Sermons on Psalm 119, Sermons · Sermon 185
SERMON CLXXXV.
PSALM CXIX. VER. 172.
My tongue shall speak of thy Word, for all thy Commandments are Righteousness.
THE Man of God had spoken in the former Verse, how his lips should praise God; here is his second Promise that he maketh, of holy Conference with others.
In the words we have.
First, Davids Resolution; My tongue shall speak of thy Word.
Secondly, The Reason; because it contained matter that deserved to be spoken off: For all thy Commandments are righteousness.
1. He speaketh of the whole Word of God, all thy commandments.
2. In the Abstract, are righteousness; altogether Righteous and Faithful.
First, From the first branch, Davids Resolution, My tongue shall speak of thy Word; Observe,
Doctrine. The Subject of a Believers ordinary Discourse should be the Word, and those spiritual and heavenly matters contained therein.
I. Not that they are alwayes talking of these things, there is a time for all things; the business of our Calling will sometimes take us up, and sometimes our Recreations, but yet there should be generally a difference between us and others: the People of God should be observantly different as to their words and discourse, from other People: Cant. 4. 11. Thy lips, O my Spouse, drop as the honycomb. The Lips of Christs Spouse should flow with matter, savory and useful. So Prov. 10. 20, 21. The tongue of the just is as choice Silver: but the heart of the wicked is little worth. The lips of the righteous feed many; but fools die for want of wisdom. Where the speech of the righteous is compared to silver; of the wicked, to Dross. For because their heart is little worth, their Discourse will be accordingly; and then the good man is compared to one that keepeth open house, that feedeth all those that resort to him: but Fools do not only not feed others, but perish themselves by their own folly. So Prov. 15. 7. The lips of the wise disperse knowledge: but the heart of the foolish doth not so. Men usually Discourse as their hearts are; a man of a frothy spirit, will bring forth nothing but vain and frothy Discourse; but a gracious man, will utter holy and gracious things: for the Tap runneth according to the Liquor with which the Vessel is filled. One place more, Psal. 37. 30, 31. The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment: the law of God is in his heart, none of his steps shall slide. All mens Discourses are vented according as their hearts are busied and affected. A man that hath the Word of God rooted in his heart, and maketh it his work to suit his Actions thereunto, will also suit his Words thereunto, and will edifie those that he speaketh unto. Thoughts, Words and Actions, are the genuine Products and Issues of the Heart: Grace in the Heart, discovereth it self uniformly in all holy Thoughts, holy Words, and holy Actions; otherwise their Conversation is not all of a piece: All these places shew, that a Christians Discourse will differ from other mens, but alas! our Conference is little different from ordinary mens.
II. More Particularly, I shall shew you that we are not left to run at random in our ordinary discourse, as if our Tongues were our own, to speak what we please: This I shall shew, 1. Negatively. 2. Positively.
1. Negatively; no Prophane, no Idle Discourse.
1. No Prophane Discourse; Eph. 4. 29. Let no corrupt communication proceed out of your mouth. Christians are accountable for their Words, as well as Actions.
Quest. But what is corrupt Communication?
Answ. (1.) Obscene, Scurrilous Discourse: When the Heart is filled with such corrupt Stuff, the Mouth will be apt to vent it. So Col. 3. 8. Put away filthy communication out of your mouth. Sins of the Tongue and outward Man, must be abstained from, as well as Sins out of the Heart. That foreign, that filthy speaking, rotten speech, is one of the great sins of the Tongue. When we speak of those things which belong to Uncleanness, this is quite unbeseeming the purity and cleanness of Christians; the heart of Man being as powder to the fire, easily taken with such Temptations.
(2.) Calumnious and Censorious Discourses, when we cannot meet together but we must be speaking of others; suggesting evil against them, blemishing their Graces, or carping at their Weaknesses, or aggravating their Sins, or divulging their secret Miscarriages, beyond what Christianity requireth: This sin the Scripture brandeth as mischievous to our selves, and others. Our selves, Iam. 1. 26. If any man seemeth to be religious, and bridleth not his tongue, this mans religion is in vain. Censuring is a pleasing sin, very suitable with corrupt Nature, but yet it is a bad sign; 'tis made to be the Hypocrites sin, who being acquainted with the Guile of their own Spirits, are apt to suspect others, and deprave their best Actions; and upon the ruin of other mens Credit, build their own Reputation for Religion. And 'tis mischievous to others, and against that Justice and Charity which we owe to them; Prov. 20. 22. The words of a talebearer are as wounds and they go down into the innermost parts of the belly. They wound mens Reputation unperceivably, and secretly striketh them with a blow that smarts not for the present, but destroyeth their service, at least to such as receive these privy defamations and whisperings; and 'tis more craftily carried when they Wound, while they pretend to Kiss: and make their Praise but a preface to their reproach; and as an Archer draweth back his hand that the Arrow may fly with the more force. They say he is this, and that, [but] &c.
3. Proud and Arrogant speaking, when all our Discourse is a Self-boasting; the Pride of the heart sometimes shooteth out by the Eyes, and therefore we read of haughty Eyes and a proud Look; but usually 'tis displayed in our Speech, in a proud Ostentation of our own worth and Excellency; 1 Sam. 2. 3. Talk no more so exceeding proudly, let not arrogancy come out of your mouth. When I, cometh in at every sentence, foreign wanteth not its vanity; Prov. 25. 27. For men to search their own Glory, is not Glory. All their Discourses is to set off themselves, and to Usher in something of themselves; and if Religion be talked off, 'tis to commend their own knowledge, and their own Notions, or their own endeavours for Christ, or to blemish others, that they may shine alone.
4. When Anger sets us a discoursing, therefore the Apostle saith; Eph. 4. 31. Let bitterness, and wrath, and anger, and evil speaking, be put away from you, with all Malice. Where there is bitterness, or a secret smothered displeasure, or alienation of affection, it soon breaketh out into rage; which if an impetuous rage, or passionate commotion, that produceth Anger, or a desire of Revenge; Anger produceth Clamour, or boisterous Words, loud Minaces, and Brawlings, or inordinate Speechs, which are the black smoak whereby Anger and Wrath within doth first manifest its self; then Clamour produceth evil speaking, which are disgraceful and contumelious speeches; therewith, the Party incensed, doth stain the Reputation of him with whom he is Angry; and then Malice is rooted Anger, and continued Wrath: Now all these should be put away. Christians should have nothing to do with them; but that we have in hand is disgraceful and Contumelious speaking, as it is the result of Anger, Wrath, and Malice; either by open railing, or derision, and jearing at their sins and infirmities to shame them; or by Imprecation and Cursing, and wishing Evil to them: All which is contrary to that meekness, and love which should prevail in the hearts of Christians. As Saul in his Anger called Ionathan, 1 Sam. 20. 3. Thou son of the perverse and rebellious woman; in his raging fit he blemisheth his own Wife, of whom we hear elsewhere no such Imputation; Thou art more likely to be a Bastard, than my own Son: Frantick words, all Interpreters think them to be.
This is a taste of that Prophane discourse which is forbidden to Christians, Now the Reasons of it are these.
1. Because this allowed and habituated, argueth a rotten and unrenewed Heart; Matth. 12. 34. Out of the abundance of the heart the mouth speaketh. Words much discover the temper of the Heart, there being a quick intercourse between the Heart and the Tongue.
2. Because 'tis noisome and offensive to honest Ears; 'tis not a speech that hath any Grace or Comliness in it: Col. 4. 6. Let your speech be alwayes with grace.
3. 'Tis contagious and infectious to ordinary Hearers; especially to Children, and weak ones; 1 Cor. 15. 33. Evil Words corrupt good manners: We convey our Taint.
4. Sinful, Vain, and Frothy Discourse, doth make the Heart more Vain, Perverse and Wicked; while the Corruption that is in it doth strengthen itself by getting vent: when the sparks fly abroad of the fire kindled in our Bosoms, a man waxeth worse and worse; his Reverence of God is lessened and weakened, as he hath dared to give vent to his Sin and Folly, and is more imboldened to sin again; Matth. 15. 19, 20. For out of the heart proceed evil Thoughts, Murthers, Adulteries, Fornications, Thefts, False-witness, Blasphemies; these are the things which defile the man. Evil-speaking is one thing mentioned, and it layeth men open to Satan: therefore as the Heart should be kept from framing such Conceptions, so the Tongue from uttering them: for so they prove more dishonourable to God, hurtful to our selves, and offensive to others.
5. I will venture at one Reason more against Prophane Discourse; it grieveth the Spirit: Eph. 5. 29, 30. Many by their obscene, putrid and carnal Discourse, intend no further than to make themselves merry, jovial, and glad; Hos. 7. 3. They make the King glad with their wickedness, and the Princes with their lies; saith the Prophet: Yet alass 'tis but a poor sport, and will prove so in the end; for it draweth God to be against them, the Holy-Ghost is displeased and grieved with it; these things being against his Light, Motions and Directions, and so an offence to him, which a tender Conscience is soon sensible of.
2. Not Idle Discourse, which tendeth not to the Glory of God, and the Edification of our Neighbour. We should have an eye to the good of those with whom we speak, so as to edisie them with our speech; for Christ telleth us that we must give on account to God, not only for Words, but even for idle Words: Matth. 12. 36. I say unto you, that for every idle word that men speak, they shall give an account thereof in the Iudgment. Men esteem little of their Words, yet when they are put into Gods Ballance they may weigh heavy; not only wicked Words, but even idle Words, such as serve for no good purpose, or for no lawful end; and in your account they will come in as so many sins, and sit heavy upon you, if you have not received Pardon before it is a strict Sentence. But what is this Idle Discourse? such as wanteth the solidity and substance of truth; such as tend to no use, and benefit: de jure God may Condemn you for these, though de facto upon Repentance he pardoneth greater sins. Or possibly such are idle Words, as come from a vain idle frame of heart: for he had spoken before in the 35 Verse, that a Good Man out of the good Treasure of his heart, bringeth forth good things; and an Evil Man evil things: Now such idle words are a Note of the wickedness of the man, of the evil Treasure that is in his heart, for these he is responsible at the Day of Judgment; as for a vain Conversation, and the unfruitful works of Darkness: However we must not open a gap to Licentiousness; as when the Apostle forbiddeth Prophane discourse, he enjoyneth Profitable discourse, as the only remedy. 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 hearers. As much as may be, holy Conference should be mixed with all our Discourses and Converses; otherwise they are accountable to God. And 'tis very notable, the Apostle forbiddeth foreign, foolish jesting: Eph. 5. 4. Neither filthiness, nor foolish talking, nor jesting, which is not convenient, but rather giving of thanks. As he condemneth filthiness, or words contrary to Christian Gravity, Decency, or Modesty; so he condemneth foolish Talking, which is impertinent, superfluous, and vain Discourse: And then jesting; not all honest Mirth, or use of Wit, but an intemperate Use; when men give up themselves to a frothy Vanity, that they cannot be serious; or too tart Reflections upon the personal Imperfections of others; or to impious justs, by wresting the Scripture, to express the conceptions of a vain and wanton Wit. In the General, there must be a great guard on all jesting, lest it degenerate; and that we entertain one another with Thansgiving, and discourses of the Love of God, and his manifold Mercies to us; for 'tis not an easie matter to keep within bounds of cheerful and allowed mirth. Hearts that are kept sensible of Gods goodness, are desirous to express it to others whenever occasion offereth, and vain and idle Communication is nothing so pleasing to them.
2. Positively; We are to edifie one another, as David professeth here, that his Tongue should speak of Gods Word, his Conferences and Discourses should be filled up of no other matter.
1. Because our Tongue is our Glory; Psal. 10. 9. My heart is glad, and my Glory rejoiceth. Compare Acts 2. 26. My heart rejoyceth, and my tongue was glad. Now why is our Tongue our Glory? not only as 'twas given us for the use of tasting meat and drink; so the Tongues of the brute Beasts serve them; but because thereby we must express the Conceptions of our Minds. So Speech is the excellency of man above the Beasts; but Christianity giveth us an higher Reason, because thereby we may express the Conceptions of our Minds to the Glory of God, and the good of others. Iam. 3. 9. Therewith we bless God even the Father. That's our Glory, that we cannot only think of God, but speak of God, his Word and Works.
2. Because Conference and edifying Discourse, is one means of spiritual Growth, and spiritual improvement to our selves and others. To our selves, Prov. 16. 21. The wise in heart shall be called prudent, and the sweetness of his lips increaseth learning. The more he venteth what he knoweth, the wiser himself groweth, and learneth by teaching others; for the more he draweth forth his knowledge, the more 'tis impressed upon his own heart. 'Tis a Truth, he that watereth shall be watered, and our gifts as the Loaves, are encreased in the breaking; or as the Widows giving Oyl to the Prophet, was inriched by it: not only as we occasion others to draw forth their knowledge, but as our own is confirmed and strengthened by using it, as to him that hath shall be given, Matth. 25. 29. As venting of sin and folly, increaseth sin and folly; so doth venting spiritual knowledge still increase it. (2) Others, 'tis a great benefit to them when we communicate our experiences to them; Luk. 22. 32. When …ou art c… verted strengthen thy Brethren. When he was Converted by Repentance, he should be more careful to convert and strengthen others, that they fall not in like manner: or help them to recover out of the Mire of Sin. And the Apostle saith, 2. Cer. 1. 4. That God comforteth us, that we may be able to comfort others in trouble, by the comfort wherewith we are comforted of God. The Lord Comforts one, that another may be Comforted; as in the Coelestial Bodies, whatever light and influence the Moon and Stars receive, they bestow it on these inferiour Bodies: they have their light from the Sun, and they reflect it again on the Creatures below. Or as the Official part in the Body; as the Heart and Liver receive, and convey, and derive the Bloud and Spirits to all the other parts; so a Christian, when he is strengthened in himself, ought to convey his Comfort and strength to others. 'Tis mighty edifying, when we have found the usefulness of the Word, to speak of it to Gods Praise; if we have gotten direction in doubtful Cases, or benefit by it in the Mastery of our Lusts, and the Promises have affoorded any support, and deliverance in our distresses, we are debtors of the Comfort and Experiences we have, and are stewards to dispence it to others. Many take a glory that they have Cordials, Strong-waters, and Medicines in their Closets and Repositories, that may be a relief to the Bodies of others: So should we delight to refresh their Souls, with what hath done us good. The Humiliation and brokenness of Heart which thou hast found, may be powerful to perswade others of the bitterness of Sin. David when he had smarted for sin, saith, Ps. 51. 13. I will teach transgressours thy ways and sinners shall be converted into thee. He had found it, how bitter a thing it was to provoke God by Sin, and he could tell them such stories of it as would make their hearts to wake, and cause them to hate it. The Faith and Knowledge which God hath given thee, may direct and preserve others; thy Temptations may conduce to the succouring of others who are Tempted.
3. 'Tis a mighty comfortable Duty, that hath much sweetness in it, to Confer together of holy things; Rom. 1. 12. That I may be comforted by the mutual faith of you and me. Holy discourse doth refresh more than vain and foolish jesting; 'tis a far sweeter thing to talk of the Word of God, and those spiritual and heavenly things, which are contained therein, than to spend the time in vain and foolish jesting, or discoursing about meer Worldly matters: should any thing be more delightful to a Christian, than Christ and Heaven, and the Promises of the World to come, and the way that leadeth thither? and should it be burdensom to talk of these things, which we profess to be our only hope and joy? certainly our Relish and Appetite is mightily depraved, if we think so; judge our-selves in a Prison, when we are in good Company who remember God; and when they invite you to remember him with them, will you frown upon the motion, because 'tis some check and interruption to your Carnal Vanity.
4. The well ordering of our Words is a great point of Christianity, and argueth a good degree of Grace; He that bridleth his tongue, is a perfect man, Iam. 3. 2. Death and Life are in the power of the Tongue; (saith Solomon, Prov. 18. 21.) upon the good or ill use of it, a mans safety doth depend. Not only temporal safety, but eternal; Matth. 12. 37. By thy words shalt thou be justified, and by thy words shalt thou be condemned. These Evidences are brought into Judgment, therefore it concerneth us to see what our Discourses are, as well as our actions: Solomon often describeth the righteous by his good Tongue, Prov. 10. 13. The mouth of the righteous bringeth forth wisdom. And Prov. 12. 18. The tongue of the wise is health.
Use. I. Is Reproof; It reproveth us for being so dumb and tongue-tyed in holy things; We can speak liberally of any subject, only we are dumb in spiritual matters, which concern our Edification: we shew so little Grace in our Conferences, because we have so little grace in our hearts: Alas! many that profess Religion, their talk is little different from other mens; as if they were ashamed to speak of God, or had nothing to say of him, and for him: I do not alwayes bind you to talk of religious things, but sometimes it bindeth: Now, when is it your Tongues speak of the Word in a serious and affectionate manner? Can you love God, and never put in a word for him? Can you see or hear God dishonoured and suffer your mouths to be sealed up with a sinfull …nce, that you should not have a word to speak in the cause of God?
Use. II. Is to Exhort us to be frequent and serious in our discourses of God, and spiritual heavenly things.
For means to help us.
1. Divine Illumination to teach others the way of God, requireth that we our selves should be taught of God; then it cometh the warmer, and fresher, when we speak not by here-say only, but experience; as heart answereth to heart, so the renewed heart in him that heareth, to the renewed heart in him that speaketh; and we shew others, what God by his illuminating grace hath first shewed us; it savoureth of that Spirit that worketh in both; he will easily kindle others, who is once on fire himself. The word passeth through others as water through an empty Trunk, without feeling; they may speak very good things, but they do but personate and act a part: but when we have been in the deep waters, and God hath bound up our wounds, we can more feelingly speak to others.
2. A sight of the excellency of the Word and a value and esteem thereof: the reason in the Text, for all thy Commandments are righteousness. We are apt to speak oftenest of those things, which we most affect. Did not your Souls grow out of relish with these Holy, Spiritual and Excellent things, your speeches about them would be more frequent, lively, serious, and savoury; for we cannot conceal our Affections: Our coldness in speaking to others of these spiritual and heavenly things, cometh from want of this perswasion, that all his commandments are righteousness. For they who are perswaded of the excellency of the Word, will be talking of the sweetness of its Promises continually.
3. A Stock of Spiritual Knowledge; Matth. 12. 35. A good man out of the good treasure of his heart bringeth forth good things. Every man entertaineth his Guests with such Provisions as he hath. 'Tis the Word which enableth us to edifie our selves and others, with holy Conference: the more store, the more we have to bring forth upon all occasions; Col. 3. 16. Let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing one another. A plentiful measure of Gospel Knowledge, enableth us to direct and instruct others; there all Wisdom is made plain; things revealed, which cannot be found else-where: that which may by long search be found else-where, is made ready to our hands, and brought down to the meanest Capacity. The Heart is the Fountain, from whence the Tongue doth run and flow: and when the Heart is well furnished, the Tongue will be employed and exercised.
4. Zeal for the Glory of God, and Love to others Souls; we should communicate to others, what we have learned our selves. David would not reserve his knowledge to himself; Teach me, and my tongue shall speak of thy word. Fire turneth all about it into Fire: Mules, and all Creatures of a Bastard Race, do not Procreate. Davids Maschil, Psal. 32. Title, is to instruct others. True good is diffusive in itself: our Candle enlightened, should enlighten others. When Philip was called, he inviteth Nathaniel to come to Christ; Iohn 1. 45. Andrew calleth Simon. True Grace sheweth itself in Zeal to promote the Kingdom of Christ, and the good of our Neighbours Souls; and the new Nature seeketh to multiply the kind, and such as are brought to Christ, will be careful to invite others.
5. Wisdom is necessary; Col. 4. 6. Let your speech be alwayes with grace, seasoned with salt, that you may know how to answer every man: that is, seasoned with the salt of Holy and Divine Wisdom, that it may be savoury and acceptable to the Hearers; and both Delight and Edifie. Without this Holy Skil and Wisdom, how often is Conference turned into Jangling, or meer Babling.
6. Watchfulness and heed, otherwise Corruption will break out in Pride, in a vain ostentation of parts; Passion in some heat of Words; Worldliness and Sensuality, in diverting from Holy Conference, to that which is Carnal and Worldly; Discontent in some; unseemly Expressions of Gods dealings with us; Indiscretion and Folly in a multitude of impertinent Talk. Psal. 141. 3. Set a watch O Lord before my mouth, keep the door of my lips. The Tongue must be watched, as well as the Heart; all Watching will be to little purpose, unless God bridle and direct our Tongue, that nothing break out to his Dishonour: There must be a constant Guard, that nothing break from us that is unseemly.
Secondly, We come to the Reason, For all thy Commandments are Righteousness.
The Doctrine is,
Doctrine. There is Righteousness, nothing but Righteousness, all Righteousness to be found in the Word of God.
1. There is a perfect Uprightness in all Gods Promises: They are sure Principles of Trust, and Dependance upon God; Psal. 18. 30. The word of the Lord is tried; he is a buckler to all those that trust in him. He is most Just, and Faithful; and his Promises without all deceit, or possibility of failing; and will certainly protect all those that rely and depend upon him.
2. As to his Precepts, nothing is approved in them, or recommended to us, but what is Holy, Just and Good: There is no Vertue which it Commendeth not, no Duty which it Commandeth not, no Vice which is not Condemned therein, nor Sin which is not Forbidden.
I shall prove the Doctrine by three things.
I. By the sufficient Provision that is made for mans Duty, in a Moral Consideration there are but three Beings, God, Neighbours, and Self; Pauls three Adverbs are suited to these, Tit. 2. 12. Soberly, Righteously, Godly.
1. For Self-Government, or living Soberly in the present World: nothing conduceth to that more than Gods Precepts; the whole drift of his Word is to check Self-pleasing, and Sense-pleasing, and to condemn all excess of Meat, Drink, or Apparel; left our Hearts be besotted and overcharged, and by indulging Sensuality, diverted from spiritual and heavenly things.
2. For Carriage to our Neighbour; What Religion provideth so amply as the Word of God doth, against all fraud and Violence: requireth us in all things to do as as we would be done by? yea, it not only inforceth Justice, but Charity, and to love our Neighbour as our selves; and to account his welfare our own; and rejoyce in his good, and mourn for his evil, as for our own.
3. For the third, Godliness; God is no where represented and discovered, so much as in his Word; nor a way of Commerce between him and us, any where else so clearly Established; nor what kind of Worship we should give unto him, both for Matter and Manner. In short, the Scripture is written to teach us how to love him, and entertain Communion with him; and to serve him in Holiness and Righteousness all our dayes; and maketh our daily Converse with God in Holiness, our great work and business.
II. It appeareth by the Connaturallity and Suitableness which they have to the best and holiest; Psal. 119. 140. Thy word is very pure, therefore thy servant loveth it. 'Tis written in our hearts, as well as in Gods Book; and there is some thing in the one akin to the other: Heb. 8. 10. I will write my law in their hearts and minds. On the contrary, so far a man is depraved, so far he hateth it; Rom. 8. 7. yea, the more he feareth it: Ioh 3. 20, 21. He that dothevil, hateth the light, neither cometh to the light, lest his deeds should be reproved.
III. The Event sheweth it; for the more the Word of God is preached, the more is Righteousness spread in the World, and men grow wiser and better. Banish the Word of God, or discourage the Preachers of it, and there followeth nothing but Confusion of Manners, and Corruption in Religion. The Word then is the only means of Reforming the World, and curing the Ungodliness and Unrighteousness of Men: Where either the Word hath not been received, as among the Pagans; or where it hath been restrained, as in Popery, Scriptures locked up in an unknown Tongue; or where neglected or sleepily urged, as in Churches that have left their first Love; there is a greater overflow of Wickedness: Their Ignorance hath caused a great part of them to degenerate into a more sensual, sottish sort of People.
Quest. But are not People very bad that have the Scriptures? do not we our selves complain of a flood of Wickedness?
Answ. 1. Christianity must not be judged by the rabble of Nominal, Litteral Christians; no more than we will judge of the cleanness of a Street, by the soulness of a Sink or Kennel; or of the sound Grapes in the Bunch, by the rotten ones; or of the Fidelity of Subjects, by the Rebellion of Traytors; or the honesty and justice of a Nation, by a crew of Thieves and Robbers; nor of the Civility of a Nation, by the Rusticity of Plowmen or Carters. Those who are serious in their Religion are the best men, and of the choicest and most excellent Spirits in the World; the scandals and wickedness of others do not Impeach their Rule.
2. The strictly Religious must not be judged by the Revellings of the Carnal, who are their Enemies: Ignorant and ungodly men will blast them. 1 Pet. 4. 4, 5. Wherein they think it strange, that you run not with them to the same excess of riot; speaking evil of you: who shall give account to him that is ready to Iudge the quick and the dead.
3. Neither is the State of Religion to be judged by the Complaints of Friends, hating the least evil; ashamed of mens unthankfulness; Light maketh it odious, as bad as we are: 'Tis worse where the Word is not Preached in a lively manner.
Use. I. Let us approve of those things, which God hath bound us to believe and practice; they being all suitable to the Nature of God, and Man. The first ground of Obedience is Consent, and Approbation; I consent to the law that it is good, Rom. 7. 16. So to the Gospel, 'Tis a faithful saying, worthy of all acceptation, 1 Tim. 1. 15.
II. Let us answer this Word, let the of the Spirit fruit be in us all, Righteousness, Goodness, and Truth: The Stamp is answerable to the Seal; this is the genuine result of the Doctrine we Profess.