ſtand before God, and be judged according to what is written in theſe books, then it will be known to all the world what good Commucations Gods people have had among themſelves, and that for their honour and renown, before God, the Angels, and their fellow Saints to all eternity. God is, if I may ſo expreſs it, all-eye to ſee all the actions of men, all eare to heare all the words of men, and all hand to regiſter and record all; and not alone good works, but good words alſo, ſhall have a gracious recompence, and reward of glory! Oh that, that's the day,Mal. 3.17. when God will make up his jewels (thoſe that ſpake often one to another) compleatly, fully; then indeed the tyde ſhall turne, the Scene Change, the caſe and face of things ſhall ſo be altered, as that the damned reprobates, whilſt howling and roaring among the Divels, ſhall diſcerne (little to their comfort, much to their horrour) between the righteous and the wicked, between him that ſerveth God, and him that ſerveth him not. To theſe three arguments exciting to Chriſtian Conference, in reference to God, his injunction or commanding of it; his remunerations and rewards for it, let me adde another.
The fourth Argument which ſhould provoke us to be much in the duty of Chriſtian Conference,4Gods end in the variety of gifts beſtowed. is our anſwering therein Gods great end in his various diſtribution, of gifts and graces to his Children; which is, that by gracious diſcourſe and holy communication, they might mutually impart each to other for their edification, and ſpiritual advantage. For the amplification thereof, an apter ſimilitude cannot be uſed, then that of the Apoſtle, drawn from a body natural, in which each member hath its proper gift, not for it ſelf onelyonly, but for the whole, and every other member in particular; thus the Eye ſees, the ear heares, the Tongue ſpeaks, the hands work, the feet walk, not each for it ſelf onelyonly, but for each other member, and the whole body: ſo in the Church of Chriſt, which is one body myſtical. Can. 6.9. My dove, my undefiled, is but one, one body, Can. 6.9. Eph. 4.4. Yet in that one body there are variety of members, and God by his Spirit diſtributeth gifts and graces variouſly, dividing to every one ſeveraily as he will, 1 Cor. 12.11. But to what end? He anſwers it, verſ. 7. The manifeſtation of the Spirit is given to every man to profit withall. So in a body politick,Perkins Reformed Catholick. Of Tradit. a Kingdome or Commonwealth, all are not Peeres, but ſome Peaſants, all are not rich, but ſome poore; the Peer and the Rich have as much need of the poore Peaſant in ſome caſes, as they of them in other caſes. So in the world, ſeveral Countries have their ſeveral commodities, and all to maintain mutual Trade, Commerce, and converſe among men, but all for the good of the whole. What another Apoſtle ſpeaks in another caſe, in regard of hoſpitality, is here by way of illuſtration fairely applicable, 1 Pet. 4.9, 10. As every man hath received the gift, ſo miniſter the ſame one to another, as good ſtewards of the manifold grace of God. There's much, very much of the wiſdome and goodneſs of God, in laying up rich treaſures of knowledge, and gracious experiences in the heads and hearts of ſome, not onelyonly for their own uſe, but for the guiding and leading of others alſo. No member in the body natural, or myſtical, but is deſigned to be, and ought to be uſefull and ſerviceable to the whole. The way to compaſſe our end with God, which is to be everlaſtingly glorified by him, and with him, in the full enjoyment of him, is to give him his ends here on us,1 Cor. 10.31. which is that we ſhould glorify him, and that in laying out all our talents to the beſt advantage of our Maſter, and the uſe of his family, which is his Church and people here below; and this end is abundantly advanced, by the wiſe and frequent exerciſe of Chriſtian Conference.
The 5th Argument in reference to God,5Argument, propagation of the Goſpel. which pleads hard for Chriſtian Conference, is, that it is powerfully efficacious (by the bleſſing of God) for the propagation of the Goſpel, and for the bearing up of the Name, Worſhip, and glory of God in the World from generation to generation. How was the worſhip of God tranſmitted from Adam to Moſes, but by Oral Tradition, and that in Conference; Fathers declaring to their Children, and ſo from Children to Children, age after age? God at firſt revealed his will to Adam by word of mouth; and renewed the the ſame to the Patriarks, not by writings, but by ſpeech, by dreams, and other inſpirations: and thus the word of God went from man to man, for the ſpace of two thouſand and four hundred years, unto the time of Moſes, who was the firſt penman of the Holy Scriptures; and all this while men worſhipped God, and held the Articles of their Faith by tradition, not from men, but immediately from God himſelf. And the Hiſtory of the new Teſtament probably for the ſpace of twenty years at leaſt, went from hand to hand by tradition, 'till penned by the Apoſtles; or being penned by others, it was approved by them. And now the Canon of Scriptures being compleated, and by the infinite wiſdome, power and goodneſs of God, kept pure and entire, we muſt to the law and to the Teſtimony, Iſa. 8.20. Eph. 2.20. 2 Tim. 3.16.to the Scripture, the written word of God, for our guidance and direction in matters of Faith and practice. But as for the way and manner of Conveyance and propagation of the heavenly and bleſſed truths contained in the Scriptures, that is authoratively by Miniſters, and by Preaching, hearing, reading, and holy Conference, which is common to all, who having Tongues to ſpeak, ſhould delight to be ſpeaking of God and for God, that ſo religion, the knowledge and fear of God, might run down all along through the whole race of mankind, even from Adam to the end of the world. The Pſalmiſt is warme in this argument,Pſal. 78.3, 4, 5, 6, 7. That (ſaith he) which we have heard and known, and our fathers have told us, we will not hide it from their Children, ſhewing to the generation to come, the praiſes of the Lord, and his ſtrength, and his wonderful works that he hath done. For he eſtabliſhed a Teſtimony in Jacob, and appointed a Law▪ in Iſrael, which he commanded our Fathers; that they ſhould make them known to their Children: That the generation to come might know them, even the Children which ſhould be born; who ſhould ariſe and declare them to their Children: That they might ſet their hope in God, and not forget the work of God, but keep his Commandments. We pray Thy kingdome come, and that's our duty; but we muſt work alſo, and labour to our uttermoſt, by good Conference, by doing, or ſuffering, that the kingdome of grace may be advanced more and more in the world, that God in Chriſt may be more known, believed in, and be loved, obeyed, owned and honoured, by our ſelves, and all others, from the riſing of the Sun to the ſetting of the ſame; and this in a perpetual ſucceſſion from time to time, 'till time runs up into Eternity. Its reported to be one of the Olympick games, that they have a ſet company of Racers, (if I miſtake not the ſtory) each whereof had his ſtage, or Race-poſt, as it were; the firſt takes a great burning torch, or blazing link in his hand, and away he runs with it with all poſſible ſpeed to the end of the race; then another takes it of him, and away way he poſts with it might and maine; and ſo a third, and a fourth, and ſo one Racer after another, 'till the link or light went out. I allude onelyonly to it. So one generation runneth with the light of the Goſpel, to another generation, and ſo from generation to generation, I cannot ſay till the light goeth out, (for it's an everlaſting Goſpel, and never goeth out) but 'till the light of grace be heightned unto, or ſwallowed up in the light of glory. The neceſſity and uſefulneſs of Chriſtian Conference, in order to the preſervation of the Goſpel amongſt us, and the propagation of it to poſterity, may ſufficiently be evinced, if we go a little to School to Prieſts and Jeſuites, to all Arch hereticks and ſeducers; do not they ſpread their opinions and practices, even among ignorant ones and illiterate, meerly, or mainly by diſcourſe and conference? do not common ſwearers, adulterers, ſcoffers, and the like rabble òf men, by their evil communications corrupt good manners; and ſo propagate profaneneſs to Children, and Childrens Children? and what, ſhall Antichriſtian and unchriſtian Conference build up the Devils kingdom in the World, even-before our eyes, and under our noſes; and ſhall not Chriſtians indeed, real Saints, bethink themſelves, and beſtir themſelves, in promoting and advancing the intereſt and Kingdome of Chriſt by conferring and diſcourſing upon all occaſions, and faire opportunities, and that with good and bad, for the building up the one, and gathering in of the other, and edifying of both? It's pitty, a thouſand pitties, that England ſhould run the hazard at leaſt of looſing the Goſpel, for want of ſuch Conference and Communication, as is by God himſelf injoyned, and well becomes the Profeſſors of the Goſpel. Will not our Forefathers riſe up in judgment againſt this preſent generation, and condemn it, ſaying, we primitive Chriſtians, and we their ſucceſſors, have by our Holy Conference, as well as by our Prayers and practice, tranſmitted and handed down the Goſpel to you of this Age: Yea the Martyrs and Confeſſors may ſay, we have ſent the Goſpel purified and refined by, and through our flames, and ſwimming to you in our blood; and have you now fooled away the Goſpel by ſinful ſilence, as to edifying diſcourſe; and by ſinfull talkativeneſs, as to vaine diſputations, tending to ſtrife, to the multiplying of rents and diviſions? How ſhall we anſwer it to God, to conſcience, or to the Children yet unborne, if this ſhould be their doleful diſcourſe hereafter. Had not England once the Goſpel? O yes, in ſuch a Kings, and ſuch a Queens Reigns, &c. and what's now become of the Goſpel? how comes it to paſs that we their ſad poſterity are thus left in the dark? why, it was not the Lion and the Bear, the Turke, or the Pope, that cut down, or deſtroyed the Goſpel; but it was the little Foxes, the ſubtile Jeſuites, and their Agents and Factors, ſimple and ſilly ones by them deluded, yet witty and active enough, to divide the Profeſſors in England, and break them in pieces. Now let each believer preſently put on the whole armour of God, praying alwayes, Eph. 6.13, to 18. Prayers and Tears are good weapons; and among the reſt fall roundly upon, and buckle cloſe to, this great duty of Chriſtian Conference; let every one of us ſay with that Holy man, Awake, up my glory—I my ſelf will awake early, Pſal. 57.8. Let our ſleepy Tongues, (that inſtrument whereby God may ſo much be glorified) awake, ariſe, get up and be doing, in this great work of Chriſtian Conference, which if well ordered and managed, might be a Compendious way (by the bleſſing of God) to win all the World to Jeſus Chriſt, which to deſign and attempt would be one of the beſt projects imaginable: Let families begin, ſet up Religion in their Houſes, inſtruct their Children, and ſo their Childrens Children, that the knowledge, faith, and fear of God may run in a bloud, in a line or pedigree, as unfeigned faith in young Timothy, but firſt in his Grandmother Lois, and then in his Mother Eunice, 2 Tim. 1.5. and from Families to Pariſhes, from Pariſhes to Counties, and ſo to Kingdoms, and ſo throughout the World. And this Chriſtian Conference well managed and Conſcienciouſly improved, would contribute ſomething to the impletion of that bleſſed prediction,Rev. 11.15. When the ſeventh Angel ſounded, ſaying, the kingdomes of this World are become the kingdomes of the Lord, and of his Chriſt, and he ſhall reign for ever and ever.
The ſum of what hath been hitherto laid down to demonſtrate the neceſſity of Chriſtian Conference in reference to God, cometh to this; That which God commandeth, delighteth in, rewardeth, and makes for the propagation of his Name and Goſpel in the World, is of great neceſſity and uſefulneſs as to our practice. But Chriſtian Conference is all this, commanded, delighted in, rewarded by God, and doth advance and propagate the glory of God and the Goſpel: Therefore Chriſtian Conference is much to be uſed and practiſed.
The reaſons and arguments in reference to men eſpecially enforcing this great duty of Chriſtian Communication,Arg. in reference to men. wherein I deſigne more brevity.
1. It is profitable.The firſt Argument I take ab utili, from the profit that hath been, is, and may be gained thereby: And this kind of Argument from profit, uſeth to be a very taking prevailing Argument, There be many that ſay, who will ſhew us any good? Pſal. 4.6. And it is very taking in temporals and Carnals; and ſhould be, I am ſure, much more in ſpirituals, which are an higher, a nobler good. To inſtance in ſome particulars.
1To the head.1. It doth the head good, by the augmentation of our parts, and heightning our intellectuals, and that partly in a way of natural and moral cauſality; and partly in a way of benediction, from the Father of lights; who willingly and freely gives in light more abundantly to ſuch, as give out of their light received, to others for their good. Thoſe of an higher forme in the School of Chriſt may get ſomething from them of a lower form by Conference each with other; thoſe of the ſtronger ſex may be beholden to them of weaker. Apollo was an eloquent man, and mighty in the Scriptures; yet Priſcilla (the Woman) as well as Aquila (the man) inſtructed him in the way of God more perfectly, Acts 18.24, 26. And it is one of the good properties of that vertuous Woman ſo commended by Solomon, Gartwright and Dod in loc.That ſhe openeth her mouth with wiſdome, and in her Tongue is the law of kindneſſe, Pro. 31.26. It is the judgement of two men of God, now with God, that her ſpeech conſiſted not about the things of this life ſo much, (which may be in Infidels) as about holy and heavenly matters; In her Tongue is the Law of kindneſs. Which ſeemeth to declare both Covenants, of works, and of grace; whereof in the one the bounty of God towards us doth ſtand; and in the other, our love both towards God, and towards our neighbour for Gods ſake is required: for ſhe is not onelyonly a hearer, and reader of the word of God, but alſo ſhe conferreth thereof with her Children, with her maides, and with her Husband. Yet farther, that the law of kindneſs, is ſaid to be in her Tongue, plainly declareth, how that ſhe often uſed ſuch good ſpeech, and that it dwelt richly and plentfully in her houſe; (There is that ſcattereth, and yet increaſeth (ſaith Solomon, Prov. 11.24.) The man that is liberal gets by giving. And the faithfull Servant, in the Parable, who made his five Talents ten, hath the eleventh Talent given him, Matth. 25.28. Chriſt adds the reaſon, verſ. 29. for to every one that hath ſhall be given, and he ſhall have more abundance. To Trade with our parts, gifts, and graces for the ſpiritual good of others, will be for our own gaine and advantage alſo. By kindling and blowing up zeale in others, we inflame it in our ſelves; by comforting others under their various temptations, we gather experiences whereby we may comfort our ſelves in the like trials. As the widows Cruſe of Oyl and barrel of meale waſted not by emptying, but filled rather. And the milke in the Mothers breaſts, which by giving ſuck to the Child continually increaſeth, and not drawn out, drieth up the ſooner. Let's lay out our parts and gifts, as opportunity is offered, ſincerely for God; and to be ſure, we ſhall be furniſhed with gifts and parts graciouſly from God. Parents do not uſe to let their Children want books whilſt they have a mind to learn; nor Maſters their ſervants to want Tools, or lights, whilſt they are willing to work: nor doth the husbandman tilling his ground, let his ſeeds-men want Corne, when he ſeeth they will well and wiſely ſow and ſcatter it. Thus Chriſtian Conference is not alone beneficial to others, but to our ſelves, a great augmenter of parts and gifts: I'le give you for the Confirmation hereof, an example of two Women, (to tell you their names, and the places where they lived and died is needleſs) both well in years, I think forty at leaſt, before they began to mind to purpoſe the affairs of their ſouls, and the concernments of Eternity; both were deeply ſenſible of their groſs ignorance, and highly deſirous to get knowledge in the things of God: neither of them could read at all, both were induſtrious: one her eyes being pretty good, learned to read; the other being weak and dim ſighted, could not, but ſhe alſo ſo beſtir'd her ſelf in hearing, Meditation, Prayer, and abundantly in Chriſtian Conference, putting queſtions to every one ſhe met with, whom ſhe thought able and willing to inſtruct her, that ſhe grew eminent (for ſuch an one ſhe was, poor alſo) in the knowledge and practice of Chriſtianity, and I hope are both long ſince with God.
22. To the heart.2. Chriſtian Conference is not onelyonly profitable for the head (by augmentation of parts) but for the heart alſo, by the communication of ſpiritual good things; the beſt things to the beſt part, the heart of man: and it's uſual with God, to bleſs Chriſtian Conference, eſpecially where the hearts of ſpeakers do deſign his glory, the edification and ſalvation of the hearers, Paul's holy temper, deſign and practice, 1 Cor. 10.33. I pleaſe (ſaith he) all men in all things; not ſeeking my own profit, but the profit of many, that they may be ſaved: and his counſel, 1 Cor. 14.12. For as much as ye are zealous of ſpiritual gifts, ſeek that ye may excell to the edifying of the Church. If the queſtion be made, what ſpiritual gifts may be communicated by Conference? I'de anſwer, what not? the ignorant may be inlightned, the erronious reduced; weak Chriſtians may be ſtrengthned, and the ſtrong eſtabliſhed; the worſt of ſinners may be converted, and the beſt of Saints quickned, and all edifyed and ſaved. Take each of theſe particulars diſtinctly.
11. Ignorant inlightned.1. That the ignorant may be inlightned, is as clear as the Sunriſing turnes the night into day. The word of God not alone preached by miniſters in office, ordain'd and commiſſionated by Chriſt to that end, but read and diſcourſed of by private perſons, may and doth make wiſe the ſimple, Pſal. 19.7. The entrance of thy words, to wit, when it firſt openeth the door of the underſtanding, it giveth light, it giveth underſtanding to the ſimple, Pſal. 119.130. Pauls preaching to the Gentiles, was, to open their eyes, and to turn them from darkneſs to light, Act. 26.18. The daily experience that Godly Parents, and governours of families, have as to their Children and Servants brought out of darkneſs worſe then that of Egypt, into a Goſhen, where light abounds, and in them abounds, and that conveighed by Catechizing and…
22. Erroneous reduced.2. For the reduction of erroneous perſons into ways of truth, ſcarce any means more efficacious and ſucceſsful then that of Chriſtian Conference, for thereby the grounds of miſtakes in opinions are detected, and the ſcruples and doubts lying in mens ſpirits are diſcovered, and ſo anſwers from Scripture and right reaſon may be preſently, pertinently, and warmly applyed. That of the Apoſtle ſpeaks, methink; fully to the purpoſe. Jam. 5.19, 20. Bretheren, if any of you do erre from the truth, and one Convert him: Let him know, that he which converts a ſinner from the errour of his ways, ſhall ſave a ſoule from death, and ſhall hide a multitude of ſins. Wherein we may obſerve, as to our point in hand, whom he ſpeaks to, Brethren, even all whom he wrote to: ſo that to reduce the erroneous in away of fraternal correption, is a duty belonging to all, none exempted; brotherly love conſtraineth hereunto; for if I muſt bring back the ſtraying Ox or Aſs of my enemy, Exo. 23.4.much more the wandring ſoul of my brother. Again, what errours are here to be underſtood: no doubt (ſaith a learned Expoſitor) errours in Doctrine,Marſ. in Plo. and matters of Faith, and thoſe fundamentall errours alſo, which are in a ſpecial manner deſtructive, and bring death, eternal death unavoidably; and therefore it is ſaid, that he which converts him, ſhall ſave a ſoule from death, that is, from Hell and damnation. Now every petty errour about Scholaſtick ſubtilties, is not ſo ſeverely threatned, as fundamental errours and hereſies are, which take off from Chriſt, directly, or indirectly; ſuch unrepented of, bring inevitable ruin and deſtruction: Yet I muſt grant, though errours in Doctrine be principally intended, yet errours in life and practice, are not to be at all excuſed, no not the leaſt ſin, for the leaſt ſin deſerveth death, eternal death, as wages due to it. Ro. 6.23.But how doth he that Converts a ſinner ſave his ſoule from death? not by meriting, or deſerving life for him, or by giving life to him; but by being an inſtrument or means under God to repentance, and ſo into the way of Salvation. And laſtly, how doth he hide a multitude of ſins? that he doth by being a means to bring him to Chriſt for Righteouſneſs, whoſe Righteouſneſs alone imputed to us, and ſo made ours, doth, or can hide our ſins, ſo as they ſhall never be imputed to us, or charged upon us, Jer. 23.6. 2 Cor. 5.21. Rom. 5.19. 1 Cor. 1.30. And ſurely this work of converting ſinners from their errours, of ſaving ſoules from death, and of hiding a multitude of ſins, is a gallant work; this piece of ſervice is high and noble ſervice; and this hath been, is, and may be done, (by the bleſſing of God) in a way of Chriſtian converſe and Conference. I need not give any farther confirmation by Scripture: the conſtant experience, not alone of Miniſters, but or private Chriſtians, who themſelves have been ſound in the Faith, and whoſe hearts filled with a zeal for God, and with love to, and compaſſion for their erring brethren, and who thereupon have laid out themſelves much in Chriſtian Conference with them; I ſay their abundant experience of good ſucceſs may ſave me the labour of farther enlargements herein. Yet let me drop my mites, and give an inſtance or two in the caſe. Though I have been very, very remiſs and negligent in taking and improving opportunities in this kind (for which I deſire to be humbled in the ſight of God and men) yet my being (through grace) ſometimes a little active herein, hath not been altogether in vain. I have had occaſionally diſcourſe with Papiſts about Juſtification by works; with more, touching Salvation by living up to the light within them; with more yet, who hoped to be ſaved by their good Prayers, ſerving of God, leading a good life, doing as they would be done by, and the like; ſeveral of them in each ſort well-meaning people I hope, yet all ſplit upon the ſame rock, works, works, whereas the Scriptures ſay expreſly, By the deeds of the Law, there ſhall no fleſh be juſtified in his ſight, Rom. 3.20. And again, By grace are ye ſaved, through faith, and that not of your ſelves, it is the gift of God: not of works, leaſt any man ſhould boaſt, Eph. 2.8, 9. Not to multiply quotations, ſo well known to all who ſearch the Scriptures, take but one more, Tit. 3.5. Not by works of righteouſneſs, which we have done, but according to his mercy, he ſaved us by the waſhing of regeneration, and renewing of the holy Ghoſt. It is (by) as the way, not for as the deſerving and meritorious cauſe of ſalvation, that is Chriſt, and none but Chriſt, Act. 4.12. But to inſtance a little for Papiſts; I know not any by me reduced, I hope many are by others, and I rejoyce therein, and bleſs the Lord for it. For the ſecond ſort, who expect Salvation by living up to the light within them (a generation of men as much to be pittied, prayed for, and tenderly dealt with, as any, who by reaſon of ſome opinions and practices lie under the wrath of men, and for others, without breach of Charity, we may ſay, lie under the wrath of God) onelyonly one I can ſpeak of, a fellow paſſenger with my ſelf and others in an hackny Coach from St Albans to London, who after long and warme diſputes, at length ingeniouſly confeſſed, that no righteouſneſs but the righteouſneſs of Chriſt imputed to us, could availe for ſatisfaction to God the Father, nor for our juſtification and ſalvation, or to this effect. For the third ſort, thoſe who hope to be ſaved by their good prayers, their ſerving God, and ſo forth, think, and profeſs they think, their repentance and good deeds for time to come, will make amends for their bad deeds in time paſt, and make ſatisfaction to God for all that formerly hath been done amiſs by them: I hope by the good hand of God upon weak endeavours, (the whole of glory be the Lords) many have been plucked out of this ſnare of the Divel. I perceive this work groweth upon my hands, take but one inſtance therefore. There was ſome few years ſince, a young gentlewoman, who waited on a Lady in a Noble mans family, who paſſing by Coach with others and my ſelf from Barnet to London, upon diſcourſe I ſoon found that this young woman had a devotion, and a zeale for God, cared not for vain frothy Company, gave her ſelf to reading Scriptures, and good Books, ſhe was well read, talked willingly and underſtandingly; at laſt diſcourſing with her, and putting queſtions to her touching Juſtification, I perceived, ſhe built much upon works, and a legall righteouſneſs; whereupon my bowels yerned towards her, and I told her in plain termes I feared ſhe was not yet in the way of life and Salvation, and I ſpake as ſeriouſly and pertinently as I could, ſhewing the inſufficiency of all our own righteouſneſſes, and the impoſſibility of juſtification, life and ſalvation to be had by the deeds of the Law; and withall opened the Covenant of grace to her, how that it was Chriſt, and he alone, that was made under the Law to redeem them who were under the Law; of the fulneſs and ſufficiency, and alſo willingneſs and readineſs in him to ſave us: and to this effect I diſcourſed about half an hour together; and perceiving that ſhe had pulled her hood over her face, and was weeping, I held my peace; dropping a few words ſometimes; at length, ſhe breaks out in expreſſions to this purpoſe; Now Sir, I ſee the mind of God towards me this day, which is to bring me off from that ſandy foundation of works which I have been building upon this many a day, and to bring me to free grace in Jeſus Chriſt, ſo ſetting me upon that rock which is higher then I; and I bleſs the Lord that I ſaw your face this day, that I fell into your company; the good I hope I have received from you will ſtick by me and comfort me as long as I live. I hear and believe that her Converſation ever ſince hath not been a diſhonour to her profeſſion, and that ſhe hath not hinder'd the advance of Religion at all in that noble family, but a means to promote it rather.