Rules for the Government of the Tongue, Text (4 of 6)

Rules for the Government of the Tongue · Text (4 of 6)

p. 1851 To get the offending Brother alone, and ſo a fitter opportunity to do it.

2 Till our blood bee cool, and Paſſions calm'd.

2 Its a Seaſon for Reproof, when the offender is in a capacity to receive the Impreſſion thereof, or to bee wrought upon thereby, — as

1 When hee is himſelf, and not diſtempered either with drink, Abigail deferred to reprove Nabal, 1 Sam. 25.36, 37. Pro. 18.19.1 Sam 25:361 Sam 25:37Prov 18:19till hee had ſlept out his wine—or with paſſion, A Brother offended (that is, provoked to paſſion) is harder to bee won (even by p. 186reproof) than a ſtrong City.

2 When hee is more than himſelf, or better than his ordinary, and uſuall ſelf (ſcil.) in a humble, tender, melting or malleable frame.

It is good ſtriking while the Iron is hot. Then deal with thy deareſt friend when hee hath an open ear, a teachable and tractable Spirit, as men ſometimes, and more uſually have, when the hand of God is upon them in ſickneſſe, or ſome other affliction, as Job 33.22, 23. Pſal. 141.6. — But of this I ſpake before in the ſeaſons of ſpeech. — The opportunity of time, and place, greatly advantageth the prevalency of Reproof. Abigail ſhewed her prudence in apprehending the ſame.

3 When hee is Reproached by others for his faults, and is troubled and vexed at them, and it may bee made worſe than hee is by others raylings, and revilings. — Then wee ſhould ſtrike in with a pertinent and pithy reproof, to heal his infirmity to the bottom, and his credit to the top; and by wiſe application and friendly admonition to make an Antidote of the poyſon of others bitter ſpeeches againſt him, to preſerve him from the Infection of thoſe ſins to which hee is ſubject, and to expel the venome thereof.

4 Its not a Seaſon to reprove others as ſoon as they have reproved us, leſt it ſhould ſavour of diſdain in us to bear Reproof, or of malice to revenge it, by returning quid pro quo, like for like, as it were bite for bite, or ſcrat for ſcrat, becauſe wee would have them to be no better than wee, but both to lye under the p. 187ſame guilt — Such a retorting of Reproof doth not heal, but hurt both the parties, ſcil. the Reprover, and the Reproved. — Therefore firſt take a Reproof kindly from another, and digeſt it well; afterwards give him a gentle Reproof (as there is occaſion) and hereby thou may both ſet him a Pattern, and lay an ingagement upon him to take a Reproof well from thee.

The Third thing follows, ſcil. Reaſons of it, which may bee drawn from the Neceſſity, Commodity, and Excellency of Reproof.

1 From the Neceſſity of it in it ſelf, Neceſſity.for both the Law and the Goſpel command it, Levit. 19 17. Mat. 18.15. and that in reſpect

1 Of our ſelves.

2 Of others.—

1 In reſpect of our ſelves, its needfull for us to reprove others that offend.

1 To bear witneſſe againſt ſin in others, and not to contract the guilt or ſoil of it to our ſelves. — Thou ſhalt not hate thy Brother in thine heart, rebuking thou ſhalt rebuke him, that thou bear not ſin for him, i. e. guilt and puniſhment for his ſake, for not reproving him. — To leave others in their ſins unreproved, is to be partakers of other mens ſins, Qui non verat peccare, cum poſſit, jubet. Epheſ. 5.Eph 5which wee ſhould not bee by our ſilence, no more than draw others into ſin by our ſpeech. — Have no fellowſhip (ſaith Paul) with the unfruitfull works of darkneſſe, but rather reprove them. — The evils wee reprove in others cannot cleave to us, nor bee charged upon us; but hereby wee keep our ſelves free and fair from the Taint, ſpot, and attainder of them.

p. 1882 To diſcharge our ſelves from the blood of others ſouls, which God may require at our hands for ſuffering ſin upon them unrebuked. — That threat in Ezek. 3.18. lyes, though mainly againſt the Miniſter, yet not only, but againſt private perſons who neglect their duty therein. — If thou ſpeakeſt not to warn the wicked from his wicked way, to ſave his life, hee ſhall dye in his iniquity, but his blood will I require at thine hand. The ruin of others will bee imputed to us, if they periſh through want of our admonition.

This Menace ſhould ſet home the duty of Reproof, Act. 20.26.Acts 20:26and the danger of neglect, to our hearts, — Paul could not ſay — I am pure from the blood of all men, If he had not been a faithfull Reprover, as well as a diligent Inſtructor.

2 Reproof is needfull in reſpect of others, either that offend or that ſtand by.

1 Of them that offend.

1 To ſave them from ſin, death and Hell. Hee who (by wiſe Reproof) converteth the ſinner from the Errour of his way, ſhall ſave a ſoul from death, and ſhall hide a multitude of ſins, Jam. 5.20. — Reproof is Gods Phyſick, as needfull for the cure of ſouls, as purging, or letting of blood, or plaiſters are for mens bodies. Reproof is Gods ordinance to pull a ſoul out of the fire of ſin, and Hell, which elſe would bee burnt (or rather be burning) everlaſtingly — out of a pit of corruption, which without ſuch a hand of Reproof reached forth to recover him, would ſink and bee drowned — to ſave a ſoul, that elſe may periſh, — to gain a ſoul to God, and godlineſſe, p. 189to his Truths, and wayes, and to our ſelves in true affection, that is in danger to be loſt. — Tell thy Brother (ſaith Chriſt) between thee and him alone — If hee ſhall hear thee, thou haſt gained thy Brother, Mat. 18.15. — Now to gain or ſave a ſoul is a more worthy work than to win or ſave a World, becauſe one ſoul is more worth than a World — If there be need of lifting up a Brothers, Deut. 22.4. Exod. 23.5.Deut 22:4Exod 23:5yea enemies Oxe, or Aſſe that is fallen, or lyeth under his burden — Thou ſhalt ſurely help him up, Verſ. 4.— or bringing it back when it goeth aſtray, — Is there not great need of reſtoring, and reducing a Brother when hee is faln or wanders? and of Reproof as a means thereof? ſhould wee take pity and care of a Neighbours Oxe, and Aſſe, and not of his ſoul?

2 Reproof is needfull to keep back the great Judgement from them, to wit, of not being reproved. As it is a great mercy of God to ſend his ſervants to reprove us for our faults; and not ſuffer ſin to lye upon us, nor us to lye in it; and for us to carry us ſo, as no Righteous perſon may be afraid, or unwilling to tell us of what they ſee amiſs in us: So it is a grievous Judgement for God to take away Reprovers from a Nation, or a perſon; for God to give over reproving of men by his Servants, or to forbid them to do it; It is a ſign hee hath a purpoſe to deſtroy them. — When God threatens to plague Judah for their Rebellion, and utterly to caſt them off, Ezek. 3.26.Ezek 3:26hee impoſeth ſilence upon the Prophet Ezekiel, as a heavy Judgement to them; ſo as he ſhould reprove their miſcarriage no more — I will p. 190make thy Tongue cleave to the roof of thy mouth? that thou ſhalt be dumb, and ſhalt not bee to them a Reprover; for they are a Rebellious houſe. — Ephraim was in a deſperate ſtate, when God gave forth that Prohibition — Let no man reprove another, Hoſ. 4.4.Hos 4:4for this people are as they that ſtrive with the Prieſt, that is, will endure no Reprover. — Therefore, ſaith God, Let them alone, If they will ſin, let them; if they will go on in their wickedneſſe, and ſo deſtroy themſelves, let them, I will contend no longer with them by Reproofs. — This is the high way to Hell, yea to go poſte to the Devil without ſtop, or let, or any turn; when God forbids others to reprove us; that wee may go on to fill up the meaſure of our Iniquity; and run to the pit of Hell, and no body ſtay us. — Then God paſſeth that hardening ſin-ſealing ſentence upon men, Rev. 22.11.Rev 22:11— Hee that is unjuſt, let him bee unjuſt ſtill (and never amend) hee that is filthy, let him be filthy ſtill, and never bee made clean; when hee takes away Reproof from them, which might have been a means of their amending, and cleanſing. — Then it is no priviledge to any man not to be reproved for his faults, no more than it was to Cain not to bee killed, to live a miſerable life (worſe than death) to bee a ſpectacle of Gods wrath, and judgement. — To want Reproof is a fearfull judgement from God, and a lamentable ſtate of man. Is not then Reproof needfull?

2 As in reſpect of the Offenders, ſo of byſtanders or of others, that ſee and hear of their offence, that they may take warning by their Reproofs, not to do the like, as they would p. 191avoid the blame, and ſhame thereof. — Them that ſin (to wit ſcandalouſly, and openly) rebuke before all, that others alſo may fear, ſaith Paul, 1 Tim. 5.20. that is, be awed thereby, and kept from falling into the like ſins. — By a publick Reproof many may receive Profit, and much evil may bee prevented thereby to others, as well as advantages may come to the offenders themſelves.Commodity. 2 Pet. 1.13.2 Pet 1:13

The Second Reaſon from the Commodity of Reproof in the effects thereof; as

1 To awaken and rouſe up ſuch as ſlumber, and a means to keep them waking and watchfull. To this end Reproof hath both a cry (or call) and a rod in it to ſmite the offending Brother on the ear, and heart, as the Angel ſmote Peter on the ſide to waken and raiſe him up.— Let the Righteous ſmite mee, Act. 12.17. Pſa. 141.5.Acts 12:17Ps 141:5ſaith David, that is, reprove mee. — Reproofs are not only words but blows to drouſy ſouls. Solomon calls them the wounds of a friend, Prov. 27.6. Hereby Nathan awakened David who was faſt aſleep in his ſin, 2 Sam. 12.7. and Chriſt the Woman of Samaria, by telling her of her filthy ſin of Adultery, Joh. 4.18.

2 To quicken and ſharpen dull, dead ſpirits. — A wiſe and holy Reproof hath ſpirit and life in it, and conveyes both into them that receive it — Turn you at my Reproof (ſaith wiſdome) what then? Pro. 1.23. Chap. 6.23.Prov 1:23Behold I will poure out my ſpirit unto you — and the reproofs of inſtruction are the way of life, that is, both to quicken and to ſave. — Reproofs are lively, and life-giving — the ear that heareth the Reproof of life abideth among the wiſe, Prov. 15.31.

p. 1923 To heal diſtempers and diſorders in others. — Reproof is a ſoveraign medicine, an Antidote againſt ſin. David calls it an excellent oyl, Pſal. 141.5.Ps 141:5which ſhall not break his head, but give it a plaiſter. — The oyl of Reproof being well rub'd in, doth cure, comfort, and refreſh a diſeaſed ſoul. It hath a peircing, ſinking, ſoaking property; — for a Reproof entreth more into a wiſe man (ſaith Solomon) than a hundred ſtripes into a fool, Prov. 17.10. Tat. 1.13.Prov 17:10and it is a means to make men ſound in the faith, and to purge out corrupt humours.

4 To rectifie thoſe that go wrong, and to keep them from evil, and from the path of the wicked, Prov. 4 14. and from the evil woman, Prov. 6.23, 24.

5 To ſuppreſſe ſin. Many tranſgreſſions may be prevented, if a by-ſtander would give but a check thereto by Reproof; for Reprovers are a terrour to evil-doers; and keep them in awe that they do not offend, when ſuch are preſent whom they know will rebuke them. — The wicked keep their mouthes with a muzzle while the godly are before them. The Majeſty of a Reprover will tame the Inſolency of a ſinner.

6 and laſtly (to give the Remainder in a cluſter) Reproof is a means of Grace, 1 To beget wiſdome. (The Rod and Reproof give wiſdome) Prov. 29.15. 2 And to encreaſe knowledge. Reprove one that hath underſtanding, Prov. 19 25.Prov 19:25and hee will underſtand knowledge — Reproof hath an inſtructing, and prudentizing quality. 3 To cheriſh love among the wiſe. Rebuke a wiſe man, and hee will love thee, ſaith p. 193the wiſe man, Prov. 9.8. 4 To procure favour. Hee that rebuketh a man, afterwards ſhall find more favour than hee that flattereth with his Tongue, Prov. 28.23. — A wel-given, and well-taken Reproof, doth greatly endear and engratiate the Reprover to the reproved. 5 To adorn thoſe eſpecially that hearken to it; for to reprove another wiſely, is to hang a Jewel, or gold Ring at his ear, Prov. 25.12. — A wiſe, and well-taken Reproof is a great Ornament both to the Reprover, and the reproved. 6 To obtain comfort and a bleſſing; for to them that rebuke the wicked, ſhall bee delight, and a good bleſſing ſhall come upon them, Prov. 24.25.

1 Delight from the diſcharge of their duty, and the teſtimony of their conſciences, and from hope of Gods acceptance, and of the prevalence or good ſucceſſe thereof with man.

2 A good bleſſing from God, and from good men ſhall come upon Reprovers, as a reward of their faithfulneſs herein, for the godly will ſet their affections on them, give teſtimony of them, and offer prayers, and praiſes to God for them.

Reaſ. 3 From the excellency of Reproof.Excellency.

1 This is Gods manner of dealing with his Children for their good, ſcil. to reprove them for their faults. — As many as I love, I rebuke, foreign, ſaith the Lord, Rev. 3.19. — My for, faint not when thou art rebuked of the Lord. — This is the Method of the Spirit, Heb. 12.5. ver.Heb 12:5to bring men to comfort by Reproof. When the COmforter is come, the firſt thing hee will p. 194do is this, Hee will reprove, &c. Joh. 16.8. God reproves his people to humble, and reform, and ſave them, and hee reproves the wicked, to convince, reſtrain and condemn them; Pſal. 50.21.Ps 50:21To them God ſaith, Theſe things haſt thou done, &c. but I will reprove thee, and ſet them in order before thine eyes. — Thus God reproved Kings for Iſraels ſake, 1 Chron. 16.21. — What God doth is excellent. Gods example, or exerciſe of Reproof puts ſublimity, and excellency upon it, as it is mans duty.

2 This is one of the higheſt acts of amity, and fidelity, ſcil. to reprove a Brother when hee offends. Though it bee a fruit and flower of love, yet in ſome caſes it is better than love.

Open rebuke is better than ſecret love, Prov. 27.5. or an open reproving love is to be preferred before a ſecret ſilent love; for the former delivers a Brother from ſin, and Satan, and the latter delivers him up to both. The former is fruitfull, the latter barren; — Love without rebuke when our Brothers caſe requires it, is like a Bow without an Arrow to ſhoot in it, like a knife without an edge to cut, a hand without a plaiſter to heal, or like a Bee without a ſting, a drone, or ſlug, good for nothing. —

3 David calls Reproof a precious Oyl, Pſal. 141.5. Chriſt calls it a pearl, and holy thing, Mat. 7.6. Solomon prefers it before ſilver and gold, and rubies. It is the Merchandize of Wiſdome, which is better than precious Treaſures, Prov. 3.14, 15. — Hee calls it an earring of gold, an ornament of fine gold, Chap. 25.12.

p. 195The Reaſons inforce a double duty upon us, ſcil. To give and take Reproof well.

1 Duty to give Reproof to thoſe that offend. Great is our averſeneſs to it; the common cauſes whereof are

1 Ignorance and folly, wee know not how to do it aright.

2 Want of love to mens ſouls, and of hatred to their ſins.

3 Self-guiltineſſe of the ſame faults.

4 Unfaithfulneſſe to God and man.

5 Fearfulneſs or want of zeal and courage. Godly men have much bewailed it in themſelves as it is reported of Mr. Hieron, a faithfull Miniſter of Chriſt in his Generation, that he did ſay, when he lay on his death-bed. — I confeſs that in publick I have been ſomewhat full in Reproof, Admonition, Inſtruction; but in private, my backwardneſſe, my baſhfulneſe, my daſtardlineſs hath been intolerable, and I may truly ſay, that if any thing lye as a burden upon my conſcience, This it is. — Theſe Reaſons ſhould bee as Nails to faſten this duty of Reproof to our hearts and as Goads to prick us forward to the practice of it — To this end we ſhould bee Children of Light, Spirituall, and Unblameable.

1 Children of Light, begotten of the Father of Lights, having Chriſt the day ſtar, yea the ſon of Righteouſneſs riſen in our hearts; to love the light of knowledge and Grace, and to hate the darkneſſe of ſin and ignorance; to walk in the light of Gods word, and to come to the light thereof, for the Tryall, and diſcovery of our deeds, Joh. 3.20, 21.John 3:20John 3:21that they are wrought in p. 196God, elſe wee will not reprove, and cannot reprove the works of darkneſſe, Epheſ. 5.8, 11, 13. ye were ſometimes darkneſſe, but now are yee light in the Lord, walk as Children of Light, and have no fellowſhip with the unfruitfull works of darkneſſe, but rather reprove them. — All things that are reproved are made manifeſt by the Light, for whatſoever doth make manifeſt, is Light, — elſe wee do but vapour, and our words are wind, and it may bee ſaid to us, as was by Job to his friends, what doth your arguing reprove? Job 6.25, 26.

2 Wee ſhould bee ſpirituall, Brethren, ſaith Paul, Gal. 6.1.Gal 6:1if any man bee overtaken in a fault, yee which are spirituall reſtore ſuch an one in the ſpirit of meekneſſe; ſet him in joynt again— Such are fitteſt to bee ſoul-Chirurgeons, for they will handle their Patients (whom they ſeek to heal by Reproof) very tenderly, and skilfully. Now to bee endued with a Spirit of Grace, Love, Meekneſſe, and of wiſdome, will make a man ſpirituall, and hee that is ſpirituall diſcerneth all things, 1 Cor. 2.14.15. as

1 Himſelf clearly, what faults are in him, what beams are in his own eyes, to pluck them out.

2 Then hee diſcerneth others, eſpyes faults in them, motes in their eyes.

3 The Spirituall man diſcerneth the Nature and circumſtances of Reproof, as

1 What offences to reprove, and what to cover and paſs by in ſilence, as ſmall matters. It is the glory of a diſcreet man to paſs over a Tranſgreſſion, Prov. 19.11.Prov 19:11perſonal injuries at leaſt, as Chriſt did Thomas his ſpeech (which as ſome conceive p. 197proceeded from fear and diſcontent) Come and let us dye with him. — Joh. 11.16. without giving him a check for it, or ſeeming to take notice of it.

2 How to order a Reproof; and ſet in edgewiſe, to convince the judgement and Conſcience of the offender concerning his Treſpaſſe: and what it is to reprove, and what to reproach an offender, whereby hee is rather hardened in his wickedneſs, and made worſe, then better.

3 How to deal with men of ſeveral ſpirits, and Tempers, and how to frame and faſhion reproof to the ſeveral kinds, and degrees of ſin.

The Art of reproving is like the Husbandmans skil, which his God doth teach him, Iſ. 28.26, 27, 28Isa 28:26Isa 28:27Isa 28:28in reſpect of ſeveral grains, as to beat out Cummin, and fitches, with a ſtaffe or little rod; and to bruiſe out the bread-corn, as wheat, and Rie, by the force of the flail, or Cart wheel. So God doth teach the ſpiritual man whom to touch with a Twig of reproof; whom to ſmite with a rod, and whom to threſh with a flail of reproof. Not to overcharge others with reproof; and to this end to conſider not ſo much, what hee is able to ſpeak, as what others are able to bear; leaſt if his Reproofs be too harſh ſharp, or bitter for them, they cannot digeſt, or keep them, but preſently caſt them up again as weak ſtomacks do phyſick that is too ſtrong for them.

4 When to reprove, and when to keep ſilence, as when wee ſee no hope of doing p. 198good by reproof; which cauſed Paul (as is conceived) to forbear ſpeaking againſt the great Diana at Epheſus, at leaſt directly, and by name, and that Idolatry, as the Townclerk atteſted for him.Act. 19.37Acts 19:37

3 We ſhould be unblamable and unreprovable.—To this end

1 Wee ſhould endeavour to reform things amiſſe in our ſelves, before we reprove the ſame in others. For it is hypocriſy to reprehend others, before wee have laboured to amend our ſelves. Obſerve how Chriſt puts it home to a mans Conſcience, why he reproves his brother, when hee is faulty and guilty himſelf. Mat. 7.3.4, 5Matt 7:3Matt 7:4Matt 7:5Why ſeeſt thou the Mote in thy Brothers eye, and conſidereſt not the beam in thine own Eye? Thou Hypocrite, &c. q. d. thou canſt not ſee to do it in a right manner, from a good principle, or for a good end. — This leaves a man inexcuſable, and expoſeth him to the unavoidable judgement of God, and to ſelf-condemnation, when a man judgeth and reproveth another, and doth the ſame things himſelf, Rom 2.1, 2, 3.

2 Or if we be guilty of, or ſubject to the ſame faults which we reprove in others, we ſhould freely confeſs the ſame to them, & profeſs our hatred of grief for, & ſtriving againſt the ſame; and declare we reprove our ſelves as well as them, & that we ſeek a mutual Reformation.

Object. Some may ſay, It belongs to the Calling of Miniſters to reproove, not to private perſons?Caſ. conſ l. 5 c. 9

Anſw. 1. The Duty of Reproof (ſaith Doctor Ames, pertains in ſome ſort to all p. 199men, who have the uſe of Reaſon by a natural precept. It is a work of charity and a general Office of Neighbour to Neighbour. Hence Beleevers may reprove Infidels, and Infidels may reprove Beleevers, as I ſhewed before. Though (as hee ſaith) the duty lyes eſpecially upon them, who in regard of office are bound to take charge of others: or are fitter in regard of parts to perform the ſame with good ſucceſſe.

2 Though Miniſters muſt admoniſh of authority, or by office, yet all others may and ought to admoniſh of brotherly charity. Every private Chriſtian (as one ſaith) may bear the perſon, though not the office of a Reprover. — Though hee hath not authority over another, yet hee hath this duty incumbent upon himſelf to reprove his brother, or neighbour when he offends.

The ſecond Duty is to take Reproof, well. Indeed our firſt care ſhould bee not to deſerve it, but to bee blameleſs, and harmeleſs, Phil. 2.15.Phil 2:15the Sonnes of God without rebuke, &c. and to exrciſe our ſelves, Act. 24.16.Acts 24:16(as Paul did) to have alwayes a Conſcience void of offence towards God and man. So ſhall wee take away the cauſe of Reproof, and ſave others the labour of reproving us. But if wee deſerve it, wee ſhould embrace it, and improve it. To this end take notice 1 Of our Averſeneſſe to it. 2 The manner 3 Matter of it. 4 Motives to it.

1 Our great Averſeneſs to take Reproof well; the World abhors it, Chriſtians have much to do to bear it. Men are backward to receive Reproof from God, or man.

p. 2001 From God, when hee reproved Jonah for his anger, Jonah 4.9.Jonah 4:9doſt thou well to bee angry for the gourd? he ſaid, I do well to bee angry, even unto death. The men in Mallachies time quarrelled with God for reproving them for their Blaſphemies, … …3.your words have been ſtout againſt the Lord, yet yee ſay, what have wee ſpoken ſo much againſt thee?

2 From man, as

1 From Superiours, …. 10. …. 21.either Magiſtrates or Miniſters. Iſrael hated him that reproved in the Gate, that is, both the Prophets who reproved in the open Aſſemblies, as in the Gates of the Temples, Jer. 7.2. and in other places of publick reſort; and the Magiſtrates who reproved in the place of Judgement, or in the Gates of the Cities. — John Baptiſts Reproof of Herod the King, for keeping his Brother Philips wife, was hatefull to him, and it ſeems hee was willing to put him to death; before Herodias provoked him to it, Mat. 14.3, 4, 5. Luk. 3.19. It coſt him his liberty, for hee was impriſoned, and his life, for hee was beheaded.

2 Much leſſe can men bear Reproof from Equals and Inferiours. The Sodomites rejected Lots fair and friendly Reproof, and offered violence to him — They preſſed ſore upon him, and came near to break the door, Gen. 19.9. Hence when wee reprove others, they will retort it upon us, and recriminate, or ſeek occaſion to reprove, or reproach us; or if they have known any thing amiſs in us, though twenty years ago, which God and man have pardoned, and is healed, they will revive it to our diſgrace, or tell us in the generall that we p. 201have faults as well as they, as the Phariſees ſaid to the blind man — Thou waſt altogether born in ſin, and doſt thou reprove us? Joh. 9.34.John 9:34and they caſt him out, and wee are apt to do the like to others, when they reprove us.— Now conſider the cauſes of our backwardneſſe to bear reproof, which are great Impediments of our taking it well. Eſpecially four,

1 Prejudicate opinions harboured in our boſomes of thoſe that reprove us, as

1 That they are proud, and uſurp authority over us as our Judges or Lords, and would ſeem better, and holier than wee; as Korah and his company ſaid to Moſes and Aaron (the Reprovers of Iſrael) yee take too much upon you, Numb 16.3.Num 16:3ſeeing all the Congregation are holy, and the Lord is among them. — As the Sodomites ſaid to Lot, Gen. 19 9.Gen 19:9This one fellow came in to ſojourn, and hee will needs bee a judge.— When Moſes midly admoniſhed the Hebrew that ſmote his fellow, he ſaid, who made thee a Prince, Exod. 2.13.14.Exod 2:13Exod 2:14and a Judge over us? intendeſt thou to kill mee, as thou killedſt that Egyptian?— When the Prophet reproved Amaziah King of Judah for his Idolatry, preſently the King reproved the Prophet with a ſcoff, Art thou made of the Kings Counſell? forbear, why ſhouldeſt thou bee ſmitten? q. d. wilt thou meddle with ſtate affairs? 2 Chron. 25.26.

2 Or that they hate us, and tell us of our faults out of malice, or ill-will to caſt diſgrace upon us. We are apt to count Reprovers our enemies, as Ahab did Elijah, 1 King. 21.20.1 Kgs 21:20Haſt thou found mee, O mine enemy? and the Galathians did Paul for reproving their backſliding; Am I therefore p. 202become your enemy, becauſe I tell you the Truth? Gal. 4.16. — Theſe Jealouſies and prejudices ſhould bee plucked up by the roots, elſe they will imbitter Reproofs to us; though they bee milde, and ſweet, and they will imbitter our ſpirits againſt our Reprovers, though they bee loving and faithfull to us.

The ſecond Cauſe is Pride of heart, ſelf-love, and ſelf conceit, that wee think our ſelves as good as others, not inferiour (whereas the reproved is ſome way under the Reprover) and therefore we take it ill to be told of our faults; Wee would have a Noli me tangere, written upon us, that none may come neer us to touch us with a Reproof.—Man is a croſs Creature, and cannot abide to be checked or controlled.

The Third Cauſe is too much love, or liking of ſin (eſpecially a Delilah) or loathneſs to part with it (as with a right eye) or to have it touched.

The fourth is unwillingneſs to bear ſhame, and grief for ſin, that makes us unwilling to bear Reproof for ſin. — The removing of theſe Impediments will make way for receiving admonition with much fruit and comfort.

2 Conſider the right manner of bearing Reproof, for the modality of an act hath a great Influence into the Efficacy and ſucceſs thereof. To take Reproof well, will make it work well, as Phyſick doth. But to take Reproof wrong, is like the taking of a dagger or knife by the wrong end, ſcil. by the point, or edge, and not by the heft, then it may do p. 203us more hurt than good. — We ſhould receive Reproof,2 King. 5.13, 14.2 Kgs 5:132 Kgs 5:14

1 Humbly, even condeſcend, and ſtoop low to take an Admonition even from an inferiour or mean perſon, Iob 31.13. 1 Sam. 25.32, 33.Job 31:131 Sam 25:321 Sam 25:33as Naaman did from his Servants, and Job from his. David from Abigail.

2 Thankfully, and affectionately, as David did, hee took Reproof as a kindneſſe; bleſs God, and thank him for it; Bid it welcome to our ears, and hearts. Wee ſhould receive Reproof as ſick folks do Phyſick, with earneſt deſire it may work well with us, to cure our Spirituall diſeaſes, and procure our ſouls health. — Receive Reprovers as the Angels of God, as our ſoul-friends, who ſhould bee dear to us above all.

3 Effectually, to make uſe of Admonition for the emendation of our wayes and doings, that wee may not need to be twice told of, Heb. 13.22Heb 13:22or reproved for one fault.

4 Patiently, I beſeech you Brethren, ſuffer the word of Exhortation, and Admonition, bear it patiently, and wear it as a Jewel in your ear, by reforming and conforming your ſelves thereunto. Reproof ſeems a burden, therefore we have need of patience to bear it, Hee that heaneth Reproof poſſeſſeth his heart, Luk. 21.19.Luke 21:19ſaith Solomon, Pro. 15.32. that is, in or through patience.

3 The means of taking Reproof well, are three, which wee ſhould labour for.

1 A wiſe heart to underſtand the nature, and end, the uſe, and benefit of reproof, that it is an effect of mercy, and means of grace, and of much good from God to us; an argument p. 204and expreſſion of love, and faithfulneſſe from man to us.

2 An obedient ear, Prov. 25.12.Prov 25:12to hearken to reproof as Gods ordinance; to receive Admonition, and Inſtruction, as to what God ſpeaks to us by them that reprove us.

3 A tractable ſpirit, to comply with a reproof, as ſoft wax with the ſeal; to receive a full and deep impreſſion of it: to apply it cloſe as a plaiſter to the ſore, to heal our manners; to yeeld our ſelves freely to it, as mettal heated to the hammer, or melted to the mould, to bee new wrought, or new caſt; to ſubmit to a rod of Admonition, as meekly as a child doth to a rod of correction; to bee drawn from evil to good, from vice to vertue, as effectually by a coard of reprehenſion, as wee can bee forcibly by a cable of compulſion. To give up our ſelves as ſervants to Admonition, to obey it, is the way to become Maſters over our ſelves, to have rule over our own ſpirits, and to command our corruptions.

4 Is Motives to this duty, from two heads,

1 The good of receiving Reproof.

2 The evil of rejecting it.

1 The good of receiving Reproof.

1 It is a ſign of a gracious heart to take reproof well, as David did from the Prophet Nathan, hee affected and reſpected him more for his plain, and home-reproof of him, Thou art the man, than before. Hee had liberty of acceſſe into King Davids preſence, who communicated to him the ſecret, and weighty affairs of his Kingdome, 1 King. 1.23, 27. and afterwards from the Prophet Gad, Davids p. 205Seer, 2 Sam. 24.11. to 15. to whoſe Admonition with a Kallender of judgements annexed to it, — for Davids ſin in numbring the people, David hearkened with meekneſſe and ſubmiſſion. Yea David took a blow of reproof well, not only from Gods Prophets, but from any righteous man, even as head-Oyl, Pſal. 141.5.Ps 141:5a heart-kindneſſe; though reproof bee a dry morſel, yet hee could relliſh it, and digeſt it well: yea from a woman, as Abigail, whoſe wiſe reproof hee embraced with all thankfullneſſe to God, and her, and took her afterward to be his wife, 1 Sam. 25.32, 33, 34. If you would be David like, men after Gods own heart, then write after his Coppy, take reproof well whoſoever gives it. You may read in the life of John Gerſin, Chancellour of Paris, that he rejoyced in nothing more, quamſi ab aliquo fraterne, & ut ait, Charitative redargueretur, than to be brotherly and lovingly reproved by any. Though Paul reproved Peter ſharply, and recorded his reproof, yet Peter took it well, elſe he would not have commended Paul, and his Epiſtles afterwards, 2 Pet. 3.15, 16. — Chriſt as a ſtranger reproved the two Diſciples, going to Emmaus for their folly and unbeleef, yet they conſtrained him by intreaty, to come in, and eat with them, Luk. 24.25, 29, 30.

2 To take reproof well, is, and will bee

1 Our wiſdome; For hee that regardeth Reproof is prudent, Prov. 15.5. Verſ. 31, 32. foreignand the ear that heareth the reproof of life, abideth among the wiſe. In medio ſapientum pernoctabit, ſhall lodge among the wiſe, that is, hee ſhall be received, regarded, and rewarded as a fellow ſervant, p. 206with other wiſe men in Gods houſhold.

2 Our Profit, for great is the benefit, and bleſſing of reproof (as hath been declared) and to receive it readily, is the means to reap it wholly.

3 Our comfort, that reproofs have been healing medicines to us, as Abigail ſaid to David, 1 Sam. 25.30, 31. when the Lord hath done to us according to all the good hee hath promiſed us; then it will bee no grief unto us, nor offence of heart, that wee have hearkened to counſel, and been reformed by reproof.

4 Our honour; For hee that regardeth Reproof ſhall bee honoured, Prov. 13.18.Prov 13:18ſcil. among the wiſe, and holy, and ſuch as fear God, — and our Ornament (as I ſhewed before) for it is a greater grace to a man to have an obedient ear, that is an ear open to the Diſcipline of reproof, to take it in freely, than any Jewel, Ear-ring, or ornament of gold can bee.

Object. How can I bear Reproof well, ſeeing it wounds, and cuts mee to the heart?

Anſ. 1 Reproofs are but the wounds of a friend which are faithfull (or nutrienda, Prov. 27.6.Prov 27:6as ſome think the word ſignifieth, to be nouriſhed and received with thankfulneſſe) even deep peircing reproofs; but the kiſſes (i. e. fawnings and flatterings) of an enemy are deceitfull, or deprecanda, as Junius renders it, to be prayed againſt.

2 The wounds of a faithfull reproof are but like the wounds which a Surgeon makes when hee cuts the fleſh to cure the ſore; not like the wounds of an enemy which tend to kill and deſtroy. — To have thy ſin diſcovered, and thy heart pricked with grief for it, by p. 207the point of a reproof, is the way to have thy ſoul healed of ſinne, and ſaved from hell, whereas to think thy ſelf ſo whole, as not to need the Phyſick of reproof, may prove a Corraſive to thy Conſcience, and a ſtab to thy heart another day.

Second Motive; Conſider the evil of rejecting reproof, both the evil of ſin, and of puniſhment.

1 The evil of ſin that is in it, which appears in ſix particulars.

1 Not to bear reproof is a fault in a King, (who if any perſon, might think himſelf to be above reproof, and exempted from the laſh thereof) much more in an inferior. Better is a poor, Eccl. 4.13.Eccl 4:13and wiſe Child (ſaith the Preacher) to wit, who will receive reproof, and correction, than an old and fooliſh King who will no more be admoniſhed, or who knows not to bee admoniſhed as yet, that is, to take it well. For he that is paſt reproof for his faults, is paſt hope of amendment. It is the Character of a ſelf-conceited and wilful man, to bee ſo wedded and wedged to his opinion, or way, as that he cannot indure any mans advice, or reproof.

2 It is folly; for hee is a fooliſh King (though a King, and old) who will not indure to bee admoniſhed. Untractableneſſe of heart againſt Reproof, is a fruit and ſign of folly. For Reproof is an inſtructive and corrective of wiſdome. It is folly and madneſſe to ſtorme and rage againſt it, and not to juſtifie the Lord in what is ſpoken againſt our ſins, or againſt us for them. If wee will not p. 208bear verbal Reproofs, how can wee bear real blows or ſtripes when wee are buffeted for our faults, 1 Pet. 2.201 Pet 2:20Is it not great folly in us wilfully to deprive our ſelves of the means of our good, or of good by the means? To caſt off reproofs, is to caſt up meat as ſoon as wee have eaten it, how can it nouriſh us, or phyſick as ſoon as wee have taken it, how can it purge us? or to pull off a plaiſter as ſoon as it is laid on, how can it heal us?

3 It is bruitiſhneſſe. Hee that hateth reproof is bruitiſh, Prov. 12.1Prov 12:1ſaith Solomon, hee is a beaſt, hee hath not the underſtanding of a man. He is like a dog that barks, and bites, when his maſter takes a Thorn or prick out of his foot, or like a horſe that kicks and ſtrikes, when the Oſtler doth but rub the dirt, and mire off him, or when the Rider ſpurs him for his ſlowneſs, or ſtumbling Thou haſt no more underſtanding than an Oxe or Aſſe that lifts up thy heel, or opens thy mouth to find fault with him that reproves thee friendly and faithfully for thy ſins; thou art a beaſt in mans ſhape that chuſeth to live in ſuch families, and ſocieties, where all things are lawfull, or where there is liberty for every one to live as he liſt, and do what ſeems good in his own eyes, and no man is to reprove another, or ſay, ill thou doſt — Is not this to live like a Beaſt, or in a herd among beaſts? Such have cauſe to judge and humble themſelves before the Lord, and ſay with the Pſalmiſt So fooliſh was I, and ignorant, I was as a beaſt before thee? — Nabals ſervant accuſed his maſter of folly, Pſal. 73.22Ps 73:22and p. 209bruitiſh ſtupidity, that he would indure no body to admoniſh him of his ſinne, or danger, hee was ſo harſh, and churliſh, and had not the patience to bear it. 1 Sam. 25.171 Sam 25:17— Hee is ſuch a Sonne of Belial, that a man cannot ſpeak to him.

4 The refuſal of reproof is the way to multiply ſin, to perſiſt in ſin, to live and dye in ſin. Becauſe reproof is a remedy of Gods appointment againſt ſin, to give a ſtop to it, or put in a bar againſt it. Now the refuſal of reproof is a removal of this let, or impediment and opens a door to let in all iniquity. How have I hated inſtruction, will he that hath been enticed to whoredome, at laſt mourn and ſay? & my heart deſpiſed reproof; Pro. 5.11. to 15Prov 5:11–15and have not obeyed the voice of my Teachers, &c. I was almoſt in all evil, in the midſt of the Congregation and aſſembly, which words may bee underſtood as expreſſing the greatneſſe of his ſinne (q.d. there is almoſt no ſin, which I did not commit, without ſhame or bluſhing, openly in the ſight of others) as well as the greatneſſe of his miſery, q. d. I am made a publike ſpectacle of ruine for all men to gaze at. To reject reproof is the way to go aſtray, do amiſſe, and to go on in iniquity, without ſtop or let, and not to return, nor reform, to fall and lye in ſinne, and not to recover, nor riſe again; to bee hardned and rooted in evil, to bee lull'd aſleep in the Cradle of ſecurity, and ſetled on our Lees, without means, or hope of being removed, tranſplanted, and awakened, Prov. 10.17Prov 10:17Hee is in the way of life, ſaith the wiſe man; that keepeth inſtruction or admonition, that holds it p. 210faſt, and makes uſe of it; but hee that refuſeth eproof erreth, that is, hee not onelyonly is out of his way, but without help, or hope to ſet him right, or bring him into it again, which reproof would do. There is no end of erring to him who refuſeth to bee reproved; for hee cauſeth to erre (as the word may bee rendred) or wilfully makes himſelf to goe out of the way, and keep out, and not come in again, whereas Reproof would reduce him.

5 The rejection of reproof is a great aggravation of ſin, an adding of ſin to ſin, God urged this againſt Iſrael, to make their ſinne out of meaſure ſinfull, that he had rebuked them by his Prophets, & laboured their reformation The Revolters are profound to make ſlaughter, Hoſ. 5.2Hos 5:2though I have been a R…buker of them all. It argueth a height of impiety for a man to harden himſelf againſt reproof, Prov. 29.1.Prov 29:1to perſiſt in a fault, although often admoniſhed for it Such an one will bee like an Heretick after ſeveral Admonitions, Tit. 3.10, 11Titus 3:10Titus 3:11foreign, ſelf-condemned.

Sixth Evil of ſinne, herein is this, in deſpiſing reproof, wee deſpiſe not man but God, whoſe Ordinance it is, and who ſpeaks to us in & by the ſame. They would none of my Counſell, Prov. 1.30Prov 1:30ſaith God, they deſpiſed all my reproof, when wee deſpiſe Gods ſervants whom hee ſends to reprove us, wee deſpiſe God, and ſuch ſhall bee lightly eſteemed; 1 …. 2.30— wee reject the Counſell of God againſt our ſelves, and forſake our own mercy.

2 Conſider the evil of puniſhment that p. 211accompanieth it. Rejecting of reproof is the way to calamity without pitty, and to deſtruction without remedy. — It is (as one calls it) an expreſſe and explicit ſign of everlaſting ruine to deſpiſe reproof. — When King Amaziah taunted Gods Prophet, becauſe hee reproved him for ſeeking after the Gods of Edom; then the Prophet ſaid — I know that God hath determined to deſtroy thee; becauſe thou haſt done this, and haſt not hearkned to my Counſell, or reproof. 2 Chron. 25.162 Chr 25:16Amaziah King of Iudah, would not hear the admonition which Joaſh King of Iſrael gave him, which provoked him, and procured ruine to himſelf, verſ. 21, 22. 1 Sam. 2.25.1 Sam 2:25— Elies Sons would not hearken to their Fathers too milde Reproof, becauſe the Lord would ſlay them. It is a ſign God hath left men to themſelves, when they become deaf to reproofes, and admonitions.

How doth wiſdome complain, and threaten the contemners of her reproofs, Prov. 1.24. to 33. Hee that hates reproof ſhall dye, Prov. 15.10Prov 15:10ſaith Solomon; is in danger to bee ſurprized with ſome ſudden, dreadfull judgement, or ſhamefull miſerable end. Hell gapes for ſuch, and earth groans under them. Deur. 17.12The Law of Moſes appoints that the man that will do preſumptuouſly, and not hearken to reprovers, to wit, the Prieſt and the judge, that man ſhall dye. Some think Solomon hath reference thereunto: hee that hates reproof ſhall dye becauſe that is the high way to do preſumptuouſly. A Man of reproofs, that is, Prov. 29.1.Prov 29:1a man that hath been reproved again, and again, as Daniel is called a man of deſires, that is, greatly p. 212deſired, and hardneth his neck, that is, will not ſubmit to the yoak of reproof, hee ſhall bee deſtroyed ſuddenly without remedy, or recovery; becauſe hee that refuſeth to bee reproved, hates to bee reformed, and therefore ſhall ſurely, and ſeverely bee broken to pieces, as the word ſignifieth. — Refractarineſſe to reproof can look for nothing but ruine. If the ſtripes of reproof cannot make us bow to reformation, the ſtroaks of Gods judgements will break us to deſtruction.

THe fourth Particular caſe is, Communication; Chriſtians ſhould conferre together of the matters of God, as the two Diſciples did by the way, as they went to Emmaus concerning Jeſus of Nazareth, his prophetical Office, and power in word and deed, Luk. 24.14, 19, 20, 21, 22, 23, 24 Verſ. 15.Luke 24:14Luke 24:19Luke 24:20Luke 24:21Luke 24:22Luke 24:23Luke 24:24in doctrin, and in miracles, his paſſion and reſurrection. — Theſe were the ſubject of their diſcourſe, of which they did, foreign talk familiarly together; — and foreign, inquire, diſpute, and reaſon together, or queſtion one with another about the things that had hapned, Verſ. 21whether Chriſt was riſen indeed, & whether it was he that ſhould have redeemed Iſrael. Verſ. 17.— & foreign, they did bandy, or toſſe diſcourſe one to another, as when two play at ball.— Chriſt and the woman of Samaria had conference together about ſoul-affaires with good ſucceſſe, for that proved p. 213an effectual means of her Converſion, and an occaſion of the ſalvation of many Samaritanes, who beleived on Christ for the ſaying of the woman, Joh. 4.39. and Chriſt was ſo forward thereunto, that though hee was then hungry, yet hee forgot to eat meat; what conferences had Chriſt and his Apoſtles and Diſciples before his Paſſion, and after his Reſurrection, Act. 1.3, 6, 7 2 King. 2.11Acts 1:3Acts 1:6Acts 1:72 Kgs 2:11Of the things pertaining to the Kingdome of God? Elijah and Eliſha, walked and talked together, when the fiery Chariot came to part them aſunder. Its like Elijah informed Eliſha, of ſuch things as ſhould fall out in Iſrael after this tranſumption. In Malachies time, when mens words were ſtout againſt the Lord, and ſaid, Its in vain to ſerve God, then they that feared the Lord, Mal. 3.13, 16Mal 3:13Mal 3:16ſpake often one to another. Thus Chriſtians ſhould ſpeak together often yea, even in evil times, to confirm, comfort and ſtrengthen one another, when blaſphemies and all iniquities abound, yea, daily, while it is cald to day, that is, Heb. 3.13Heb 3:13continually, and upon every occaſion, and at meat, as Chriſt did familiarly. The Chriſtians in Tertullians time, as hee reports in his Apology, c. 39. in their Agapes or love-feaſts, did ſo conferre together, as making account God heard all they ſaid. Ita fabulantur, ut qui ſciant Dominum audire. Alſo in journies, as the two Diſciples did by the way as they were going to Emmaus; and at home, Deut. 6.7Deut 6:7when they ſit in their houſe, or riſe up, or lye down; many texts in the new Teſtament imply this duty, which I have mentioned before, as Epheſi. 4.29. Col. 3.16. and 4, 5, 6. 1 Cor. 12.7. p. 2141 Theſ. 5.14. Heb. 3.13. & 10.23. I ſhall give ſomes Rules for it, and Reaſons of it.

1 Rules for Chriſtian conference, wherein I ſhall bee very ſhort, becauſe the general rules premiſed for the Government of the Tongue, ſerve fitly for this particular.

The Firſt Rule. In company improve the time for profitable, ediſying diſcourſe, thereby waving ſinfull, worldly, or vain talk, corrupt communication; let us redeem time, for ſo beneficiall a buſineſſe, to drive ſo thriving a trade, remembring how much precious time wee have formerly ſquandred away in worthleſſe, fooliſh frothy ſpeech. The leaſt minute of time, is too good to ſpend in ſpeaking an idle word.

The Second Rule. Obſerve the diſpoſitions, tentations, afflictions, and conditions of the perſons preſent, to ſuit and apply your diſcourſe to their neceſſities and capacities.

1 To their neceſſities, as to inſtruct the ignorant, comfort the feeble-minded, and convince gainſayers, ſupport the weak, quicken the dull, awaken the drouſie, to counſel them that are in doubt, to confirm them that ſtagger, and reduce ſuch as wander. Conference is a bow in which wee may ſhoot all ſorts of arrows (as leſſons, comforts, checks, reproofs, reſtraints, excitements, incouragements) with force and vigour, and take aim aright to hit the party (and that part of him (whether his head, heart, or hand) which wee intend, and make our ſpeech come home to his boſome, and ſtick upon his ſpirit, with p. 215good ſucceſſe. One ſaith, Speech of touch toward others ſhould bee ſparingly uſed, Sir Francis Bacons Eſſayes.for diſcourſe ought to bee as a field, without comming home to any man. I conceive if ſpeech do not touch, it will not take, if not applyed home to the party, it will not work ſo effectually.

2 To their capacities, who are dull and ſlow of apprehenſion; wee ſhould ſtoop to the underſtanding of the meaneſt, which is to condiſcend to them of low eſtate and parts, Rom. 12.16.Rom 12:16and to put milk into the mouthes of babes; that is as neceſſary as to ſet meat before ſtrong men? to impart ſpiritual gifts to them, as the rich give alms to the poor. Chriſt accommodated his diſcourſe to the capacity of his hearers, as they were able to hear it.Mar. 4.33.Mark 4:33

The Third Rule. Raiſe ſpiritual diſcourſe from temporal occaſions, either then preſent, or ſpoken of, whether creatures, or occurrences, either by way

1 Of Alluſion, or reference, thus, As food cannot nouriſh, nor cloaths keep warm the body, except eaten and put on; no more can Chriſt, unleſſe applyed to the ſoul. As phyſick cannot heal the body if not taken, no more can the means of grace, cure the ſoul if not uſed; and the like.

2 Of Concluſion, or inference from what is ſaid or done. Luk. 14.7. to 12.Luke 14:7–12Chriſt took occaſion from the ambition hee obſerved in the bidden Gueſts, to teach them humility in chuſing roomes, ſcil. to ſit down in the loweſt, and to teach the maker of the Feaſt charity, in bidding Gueſts; ſcil. the poor, the maimed, the lame, the blind. Ver. 12, 13, 14.When one of the company petitioned him, to command p. 216his Brother to divide the inheritance with him, Chriſt cautioned them againſt Covetouſneſs by the example of the rich man, who built greater barns, Luk. 12.13, 14, 15, 16, to 22.Luke 12:13Luke 12:14Luke 12:15Luke 12:16–22and loſt his ſoul. Thus Chriſt took occaſion from Gods providence to birds and flowers, feeding the one, and cloathing the other, to ſpeak of Gods proviſional care for his Children; ſhall hee not much more feed and cloath them? Mat. 6.26, 28, 30. Joh. 4.10.Matt 6:26Matt 6:28Matt 6:30John 4:10are not they much better than theſe? — from the water of Jacobs well, and his asking of it to ſpeak to the woman of Samaria, of the water of life, and to provoke her to thirſt after it, and to ask it of him — from meat, and his Diſciples putting him in mind of it, when he was hungry, faint, and weary, to ſpeak to them of ſpirituall meat hee had to eat which they knew not of; Joh. 4.31. to 35.John 4:31–35my meat is (ſai…h hee) to do the will of him that ſent mee, and to finiſh his work, from the mention of b…ead, Mat. 16, 5, 6.Matt 16:5Matt 16:6which the Diſciples had forgotten to take, hee preſſeth on them a caution to take heed of the leaven of the Phariſees; Joh. 6.26, 27.John 6:26John 6:27— from the peoples ſecking him, not for love, but for loaves, hee perſwaded them to labour not for periſhing, but for enduring meat; from the example of a little child, Mat. 18.1.2, 3, &c.Matt 18:1Matt 18:2Matt 18:3whom hee ſet in the midſt of his Diſciples, hee taught them to bee humble, harmleſſe, and to avoid offences. Thus wee ſhould in imitation of Chriſt, watch for any occaſion which the company or any preſent, their words, Acts, Geſtures, or any accidents may afford us, of ſpeaking what may conduce to their ſouls good; take any hint we can for the ſame, to ſcrue and wind in good diſcourſe by degrees, that the company may bee p. 217better for us, or wee for them, before we part. As Benhadads ſervants diligently obſerved whether any thing would come from King Ahab (that they might make advantage of) and did haſtily catch it, 1 King. 20.32, 33.1 Kgs 20:321 Kgs 20:33to promote their Maſters buſineſſe, therefore when hee ſaid he is my Brother, they ſaid, thy Brother Benhadad. Paul praiſed what hee perceived was commendable in Agrippa, and watched to take hold on every word hee ſpake, Act. 26.27, 28, 29.Acts 26:27Acts 26:28Acts 26:29to perſwade him to become a Chriſtian; wee ſhould learn the art of tranſition, to paſs from worldly to heavenly diſcourſe, or turn the current of it into a ſpirituall channel.

The Fourth Rule. Obſerve what ſubjects Gods Providence puts into your minds, and mouthes as Themes of meditation, and communication, as common mercies, or calamities judgements felt or feared, the Churches afflictions, or the death of the Righteous, &c. Such things as God would have the hearts of all, eſpecially of his people to bee affected with, to make an impreſſion on them.

The Fifth Rule. Get ſome common heads into your minds, and hearts; that may bee of general uſe to all, and at all times; as the ſinfullneſſe of ſin, the excellency of Chriſt and Grace, the vanity of Creatures, the uncertainty and troubles of life, the approach and great conſequence of death, the laſt judgement, the joyes of Heaven, and torments of Hell, the piety and felicity of the godly, the iniquity and miſery of the wicked; eſpecially, get not only your heads fraught with notions, but your hearts fil'd with affiance in, affection to, and p. 218experience of Jeſus Chriſt; and ſpeak of him freely, and frequently to others, to carry Chriſt to them, or to draw them to Chriſt. As the Spouſe did of her beloved, Cant 5.10. & 6.1, &c.Song 5:10Song 6:1to the daughters of Jeruſalem; as the two Diſciples going to Emmaus did of Jeſus of Nazareth; and the Prophet did of that good matter his heart had indited concerning Chriſt the King of Saints; Pſal. 45.1.Ps 45:1for Chriſt is a moſt ſweet, profitable, and ſucceſsfull ſubject of diſcourſe, and ever in ſeaſon.

The Sixth Rule. The asking and anſwering of queſtions aright, may conduce much to mutual edification; As when others have doubts, and deſire to bee reſolved in matters of Religion, or in caſes of conſcience, wee may help them greatly, by giving them clear and ſound anſwers, or ſolutions thereof. This is a fruitfull way of improving time and talents, abilities and opportunities. This wee find under precept in the old Teſtament, and under practice in the New.

1 Under Precept in the Old Teſtament, there are commands for asking and anſwering queſtions about the word, and works of God.

As, 1 Children of their Fathers, concerning

1 Gods Providence, ask thy Father and hee will ſhew thee; D…u 32.6, 7, 8.thy elders, and they will tell thee, to wit, the wondrous works God did for Iſrael, as in their redemption out of Egypt; in dividing the land of Canaan among them by Lot; when your Children ask their Fathers in time to come, what mean you by theſe ſtones (ſet up in the midſt of Jordan) — Then yee ſhall anſwer them, Joſh. 1.6, 7.Josh 1:6Josh 1:7that the waters of Jordan were cut off, and p. 219thoſe ſtones ſhall bee for a memorial unto the Children of Iſrael for ever. ſcil. Verſ. 21, 22That Iſrael came over this Jordan on dry land. As the Children were to ask the meaning of Gods great Works, ſo their Parents were enjoyned to anſwer them, and inſtruct them in the knowledge thereof.

2 Concerning Gods Ordinances, or religious Services, and the meaning and reaſon of them, as of the Sacraments and adminiſtrations of them; Children were to ask, and their Parents were commanded to teach them, the occaſion, ſignification, and uſe thereof, as of the Paſſeover; Exod. 12.26, 27.Exod 12:26Exod 12:27When your children ſhall ſay, what mean you by this ſervice? yee ſhall ſay, it is the Sacrifice of the Lords Paſſeover. In like manner ſhould Chriſtians teach their Children the meaning of Goſpel-Sacraments, ſcil. Exod. 13.14, 15.Exod 13:14Exod 13:15Baptiſm and the Lords Supper; ſo concerning the conſecrating of the firſt-born, ſee what that meant.

3 Concerning the Law of God, Deut. 6.20Deut 6:20When thy Son asketh thee, what means the Teſtimonies, Statutes, and Judgements which the Lord our God hath commanded you? That is, the whole Law, Moral, Ceremonial, and Judicial? Ainſw.One calls this, A brief Catechiſm, containing the Grounds of Religion. Verſ. 21. to the end.Then thou ſhalt ſhew unto him the occaſion, end, and benefits thereof; the Law was given to the Fathers, pſal. 78.5, 6that they ſhould make it known to their children.

2 People of their Miniſters, Mal. 2.7.Mal 2:7The Prieſts lips ſhould keep knowledge, and they ſhould ſeek the Law at his mouth. Not only in publick by hearing p. 220his Doctrin, but in private alſo, by propounding their Doubts and Queries to him.

3 One private perſon of another, Thus ſhall yee ſay every one to his neighbour, and every one to his brother, Ies. 23.35.what hath the Lord anſwered? and, what hath the Lord ſpoken? It is ſaid in Zech. 3.10. Yee ſhall call every man his neighbour under the Vine, and under the Fig-tree. Some underſtand this not only of a ſecure State, without all danger and fear, but of their communion together to promote the ſalvation one of another.

2 The duty of asking Queſtions, wee finde under practiſe and example in the New Teſtament; this was an edifying courſe to the Diſciples of Chriſt, and Primitive Chriſtians, when Chriſt ſpake theſe words concerning the removing of his bodily preſence from them, Joh; 16.16, 17A little while and yee ſhall not ſee me, &c. The Diſciples firſt enquired among themſelves what theſe words meant, and becauſe they could not ſatisfie themſelves, they were deſirous to ask Chriſt to explain himſelf, Verſ. 19, 20.21which he perceiving, did; when the Diſciples heard Chriſt deliver any thing which they underſtood not, they asked him the meaning thereof when he was alone. Mark 4.10Mark 4:10As of the Parable of the Sower, and of that Parable or ſentence, Mar. 7.15.17Mark 7:15Mark 7:17That which goeth into a man cannot defile the man, but the things which come out of him. Mar. 10.9, 10.11 Mar. 13.1, 2, 3, 4Mark 10:9Mark 10:10Mark 10:11Mark 13:1Mark 13:2Mark 13:3Mark 13:4And of what he ſpake concerning the indiſſolubleneſs of marriage, and the deſtruction of the Temple.

When the Eunuch underſtood not what he read in Iſaiah concerning Chriſt, Iſa. 53.7Isa 53:7he asked p. 221Philip the meaning, Acts 8.34, 35Acts 8:34Acts 8:35I pray thee of whom ſpeaketh the Prophet this, of himſelf, or of ſome other man? Then Philip opened the Scripture to him. Let Chriſtians take notice of their doubts and ſcruples, and wait for an occaſion to propound them to ſuch as are able to reſolve them. To queſtion much is the way to learn much, eſpecially if the queſtions bee ſuited to the Askers neceſſity, and to the Anſwerers faculty; this is the way to glean up knowledge. Col. 4.6Col 4:6There is a dexterity in asking and anſwering queſtions aright.

1 Queſtions ſhould be asked, not out of curioſity to ſhew wit, or pleaſe fancy, or to ſcratch an itching humour; but in ſincerity, out of love to the truth to know it, to the end we may do it, and readily to ſubmit to it, when it is diſcovered to us.

2 Not about things that are vain and unprofitable, but what may tend to godly edifying, in faith and love, 1 Tim. 1.41 Tim 1:4in holineſs and obedience.

3 Avoyd ſubtile and acute Queſtions in common diſcourſe, which as one ſaith, reſemble Crafiſhes, where there is more picking work, than meat to eat. Theſe ingender ſtrife of words, vain janglings, and animoſities.

4 Queſtions of Religion ſhould bee debated without pride and paſſion, or deſire of praiſe or victory, but in a ſpirit of love and meekneſs, that truth may be made to appear; to ſtrike fire, that by the ſparks of Arguments, we may light the lamp of truth. 1 Tim. 6.41 Tim 6:4Hereby we ſhould not contend who ſhould get p. 222the better, but that truth may prevail, and get the victory over ignorance and errour, or be drawn forth to light, out of the Pavillion of darkneſs, or obſcurity, under which it hath lain hid; but obſtinacy in opinon renders a man culpable of great imperfections, and liable to many exceptions.

Seventh Rule. It is lawful, and may bee ſometimes needful to diſcourſe of Natural, Moral, and Civil matters to improve our knowledge in them, and to get direction for the better manageing of ſuch affairs, whether publick or private, reſpecting our bodies, relations, or eſtates; or common buſineſs, which we have one with another. Pſal. 112.5Ps 112:5Diſcourſe about them may help us to guide our affairs with diſcretion. 1 King. 4.32, 331 Kgs 4:321 Kgs 4:33The three thouſand Proverbs Solomon ſpake were of Natural and Moral Philoſophy (and it is like of policy) as well as of Divinity. But it is good to intermingle ſome Spiritual diſcourſe to ſeaſon it with, and to take heed that earthly things be not made the whole and ſole ſubject of our ſpeech, as the moſt do in their meetings; which ſpeak them to bee meer worldlings in their hearts, Os hominis ſublime dedit, &c.when they have nothing but the World in their mouthes. As God hath given a man a ſublime countenance, to look up above earth to Heaven, ſo an excellent faculty of ſpeech, to ſpeak of Heaven as well as earth, of Divine and Spiritual, as of Temporal and Terreſtrial things, for the glory of God, and good of ſouls, as well as for external commodities.

p. 223Of Urbanity.

Yea, it may bee convenient ſometimes to uſe Recreational ſpeeches (or mirth in conference) this is urbanity, or pleaſantneſs of ſpeech, which is lawful.

1 Becauſe there is a time to laugh, Eccleſ. 3.4Eccl 3:4as well as a time to weep; to be merry, as to be ſad. And God hath given a man a power and faculty for the one as well as for the other, and Gods people have uſed it, as the Jews, Pſa. 126.1, 2Ps 126:1Ps 126:2When God returned the captivity of Zion, then our mouthes were filled with laughter, and our tongues with ſinging.

2 Becauſe the Preacher commands mirth, and ſaith, Eccleſ. 8.15. & 3.22.Eccl 8:15Eccl 3:22There is nothing better under the Sun than for a man to eat, and drink, and bee merry, for this is a mans portion; which he ſpeaks not as a ſenſual voluptuous Epicure, but as a ſober diſcreet experienced man. There is nothing better under the Sun than for a man to have and uſe what he enjoyeth with delight and cheerfulneſs. Now pleaſantneſs of ſpeech is one means of honeſt mirth, and may conduce as to the cheerfulneſs of the mind, ſo (in the Conſequent) to the healthfulneſs of the body.

Obj. Saith not the Preacher, Eccles. 2.2Eccl 2:2I ſaid of laughter it is mad, and of mirth what doth it?

Anſ. The Preacher ſpeaks of ſuch mirth, as is

1 Sinful in the cauſe, occaſion, or manner of it, and exceſſive in the meaſure.

2 Meerly carnal in the end, without any p. 224further profit or benefit, and is made the end of it ſelf, and happineſs is placed in it, as the ſole or chief delight or comfort of life; ſuch mirth is madneſs, folly, vanity, unprofitableneſs, what doth it?

3 As is not accompanied with,

1 The fear of God, for Chriſtians even in their merriments ought to rejoyce before God with trembling; Jude 12.Jude 1:12and as to feaſt themſelves, ſo to make themſelves merry with fear, ſcil. of offending God therein.

2 With ſorrow for ſin.

3 With ſence, Amos 6.6 Luke 6.25Amos 6:6Luke 6:25grief, and pitty for the miſeries of others, as thoſe to whom Chriſt ſaith, Woe to you that laugh (thus) for time will come when yee ſhall weep. Prov. 14.13Prov 14:13And in the midſt of ſuch laughter the heart is ſad, and the end of ſuch mirth is heavineſs, ſaith Solemon.

I will lay down four Rules for ordering Recreational ſpeeches.

1 For the matter of them, they muſt bee harmleſs, without any ſcurrility, obſcenity, bitterneſs, or abuſiveneſs in any kind, or juſt offence to any, without girds, or taunts at ſome, to pleaſe others; we muſt take heed of jeaſting, either of ſacred things, as Religion, or Scripture, for that is the badge of a prophane ſpirit, Julian the Apoſtate uſed it; or of things ſerious, for that would argue petulancy of wit, or of things calamitous as the miſeries of others, for that would ſhew inhumanity in us; Epheſ. 5.4Eph 5:4ſuch is fooliſh talking and jeaſting, which is not convenient, Paul prohibits it, Annot.foreign ſignifies facetiouſneſs of ſpeech, taken by Philoſophers in a good ſenſe, p. 225but the Apoſtle uſeth it in an ill ſenſe; for ſcurrilous jeaſting in an unſeemly manner, which conſiſts not with the ſanctity and gravity of a Chriſtian. Thus as ſome Criticks obſerve, mens ill manners have ſpoyled the uſe or ſenſe of good words, as I could inſtance in ſeveral particulars.

2 Recreational ſpeeches muſt for the manner of them bee ſeaſoned with ſalt, ſcil. not of wit only, but of wiſdom, modeſty, Col. 4.6Col 4:6love, and gravity, and be rightly ſuited to the circumſtance of time, place, and perſons.

3 For meaſure, they muſt be moderate and ſparing, we ſhould uſe pleaſantneſs of ſpeech not as meat to feed the company with jeaſts, but only as ſauce to meat, to quicken their appetites to more ſolid and wholſome diſcourſe, or to fit their ſpirits for higher duties. The refreſhing of the mind with factious ſpeech, is but like the whetting of a Sithe; as he is an idle Mower who is always whetting, ſo is he a vain perſon who is always jeaſting.

For the end, they ſhould bee uſeful two ways.

1 For ſober and honeſt delight, for recreation of the minde, and refocillation of the ſpirits, to make them quick and nimble, when they are dull and heavie, and us fitter and freſher for the duties of our callings. Recreational ſpeeches ſhould be as a Whetſtone to edge us, as the whetting of the Sythe ſharpens it to cut better; and as Bellows to blow up ſparks of cheerfulneſs in the ſpirits of our ſelves and others. Wee ſhould make it p. 226the end of our mirth, to move ſuch a delight as hath profit or advantage joyned with it to our ſelves and others, and make us more ſerious and quick in what wee have to ſay or do. Sampſon propounded a Riddle to his friends at his Marriage Feaſt, Judg. 14.12Judg 14:12to miniſter occaſion of mirth to them, to whet their wits, and buſie their mindes to finde out the meaning of it, and with it to prevent or baniſh bad diſcourſe.

2 We may uſe Recreational ſpeeches ſometimes, to inſtruct, admoniſh, reprove, or comfort others, in a pleaſant way; for that may be ſpoken home to another in jeſt, which would not bee well taken, if ſpoken in good earneſt. Gods ſervants have uſed to reprove others in an irony, or in way of jeaſt or taunt, therby to caſt ſome ſhame or ſcorn upon them for their ſins, 1 King. 18.271 Kgs 18:27as Elijah did upon Baals Prieſts, in a heat of zeal, ſcoffing at them; Job on his friends to check their pride, and conceit of their own wildome, No doubt yee are the People, Job 12.2Job 12:2and wiſdome ſhall dye with you. And Paul upon the Corinthians, for their Laodicean conceit; and boaſt of fulneſſe.— Now yee are rich, 1 Cor. 4.8. 1 Cor. 14.36, 371 Cor 4:81 Cor 14:361 Cor 14:37full, &c. and for their pride, what, came the word of the Lord out from you, or came it to you only? Beza ſaith, this is a ſharp objurgation of them, leaſt they ſhould think themſelves the only wiſemen, and all fools but they; or that they were the firſt Chriſtians, none before them, or none beſide them. God taught the Jews, to take up a taunting Proverb in way of deriſion againſt the King of Babylon, Iſa. 14.4Isa 14:4his ſtate and City. The p. 227Preachers ſpeech to the young man, was Ironical, Rejoyce in thy youth, Eccl. 11.9Eccl 11:9q. d. ſeeing thou art wilful, go on and take thy courſe, but know that for all theſe things God will bring thee to judgement. Such was Micaiahs anſwer to King Ahab when hee asked him, 1 King. 22.151 Kgs 22:15ſhall wee go againſt Ramoth Gilead to battel or not? he ſaid, go and proſper, q. d. thy Prophets have bidden thee go, and thou haſt a mind to go, go thy way, no doubt but thou wilt proſper, — Ahab reſented it as a ſcoff. An Irony is a nipping jeaſt, or a ſpeech that hath the honey of pleaſantneſſe in its mouth, and a ſting of rebuke in its taile. There is a texterity in ſpeaking truth in an Irony; or in a pleaſant ſentence, which may bee taken ſometimes with leſſe offence then a plain downright ſpeech to be ſo addicted to joycing, as to looſe a friend rather than a jeaſt; this becommeth Jewiſh friendſhip (ſaith one) rather then Chriſtian love.Mr. Bain….

Eighth Rule; In ſpeech ſpeak not ſo much to ſhew wit or eloquence, as efficatious power of ſpeech, to perſwade others to good, and to diſſwade them from evil. Speak not out of affectation of praiſe, or delight to hear our ſelves ſpeak well, but out of deſire of doing good, or of drawing others to do well. Many ſpeak againſt eloquence, as they do againſt learning, out of ignorance, becauſe they know not the worth or uſe of it, for Art hath no enemy but an ignorant perſon; but I ſpeak only againſt the proud and vain uſe and ſhew of it.

p. 228Of Eloquence.

HEre I will ſhew you, firſt That eloquence may be uſed, and ſecondly how.

1 Eloquence may bee uſed, yea there may be good uſe of it, becauſe

1 Eloquence is the gift of God; which hee beſtows on ſome of his ſervants, not on others, as on Aaron. I know (ſaith God) to Moſes, of him, Fxo. 4.14 Verſ. 16 Verſ. 10that hee can ſpeak well, and he ſhall be thy ſpokes-man to the people, and inſtead of a mouth to thee. Not on Moſes, for hee was not eloquent but ſlow of ſpeech. Paul was eminent in eloquence, therefore the people of Lyſtra, Act. 14.12Acts 14:12call'd him Mercurius, becauſe he was foreign, the chief ſpeaker, or Maſter of ſpeech, Apollos was an eloquent man and mighty in the ſcriptures. Act. 18.24Acts 18:24None of Gods ſervants ſhould open their mouthes to ſpeak againſt any of God gifts, of which, eloquence or the faculty of ſpeech is one.

2 Eloquence is a flower of ſpeech, both for beauty and ſweetneſſe, which ſets off ſpeech with greater grace, obtains audience with greater delight, and inſinuates with more efficacy.

Though the Goſpel was preached at firſt, with greateſt plainneſs of ſpeech, 1 Cor. 1.17 and 2.41 Cor 1:171 Cor 2:4yet God hath bleſſed it ſince to the furtherance of the goſpel The ſweetning of ſpeech with eloquence hath been a means ſometimes of winning others to hear & embrace the Goſpel, & Chriſt in it. p. 229Doctor Sibs ſaith, Souls Conflictwhile Auguſtine out of curioſity delighted to hear the Eloquence of Ambroſe, hee was taken with the matter it ſelf, ſweetly ſliding together with the words into his heart. Peter Veretus ſometime preacher at Geneva, was ſo ſweetly Eloquent, that hee drew many to bee his hearers, who were no friends to Religion, and chained his hearers ears to his mouth, ſo as they never thought him tedious, but always wiſhed his Sermon longer, hee converted thouſands to the truth and faith in Chriſt. One ſaith of Gregory Nazianzen, that the true beauty of his Soul did ſhine forth in his eloquence. Rhetorick being both his Companion and his ſervant. It is reported of Mr. Rogers and Mr. Bradford, Martyrs, that it was hard to ſay, whether there was more force of Eloquence, and utterance in their preaching, or holineſſe in their lives and converſations. Both hiſtoryes and experience declare, that God beſtowed an excellent faculty of elocution upon many of his ſervants, (both ancient and modern divines) whoſe labours hee bleſſed to the Converſion of many ſouls, and to the edification of the Church.

4 God threatens it as a judgement to take away from Jeruſalem, and from Judah, Iſay. 3.3Isa 3:3the eloquent Orator (or the man skilful in ſpeech, and powerful to perſwade) as well as the wiſe Counſellour or cunning Artificer, Ornamentum maximum reipublicae eſt eloquentia Philoſophorum, ſaith Plato. Thus its made to appear that eloquence is lawfull and uſefull.

p. 2302 I muſt ſhew how it ſhould be uſed.

1 Eloquence ſhould flow from us, foreign, by a nattiral kind of facility, as water out of a fountain; ſome command good language, as freely as others do ſpeech. Though it bee acquired, yet it ſhould not be ſtrained or forced, as ſome uſe it in imitation of others, which to judicious cars ſounds harſh and ungrateful.

2 Whether our eloquence bee naturall or acquired, how ever wee come by it, wee ſhould uſe it without affectation, and oſtentation, and not pride our ſelves in wit, words or phraſes. An humble Chriſtian will forbear, or change ſuch expreſſions, as he conceives may ſeem elegant to others, and hee feels, or fears his own heart, would bee puffed up therewith; when Eloquence is affected, or boaſted, then it ſhews ſwelling vanity in the minds of the ſpeakers, and is not pleaſing in the ears of the hearers.

3 Wee ſhould ſtrive to bee rather ſolid then florid in our ſpeeches, yet we may uſe elegance therein, ſo that our end and aim bee more to affect the hearts, than tickle the ears of our Auditors. Eccl. 12.10Eccl 12:10The Preacher ſought to find out acceptable words, or words of delight, ſuch as are apt not only to ſinke into the mind (like Davids ſtone into Goliahs forehead) but alſo to pierce to the heart like a dart of delight. Good matter cloathed with good phraſe procureth acceptation; and ſuavity of elocution, produceth efficacy of perſwaſion.

Ninth Rule; Speak of good things at p. 231home in your own families (as yee have occaſion) to inure your ſelves unto, and to get an habit of fruitfull diſcourſe abroad. This was Solomons practice, therefore the Queen of Sheba, ſaid to him. 1 King. 18.81 Kgs 18:8Happy are theſe thy Servants, which ſtand continually before thee, and that hear thy wiſdome. Theſe words which I command thee this day ſhall bee in thy heart, and thou ſhalt talk of them when thou ſitteſt in thy houſe, and when thou walkeſt by the way, Deut. 6.6.7Deut 6:6Deut 6:7when thou lieſt down, and when thou riſeſt up.

Tenth Rule. Let your diſcourſe proceed 1 From good principles, as

1 The fear of God, and thoughts of his name, as it did in the godly in Malachies time.Mal. 3.16Mal 3:16

2 Love to others ſouls, and care of their good, as brethren or fellow members, ought to have one for another (for ſpeech is the inſtrument of charity, and from deſire of imparting ſome ſpiritual good to them, Rom. 11.11Rom 11:11which was in Paul to the Romans; that they might be eſtabliſhed.

3 From delight in ſpiritual things, for every one will take or make occaſion to ſpeak of ſuch things wherein they delight, Pſ. 119.24Ps 119:24ſo did David, Thy teſtimonies are my delight, what then? my tongue ſhall ſpeak of thy word. Verſ. 172I will ſpeak of thy teſtimonys before Kings, Verſ. 46and will not bee aſhamed. Having finiſhed the rules, I proceed to the Reaſons, why Chriſtians ſhould confer together of the things of God, which are five.

Reaſ. 1. This is part of the Communion p. 232of Saints, to which God hath promiſed the bleſſing. Pſal. 133.3Ps 133:3It is a Goſpel duty and a Goſpell priviledge; yea, this is the end of the faculty of ſpeech, and of ſociety; upon this account, two are better than one, but woe to him that is alone. Eccl. 4.9, 10Eccl 4:9Eccl 4:10Chriſtian conference is a loadſtone to draw others to us, in the truth and wayes of God, to love and like, and embrace the ſame; (for hereby ſeducers draw many into errors, and falſe wayes) to ſet them in, and to keep them in. Its difficult for one to go right alone, 1 Kin. 11.3, 41 Kgs 11:31 Kgs 11:4It is a warning ſtone, to kindle, keep in and increaſe holy heat (warmth of ſpirituall affections, love and zeal,) one in another. It is like Abiſhag that lay in Davids boſome, to keep him warm. Chriſtians are like coals, which laid together kindle one another and burn, but being ſcattered go out and dye. Such a warming ſtone was Chriſts diſcourſe to the two Diſciples hearts, they ſaid one to another, did not our hearts burn within us, while hee talked with us by the way, and while hee opened to us the Scripture? Luk. 24.32Luke 24:32If two lye together, then they have heat, Eccl. 4.11Eccl 4:11but how can one be warm alone? Chriſtian conference is a whetſtone, to edge and ſharpen one another (as Iron ſharpneth Iron, though both bee blunt) to whet one another to love and to good works. It is a Sleetſtone, or a ſmoothing ſtone, to make the ways of God plain and even, ſmooth and eaſie to others, (to whom they appear rough and rugged) and to take off the roughneſſe that is upon the ſpirits of them, who are not even caſt. It is a Touchſtone, for the trial of opinions, ſpirits, graces, wayes and ſtate of others. p. 233Hereby (It is probable) the Angel of the Church of Epheſus tryed them that ſaid, Rev. 2.2.Rev 2:2they are Apoſtles, and were not, and found them lyars and pul'd off their masks and Vizzards. Chriſtian diſcourſe is a precious ſtone, foreign a ſtone of grace, Prov. 17.8.Prov 17:8to communicate ſpirituall gifts and graces, or the vertues of him that hath cal'd us, one to another, Rom. 1.11.Rom 1:11(as Paul deſired to do to the Romans) which proſpers whitherſoever it turneth, whether to inſtruction, reprehenſion, or conſolation. It is a reſting ſtone, for many that come weary and heavy laden (under loads of preſſures, by reaſon of troubles inward or outward) into the company of Chriſtians, ſome or other may lend an helping hand to take off their burdens by Chriſtian conference, and give eaſe to their ſpirits, and ſend them lightaway; even as thoſe that carry burdens, find much eaſe by ſitting down on ſtones in the way; and ſetting their pack or ſack thereon. It is Eben-ezer a ſtone of help; laſtly, Chriſtian-conference is a burdenſome ſtone, to all the enemies thereof that ſpite it, and oppoſe it, as Satan and his Inſtruments, the wicked, ſeducers and deceivers (as God threatned to make Jeruſalem, Zach. 12.3.Zech 12:3to all people that gathered themſelves againſt it) and all that burden themſelves with it (by ſetting themſelves againſt it) ſhall bee cruſht by it.

Reaſ. 2 Becauſe all ſorts of perſons conferre about their own matters, as Merchants and trades men of their goods and traffick. To this end they have exchanges & common Halls, to p. 234meet in, and diſcourſe together, how to manage their merchandizing with beſt advantage. Hunters will ſpeak of their game, ſouldiers of their marches and ingagings, Fellow travellers of their journey, buſineſs, and place whither they are going; Country men when they meet will talk of their own Country affairs. And ſhall not Chriſtians who are or ſhould be wiſe Merchants trading in heavenly Commodities, the goodly pearls of grace for eternity, ſpeak together of their Merchandizes, which is better than that of ſilver and gold? who are Country men that belong to heaven, from whence they are begotten and born again, where their Fathers houſe, and their inheritance, yea their Crown and Kingdome is. And fellow-travellers that journey toward Heaven, ſhall not they conferre together of their heavenly Country matters? of the things pertaining to the Kingdome of Heaven, whither they are a going? Phil. 3.20.Phil 3:20This is to have our converſation in Heaven, for ſpirituall ſpeech is a fruit of heavenly mindedneſſe; and the language of Canaan. And hereby wee declare plainly that wee are ſtrangers on earth, and Citizens of Heaven. Let mee adde, the wicked ſpeak evill one to another familiarly, to corrupt good manners, carry on wicked deſigns, to draw ſome to evill, and diſcourage others from good by their evil communications. The Devil drives a mighty trade of iniquitie; by the tongues as well as by the hands of the wicked, who are diligent, and conſtant, and unwearied in this ſervice, ſhall the Devills inſtruments ſpeak evill oft one to p. 235another, to advance the works and Kingdome of darkneſſe, as they are going toward Hell together? and ſhall Gods ſervants ſpeak good ſeldome one to another, of God, or for God, to promote the Kingdome of Chriſt, and ſalvation of ſouls?

Reaſ. 3. Becauſe to this end variety of gifts are given by the Spirit of God, 1 Cor. 12.7. to 12.1 Cor 12:7–12who divideth to every one ſeverally as he will; for mutuall converſe and communication to profit withall (As one Country hath ſome commodities which another Country wants, that there might bee mutuall trade and commerce among all) that one member may not ſay to another, I have no need of thee, not the eye to the hand, nor the head to the feet, and that the abundance of parts in ſome, 1 Cor. 12.21. 2 Cor. 8.14.1 Cor 12:212 Cor 8:14may ſupply the defects of others, without any diminution of their own ſtore. The communication of our gifts by conference, is the way to bring them into a common ſtock, out of which every one may take forth ſupplies according to his needs. God layes up treaſures of knowledge and experience in the heads and hearts of ſome, not to bear them up in themſelves, but to lay them forth freely to the enriching of others. Hence Peter exhorts, 1 Pet. 4.10.1 Pet 4:10As every one hath received the gift, even ſo miniſter the ſame one to another, as good Stewards, of the manifold grace of God. Hee is not fit to bee a member of Chriſts body, that is not fit to bee uſefull to the body, by the exerciſe of ſuch gifts as God hath given him. This diverſity of gifts is an upholder of unity; and diſpenſer of commodity in Chriſtian ſociety, for it enableth and ingageth p. 236men to mutuall help fullneſs.

Reaſ. 4 This will augment our parts, and further our accounts. How ſhall I hide from Abraham (ſaith God) the thing that I do? ſeeing hee will teach others what he knows. Gen. 18.17, 18. Prov. 11.24.Gen 18:17Gen 18:18Prov 11:24This is to gather by ſcattering, to get more by well uſing what wee have; for to him that hath, in the uſe of what hee hath, ſhall bee given more, to trade with our gifts for ſpirituall gains, to wit, the increaſe of them. For in ſpirituall things, no man is a looſer but a gainer by communication, for that tends to mutuall thriving; by inſtructing others we increaſe knowledge, by kindling or blowing up zeal in others, wee inflame zeal in our ſelves, by comforting others, wee grow more expert and experienced therein, and get more comfort to our ſelves, by teaching wee learn to teach. Gifts exerciſed even in conference are like (as one ſaith) the Widdows cruce of oyl, Mr. Downam.which filled in emptying, or like milk in the Mothers breaſt, which if it bee ſucked by the child, continually increaſeth, but if it bee not drawn, it ſoon faileth and dryeth up.

Reaſ. 5. Becauſe this ſervice of godly diſcourſe is very acceptable, not only to the Saints, but even to God, and to Chriſt.

1 To God, Mal. 3.16.Mal 3:16who hearkens to hear what his people ſay in their meetings, and keeps a book of remembrance for their words (as if they were his delight) as well as works. Its an alluſion to the Records of Kings, who uſe to ſet down the good ſervices done to them, Eſthar 6.1.as Ahaſuerus did Mordecaies, and when the book ſhall bee opened, out of which the dead ſhall p. 237bee judged at laſt day, it will bee then known to all the world, what good communication Gods people have had among themſelves. This ſhould make us carefull what wee ſay, becauſe God is an ear-witneſſe of every word we ſpeak, hee hears and writes down all, and records them to requite them, even good words as well as good works, and wee ſhall have a good reward from God for our labour; Eccleſ. 4.9.Eccl 4:9for the good wee do by our words, as well as by our works.

2 This is acceptable to Jeſus Chriſt, who the ſame day after hee was riſen again, aſſociated himſelf (above all others) with the two Diſciples going to Emmaus, who were talking together of Chriſt, Luk. 24.15, 16.Luke 24:15Luke 24:16as they went by the way. Jeſus drew neer, and went with them, concealedly and covertly as to their knowledge of his perſon, in the guiſe of a ſtranger, for their eyes were held that they ſhould not know him, but very comfortably, as to his diſcourſe with them.

1 Verſ. 17.Hee asked them what diſcourſe they had of him, by the way, of which they gave him a particular account.Verſ. 18. to 25.

2 Then hee reproved their folly and unbelief.Verſ. 25.26.

3 He expounded unto them all the Scriptures in Moſes and the Prophets concerning himſelf.Verſ. 27.

4 He ſpake ſo powerfully and effectually to them, as made their hearts burn within them.Verſ. 30.

5 Then hee condiſcended, or ſuffered himſelf to bee overcome by their intreaties to abide p. 238Ver. 28, 29, 30with them at Emmaus.

6 in concluſion, Verſ. 31.hee made himſelf known to them by opening their eyes; and by breaking of bread, Ver 35.and by ſome expreſſion, geſture or action, which hee uſed in his thankſgiving at meat, Ver. 30.and then hee vaniſhed out of their ſight, or ceaſed to bee ſeen of them. Hereby Jeſus Chriſt gave a moſt pregnant Teſtimony of his acceptance, and complacence in Chriſtian conference. How well hee is pleaſed, and what pleaſure hee takes in his people, when they are talking together of him, and of the things of God, as hee did in theſe two Diſciples to whom hee joyned himſelf, and made a third. From hence Chriſtians in their conferences, may verily expect from Chriſt four things.

1 His ſpeciall preſence with them (in a ſpirituall not corporall way) though they be but two or three met together in his name, to conferre as well as to pray together, Mat. 18.20.Matt 18:20there am I (ſaith Chriſt) in the midſt of them.

2 His aſſiſtance of one or other to expound the Scriptures, to open the matters concerning Chriſt, or to ſpeak ſomething to edification.

3 His bleſſing upon what is then ſpoken, to ſet it home, to them that hear it, for their good, either to open their eyes, or to warm their hearts.

4 Some clear diſcoveries of Chriſt to them therein to make them know him better, that they may declare to others afterwards their ſweet experiences hereof, as the two Diſciples went immediately to Jeruſalem to the eleven p. 239Apoſtles, Luk. 24.33, 34, 35.Luke 24:33Luke 24:34Luke 24:35and told them and thoſe that were with them, what things were done in the way, and how Chriſt was known of them, thus they became witneſſes of his reſurrection.

The Fifth Particular caſe is conſolation. Conſolation.Chriſtians ought to comfort one another; this ſhould bee mutuall and reciprocall amongſt them, — Comfort one another, 1 Theſ. 5.11.1 Thess 5:11and edify one another, even as alſo yee do; this duty hath a double confirmation in the text.

1 The Theſſalonians practice, they did ſo already.

2 Pauls Precept to continue therein, or to do ſo ſtill; for perſeverance Crowns holy practices; It may bee Paul meant more than hee ſpoke, to wit, that they ſhould grow and increaſe therein, as in love. 1 Theſ. 4.9, 10.1 Thess 4:91 Thess 4:10As touching brotherly love — yee are taught of God to love one another, and indeed yee do it towards all the Brethren in all Macedonia, but wee beſeech you Brethren, that yee increaſe more and more.

Touching this duty, I ſhall give you

1 Rules.

2 Reaſons.

Rules for comforting others.

Firſt Rule, wee ſhould know their caſe, what is the kind and cauſe of their trouble, whether it bee inward, or outward, ſpirituall, or temporall, reſpecting ſoul or body, friends, goods, or name; and the dimenſions of their ſorrow, elſe wee cannot tell how to deal particularly and effectually with them; the Phyſician muſt know his patients diſeaſe; and the Chirurgeon his ſore, before they can apply proper healing ſalves or medicines, wee muſt p. 240take meaſure of their condition, before wee can cut out or ſhape a ſuit of conſolation fitting for them. Paul ſent Tychicus unto the Coloſſians for the ſame purpoſe, Col. 4.8.Col 4:8that hee might know their eſtate, and comfort their hearts.

The Second Rule. When we know their eſtate, wee ſhould pity them, and ſympathize with them, Col. 3.12.Col 3:12for comfort commeth out of the bowels of mercies (which wee ſhould put on) as the fruits thereof; Job 19.21. c. 6.14.Job 19:21which Job… friends wanted towards him in his miſeries (though hee beg'd it earneſtly of them; — have pity upon mee, have pity upon mee, O ye my friends, for the hand of God hath touched mee; therefore they proved miſerable comforters, Job 2.11.Job 2:11though they came to mourn with him, and to comfort him. God is firſt a Father of mercies, then a God of all conſolations, 2 Cor. 1.3, 4.2 Cor 1:32 Cor 1:4hee comforts his people becauſe he pities them; Conſolation flows from Compaſſion both in God and man, except wee lay others caſes to our hearts, wee will not ſpeak to their hearts.

The Third Rule. When wee know their caſes and pity them, wee ſhould apply comforts ſuitable to their needs, as

1 Mat. 6.Matt 6If their caſe bee neceſſity, obſerve how Chriſt comforts his Diſciples againſt outward wants.

1 From Gods Providence toward fouls of the Heaven, Verſ. 26.28.and flowers of the Earth, how hee feeds the one, and cloaths the other, and are yee not much better than they? will hee not much more feed and cloath you?

2 From Gods Knowledge of their neceſſities, p. 241Your heavenly Father knoweth all things yee have need of.Verſ. 32

3 From Gods Promiſe, Verſ. 33.Firſt ſeek the Kingdom of God, Pſal. 34.9, 10Ps 34:9Ps 34:10&c. and all theſe things ſhall be added to you, ſcil. as an overplus. Mark how David comforts them that fear God, againſt want.

2 Or if the caſe be death of friends, 1 Theſſ. 4.13. to the end.1 Thess 4:13Paul preſcribes ſeveral comforts to prevent immoderate grief upon that occaſion; As,

1 That Chriſt dyed and roſe again.Verſ. 14

2 They that dye in the Lord ſleep in Jeſus.

3 Chriſt at his glorious coming will bring their ſouls with him, Verſ. 15, 16and raiſe their bodies out of the duſt, and re-unite them for ever, and the dead in Chriſt ſhall riſe firſt; they that have lain long in the duſt ſhall have their bodies firſt raiſed, and cloathed with immortality, glory, and incorruption, which is the priviledge of the dead above them that are found living at Chriſts coming, thoſe ſhall riſe before theſe ſhall be wrapt up.

4 Thoſe that are then living, and their formerly deceaſed friends ſhall be caught up together in the Clouds, Verſ. 1…to meet the Lord in the air.

5 So ſhall they ever be with the Lord; that imports perpetual fruition of glorious felicity. Dear friends, whom Death diſſundered, ſhall then meet, and never part again, Verſ. 18Wherefore (ſaith the Apoſtle) comfort one another with theſe words. This is a duty, 2 S…. …to comfort others when their friends dye: David ſent to comfort Hanun after Nahaſh his Fathers death. p. 242Many of the Jews came to comfort Mary and Martha for their brothers death. Joh, 11.19, 31 Jer. 16.6, 7Jer 16:6Jer 16:7It is threatned as a ſad affliction, that none ſhall comfort the living in their mournings for their deceaſed friends, Parents, or others, by ſending them meat, or cups of conſolation, to eat and drink with them (according to the cuſtom of thoſe times) to put away their ſorrow. How doth our Saviour labour to comfort his Diſciples againſt his death, Joh. 14.1, &c. and chap. 16John 14:1and departure from them by ſeveral Arguments.

3 Mat. 5.10, 11, 12Matt 5:10Matt 5:11Matt 5:12If the caſe bee Perſecution, Chriſt applies ſuitable comforts to his Diſciples in ſuch a condition; as

1 That they are therefore bleſſed.

2 Great ſhall be their reward in Heaven.

3 The Prophets before them ſuffered the like things.

4 They have cauſe at preſent to rejoyce, and bee exceeding glad. Peter gives ſundry conſolatory Arguments to the diſperſed Jews, … Par. 4.12. to the end.to chear and bear up their hearts againſt or under perſecution, which was the primary ſcope of his Epiſtle.

1 That the end of perſecution is to try them, Verſ. 12their faith and patience, ſincerity and conſtancy, as fire doth ſilver and gold.

2 In ſuffering for Chriſt they are partakers of Chriſts ſufferings, in way of community and conformity, Verſ. 13who ſuffered like things for confeſſion of the truth. Thoſe that have fellowſhip with Chriſt in his ſufferings, Verſ. 13ſhall have communion with Chriſt in glory, and joy at his appearing, and to eternity.

4 They are happy, their ſufferings being p. 243both a means, and a ſign of their happineſs, Verſ. 14no evils they endure can make them miſerable.

5 They that are reproached for the name of Chriſt, have the communion of the Holy Ghoſt, or the glorious ſpirit of God reſting upon them, which is glorifyed not only by them, but in them, Verſ. 14and makes them glorious, Gloria vobis contingit, ſaith Piſcator.

6 Suffering in Chriſts cauſe is no ſtrange thing, but what is common and uſual, Verſ. 12 Verſ. 13 Verſ. 16nor matter of grief, nor of ſhame, but of joy and honour; to ſuffer as a Chriſtian; they have cauſe to glorifie God, for that dignation that they are counted worthy to ſuffer for Chriſt, and to ſuffer as a Chriſtian.

7 It is the will of God they ſhould ſuffer, Verſ. 1…and to bear the croſs of Chriſt patiently, and to ſuffer according to the will of God.

8 In …h ſufferings they may ſafely commit the keeping of their fouls to God in welldoing as a faithfull Creator, Verſ. 19gracious redeemer, and fulfiller of his promiſes.

4 If the caſe bee deſertion, ſoul troubles, terrours or horrours, obſerve how Chriſt applies comforts to ſuch, Iſa. 6….1, 2, 3Isa 6:1Isa 6:2Isa 6:3by the mouth of his Evangelical Prophet Iſaiah. The Lord hath annointed mee, and ſent mee to bind up the broken hearted, to proclaim liberty to the Captives; &c. — to comfort all that mourn in Sion, to give them beauty for aſhes, the oyle of joy for mourning; the garment of praiſe for the ſpirit of heavineſs, See Iſa. 54.7, 8. and 50.10. and 57.15, 16, 17, 18.

5 If the caſe bee any other affliction or p. 242duplicate page p. 243duplicate page p. 244caſtigation, Heb. 12.5. to 14Heb 12:5–14take to your ſelves and give to others, Pauls grounds of Conſolation, as

1 Verſ 5All chaſtiſements are the rods of a Father; who will not forget either mercy or meaſure.

2 Verſ. 6They proceed from Gods love.

3 Verſ. 6, 7, 8They are ſigns and pledges of Adoption, that we are Sons not Baſtards.

4 Verſ. 9Submiſſion to chaſtiſement is the way to life and ſalvation.Act. 14.22Acts 14:22

5 Gods end therein is your profit, to make you partakers of his holyneſſe.Verſ. 10

6 Though afflictions bee ſad and troubleſome at preſent, yet afterwards (or in the iſſue) they will bee comfortable; for yee ſhall reap the peaceable fruits of righteouſneſſe thereby; and bee both bettered and comforted thereby; the rod of correction is like a tree that bears righteouſneſſe (that is Reformation) as the fruit of it, and pea… of Conſcience, or inward tranquility, and comfort of ſoul, as the quality or effect of the fruit.

Fourth Rule; Chuſe the beſt means to comfort others by, as kind and loving ſpecches, Conſolatory ſpeeches will revive and refreſh the ſpirits of a diſconſolate friend. Thus Joſeph comforted his brethren, when caſt down with fears, ſcil. hee ſpake kindly to them, ſaying, yee thought evil againſt mee, &c. Now fear yee not, I will nouriſh you, and your little ones. Gen. 50.20, 21Gen 50:20Gen 50:21Boaz comforted Ruth by ſpeaking friendly to her, to the heart of his handmaid, Ruth. 2.13Ruth 2:13that is courteouſly and kindly. The Lord anſwered the Angel that talked with p. 245me (ſaith Zachariah) with good words, Zach. 11.13Zech 11:13and comfortable words. Hence it appears that good words, are comfortable words.

2 Strong Reaſons or Arguments drawn from the ſeveral heads of Conſolation, as the Authour, end, and benefits of affliction, and compariſon thereof with what they deſerve, and what others ſuffer, and the like; Arguments to overcome the reaſon, and overpower the paſſions of the diſconſolate, that may be ſtronger to ſupport and refreſh the drooping ſpirit, than the affliction is to deject and contriſtate the ſame.

3 Means; Plain Scriptures properly and fitly applied (unto the afflicted, and their condition) as precepts, promiſes, and examples recorded therein. The Holy Scriptures are the Eden, or Garden of God, full of the flowers of conſolation, to make ſweet Poſies on, to refreſh ſad and heavy ſpirits; they are a Treaſury of comfort, that furniſheth not only the Man of God, but every godly man, with all kindes of Cordials, and with the choyceſt conſolatory arguments. For this end they were written, Rom. 15.4Rom 15:4that we through patience and comfort of the Scriptures might have hope. David experienced the ſame, Pſal 119.50.82, 93Ps 119:50Ps 119:82Ps 119:93This is my comfort in my affliction, thy word hath quickned me. Scripture comforts are the chiefeſt comforts, they have moſt ſpirits and life in them and come home to the heart, and are moſt efficacious to revive, & recover fainting ſwounding ſouls; they are commonly watered with the dew of Gods bleſſing, for they have the conſolations of God in them, they being the Word of the God of p. 246all conſolation; they are the Wine ſellars, and the Orchards into which Chriſt brings his Spouſe, when ſhe is ſick of love, and ſad, where her ſtayes her with Flaggons, Cant. 2.5Song 2:5and comforts her with Apples. Hence Paul ſaith, Comfort one another (againſt death of Friends) with theſe words; 1 Theſ. 4.181 Thess 4:18and hee might have added the ſame concluſion to his conſolations againſt corrections, in Hebr. 12.