Sermons on Psalm 119, Sermons · Sermon 14
SERMON XIV.
PSAL. CXIX. 13.
With my lips have I declared all the judgments of thy mouth.
FOR the coherence of these words, you may refer them either to the 11th or 12th Verse. If to the 11th Verse, there he speaks of hiding the word in his heart, and now it breaks out in his tongue. First it must be in the heart, and next in the tongue. First in the heart. It is but hypocrisie to be speaking and talking of good things, when we have not been refreshed and warmed by them our selves. Christianity is not a Religion to talk of, but to live by. There are many rotten-hearted hypocrites that are all talkers; like the Moon, dark in themselves, whatever light they give out to others; or like Negroes, that dig in rich Mines, and bring up gold for others, when themselves are poor. The power of grace in the heart, is a good foundation for grace in the lips. This is the method and order wherein David expresseth it, I have hidden thy word in my heart; and then, with my lips have I declared, &c. And as it must be first in the heart, so next in the tongue. Joh. 7. 38. Christ speaks of him that believeth in him, that out of his belly shall flow rivers of living water. By the belly is meant the heart; when there is true grace in the heart, the sweet influences thereof will flow forth in their common discourse for the refreshing of others; as a spring sendeth forth the streams to water the ground about it. If the heart be full, the tongue will drop what is savoury. I say, certainly if it be within, it vvill break out. The Word is to be hid, but not like a Talent in a Napkin, but like Gold in a Treasury, to be laid out upon all meet occasions. Thus referring it to the 11th Verse, there may be a fair connexion.
Or if you refer it to the 12th Verse, Blessed art thou, O Lord: teach me thy statutes: teach me, that I may teach others. Our requests for knowledg are like to speed, when we are willing to exercise this knowledg for the glory of God, and the good of others. Talents thrive by their use. To him that hath shall be given, Mat. 25. 29. that is, to him that useth his talents. Trading brings encrease; and so it may be used as an argument to back that Petition, Lord teach me: for I have been ever declaring with my lips all the judgments of thy mouth.
Again, none can speak of God with such savour and affection as he that is taught by God: Teach me, and I have or will declare (it may be read either way) all the judgments of thy mouth. A Heathen could say, Non loquendum de Deo sine lumine: We must not speak of God without light. The things of God are best represented with the light of his own grace. David shews that he would perform the duty of a good disciple; that he would teach others, if God should teach him.
In the words two things are to be explained:
1. What he will declare, All the Iudgments of thy mouth.
2. In what sense he will declare them.
First, What he will declare. Gods will revealed in the Scripture, is called the judgments of his mouth. His judgments, I have shewed that, v. 7. at large. Briefly now I will add two Reasons: First, because it is the Rule according to which we must judg of all spiritual truth. Isa. 8. 20. To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Secondly, it is the rule according to which we must look to be judged both here and hereafter. Here: I will chastise them (or judg them) as their congregation hath heard. According to the sentence of the word, so will the course of his Providence be; and according to which we shall be judged hereafter. John 12. 48. The word that I have spoken, the same shall judg him in the last day. Gods Providences are a comment upon the Scriptures. The Scripture is not only a Record of what is past, but a Calender and Prognostication of what is to come; you may read your doom, your judgment there; for the statutes of the Lord are all called Judgments, because of an answerable proceeding in the course of Gods Providence; if men escape here, they will not escape the judgment of the last day, when the sentence of that God shall infallibly be made good. Now the verdict of the word it is called the judgments of his mouth, as if God himself had pronounced by Oracle, and judged from heaven in the case; and these judgments of his mouth the Psalmist saith, shall be the matter of his discourse and conference with others.
Secondly, In what sense it is said that he will declare all the judgments of his mouth? In this speech David may be considered as a King, as a Prophet, or as a private believer.
1. As a King, so some conceive, that whenever he judged or gave sentence upon the throne, he would declare the judgments of Gods mouth; that is, decree in the case according to the sentence of the Law. In favour of this sense it may be alledged,
1. That certainly the King was bound to study the Law of God, as you shall see Deut. 17. 18, 19. When he sitteth upon the throne of his Kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests, the Levites: and it shall be with him, and he shall read therein all the days of his life. Every King was bound to have a copy of the Law, the Rabbies say, written with his own hand, carried about with him wheresoever he went in City or Camp.
2. That the Kings of Iudah were bound up by the Judicials of Moses (out of that which is before the Priests and Levites) that is, according to thy Iudicial Laws, so will I pass sentence upon Malefactors.
3. That proceeding according to this Rule, their declarations in Court were the Judgments of Gods mouth. 2 Chron. 19. 6. He said to the Iudges, Take heed what ye do: for ye judg not for man, but for the Lord, who is with you in the judgment. If this sense did prevail, we might observe hence, That a godly man useth the word to season the duties of all his relations. And again, That a good Magistrate is so to judg upon the Throne, that his Sentences there may be as the Judgments of Gods own mouth. But that which caused this misconceit was the word [Iudgments], which is not of such a limited import and signification, as those that pitched upon this Interpretation did conceive; and therefore mistook the meaning of this place.
2. David may be considered here as a Prophet, and so as a pattern of all Teachers. He asserts his sincerity in two respects: 1. As to the matter of his doctrine, it should be the judgments of Gods mouth, such as he had received from God. 2. As to the extent, that he would declare all the judgments of his mouth.
1. As to the matter of his doctrine, it should be the judgments of his mouth. That which should be declared and taught in the Church, should not be our own opinions and fancies, but the pure word of God; not the vanity of our thoughts, but the verity of his Revelations; otherwise we neither discharge our duty to God, nor to the children of God. Not to God, when we come in his name without his message. Jer. 4. 10. Ah Lord! thou hast greatly deceived this people, saith the Prophet Ieremiah to God: Thou, thou hast done it, because the false prophets had done it in his name. The dishonour reflects upon him when his Ordinance is abused to countenance the fancies of our own brain. Nor to the children of God, whose appetite carrieth them to pure unmixed milk. 1 Pet. 2. 2. As new-born babes desire the sincere milk of the word, that ye may grow thereby. foreign, unmixed milk. The more natural the milk is, and without any mixture, the more kindly to a gracious appetite. To mix it with Sugar, and the luscious strains of a humane wit, doth but disguise it, and hide it from a spiritual tast. But to mix it with Lime (as Hierome saith of Hereticks) makes it baneful and noxious. Thus he speaks of his faithfulness as a Prophet, a publick Teacher in the Church.
2. As to the extent, all the Judgments of thy mouth, without adding or diminishing. No part of Gods counsel must be forborn, either out of fear or favour. Our work is not to look what will please or displease, but what is commanded. Acts 20. 27. I have not shunned to declare the whole counsel of God. If it be the counsel of God, let it succeed how it will, it must be spoken; so David here, all the judgments of thy mouth.
3. David may be considered as a private Christian; and so I would declare all the judgments of thy mouth in a way of conference and gracious discourse: This is the sense I shall manage. The Consideration I shall insist upon is this:
Doct. It concerns all that fear God to declare upon meet occasions the Iudgments of his mouth.
How? in the way of publick teaching, shall every one that hath knowledg and parts teach?
I answer, No: there are some separate for that work, Act. 13. 2. Separate unto me Paul and Barnabas for the work whereunto I have called them. Paul and Barnabas were gifted and called by the Spirit, yet were to be solemnly authorized by Prophets and Teachers at Antioch, by Officers of the Church.
Was it not enough they were called by the Holy Ghost? What can man add more?
There must be Order in the Church: though they were called, yet they were to be ordained, and to have a solemn Commission. It is true, all Christians are Prophets, yet they are not to invade the Office Ministerial: As they are also all Kings, yet they are not to usurp the Magistracy, or to disturb the Ruler in his Government. If Christians would but meditate more, and see how much they have to do to preach to their own hearts; if they would but regard the unquestionable duty that they owe to their Families more, this itch of publick preaching would be much abated, and many other confusions and disorders among us would be prevented; and they would sooner find the Lords blessing upon interchangeable discourse, gracious conferences, than this affectation of Sermoning and set-discourses.
Well then, we are to declare the Judgments of his mouth, not by way of publick teaching, but by way of private conference, edifying others, and glorifying God by the knowledg and experience that we have,
First, In our own Families.
Secondly, In our Converses.
1. In our own Families, in training up children and servants in the way of the Lord, and inculcating the Doctrine of God upon them. This is a commanded duty, as you may see Deut. 6. 6, 7. And these words which I command thee this day, shall be in thine heart. What then? and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou lyest down, and when thou risest up. Morning and evening, rising up and lying down, at home and abroad, they should be instructing their Families. When the word of God is in the heart, thus it will break out. And ch. 11. 19. you have the same again. This is a duty God reckoneth upon, that you will not omit such a necessary piece of service. Gen. 18. 19. I know Abraham, that he will command his children and his houshold after him, and they shall keep the way of the Lord. God promiseth himself, that from Abraham and his Family he should have respect. God hath made many great promises to Abraham, as he doth now to all believers; but if you would have him bring upon you that which he hath spoken, you must not disappoint him. The seasoning of youth betimes in your Families, is a very great advantage. The Family is the Seminary of the Church and State; and usually those that are bred ill in the Family, they prove ill when they come abroad. A fault in the first concoction is not mended in the second; and therefore here you should be declaring the mind and counsel of God to them. Many that afterwards prove eminent Instruments of Gods glory, will bless you for it to all Eternity. It is the best love you can express to your children, when you take care to season them with the best things. A husband is charged to love his wife, how shall he express this love? Eph. 5. 25, 26. Even as Christ also loved the Church, and gave himself for it, that he might sanctifie and cleanse it, &c. I suppose the degree is not only commended for a Pattern, but the kind; it must be such a love as Christ bore to his Church: He gave himself for her, that he might sanctifie her. It must be such a love as tends to sanctification. It is a poor kind of love Parents express to their Children, in providing great Estates and Portions for them, or bringing them up in Trades that they may thrive in the world; but when you train them up for Heaven, there's the best love. Prov. 4. 3, 4. For I was my fathers son (he was the Darling) tender and only beloved in the sight of my mother: And wherein was that love exprest? He taught me also, and said unto me, Let thine heart retain my words: keep my commandments and live. So for servants, it is not enough to provide bodily maintenance for them, so we do for the beasts if we would use their strength and service; but we are to instruct them according to our Talents; and that's the best love we can shew, to provide for their souls.
2. In our Converses, speaking of God and of his word in all companies; instructing the ignorant, warning and quickning the negligent, encouraging the good, casting out some savoury discourse wherever we come. So Psal. 37. 30. The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment. A good man studieth in his speeches to glorifie God, to edifie those he speaks to. I will declare thy judgments, saith David. Wise and gracious discourse drops from him. So Cant. 4. 11. Thy lips, O my Spouse, drop as the honey-comb: honey and milk are under thy tongue. The passages of that Song are to be understood in a spiritual sense; now the lips and the tongue being Instruments of speech, and milk and honey things by which the word is exprest, I suppose it is meant of a conference; and because the word of God is compared to milk and honey-comb, it shews that their conference should be gracious and edifying; this is that which drops from a sanctified mouth.
For the Reasons of this:
1. I shall argue from the interest which God hath in the lips and tongue, and therefore they must be used for God: he made them, bought them, and (if we belong to him) we gave them up with other things to him: We did not reserve our tongues; when we resigned and surrendred our selves to the Lords use, we did not make exception: the same argument which holds good for the whole body, why it should be possessed in sanctification and honour, holds good for every part of it. 1 Cor. 6. 12. Ye are bought with a price, therefore glorifie God in your bodies, and in your spirits, which are Gods. Thy whole is Gods, thy spirit, thy body, and every part; thy wit, strength, hand, tongue, is all Gods, and therefore he expects to be glorified by thy tongue. They were Rebels that said, Psal. 12. 4. Our lips are our own, who is Lord over us? There is nothing we have that is ours, but God's. Our hearts are not our own, to think what we will; nor our tongues our own, to speak what we will. God expects service from the tongue, otherwise we must be answerable for it when our Soveraign Lord calls us to an account. Now it is strange God should have so clear a right to our speech and language, and yet so little a share therein. Give unto Cesar the things that are Cesars, and unto God the things that are Gods. Thy tongue and thy lips, whose are they? If thou couldst make thy tongue of thy self, then thou mightst use it for thy self; but since you had it from God, you must use it for God. But alas! how little are men mindful of this? Follow them all the day, you get not one word of God from them; they use their tongues as if they were their own, not Gods.
2. It is the glory of the tongue to serve God in this kind. It is the most excellent member in the body, when it is well used for the glory of God and edification of others; therefore called our glory often in the Psalms, Awake my glory; that is, my tongue; and what is glory in the Old Testament, is rendred tongue in the New, Acts 2. Our tongue is our glory, why? because we have this advantage by it, we may speak for God, Therewith bless we God, Jam. 3. 9. The benefit of speech it is our priviledg above Angels and Beasts. Angels they have reason, but no tongues; and Beasts they have tongues, but no reason to guide them and act them. But now we have tongues and reason both, that we may declare our Makers praise. Surely this member and instrument was not given us to savour meats and drinks, that is not the highest use of it, but to express the senses and affections of the mind; not to utter vain, frothy, frivolous things (what an abuse is that?) but to comfort and instruct one another in the things of God. It is our glory.
3. Every creature hath a voice like it self, and therefore so should the new creature have. The Ox bellows, the Ass brayeth, Goats and Sheep may be known by their bleat; and so is a man by the tenor of his discourse. As the constitution of the mind is, so are their words. A wicked man hath a vain heart, and therefore his discourse is idle and frivolous, Prov. 10. 20. The tongue of the just is as choice silver: but the heart of the wicked is little worth. The antithesis shews it should have been said, the tongue of the wicked is little worth; but he would point at the cause of it, the heart of the wicked. There's a quick intercourse between the tongue and the heart. Now because the heart of the wicked is nothing worth, all his thoughts and musings are vain; he goes grinding chaff in his mind all the day; his mind like a Mill is always at work: not upon corn, that it might be bread for his soul; but upon chaff: therefore because his heart is nothing worth, his tongue is nothing worth. The tongue of the just is as choice silver, it brings in a great deal of treasure. But take a wicked man, all the workings of his heart, his thoughts and discourses, when summed up together, the product and total sum at night is nothing but vanity. The Lord seeth all their thoughts are but vain. A vain heart will have vain speeches, and so a cankered sinner will have cankered discourse, as a putrid breath discovereth rotten lungs. Every mans speech is as his humor is; come to a covetous person, he will be discoursing of Farms, Oxen, Bargains, Wares, and such like. Come to an Epicurean Gallant, to a Voluptuary, and he will be telling you of Horses, Games, Dogs, Meats, Drinks, merry company. Go to the Ambitious, they will be talking of Honours, Offices, and the like. As they are of the flesh, so their talk savours of fleshly things. Every man hath a voice like himself, he speaks according to the constitution of his mind. Go to the discontented man, he will be talking of his Adversaries, telling of affronts, wrongs, and publick offences received. But a godly man hath a voice too, like himself; he will be declaring the judgments of Gods mouth, he will be speaking out of the word of God, of things within his sphere, and suitable to his kind, Mat. 12. 35. A good man out of the good treasure of his heart, bringeth' forth good things. Still the Tap runs according to the Liquor with which the Vessel is fill'd; and a mans speech bewrays him of what kind he is; and therefore since every creature hath a voice like himself, so should the new creature have.
4. I shall argue from the nature of Good, which is communicative, and loves to propagate it self. Omne bonum sui diffusivum. Luke 22. 32. Thou being converted, strengthen thy brethren. He had had experience of a changeable heart; now go strengthen others. Fire turneth all things about it into fire. Leven pierceth through the whole lump. So, grace seeks to propagate and diffuse it self. Therefore when the work of God is written upon a mans mind, and laid up in his heart, he will be declaring and speaking of it to others. Naturalists observe, that Mules and creatures which are of a Mungrel race, do not procreate after their kind: so the false Christians are not for propagating and enlarging Christs interest; they are not so warm, spiritual, and heavenly in their discourses. Andrew when acquainted with Christ, calls Peter, and both call Nathanael, John 1. 41, 45. We have found the Messiah. Iohn calls his Disciples. As a Hen when she hath found a Worm, or a Barley-corn, clucks for her Chickens that they may come and partake of it with her; so a man acquainted with Christ, who hath tasted that the Lord is gracious, he cannot hold, he will be calling upon his friends and relations to come and share with him of the same grace. As they have more of God, they will improve it for the comfort of others, and are willing to take hold of all opportunities to this end.
5. It discovereth plenty of knowledg, and a good esteem of the word. 1. Plenty of knowledg, when it is so apt to break out. When these living waters run out of the belly, it's a sign of a good spring there. Col. 3. 16. Let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing one another. It's a sign we have gotten the riches of understanding; for out of the abundance of the heart the mouth speaks. So Prov. 16. 23. The heart of the wise teacheth his mouth, and addeth learning to his lips. When our speech hath weight and worth in it, and we are ready upon all occasions, it argueth a good stock of the word. You know a man that puts his hand in his pocket, and brings up gold at every draught, it's a sign he hath more plenty of it than silver: So, when we are ready to bring out gracious discourses, it argueth a treasure and stock within. 2. It argueth a good esteem of the word. Things that are dear and precious to us, we use to discourse of them. What we love, admire, and affect, the tongue will be occupied about such things, John 3. 31. He that is of the earth, is earthly, and speaketh of the earth. And 1 John 4. 5. They are of the world: therefore speak they of the world. I know it is spoken in the first place of ordinary Teachers. All men whose original is of the earth, they savour of it in their speech; when they speak of divine things, there is some earthiness in it. The other Scripture is meant of false Teachers, they savour of the world, all their teaching doth savour of their affections. But both places give this general truth, What a mans affections are upon, it is most ready in his mouth. Therefore it argueth we are affected with the word of God, when we are declaring it upon all occasions.
6. It is for our benefit to be talking of good things to others. The breasts that are not suckt, do soon grow dry; but the more they are milked out, and drawn, the greater is the encrease: so in spiritual things, we gain by communicating. By discourse truths are laid more in view. We find in any art of common learning, the more we confer about things with others, the more understanding we get our selves. Prov. 11. 25. The liberal soul shall be made fat: and he that watereth, shall be watered also himself. It is spoken of Alms; it is true of spiritual Alms, as plain Experience shews; by watering and refreshing others, the more we are comforted and refreshed our selves. The loaves were encreased in the dividing. Solomon compares Conference to the whetting iron upon iron; the more one iron is whet upon another, both are sharpned; so by Conference our gifts are encreased. Earthly goods, the more they are given out, we have the less in view and visible appearance, though God can increase them: but now in heavenly and spiritual things, in the very giving out to others, they are encreased upon our hands.
USE 1. To shame us for our unprofitableness in our relations and converses (for these are two things wherein a Christian should take occasion to declare the Judgments of Gods mouth.)
1. In our Relations, that we do no good there, in declaring the Judgments of Gods mouth to one another. Surely every Relation is a Talent, and you will be accountable for it, if you do not improve it for your Masters use. The husband is to converse with his wife as a man of knowledg, 1 Pet. 3. 7. and the wife to gain upon the husband, 1 Pet. 3. 2. and both upon the children and servants. The members of every Family should be helping one another in the way to heaven. With what busie diligence doth an Idolatrous Family carry on their way and their course! See Ier. 7. 18. The children gather wood, and the fathers kindle the fire, &c. saith the Lord. Every one will have his hand in the work, and are quickning and inflaming one another; Fathers, Children, Husbands, Wives, all find some employment or other about their Idolatrous Service. O that every one would be as forward, and zealous, and helpful in the work of God. O that we were as careful to train and set our families a work in a course of godliness. Christians should reason thus: What honour hath God by making me a Father, a Master of a Family? Every such a one hath a charge of souls, and he is to be responsible. It will be no grief of heart to you, when by your means they become acquainted with God. Ye are my Crown and my rejoycing, says the Apostle of the Thessalonians converted by his Ministry. It will be a crown of honour and rejoycing in the day of the Lord, when you have been instrumental not only for their prosperity in the world, but of their encreasing in grace.
2. In our converses, how little do we edifie one another! If Christs question to the two disciples going to Emans, were put to us, Luke 24. 17. What manner of conversation had you by the way? What cause should we have to blush and be ashamed! Generally our discourse is either, 1. Prophane and sinful; there is too much of the rotten communication which the Apostle forbids, Eph. 4. 29. Let no corrupt communication come out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearer. Rotten discourse argueth a rotten heart. Or, 2. Idle and vain, as foolish tales. The Apostle bids Timothy, 1 Tim. 4. 7. To refuse prophane and old wives fables, or vain complements, though we are to give an account for idle words, Mat. 12. 36. Or else like the Athenians, we spend our time in hearing and telling news, Acts 17. 21. Or we please and solace our selves with frothy flashes of a wanton wit, and jesting that is not convenient, which the Apostle forbids, Ephes. 5. 4. The praise of a Christian lyeth not in the wittiness, but in the graciousness of his conversation. That which is Aristotles vertue is made a sin with Paul, (foolish jesting.) You should rather be refreshing one another with what experiences you have had of the Lords grace; that is the comfort and solace of Christians when they meet together. But when men wholly give up themselves to move laughter, all this is idle and vain discourse. It is not enough to say it doth no hurt, but what good doth it do? doth it tend to the use of edifying? A Christian that hath God and Christ, and his wonderful and precious benefits to talk of, and so many occasions to give thanks, he cannot want matter to discourse of when he comes into company; therefore we should avoid vain discourse. Or, 3. We talk of other mens matters or faults, as the Apostle speaks of those, 1 Tim. 5. 13. That wandred from house to house; that not being idle only, but tatlers also, and busie bodies, speaking things which they ought not. Levit. 19. 16. Thou shalt not go up and down as a tale-bearer among thy people. The Hebrew word signifies a Merchant, or one that goeth about with Spices to sell; thence the word is used for one that wandreth from place to place, uttering slanders as wares. These Pedlars will always be opening their Packs. Men fill up time by tatling and medling with others: Thus have I heard of such or such an one. 4. Or our discourse is wholly of worldly business, not a word of God: They are of the earth, and speak of the earth, Joh. 3. 31. The habituating our selves to worldly discourse together, without interposing something of God, it is a great disadvantage. 5. Or vain jangling; if we speak of any thing that hath an aspect upon Religion, we turn it into a meer dispute about opinion; we do not use Conferences as helps to gracious affections. How many are there sick of Questions, as the Apostle saith, and dote upon strife of words? 1 Tim. 6. 4. Thus if we did put our selves to question at night, What have I spoken? What good have I done? What good have I received from such company? it would make the Word more sensible, and active upon our souls.
Use 2. To press us to holy Conference, both Occasional and Set.
1. Occasional: We are not left at random in our ordinary discourse to speak as we will; but at all times, and with all persons we should have an eye to the good of those with whom we speak: Col. 4. 6. Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man. In Visits, Walks, Journeys, let your speech be always with grace, we should ever be drawing to good discourse, as remembring we must give account: Iam. 2. 12. So speak as those that shall be judged by the law of liberty. Certainly a gracious heart will thus do. He that doth not want a heart, will not want an occasion of interposing somewhat for God. This was Christs manner, Luk. 14. 15. when he was eating bread in the Pharisees house, he discourseth, Blessed is he that shall eat bread in the Kingdom of God. There will be a feast in Heaven when we shall sit down with Abraham, Isaac, and Iacob, in the Kingdom of God. So when Christ was at Iacob's Well, Ioh. 4. 14. he discourseth of the Well of living waters which springeth up to eternal life; still he draweth towards some gracious improvement of the occasion. So Ioh. 7. 37. when he was at the Feast of Tabernacles, and it was the custom there to fetch water from Siloa, and pour it out upon the Altar of Burnt-offerings, they were to make a flood of it; Christ improves it, If any man will come to me, out of his belly shall flow rivers of living water. He spiritualizeth the occasion. If our hearts were as they ought to be, we would have a gracious word more ready; we would either be beginning, or carrying on good conference where ever we come. But Christians are to seek, either through barrenness, or leanness of soul, they have not that good treasure or stock of knowledg in them, or through the custom of vain speech. And the great cause of all is the prevalency of an unsanctified and worldly heart, this hindreth us from being more fruitful in our converse.
2. It should press us to holy Conferences set. There may be, and should be some set time for mutual edification. It is not the duty only of Ministers, but also of private Christians, keeping within the bounds of their station, and the measures of their knowledg, to teach and to instruct one another. The Scriptures are full for this, Col. 3. 6. Col. 1. 5, 11. Heb. 3. 13. Iucle v. 20. Christians should often meet together for prayer and spiritual edification. So Heb. 10. 24, 25. Rom. 15. 14. I heap up these places because of the error of the Papists who will not have the Laity speak of Scripture, or things pertaining to Scripture. Whereas you see these injunctions are plain and clear, and it is a great part of that holy Communion that should pass between Saints, this mutual exhorting, quickning, and strengthning one anothers hands in the work of the Lord. These places are not to be understood of publick Communion, of Church-societies, but of private conferences, by way of interchangeable discourse, and mutual edification. It is not necessary these Set-conferences should be always, and all the members of the Church meet and confer together; but a company of savoury Christians whose spirits suit best in commerce, and most likely to help one another. Though I am to love all the brotherhood, and carry a respect to all in relation to me; yet I am to single out for my advantage some of the most eminent, or the most suitable (for great regard is to be had to that.) Christ made a distinction in his little flock, in his family, shall I call it; some he singleth out for more immediate converses, as Peter, Iames, and Iohn, in his Transfiguration, in Mat. 17. 1. and in his Agonies; these were the flowr, the choice that he singled out for his special converse. I speak not of publick meetings, in publick societies, but set conferences with gracious Christians with whom our spirits suit best, and are likely to be of greatest help in maintaining of the spiritual life. These set times the people of God have ever made conscience of. It is a great comfort and refreshing to be conscious to the exercise of each others grace: Rom. 1. 12. That I may be comforted together with you, by the mutual faith both of you and me. And it is a mighty strengthning in evil times, Mal. 3. 16. Then they that feared the Lord, spake often one to another, and the Lord hearkned and heard it. And you will find the benefit of the manifold graces of God, that what one wants, will be supplied by the help of another. God doth not so give his gifts to one, but that he needs others help. Paul calls Aquila and Priscilla, Fellows or helpers in Christ Iesus. And Apollo, a mighty man in the Scriptures, had a great deal of help by Aquila and Priscilla, Rom. 16. 3. 1 Cor. 12. 21. The eye cannot say unto the hand, I have no need of thee; nor the head to the feet, I have no need of you. The meanest have their use, quickning, and strengthning one another. This mutual edification differeth from Ministerial or Church-society, because the one is an act of Authority, the other of charity, the one in the face of the congregation, the other by a few Christians in private; and it may be improved to awaken each other to consider of God, of the ways of God, the word of God, the works of Creation and Providence, Redemption, the Judgments he executes in the world, mercies towards his people, the experiments and proofs of his grace in your Christian warfare: Psal. 66. 16. Come and hear all ye that fear God, and I will declare what he hath done for my soul. Ferus speaks of some old Monks Conveniebant in unum, audiebatur verbum Dei, &c. they were wont to meet together, and after they had read the Word of God, every one did acquaint one another with his weaknesses, with his temptations, and mutually asked counsel, and comforted one another out of the Word of God, and after this they concluded all with prayer, and so every man went to his home. These examples did we observe them, they would be most useful to us, we might drive on a trade to Heaven, and be of very great profit in the spiritual life; if the gifts of private Christians were managed without pride, vain glory, and without despising of the weak, it would be of exceeding honour to God, use and comfort to the Saints.