The Power of Godliness

CHAP. III. Of the divers kinds of Combat that be in unregenerate men; And how they differ from that Combat which is proper to the Regenerate. The issue, or event of the Spiritual Combat. The Means to be used for the weakening of the flesh, and strengthening of the spirit unto this Combat. The effect of the Combat, with the Properties thereof.

Question: IS there no Combat in unregenerate men?

A. There be divers kinds of Combates: First, Of divers desires in different respects, or of the reasonable will and sensitive appetite in sundry considerations. This may be found in good and bad, innocent and corrupt in this life. Secondly, Of divers faculties, as of the mind or conscience with the will, reason with appetite leading to things evil, vain or hurtful. This is to be found only in subjects corrupted with sin, but is common to the godly and ungodly. Thirdly, Of the remainders of God's Image, with the power of corruption in the same faculty, mind or will. This hath place in civil honest men, who continue in their natural stock, and be not changed by grace. Fourthly, Of the temporary graces of the Spirit with the strength of corruption in some sort repressed, but not mortified. This is proper to them that be in part enlightened with the knowledge of the truth, and are partakers of some common graces of the spirit, though not such as accompany salvation. Fifthly, Of the flesh and the Spirit: This is peculiar to the Saints in this life, whose graces be true, but imperfect: for where this Combat is, there is soundness of grace mixed with corruption.

Q. How doth the Combat between the flesh and the spirit differ from that of the conscience and will or affections?

A. 1. They differ in their ground or cause: for whereas the spiritual Conflict ariseth from the grace of regeneration, whereby the gifts and graces of God's Spirit, being infused into all our powers and faculties, do make us war against our carnal corruptions and fleshly lusts; the Conflict which is in the unregenerate ariseth from that light which shineth into the mind, and ransacketh the heart, and discovereth to the conscience what is right or wrong, good or evil. Thus the understanding by the light of nature or common grace discerning in particular actions what is good and to be embraced, and what is evil to be shunned, informeth the conscience accordingly, and leaveth it to her censure and determination, either to approve us for the doing of good and forsaking of evil, or to condemn us for the doing of evil, and neglecting of good. But the will being transported by its own sinful corruption, and sometime overswaied with the violence of the sensitive appetite and affections, it hearkeneth unto them, and stoppeth the ears to reason and conscience. For example, the understanding informeth us that God is to be honored above all, that our Parents are to be reverenced and obeyed, that we must love our enemies, do good to all men: But the will perverted with the baits of worldly vanities, doth rise up in open rebellion against reason and conscience, and resolveth that it will do what it listeth; and go on in its own course. 2. They are differenced by the manner of Conflict: for the one is free and voluntary, the other forced and constrained. The will of the regenerate freely chooseth good, refuseth evil, and laboreth the expulsion of inhabiting corruption: but the will of the unregenerate is bent upon evil, and liketh not, willingly admitteth not anything that makes against it. In all this Conflict between Conscience and Affection, Reason and Appetite, there is no enmity and contrariety between them in their natures, neither is there more grace or less corruption in the reason and conscience, then in the will and affections: for they as well as these do like and love sin with the pleasures and profits of it in its own nature, if they were not deterred with the fearful consequences of God's judgments and punishments, which they see will necessarily follow upon such sinful premises. Others propound the difference thus; The spirit is moved to assault the flesh by the true love of God, which causeth it to make war against carnal lusts, because they are odious unto him, as being enemies to his grace, and contrary to his holy will; and by a filial fear of his Majesty which maketh the man regenerate loath to yield unto any motions of sin, least he should thereby displease and offend him: but the Combat between the conscience and affections ariseth from self-love and servile fear, which make the man unregenerate to withstand the motions of sin in the will and affections, for fear of those punishments, which will accompany his sins, as horror of conscience, shame, corporal pain, eternal death and hellish condemnation. 3. There is a difference between these Conflicts in respect of the Combatants: for in the Combat between the flesh and the spirit, there is a Conflict between grace and corruption, in the same faculties, not arising from discourse upon outward grounds of ensuing mischiefs, but from a real change of their nature wrought by God's Spirit, which yet is but imperfect. But in the Combat which is in the unregenerate, the Conflict is between divers faculties, which are all carnal and corrupted, fighting one of them against another, not out of hatred of sin or love of goodness, but from the apprehension of outward things that may follow upon the committing of sin, whereby the heart is not moved at all to turn unto God, but notwithstanding all danger continueth stiff and obstinate. 4. Where there is only a Combat between conscience and affection, there usually follows one of these two things; either policy to rock conscience asleep, and subtlety to deceive it with carnal pretences or despair if it cannot be deluded: But the will that is truly renewed by grace, as it abhors the evil whereunto it is enticed, so it useth all gracious means to avoid it, and declineth whatsoever might allure unto the practice of evil. 5. These Combates are distinguished in their effects. First, The unregenerate conscience gainsayeth sin, but prevaileth not against it, and usually this is the occasion to hasten the committing of it: because the more we are restrained, the more desperately we rebel against the Law; corruption being too strong for reason unsanctfied. But the sanctified will, as it is assisted by grace to hate sin as sin, so it is enabled thereby in the use of holy means to withstand the assaults of the flesh: or if through violence of temptation or neglect of means it be overtaken, this proves a gracious occasion to prevent further evils of security, pride, &c. and drives unto Christ for further sanctification. Secondly, The war between the spirit, and the flesh causeth unto us the most secure peace, even peace with God who hath given us his Spirit to assure us of his favor and strengthen us in this spiritual Fight, against his and our enemies; peace between the faculties of our souls, when as the inferior faculties are in quiet subjection to the superior. It bringeth also with it unspeakable joy, spiritual comfort, and sound refreshing: because it is an evidence of our regeneration, a pledge of God's love, an assurance of full and final Victory over all our enemies. But the Conflict of conscience in the unregenerate, causeth continual garboyls and hot dissention, tyranny in the superior faculties ruling only by servile fear, and rebellion in the inferior, when they have power to break the yoke of government; horror and anguish of mind, disconsolate sorrow and hellish despair, when the affright of conscience beareth sway; or the mad and tumultuous joy of frantic men, when the wild affections and disordered passions do silence conscience and get the upper-hand. Finally, that Conflict between the flesh and the spirit, makes the man regenerate with more care and diligence to observe his own heart, carefully to renew his repentance, and conscionably to watch over all his ways. But the Conflict of conscience is commonly joined with secure wretchlessness, whereby the unregenerate man doth carelessly neglect the causes and occasions of this bitter Conflict, until he be overtaken with them, and only avoideth the punishment and not the sin which causeth it; or the sin only, when he is sensible of the punishment, and that in respect of the outward act for servile fear of pain and smart, not with a free and willing heart. 6. The spirit and flesh doth in all things oppose against one another: the spirit the flesh in all that is evil, the flesh the spirit in all that is good. For there is no good action which the spiritual man performeth, but the flesh interposing, hindereth and interrupted it: and contrariwise there is no evil known to the spirit and done by the flesh, wherein the spirit doth not cross and oppose it. But the Conflict of conscience extendeth not to the whole course of life, but only to some particular actions, and yielding unto the will in ordinary, common, and lesser sins, it only contendeth with them about the committing of such sins as are hanious and outrageous, and especially against the second Table. 7. The last difference between these divers Conflicts is in respect of time; for the Combat between the flesh and the spirit begins at the time of regeneration, and not before: and being begun it is continual and constant to the very end of our lives, though it may have some intermissions in respect of our sense and feeling. But the Combat of conscience doth begin oftentimes long before conversion, even as soon as we have the use of reason and understanding, but it is neither constant nor continual, but only by pangs and fits, upon occasion of some sin already acted, or about to be committed.

Q. Is this Combat of Conscience in all unregenerate men?

A. It is not in them only, nor yet in all. For this Combat may also be in the faithful and regenerate, yet not in the part regenerate: for the sanctified will and affections do not oppose the sanctified conscience and reason. But in the unregenerate part even the faithful themselves do feel this Conflict in them, between conscience accusing for fear of judgment and punishment, and carnal concupiscence drawing them to sin. The which is more weak on that side of passion, because their corruption is much abated and subdued, but stronger on the side of conscience, because it is excited with a greater illumination, discovering more manifestly the odiousness of sin, and fearfulness of those punishments which it diserveth. Howsoever in another respect the violence of it is abated, namely, as it terrifieth with servile fear. Nor is this Combat in all unregenerate persons; as in men extremely ignorant or outrageous wicked, who have blotted out the Law of nature, and are given up into a reprobate sense. This Conflict is seldom in simple people, that know not the Law; subtle wits, that are cunning to daube over sin; proud justitiaries that place holiness in external acts only; nor in those that are transported with violent and outrageous passion, who cannot hear the voice of conscience or the suggestion of reason.

Q. How differs this Combat between the flesh and the spirit from that between the remainders of God's Image, and the power of corruption in the same faculty?

A. The will of a natural man retaineth some kind of liberty in natural, civil and mora • • hings, though it be very weak, corrupt and defective: therefore a man continuing in the state of nature, may sin with reluctance, feel some Conflict against it in will, and as Judas had, have his after-grief for it. But this Combat differs from the spiritual, whereof we entreat in many things. 1. The natural man hath a reluctance betwixt the remnants of natural light, and moral inclination of the will on the one side, and the enormous aberration of his sensual willfulness on the other: But the godly man's resistance is between a new divine quality in judgment, will and affections wrought by the Spirit of God on the one side, and the remainders of our native corruption on the other. 2. This Combat between the remainders of God's Image and the power and reign of sin, is only in things natural or moral, which may be discerned to be good or evil by the light of nature: But the Conflict between the flesh and the spirit is general, specially in things spiritual and supernatural. The natural man sinneth with reluctance in grosser crimes, such as the world doth note; but the righteous man in lesser, such as no man can challenge him for. He hath after-grief, but it is in such crimes, as nature herself, less corrupted, judgeth reproachful: whereas the godly man's grief is even in good duties, that sin will not let him do them, as he would. For all acts be in nature answerable to the qualities from which they flow, and correspondent to the power and will of the worker. But there is no liberty of will in spiritual things remaining in the natural man, until he be renewed by grace; he hath no ability to will or choose what is truly good and acceptable. And having no power to anything supernatural, how can there be any Combat in him touching them? With the regenerate it fareth better, for by the infusion of grace he is set at liberty to will, desire, choose and prosecute the things that belong unto his peace, in which he is mightily opposed by the flesh. 3. The natural man, though he purpose not this or that particular sin, yet to follow his own unrenewed mind and will, he always purposeth and resolveth with full consent: But he that hath a contrary spirit cannot be resolute and entire in following his own will, but intendeth and setteth down with himself to walk uprightly before God. If he offend in anything it is besides his purpose. When the naturalist standeth firm, he is fast in bondage: but when the regenerate slippeth, he is but half in sin. For as he cannot so resolutely do the good he would, because sin lusteth against grace: so he cannot fully consent to sin, because the Spirit of grace lusteth against sin in him. But the unregenerate hath set down with himself to persist in a sinful course, even when he contendeth against the breaking forth of some evil that stirreth in him. 4. In this Combat betwixt the remainders of God's Image and power of corruption, men follow their natural disposition, are indulgent to their corrupt inclination, aim at sinister ends and by-respects, as pleasure, profit, praise and reputation; at least, intend not the glory of God, or the mortification of the body of sin: But the regenerate labor to crucify and weaken the law of sin, to kill the lusts of the flesh, that with more freedom of spirit they might serve God in righteousness and true holiness. The civil honest man detesteth theft, murder, adultery, gross and disgraceful cozenage, because he is not bent to such practices: but as for putting off of lusts, to which naturally his heart inclines, he thinks it needless, and that God who hath made, and knoweth our natures, doth not expect we should be freed from that, which is by nature in us. The renewed Christian is of another mind, for having put on Christ, he hath put off the willing service of all sinful lusts, and studies daily to approve himself unto God in well-doing. 5. The remainders of God's Image in the natural man are weak and feeble, easily overborn with the violent rage of corruption. Small occasions thrust men into the committing of that evil, which they dislike, and condemn in others; as fear of loss, shame, disgrace; hope of gain, favor, or such like. But in the regenerate the power of grace is more lively and strong, and the force of corruption in part subdued, that they be not ordinarily foiled, or drawn to live after the flesh. Yet here it is to be noted, that inordinate lusts are not utterly banished by the spirit of sanctification, that we should not be molested with them: only they exercise not their tyranny over us, as in the days when we were in subjection to the flesh. It is one thing to have sin mortified, another not to feel the stirring and moving of it in us. It is said truly then to be killed, when that is done upon it, which will make it die in time, though it take on a while: as a wound will ache and tingle after it is dressed with a healing Plaister. He that feeleth it a burden, wherewith he is unwilling to be laden: He that desireth to be set free from it: He that reneweth his faith toward Christ, who is made of God his sanctified, and resteth on him to see these works of the Devil utterly dissolved, he hath mortified his sin, though the Devil and sin should rage and continue to tyrannze in him. The voluntary subjection to it, mortification presently causeth to cease: the involuntary suffering of it, is successively diminished, but never till death totally removed.

Q. What difference is there betwixt the Combat which is to be found in the temporary, and that which is proper to the regenerate?

A. Besides the remainders of God's Image, the temporary believer is endued with the common graces of the spirit, for substance not counterfeit, though ineffectual to sanctification. He is enlightened with the knowledge of Divine Mysteries, grounded upon the Scripture, which is not altogether idle and inefectual: He is drawn to believe in some sort, and with confidence to receive the Word of the Kingdom both as true and good. He may reform himself in such sort, that it may be said, Satan is cast out of him: and all this not in hypocrisy, or for fear of punishment, but freely and according to the word of grace, whereby he is moved to affect things that are above. From whence followeth a Combat in him far greater and of another nature then that betwixt reason and appetite, conscience and affection, or the relics of God's Image with the power of sin; even of the common graces of the spirit with the power of corruption repressed, not mortified or killed. But the graces of the Spirit are not soundly planted, the Word of the Kingdom is not kindly received into the heart, so as to rule with universal sovereignty, and to season throughout the powers of the soul. Temporary Christians make some account of God's favor and the joys of Heaven in an inferior place: but their desire of happiness is subordinate to the things of this world; in particular estimation, which is joined with choice of heart, they prefer their special delights before Christ, and will rather leave him than leave the world, if the one of necessity must be parted with. Wherefore the will of the best unregenerate man, is still in captivity under the dominion of sin, and his heart of an earthly temper, though it be somewhat changed by the superficial receipt of the Word of Life, which it tasteth, but digesteth not. In which respect the motions of the unregenerate in the ways of godliness may be said to be dead and accidental; because the soul is not enlivened by the Spirit of grace: but the motion of the regenerate is lively and natural, proceeding from the Spirit of grace that dwelleth in them, whereby they are quickened in the inner man. Hereby we may gather the difference of these Combates: First, The Spirit lusteth against all evil and corruption, as against the ignorance, vanity and folly of mind, the frowardness and perverseness of will, whereby it is drawn from the chief good to esteem, admire, affect, approve and follow after things transitory, that perish with the use; and to shrink, draw back, and turn from the pursuit of things spiritual and supernatural, when it is accompanied with manifold crosses and aflictions. But the temporary Christian doth voluntarily allow himself in the esteem and particular approbation of things pertaining to this life, as in themselves most useful, and to us most necessary and excellent. His interest in them he will not entirely forgo, his title to them he will not deliberately renounce, no not that he might gain an eternal Mansion promised in the Word, and in general esteemed by himself an excellent. If at any time the light of truth rush in and convince the conscience, specially when in practice it is made evident, that comparatively he preferreth the lesser inferior good; he studieth not by hearty repentance to reform what is out of order, but to cover the matter with shifts and devices, distinctions and evasions, that please himself, and blear conscience for a time. Secondly, The Spirit that quickeneth the regenerate, doth rule in them, curbing and commanding all unruly passions and desires, with authority and power. Rom. 8.2. The Law of the Spirit of life, in Christ Jesus, hath made me free from the law of sin and death. 11 Vers. 10. If Christ be in you, the body is dead because of sin; but the Spirit is life, because of righteousness. But the temporary believer, even in the good things he doth, is maimly led by his unsound and corrupt affections, unto which the graces of the spirit be subordinate in him. Thirdly, In the Conflict betwixt the flesh and the spirit, the better part doth ordinarily prevail and get the better, that the regenerate cannot fulfill the lusts of the flesh, nor walk according to the flesh. For whosoever is born of God, overcometh the world, and this is the Victory whereby we overcome the world, even our faith, 1 Joh. 5.4. Greater is he that is in us, then he that is in the world, 1 Joh. 4.4. Sin shall not have dominion over you: for ye are not under the Law, but under grace, Rom. 6.14. They that are Christ's, have crucified the flesh with the affections and lusts thereof, Gal. 6.24. But the unregenerate man is ever indulgent to his carnal and corrupt affections, favoreth himself in his projects, and willingly yieldeth to be overcome in that course which is according to his inclination. For he never setteth himself with any determined resolution to seek the subduing and crucifying of his special sins, as earthlymindedness, love of ease, fear of trouble or persecution, inordinate passion; at all times he is favorable to them, and when he is tried in the particulars, he will discover what he is.

Q. Do not the godly offend in many things?

A. If any man say he hath no sin, he deceives himself; There is none just that sinneth not. But the godly sin not in that manner as they do, who by a peculiar name are called sinners. God heareth not sinners, that is, such as regard wickedness in their heart, that look upon it with delight: but he heareth them that have sin abiding in them, else it should be in vain for any man living to make supplication. They are said to be blessed, who do not stand in the way of sinners; which blessednese were none at all, if all who sin should be esteemed sinners, and so excluded from it. The Scripture maketh mention of the pure in heart; and yet the wise man saith, Who can say, I have cleansed my heart? perfectly none, but they in part that are sanctified by the Spirit. If God should despise sinners, he should despise all men, because no man is without sin: And yet there are some of whom it is said in special manner. The sinners shall not stand in the assembly of the just, Psal. 1.5. The arms of sinners shall be broken: but the Lord upholdeth the righteous, Psal. 37.17. Let sinners be consumed out of the earth, and let the wicked be no more, Psal. 104.35. The wicked shall be cut off from the earth, and the transgressors shall be rooted out of it, Prov. 2.22. Though a sinner live an hundred years, it shall not go well with the wicked, Eccl. 8.12. & 9.2. Sinners love those that love them, Luk. 6.32. A distinction must be made betwixt these two, having sin and being a sinner in God's account. Such have sin in whom corruption abideth and bringeth forth some fruits, either hindering good, or quenching the motions of the spirit, or drawing them unto evil. They are sinners, who live in bondage and thralldom unto sin, and are taken captive of their lusts. Secondly, The godly fall into sin through frailty and infirmity, when they be prevented of the temptation before they be aware, or grow weary of making resistance, or be left of God to try and humble them: but they be not workers of iniquity, committers of sin in the phrase of Scripture. He that is born of God doth not commit sin, 1 Joh. 3.8, 9. They do no iniquity, Psal. 119.3. Simply to sin, is more general then to do or commit sin: every man that committeth sin, is truly said to sin, but not every man that sinneth, to commit or do sin. As these speeches, to him it is sin, or, ye have sin, are taken emphatically, and note the being, cleaving, remaining of sin in special and peculiar sort: so do the other of doing or committing sin, which import as much as to sin without strife and wrestling, with delight and indulgence, specially in lesser things. The Apostle John thus expoundeth the phrase of doing sin: Whosoever (saith he) doth sin, the same is the servant of sin: that is to say, one that is commanded of sin, and tyrannized over by sin, as a drudge who cannot but do whatsoever his Master commandeth him. Whereby it is evident, that by sinning is meant, no one sin how great and grievous soever it be (that excepted which is against the Holy Ghost) but continuance with pleasure and indulgence, in whose minds sins are incorporated by impenitency, who dwell and wallow in that filthiness. When Christ shall say, I know ye not; depart from me ye workers of iniquity, Mat. 7.23. He meaneth not only that iniquity was committed by them, but he signifieth that it was studiously committed, as a man studieth or useth his art or occupation. And this is manifest in very many Texts of Scripture, where it speaketh of the workers of iniquity: There is no darkness nor shadow of death, where the workers of iniquity may hide themselves, Job 34.22. Thou hatest all the workers of iniquity, Psal. 5.5. Fret not thyself because of evil doers, neither be thou envious against the workers of iniquity, Psal. 37.1. Be not merciful to any wicked transgressors, Psal. 59.5. All the workers of iniquity shall be scattered, Psal. 92.7. When the righteous man turneth away from his righteousness, and committeth iniquity, and doth according to all the abominations that the wicked man doth, Ezek. 18.24. The Angels shall gather out of his Kingdom all things that offend; and them which do iniquity, Mat. 13.41. In all which places not only the act but the mind and affection is noted: hence it is that we read in the Prophet, His heart will work iniquity, Isa. 32.6. Finally, they that are in Christ do sin, but they walk not according to the flesh; Put on the whole Armor of God, that ye may be able to stand against the wiles of the Devil, Eph. 6.11. Resist the Devil, and he will fly, Jam. 4.7. I am able to do all things through Christ that strengtheneth me, Phil. 4 13. If ye through the Spirit do mortify the deeds of the flesh, ye shall live, Rom. 8.13. But they walk according to the flesh, not who through infirmity do slip into that which is evil, but to whom the flesh or the things of the flesh, is the principle and chief scope of life. But they in whose mind and purpose the Spirit doth flourish, that the purpose and institution of life should depend upon, they are said to walk according to the Spirit, though now and then some things happen, which do more resemble the nature of the flesh then of the Spirit. Yea, sometime it falleth out in this infirmity, that in the regenerate themselves, the flesh doth more show itself then the spirit, and though by a certain general motion of true faith the mind bend unto God, yet there is something in particular causes that hind •• s its light, whereby he becomes too indulgent to his affections. But if all things be referred to the flesh, they are said to walk according to the flesh, although they occasionally do many things which seem to pertain to the Spirit.

Q. Is it not a note of the Child of God, that his conscience checketh him for sin?

A. This work of conscience is to be found in unbelievers, even in all them who are touched with any sense of right and wrong, just and unjust. For in them the conscience doth not cease to strive against the flesh, until it be seared and past all sense. But the resistance of conscience doth not hinder the full consent of will in sinning, rather it aggravates the sin, and declareth the proneness of the will to be so strong, that it cannot be hindered from consent by the work of conscience. But this is not the Combat which we require and describe: for in that there is something, from which there is respect towards God, as to hate sin for God, to hunger and thirst after righteousness, to afflict the flesh, seriously to be displeased, to ask pardon, and make supplication for grace. And though in this Conflict sin be not evermore prevented, yet it ever succeedeth to true repentance, and causeth to profit daily to a settled will not to offend.

Q. When the godly consent to sin, doth the spirit lust against the flesh?

A. 2. Concerning the act of sin it is true, that the will being overcome by the occasion doth give back, not without the grief of the holy spirit, but yet so that the spirit doth soon resume its rule and government, and casts forth the enemy let in, and by how much the greater breach hath been made, by so much it taketh care to fortify all entrances that it invade not again. 2. In the act of sinning after a wonderful manner that is committed against the will, which yet cannot be committed but by the will: for there is in the will of man regenerate something mixed, that it both willeth good with godly affection, and desires it, but being not perfectly regenerate it lusteth after evil which is contrary to good. To imagine that the will is not capable of spiritual gifts is most absurd: for the Scripture attributing purity, goodness, uprightness to the heart, doth evidently convince that supernatural graces are infused into the will, unless we will place the most excellent gifts of Divine grace in the unreasonable part of the soul. Moreover, the habitual aversion and turning of the soul from the lust of playing the adulteress with carnal things, is it not a wonderful change? In like manner, an infused free-given habitual goodness, is to be acknowledged in the will, which is presupposed to all godly actions. For seeing the Scripture teacheth, that God doth circumcise the heart, take away the stony heart, and give an heart of flesh, and incline the heart to walk in his ways; How can we imagine that the mind should be enlightened and the affections healed, when the will is naked and destitute of Divine grace? Now seeing the will is in part renewed and in part corrupted, what absurdity is it, that there should be contrary wishes in it at one and the same time, as there be contrary inclinations? though when the one prevails, the other gives place. When the heart consents to evil, the regenerate man shall find cause to accuse himself of sloth and negligence, in not stirring up the graces of God's Spirit, and seeking aid from above: but hence it doth not follow, that the will doth fully agree to that which is evil, or that the renewed part doth wholly cease to make resistance.

Q. What is the Issue or Event of this Fight?

A. The Issue of it is to prevail against the flesh, but not without much molestation, and some foils. In all these things we are more then Conquerors, through him that loved us, Rom. 8.37. Resist the Devil, and he will fly, Jam. 4.7. Take unto you the whole Armor of God, that ye may be able to stand against the wiles of the Devil, Eph. 6.13. Walk in the Spirit, and fulfill not (or ye shall not fulfill) the lusts of the flesh. For the flesh lusteth against the spirit, and the spirit against the flesh: and these are contr ary the one to the other: so that ye cannot do the things that ye would. The Exhortation of the Apostle is in the 16 ^th verse, which for the ambiguity of the Greek word may be read two ways, fulfill ye, or, ye shall fulfill. If it be read after the first manner, then the Exhortation stands of two parts, of which the one teacheth what is to be done, the other what is to be omitted: to wit, we must walk in the spirit, and not fufill the lusts of the flesh. But if we read them after the second manner, then it contains an Exhortation in these words: Walk in the Spirit; and a Consectary adjoined to the Exhortation: and ye shall not fulfill the lusts of the flesh. And this reading seems most agreeable to the mind of the Apostle, to the scope and circumstances of the place. The scope is, to prescribe an Antidote to carnal liberty. For in the 13 ^th verse he exhorted the Galatians, that they would not abuse their Christian Liberty for an occasion to the flesh: Now in this verse, he bringeth a remedy, how they might repress and bridle the rage and violence of the flesh. If ye walk in the spirit, then it shall come to pass that we shall not fulfill the lusts of the flesh. And the reason following in the 17 ^th verse, doth more confirm, that the flesh is tamed and bridled of the spirit, as of the contrary: because contraries are expelled and cured by contraries, By this it appears, that the later reading is most fit to the sense of the Apostle; and so is it best approved of by learned and judicious Authors. The end or event of that combat is described in these words, and these two are contrary, that ye cannot do the things that ye would: which if it be referred to the words immediately going before, then it may be interpreted of the will regenerate and unregenerate, which mutually lust one against another, and hinder each other that they cannot do what they would. But if it be referred to the exhortation before-going, then it must necessarily be understood of the regenerate power of the soul, which doth curb and bridle the desires of the flesh, that they break not forth into action. This sense the scope of the Apostle, and the reason alleged by him, doth evidently require: For how doth it follow from the contrariety between the flesh and the spirit, that we shall not follow the lusts of the flesh, if we walk in the Spirit, unless in event the spirit get the victory? Touching the prevailing of the spirit these rules are to be observed. 1. The spirit prevails not in one instant, but in the general whole course of a man's life. So the Apostle John saith, He that is born of God sinneth not, for he preserveth himself: the grace of God in his heart ordinarily prevailing in him. And Paul makes it the property of the regenerate man, to walk according to the spirit, which is not now and then to make a step forward, but to keep his ordinary course in the way of godliness. As in going from Barwicke to London, it may be, a man now and then will go amiss: but he speedily returns to the way again, and his general course shall be right. The man that is led by the spirit doth for the most part walk in the perfect undefiled way, though now and then he may go astray, and slip aside. 2. The spirit prevails not without much striving, resistance, pain and difficulty. This conflict of the regenerate resembleth the practice of a sick man, who being recovered of some grievous disease, walks a turn or twain about his chamber, saying, ah, I would fain walk up and down, but I cannot: meaning, not that he cannot walk at all, but signifying that he cannot walk as h • would, being soon wearied through faintness. The graces of the spirit be imperfect in degree, as is the strength of the sick person, which causeth wearisomeness in the Christian course. The effect of this weakness is, that it stirreth up earnest longings and desires of more perfect recovery and fuller strength: for as the feeling of bodily weariness causeth desire of perfect health and ability to stir with more ease and speed; so doth the sense of spiritual infirmity. 3. This prevailing of the spirit, causeth not that all concupiscence doth utterly cease, or is altogether extinguished in the faithful, that none vex or trouble them: but that it exercise not dominion over them, and draw them at pleasure whether it will. The Apostle saith not, the lusts of the flesh shall not entice, annoy or trouble you; but ye shall not be in subjection unto it, it shall not hale and draw you to fulfill the desires of it, it shall not tyrannize in you, as it doth over the unregenerate. The power of corruption is abated by little and little through the prevailing of the spirit: but corruption doth still abide, and the motions of it will still arise in the soul, so long as we live in this world. 4. This prevailing is not without some foyls, when God is pleased to leave them to themselves, that they might know what is in them; or the temptation rusheth violently upon them before they be aware; or else they grow weary of the fight, and cast down their weapons. This happeneth through the ignorance, infirmity, negligence, and sometimes security of the best of God's servants that live in this world. The best learned are ignorant of many things, know nothing for measure as they ought: and experience witnesseth, that many things fall out of our minds by temptation, and come into forgetfulness, which would have been of great use then, and were known before. Besides, whatsoever we are, we are imperfect; hard and slow to understand, apt and prone to forget, slack heavy and weak in will, changeable and uncertain in affections, in all which, imbred pravity doth cause, that in this mortal body we carry about with us daily an army of vices, with which we must Conflict at all times in every moment. But in what things soever we are imperfect, in them also we are weak. Therefore when we cannot be sufficiently attent amidst these wars, nor sufficiently fenced for all purposes, we must needs fall sometimes, nor can the occasions of sin that creep suddenly upon us, altogether be prevented, and wholly overcome. But if by the corrupt disposition of nature we commit so many things not well, what shall be done when force of temptation, and vehement motion of passions shall be added to it? What servant of God is there living upon earth, who doth not feel the motions of the flesh urging to that which is evil, and forcing him to complain? O miserable man that I am! Who is not interrupted in his best duties with vain, unseasonable, roving thoughts; base, filthy and wicked? Who is not hindered with unbelief, clogged with sloth, deadness, hardness of heart; distracted with vain pleasures and worldly cares? Who do not run into no small offenses, being darkened with the clouds of ignorance? Who doth not offend in many things every day by negligence, sloth, idleness, disregard and want of watchfulness, of which he repents at evening, and in which there is cause he should repent again in the morning? Yea, no doubt some deal more boldly, and by reason of infirmity presume of infirmity, and grow too indulgent to themselves in many things because they are weak. Certainly as it happeneth in a civil Common-wealth the Kingdom standing, that some parts are molested by in-rodes and incursions of the enemies, and can hardly fortify themselves so strongly, that they should not be compelled to bear spoils and robberies with their great damage: so it falleth out in our spiritual state, the Kingdom of Christ being confirmed in us, that to our great loss we suffer the invasion of the enemy. Thus we may see some faithful men to be overgrown with earthlimindedness, rusted with idleness, carried away with vanity, puffed up with pride, distempered with anger, inclined to rash censuring. And which is more to be lamented, sometimes through heedlesseness, security and presumption, the godly are overtaken and fall into some gross or notorious offenses. In this case, the spirit for the time being vanquished and subdued by the flesh, not quite extinguished, the man regenerate is like a Soldier, that with a blow hath his brain-pan cracked, so as he lies groveling astonished, not able to fight: or like him that hath a fit of the falling-sickness, who for a time lies like a dead man. How far the Child of God may fall, is to be handled in more fit place hereafter: here it is sufficient to note, that a man soundly regenerate and born anew, can never sin so as to be wholly cut off from Christ. In respect of inward comfort, fellow ship and communion he may be cut off from Christ, but not in respect of union and conjunction with him. A man's arm taken with the dead palsy, hangs by, and receives no heat, life or sense, from the rest of the members, or from the head, yet for all this it remains still united and coupled to the body, and may again be recovered by Plaisters and Physic: so after a grievous fall the Child of God feels no inward peace and comfort, but is smitten in conscience with the trembling of a spiritual palsy for his offense: and yet indeed still remains before God a member of Christ in respect of conjunction with him, and shall be restored to his former estate after serious repentance. When the Believer falleth into gross notorious sin, he is not cast from the state of justification and adoption, the seed of grace perisheth not utterly, faith is not clean extinguished: but for the present he hath cast himself into a damnable condition, lieth under the Fatherly wrath of God, and hath made himself unapt immediately to enter into the Kingdom of Heaven. Immediately unapt, I say, for God hath instituted this order, that the act of repentance should go before the benefit of pardon; and in his holy Word ordained, that no unclean thing should enter into the Kingdom of Heaven. Nor is this Doctrine any way prejudicial to the grace of God, as if the flesh were stronger than the spirit. For the grace of God shall certainly uphold and lead the Elect and faithful to the participation of eternal life, in which work the Lord doth take away all will of actual resisting his blessed Spirit: but the principal acts without which the salvation of the Elect cannot stand, must be distinguished from other subsequent acts in themselves not absolutely necessary to salvation, as to avoid this or that sin, to omit the doing of this or that particular good. For the producing of the former, grace doth so work, that it gives to the Elect in due time both to be able, and to will and to do: to the other the guidance of the Spirit is not wanting to us, but we may be and are oft wanting to the grace of God. The Spirit is able to sanctify us throughout, and to uphold us from falling; but he worketh as he pleaseth, not as he is able; as he knows it to be for the glory of God, and the good of the Elect, not ever to the producing of this or that particular good, or the hindering of this or that particular evil: because the Lord in his infinite wisdom knows it not to be expedient. Besides, God is not wanting to us in anything necessary to salvation, or that he hath promised in the Covenant of grace: but when we are foiled, we are wanting to ourselves, and must bear the blame of our transgression. But what we do evilly, that God ordereth by his surpassing wisdom to a most excellent end. For God permits these foils for weighty causes: First, That men might be abased and confounded in themselves with the consideration of their vile natures, and learn not to swell with pride; because of God's grace. Paul saith, that after he had been wrapped up into the third Heaven, the messenger of Satan was sent to buffet him, and (as we say) to beat him black and blew, that he might not be exalted out of measure. Secondly, That we may learn to deny ourselves, and cleave unto the Lord from the bottom of our hearts. Paul saith, that he was sick to death, that he might not trust in himself, but in God who raiseth the dead The effects following upon the foils of the part regenerate are these. First, Unfeigned and bitter sorrow for our slips and falls. Of this we have example in the Church, who finding her failings and falls into sin, pitifully complaineth and crieth out unto God for help. O Lord, why hast thou made us to err from thy ways? And hardened our hearts from thy fear? Return for thy servants sake; the Tribes of thine Inheritance. Secondly, An earnest and vehement desire to be freed from the slavery of sin, and to serve the Lord in the duties of holiness and righteousness. For as the needle in the Dial which is touched with a Loadstone may by a forcible motion turn and wind to and fro, but will never stand fixed and steadfast till it bend unto its own proper point: so the heart of the regenerate touched with God's Spirit, howsoever through the violence of the flesh, and strength of Satan's temptations, it may be averted from God, and turn this way and that way after the vanities of this world, yet it never resteth till it be again returned and inclined towards him, from whom it had first motion and being. Thirdly, There followeth an uncessant care to use all means for the increase of grace, and to take all opportunities to subdue and crucify the flesh; As Soldiers that have once felt the force of enemies, do labor afterwards to withstand their fury by taking all occasions and advantages to weaken their might and power. The fourth Rule is, That the Spirit doth get full Victory at the end of man's life: For then the flesh is utterly abolished, and sanctification accomplished: because no unclean thing can enter into the Kingdom of Heaven.

Q. What means must be used for the weakening of the flesh?

A. 1. We must not feed our flesh with sinful pleasures and carnal delights, nor give it ease and contentment by satisfying and glutting it with all worldly superfluities, ease and delicacy, immoderate use of lawful recreations and voluptuous delights. For though this might go for good policy between Nation and Nation, to help forward their enemy in their voluptuous delights, because hereby they are weakened and made effeminate; yet it is not so in this conflict with the flesh, seeing the more it is effeminated and pampered with carnal delights, the more it is strengthened against the spirit. To feed often liberally, not refraining anything to which ones appetite leadeth, to be gratifying carnal desire, now with one thing, now with another, alas, what doth it? It distempereth the flesh with lust, it doth make the very soul fleshly affected, it indisposeth us to those exercises which are performed by the mind; it makes us fit to be kindled with anger or any such like passion. Finally, it taketh up the mind with thought what it shall next be served with in this kind. 2. By all holy means we must restrain and withhold from the flesh whatsoever might nourish, stir up, or strengthen sin. For example, we must use our best endeavor to shut forth of the mind all sinful cogitations, vain imaginations, wicked deliberations, ungodly counsels, pernicious errors, false opinions, the delightful remembrance of sinful pleasures. We must preserve our hearts from all unlawful lusts, wicked desires, unruly passions, and ungodly affections, especially from covetuousness, ambition and carnal voluptuousness. We must preserve our tongues from all corrupt communication, our eyes from wanton and wicked objects, our ears from dishonest and ungodly discourses, and our mind and body from sloth, idleness, excessive delight and looseness. Finally, We must not fulfill our inordinate desires in things lawful, but cross and curb them; as David would not drink of the waters of Bethel, which he so wonderfully desired. But if we cannot prevent the rising of evil thoughts and corrupt motions, then it must be our wisdom to quench them with all speed, and to watch against all things that might kindle and enflame them; specially we must wat • h over our senses, which being the gates of our souls, do either let in or keep out friends and enemies. 3. The flesh must be resisted in the first beginnings of sin, and in all occasions which it taketh. If we give sin an inch, it will take an ell; it knoweth better how not to begin, than having begun to make an end. Give the waters no passage. It is most safe to encounter the enemy before he hath set foot upon our borders; or if he have made entrance before we were aware, to drive him out before he be entrenched. And as we must resist the first motions, so must we shun all occasions of sin. He that feareth death, if he be wise, he will not drink poison, nor thrust himself into needless and dangerous quarrels, nor expose his person to any perils which threaten destruction. He that would preserve his riches which he loveth, will not entertain occasions of needless expenses, much less suffer his doors to stand wide open in the night, or invite known thieves to lodge with him. 4. We must neglect no sin, as though we were in no danger of falling into it, nor esteem any sin so small as that we may willingly or negligently commit it. We are prone to all sin, if God leave us to ourselves: and the hurt of the least sin is exceeding dangerous. The smallest sin is an aversion from God, the transgression of his law, the violater of his justice; it defileth the soul, woundeth conscience, weakeneth the power of grace, grieveth the Spirit, hardeneth the heart, makes entrance for greater, and disinableth to fight manfully against the most notorious offenses. And here let us be warned, that we excuse not ourselves in any slip or oversight, though it appear little or small: for sin will harbor where it is defended and countenanced. And if we plead for it by way of excusing, we cannot set against it in good earnest, nor will slight dislike be of force to keep it under. 5. Our mortification must be without stint or restraint, extending itself in respect of the object, unto all our lusts, and not unto some only; in respect of the time it must be continual, even to the very end of our lives; and in respect of degree, we must not content ourselves to have overcome and mortified all our sinful lusts in some small measure, but we must labor and strive after perfection.

Q. What means must be used for the cheering and strengthening of the Spirit unto this Conflict?

A. 1. We must earnestly desire to have the spirit more strengthened, and the gifts and graces thereof enlarged and multiplied. For as we have God's Promise, that if wanting the Spirit, we do desire and pray for it, he will give him unto us: so also when having it, we desire to have all graces increased, the Lord will satisfy our desires. 2. We must nourish the good motions of the Spirit, neither quenching them, nor delaying to practice them. For it much cheereth and delighteth this heavenly Counselor, when as we hearken to his Counsels, and be advised by him in our courses. 3. Serious care to maintain peace with God, is a special means to strengthen the Spirit. For if God be offended how shall his Spirit be well pleased with us? How shall he be willing to renew our strength? to send unto us new supplies of his graces, and to assist us against our spiritual enemies? 4. Continuall exercise is necessary to preserve and strengthen the graces of the Spirit. We find by experience that the sight is bettered by seeing, and much weakened when it is deprived of fit objects. The habitual memory is much strengthened by the practical, and made feeble and unfaithful when as it hath no exercise or employment. Sloth and remisseness is a great enemy to bodily health and thrift; so is it to spiritual growth and increase; Use grace, and increase in grace. Husband thy stock, and thy store shall be multiplied. (Other means I will spare to mention at this present, because they come to be handled in their place hereafter.)

Q What are the Effects of this Combat?

A. 1. From this Conflict between the flesh and the spirit, arising from the imperfection of our regeneration, this effect is wrought and caused in the man regenerate, that he can neither perfectly will good, nor hate evil. For when the will, as it is regenerate, would do that which is good, or avoid and shun that which is evil, that part which remaineth unregenerate struggleth and hindereth, and when this would embrace the evil or refuse the good, the regenerate part resisteth and opposeth. 2. The best acts of the regenerate fall short of perfection required: for the action cannot exceed the habit from which it springeth: if the one be defective, the other is faulty. The cause of works in man are the mind, will and affections sanctified: in which the flesh and the spirit are mixed together: therefore works of grace, even the best of them, are mixed works, partly holy, partly sinful. If any reply, that good works are the works of the holy Spirit, and for that cause perfectly righteous. I answer, it is true indeed, they come from the Holy Ghost that cannot sin, but not only or immediately, for they come from the mind and will of man, which are regenerate only in part, and have much of the old man remaining in them, and thereupon must nee • s infuse some uncleanness into the effects produced by them. 3. The regenerate cannot do the evil which the flesh lusteth after. First, He cannot commit sin at what time soever the flesh would. He that is born of God sinneth not, neither can he sin, because he is born of God. This Joseph intimateth in his denial of the wicked suit which his Mistress made unto him: Hew can I do this great wickedness and sin against God? And what restrained him? surely the fear of God and his holy Spirit, which would not suffer him to fall into so great wickedness. Secondly, He cannot commit sin as the wicked do with full, entire, perfect resolution: for sin being deposed from its regency, cannot reign and rule in the whole man as in times past. So much grace as is wrought in the mind, will, affections; so much is abated proportionally of the strength of the flesh. But some Divines do use this distinction, that the full will to sin may be understood two ways. For either it is so expounded as when it is said the whole World, and so the whole man, lieth in sin, and the whole will is addicted to nothing but sin; or that it should be carried with all its force into this or that act of sin, without any reluctancy and resistance. In the former sense the regenerate cannot sin with full consent: but in the latter they may, not only in lesser, but even in greater trespasses, that for the time there be felt no resistance. Thirdly, He cannot walk in the way of sinners, but propoundeth unto himself to worship God in holiness and righteousness; in which course though sometime he slippeth and falleth, yet by the grace of the Spirit he recovereth again, and returneth into the right way. Fourthly, By reason of this Conflict the man regenerate cannot do the good the Spirit willeth, nor yield that perfect obedience to the Law of God which it requireth and he desireth. For when he would run the Christian race, the sin that compasseth him doth cling about his neck, and either maketh him for weariness to sit down, or to run forward slowly and with great difficulty. It is true, that in this Conflict the flesh doth not wholly hinder and withdraw the regenerate man from performing of his duty, nor alienate his mind and heart from the study and embracing of goodness and righteousness, but yet still it endeavoreth to do it; and though it cannot make him to stand still or turn back again, yet like an heavy burden it presseth him down, and hindereth him in his journey. The consideration whereof should move every Christian to be humbled in the sight of his own frailty, wants and imperfections, to deny himself and his own righteousness, that he may wholly rest upon the grace and mercy of God in Jesus Christ. It should also move us to watch and pray; to mourn for remainders of sin that war within us, and strive forward towards perfection; to lift up the feeble hands that hang down, and to work out our salvation with fear and trembling.

Q What are the Properties of this Combat?

A. 1. This Combat is against the root of evil and the first motions of it, not only against notorious sins or the gross outward acts. 2. It is continual in the whole course of the regenerate man's life, though it be less sensible at one t •• e then at another. 3. In this Conflict the Spirit is the Conqueror and doth prevail; as hath been shown.

CHAP. I. Divers Reasons to persuade us to govern our Tongue aright. The spring, or root of a well ordered Tongue. That no man of himself is able to govern his Tongue aright.

I Should now come to Treat of the right ordering of the outward man, but I shall speak only to the Government of the Tongue, because he that can govern his Tongue, will be able to bridle his whole body, Jam. 3.2. And to order his conversation aright.

Q. Why is the Tongue to be governed aright?

A. God requireth it, and so bindeth us to this duty upon our allegiance unto him; according to that of the Psalmist, Keep thy Tongue from evil, and thy lips from speaking guile; Where is required not only that we do not speak evil, but that we keep our Tongues under a narrow watch, that we do not speak it The Reasons to force this duty are many. 1. The Tongue is of great power and potency to draw us to good or evil, life or death, according to that of the wise man, Death and life are in the power of the Tongue, and they that love it shall eat the fruit thereof. It is a tree of life to them that use it well: a tree of death to them that abuse it. It is fitly compared to the gates of a besieged City, whose safety or destruction stands much in their careful or loose custody. As a Master of the Family calls upon his Servants to look well to the fire: so doth Solomon to keep the Tongue. In regard whereof he saith in another place, that he who keepeth his mouth, keepeth his life: but he that openeth wide his lips shall have destruction: And again, Who so keepeth his mouth and his Tongue, keepeth his soul from troubles. 2. The malitiousness of this little member should make us to watch over it with great care, for as the Psalmist, and the Apostle Paul, describe the effects and fruits of it. It deviseth mischief, and like a sharp razor worketh deceitfully; It speaketh deceit, and loveth to lie rather then to speak righteousness; It delighteth in devouring words, it cutteth as a sword, and the poison of Asps is under the lips. So the Apostle James telleth us, that the Tongue as much needeth restraint, as an unruly Horse the bridle; and compareth it to the Helm of a Ship which being little turneth about the whole body, and to a fire inflamed by hell, and setting on fire a whole world with wickedness. A man of an evil Tongue, is a Beast in the form of a man; for his Tongue is the Tongue of a Serpent, under wh • ch lieth nothing but venom and poison: nay, he is worse then a Serpent: for it cannot hurt, unless it be present to see a man, or to bite him, or to strike him with his tail: but he which hath not the rule of his Tongue, hurteth men as well absent as present; neither Sea nor Land nor anything can hinder him. Against the biting of a Sycophant there is no remedy, but prayer to God to be del ••• red from it. 3. The gift of speech is a rare and wonderful blessing, of great •• cellency and use, above all that we are able to comprehend: The Tongue is the glory of man, ordained to celeberate and set forth the praises of God. Therefore we shall be inexcusable, if we abuse an Instrument of such price and worth to vanity and sin. 4. A good man cannot be an evil speaker; he walks not wisely, that talks not wisely; neither may he be accounted an honest man in heart or life, that is an evil man in speech. If God make us new creatures, he gives us new Tongues, and if he turn the people to him by true repentance, he doth return unto them a pure language. If a man seem to be religious, and restrain not his Tongue, he deceiveth himself, and his religion is in vain. The Tongue, what is it but the interpreter of the heart? if it be vain and idle, the heart is barren and empty of a better matter. The Tongue of the Just is as choice silver, because his heart is precious; but the heart of the wicked is little worth, and his Tongue is dross, vain or hurtful. Out of the abundance of the heart the mouth speaketh. The carnal man's words are much after the humor and infection of his mind. Hereunto may be added, that the wicked are described by their false, deceitful, pernicious Tongue. 5. Gratious speech is one argument of a good heart, as a clear stream of a pure Fountain. The mouth of the Just bringeth forth wisdom. This is one commendation that is given of the virtuous woman, She openeth her mouth with wisdom, and under her Tongue is the law of kindness. And which is yet more, the Apostle makes Christian perfection to consist in the well ordering of the Tongue. If any man offend not in Word, the same is a perfect man, and is able to bridle the whole body. 6. Watching of good speech keeps out evil, which ingendereth to evil. I said, I will take heed to my ways, that I offend not with my Tongue; I will keep my mouth bridled, while the wicked is in my sight. 7. Great is the benefit of a well ordered Tongue: It is compared to a Well of living Water, to refined Silver, to a Tree of life, to an wholesome medicine. The profit of it reacheth to many others, but the refreshing and comfort returns into a man's own bosom. Trees bring forth fruit for others, not for themselves: but he that useth his Tongue and speech lawfully, shall reap the fruit which he beareth. Trees are often planted and dressed by one, when another enjoyeth the fruit: but he that governeth his Tongue well, shall possess that fruit which none can take from him. Trees bring forth fruit once in the year: but the due use of the Tongue is continually fruitful, for the comfort of him that useth it. The fruit of Trees is one and the same: but the fruit of the Tongue rightly exercised is diverse, amongst which the special is Eternal Life. 8. The moderating of the Tongue is a matter of great difficulty. James saith, The nature of Beasts and of Birds, and of creeping things, is tamed, and hath been tamed of mankind: but the Tongue can no man tame, it is an unruly evil. Pambu • , one without learning, came to a certain man to be taught a Psalm, who when he had heard the first Verse of the 39 Psalm, I said, I will keep my ways that I offend not in my Tongue, would not suffer the next Verse to be read, saying, this Verse is enough, if I could practice it: And when his Teacher blamed him, because he saw him not in six months after, he answered, that he had not yet done the Verse. And one that knew him many years after, asked him whether he had yet learned the Verse, I am forty years old (saith he) and have not yet learned to fulfill it. Now then, the harder it is to rule the Tongue, the more care is to be had therein. 9. What light account soever men make of their speeches, they must give a reckoning of them before the Tribunal Seat of God. Thou sittest and speakest against thy Brother: thou slanderest thine own Mothers Son. These things hast thou done, and I kept silence: thou thoughtest that I was altogether such a one as thyself: but I will reprove thee, and set them in order before thine eyes. Every idle word that men shall speak, they shall give account thereof in the day of Judgment. Enoch, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his Saints, to execute judgment upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodlily committed, and of all their hard speeches which ungodly sinners have spoken against him.

Q. What is the spring or root of a well-ordered Tongue?

A. An heart pure, just, gracious, and well-seasoned, stored with wisdom, and replenished with mildness. Such as the heart is, such must the speech be, sound or rotten, according to the quality of the Fountain whence it riseth. The heart of the wise guideth his mouth wisely. If the heart endite a good matter, the Tongue will be the pen of a ready Writer. The mouth of the righteous speaketh wisdom, and his Tongue talketh of judgment. The Law of his God is in his heart. In the lips of of him that hath understanding wisdom is found: but a rod is for the back of him that is void of understanding. Wise men lay up knowledge. What Treasure men store up in their Chests, that they bring forth as occasion requireth. He that hath filled his Granaries with Corn, may fetch thence for use at pleasure: if wisdom dwell in the heart, it will appear in the speech. The wise in heart shall be called prudent, and the sweetness of the lips increaseth learning. He that hath knowledge spareth his words: and a man of cool spirit is of excellent understanding.

Q. Is any man able of himself to order his tongue aright?

A. Not of himself without the special grace of God. David purposed that his tongue should not offend; but when the fire kindled, he spake unadvisedly. The preparations of the heart in man, and the answer of the tongue is from the Lord. And this is manifest by the prayers of the Saints, asking of God the opening of their mouths, that they might be able to utter the mysteries of godliness as became them, and entreating him to destroy and divide the tongues of the wicked. Whence we learn two things; First, That we are wisely to consider and premeditate what we are to speak The heart of the righteous studieth to answer. We may not rashly pour forth whatsoever comes into the thought: but seriously ponder what doth proceed from us. Secondly, It is not for us to trust in our wisdom and discretion, as if we had ability to open our mouths as we ought: but God is to be sought unto by earnest and hearty prayer, that he would direct and guide us by his blessed Spirit. Man must first be able and careful to talk with God, before he can be able wisely to talk with man. For this cause when men are to have communication one with another, they are first of all to be careful that they often make their prayers to God, that he would guid and bless them in their speeches, as David did, Set a watch, O Lord, before my mouth, and keep the door of my lips. And again, O Lord, open thou my lips, and my mouth shall show forth thy praise. Where we may see, that the mouth is as it were locked up from speaking any good thing, until the Lord open it.

CHAP. II. Showing, 1. Wherein the right government of the Tongue consists. What the Matter and Manner of our Speech must be; as also the Season, Measure, and End thereof; together with the course that a Christian should take to prevent rash and hasty Speeches. 2. Of holy Silence: Reasons to persuade thereunto: The Cause, and kinds of lawful Silence, and what things are to be concealed. The Persons before whom Silence is to be used, with divers Rules to be observed therein.

Question. WHerein stands the right government of the Tongue?

A. 1. In holy Speech. 2. In seasonable, wise befitting silence.

Q. What things are to be observed in Speech?

A. The matter, manner, season, measure, and end.

Q. What must be the Matter of our Speech?

A. In general the Matter of our Speech must be lawful, good, honest and wholesome, not vain, superfluous or sinful. Let your speech be always with grace, seasoned with salt. But fornication and all uncleanness or covetousness, let it not once be named amongst you, as becometh Saints: Neither filthiness, nor foolish talking, nor jesting, which are not convenient. Of every idle word that men shall speak, they must give an account at the day of judgment. And the rule is here general, that it is a point of wisdom to make choice of the best matters to be the object of our communication, matters of religion, faith, hope, repentance, sanctification, the privileges of a Christian, and the way to salvation. Of things left to free election, what wise man will not prefer the most excellent, useful and comfortable? More particularly, the matter of our Speech is either concerning God and his works, our neighbor and things pertaining to him, and our persons and occasions. God hath made known his Name that we might publish his praise, and talk of his wondrous works. He established a Testimony in Jacob, and appointed a Law in Israel, which he commanded our fathers, that they should make them known to their children; that the generation to come might know them. And Christians are commanded to exhort, admonish, r • buke, comfort and build up one another in their most holy faith; which they cannot do, unless they speak one to another, to encourage in grace and godliness. But these caveats must be remembered: First, That the honorable titles of the glorious God be never taken into our mouths, unless it be upon a weighty and just occasion, that glory may redound to him thereby: At which time we should find our hearts lively affected with due consideration of that great Majesty before whom we speak, whose glorious and fearful Name we mention. The precept is, Thou shalt not defile the Name of the Lord, but fear his glorious Name. But the Name of God is polluted, when it is tossed to and fro in men's ordinary speech, without due respect of his incomprehensible greatness. Secondly, If the matter of our speech concern the person of our brother, the rule is, to speak of the good thou knowest by him, readily, truly, cheerfully, behind his back rather than in his presence, and that indifferently, whet • er he be friend or fo; as S ^t John writeth of Demetrius; Demetrius (saith he) hath good report of all men, and of the truth itself: yea, and we ourselves bear record, and ye know that our testimony is true. But of evil, whether it be infirmity or gross sin, saying or deed, we must not speak without a calling, without grief, according to our knowledge; not by hear-say, and that as little as may be. Warne them that they speak evil of no man, but be soft, and showing all meekness to all men. When we are lawfully called before a Magistrate to bear witness of the truth, we may testify our knowledge; when hurt or danger may arise to others by evil, if it be not prevented, we may wisely intimate our knowledge; when the evil is common and notorious we may complain to them that have authority to redress it, that further mischief might be prevented: In these and such like cases it is lawful to speak of the evil which we know by our neighbor, but not otherwise. To this end they of the house of Chloe certified Paul of the disorders in Corinth. Joseph informed his Father of the evil carriage of his brethren, which brought an ill report upon them. Elisha revealed the secrets of the King of Syria. But upon no occasion, without a just calling, to uncover the nakedness of our Brethren, (as Cain did his Fathers,) is a thing very unlawful, marvelous pernicious. The root of it, self-love, or self-admiration; the effect is hatred and contention. He that is an admirer of himself, desirous of vain-glory, laboreth to rear his own praise out of the ashes of another man's disgrace. And by the just judgment of God, when men take liberty to talk broadly of other men's courses, acts, and manner of living, they run into hatred and contempt: For what is spoken, by one means or other cometh to be known, and then, what heart-burnings and secret boilings of passions may we see amongst Brethren? Concerning things that are secret in our neighbor, we are not to be suspicious, but either to suspend both speech and judgment, or to construe all things in the best sense. Judge nothing before the time, until the Lord come, who will lighten things that are hid in darkness, and make the counsels of the heart manifest. Love suspecteth no evil. As for sins in our neighbor, we must deal plainly and truly with him. Thou shalt not hate thy Brother, but shalt plainly rebuke him, and not suffer his sin upon him; that is, thou shalt freely and soundly rebuke him with conviction of Arguments, showing what is right, and reselling the contrary. If thy Brother sin against thee, reprove him, and if he repent, forgive him. This David desired, saying, Let the just smite me, let him rebuke me: and it is the means both to nourish love amongst the wise, and to increase knowledge among the prudent, and to procure a good blessing. 3. If the matter of our speech concern ourselves, it must be modest without vanity or boasting. Let another man praise thee, and not thine own lips. Nay, we should rather extenuate and lessen the good in us, if we must needs speak of it, as Paul, I am the least of the Apostles. It is a very unseemly thing for a man to applaud his own doing, seeing to seek praise from others is damnable, and worthily taxed of our Savior in the Pharisees: much more absurd it is to give commendations of himself vauntingly, and to sound out his own praises. We say of them (that commend their own course,) by way of reproof, He dwelleth by ill neighbors. Nevertheless it is necessary for a man in some cases to testify his graces and his actions: as in defense of his innocence, when he is unjustly traduced, as Paul was: or when the hiding or concealing of ones goodness, may • urn to the hindrance of the truth, or to the hurt of the Church, or impairing of God's glory. Again, a Christian is not to dispraise himself or speak of things tending to his disgrace, unless the glory of God, the edification of the godly, and the satisfaction of the Church and Congregation require it.

Q. What ought to be the manner of our speech?

A. In general it must be gracious, and powdered with salt; It must proceed from grace in the heart: the matter or subject must be good and wholesome; and the manner of speech, such as may picture and paint forth the graces of the mind: for speech is the very Image of the heart. And by this it appeareth, that no vice can be named but with disliking. More particularly. 1. It must be in faith, that what is spoken be known to be a thing both just and lawful to be spoken, and that we be affected according as the nature of the thing requireth. As in mentioning the Titles of God, we must exercise faith to believe what they import, and be affected with fear, reverence, love and confidence in the living God before whom we stand. The like may be said of the works of God, his mercies, judgments, favors or chastisements wherewith he doth bless or correct the sons of men. 2. It must be in wisdom and discretion, that is, it must issue from a wise and understanding heart, duly considering what and how to speak, that it may turn to the profit of him that speaketh, and them that hear. The mouth of the wise bringeth forth wisdom. The heart of the wise teacheth his mouth, and addeth learning unto his lips. As he looketh on his meat before he eateth: so he pondereth the matter of his words before he speaketh. The mind is the guid of the Tongue: therefore premeditation and good advice must go before words. The Tongue is the Messenger of the heart, and therefore as oft as we speak without meditation, so oft the Messenger runneth without his errand. S ^t James requireth that men should be slow to speak, and swift to hear. Solomon saith, He that answereth a matter before he hear it, it is folly and shame unto him. 3. Our speech must be faithful. This is always required in all our Doctrines, Accusations, Defences, Testimonies, Promises, Bargaines, Counsels, Relations. Three things are implied herein. 1. Truth, whereby a man speaketh as he knoweth things to be, or according to the trule of truth. It is made the note of a righteous man, to speak the truth from the heart, and they that deal truly are the Lord's delight. Speak ye every man the truth to his neighbor. Wherefore putting away lying, speak every man truth with his neighbor. The end of all good ends, the glory of God, cannot privilege any man's lie. The friends of Job disputed against him, though ignorantly, thinking him to be an Hypocrite; and their whole scope was to magnify the justice of God upon him: but Job, holding nothing to be more dishonorable to God then to plead for him by a lie, stands at defiance with them that sought to plead after that manner; answering with detestation of that error, Will you speak wickedly for God; and talk deceitfully for him? Will you accept his person? Will you yet contend for God? Do you so mock him? Shall not his excellency make you afraid? What refutation can be more emphatical, or yet more just? for it is written, It is impossible for God to lie; and as impossible must we think it, for God to approve or justify any lie, how much less willful lying? If the verity of God (saith the Apostle) hath more abounded through my lie unto his glory; Why yet am I also judged as a sinner? And not rather as we be slanderously reported, and as some affirm that we say, Let us do evil, that good may come; whose damnation is just. The Argument of the Apostle is this: though it be most in the verity of God, that man's unrighteousness (as for example a lie,) doth redound to the glory of God's grace in pardoning of the same unrighteousness of man by Jesus Christ, according to the truth of the Gospel of remission of sin: yet God forbid that any man should therefore multiply unrighteousness in sinning (as for example lying) that God's glory might be magnified in forgiving. Showing that it were blasphemy to teach that it is lawful for any to lie, although it would establish and advance the glory of God in that wherein God is most glorified, even the glory of his grace in pardoning sin by Jesus Christ. I love the truth, saith he in the Comicall Poet, I would have the truth told me. 2. Sincerity, which is a virtue, whereby we deal plainly, and speak according to the conceit of the mind without deceit or doubling. Words are signs of things, and notes of the sense of our mind. As the conceits of the mind must consent with the truth of the thing: so must the words of our mouth with the conceits of the mind. He that speaketh otherwise then the thing is, telleth an untruth; and he that speaketh a thing contrary to his mind, useth deceit. He that hath a froward heart, findeth no good; and he that hath a perverse Tongue, falleth into mischief. 3. Constancy or fidelity in all our lawful sayings and promises. When I therefore was thus minded, did I use lightness? Or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay? 4. A fourth virtue required in speech is reverence to God and man. Reverence to God is when we so speak of God, his Word, Titles and Works, that we show reverence ourselves, and move reverence in others. If thou wilt not keep (saith the Lord) and do all the words of his Law [that are written in this Book] and fear the glorious and fearful Name of the Lord thy God, then the Lord will make thy plagues wonderful. Reverence to man is, either because he is created after the Image of God, or because he is above us in age, gifts, authority: in which respect we must give fit speeches to all men, and use due titles of reverence to our superiors. Sarah is commended in Scripture for obeying her Husband, and calling him sir. Luke writing to Theophilus dignifieth him with the title of most excellent; Paul pleading before the Governor, calleth him most Noble Festus. A wicked man may be outwardly honorable, and thou mayest not rob him without, because he is already robbed within. Thou mayest cast him down from spiritual judgments, but not degrade him from his temporal dignity. 5. Modesty is an Ornament of speech, and must be manifested in sundry Particulars. First, If a man speak anything of himself that sounds to his own commendation, let him alter the person, and speak of himself as of another. I knew a man (saith Paul, speaking of himself) above fourteen years ago, which was taken up into Paradise, and heard words which cannot be spoken. And John saith of himself: when Jesus saw his Mother, and the Disciple whom he loved standing by. Secondly, When a man shall have occasion to speak of his own faults or corruptions, let him speak the uttermost against himself, as Paul called himself the chief of sinners. Thirdly, In mentioning of things which move blushing, we are to use as seemly words as may be chosen. Fourthly, Refuse the excessive and immoderate praises of others. 6. Affableness or meekness is required in comunication, when a man useth courteous and fair speeches. This must be shown in Salutations, Answers, Reproofes. Daily experience can testify that it maketh much for the maintaining of love, to salute kindly and reverently by Name, Profession, Calling or Office, by way of Blessing. Our answers must be soft, that anger be neither kindled nor increased. If we be railed on, our duty is not to rail again, but rather to bless and pray, and either to keep silence or to return a mild and gentle answer. And when a man hath so cleared himself, though his own word in his own behalf take no effect, yet he must patiently commit his cause to God, and rest in the testimony of a good conscience. Our Savior makes answer to clear his innocence, but when that can • ot take place, he keepeth silence and will not speak one word. Reproof must be with meekness and moderation, as Surgeons use to handle limbs that be out of joint. This is done by request, Exhortation insinuating an oblique reproof; parable, joining ourselves with them and in our own person reproving their sins; prevention, wishing that such things be not found among them, testifying our love by some preface that might make way for the kindly receipt of admonition, and praising what is well done. In a word, we must show ourselves affable and gentle towards all men, for nothing is more odious then for a man to show himself harsh to them that sue unto him and desire his fellowship. 7. It must be more earnest, joyful, and comfortable when thou speakest of heavenly things, then of earthly: not jesting, or foolish talking, but rather giving of thanks. 8. Urbanity is a grace of speech very requisite, whereby men in seemly manner use pleasantness in talk for recreation, or for such delight as is joined with profit to themselves and others. Now this mirth must be joined with the fear of God, with compassion and sorrow for God's people in affliction and misery, void of the practice of sin, in itself sparing and moderate. Pleasantness and mirth must be used as sleep and rest, when more grave and serious businesses are dispatched. And if we study to be pleasant, we must endeavor to obtain it by manners, not by quips and taunts. Lastly, Our speech must be seasoned love and regard of our neighbors good name, which is far better to him than great riches.

Q. What is to be noted touching the season of our words?

A. All our words must be seasonable, fitted to the time, place, person, occasion, as well as seasoned. Wisdom will seek a season for good words: for there is a season wherein the prudent will keep silence. Husbandmen observe seasons in sowing, and so must he that looks for an harvest of his speeches. Abigail would not speak to her Husband Nabal in his drunkenness, but when he had slept on his Wine. Every man is not capable of every good speech, nor any man at all times alike. A word spoken in due season, how good is it? The fruit of the most generous Tree is unsavory, if it be not ripe: unseasonable rain doth much hurt, as seasonable doth good: so is the speech, that in itself is good, if it be not fit. Therefore as Solomon saith, A wise man's heart discerneth both time and judgment. A word fitly spoken is like apples of gold in pictures of silver. Two things add grace to our words; the one that they be true, just and discreet; the other that they be opportunely fitted to the circumstances of time, place and person. Thus Paul being at Athens, and seeing an Altar dedicated to the Unknown God, took occasion to inform them in the knowledge of the truth. When Joab perceived the heart of David to be somewhat inclined towards • bsalom his Son, he suborned a wise woman to plead his cause before his Father. To the Jews (saith the Apostle) I became a Jew, that I might gain the Jews: to them that are under the Law, as under the Law, that I might gain th • m that are under the Law. If God open the ear by affliction, it is good to adjoin exhortation, admonition or comfort as occasion shall be offered: for at such times words carry the greatest weight, and sink deepest. If the soul be weary with the burden of sin, and melteth with the apprehension of wrath, it is to be eased with sweet words of consolation. When God vouchsafeth to lade us with undeserved favors, it is a time to speak: because the sense of mercy makes way for good advice and counsel. To meet a man in the heat of his passion with good words, is to meet a Bear robbed of her whelps: but let the passion be calm, and then tell him how disguised and uncovered he was, he will perhaps believe it.

Q. What is to be observed touching the measure of our Speech?

A. 1 We must not speak too little, and omit gracious speeches when occasion is offered; as many dry and barren hearts and mouths, have not a word for God and goodness, that have words enough and more then enough in any other argument; like Idols in good things, that have mouths, and speak not; or as if they were possessed with dumb spirits, and not suffered to speak any good. Tell such a one of a good Farm, or Bargain, or natural things, and they savor and relish them well enough: whereas a good motion strikes them dumb, and makes them as fishes out of their element. 2. Our words must not be t • o many: for in many words are many sins. He that speaketh many words, speaketh either false things or superfluous, or both; as when a River overflows, the water gathereth much slim. A fools voice is known by multitude of words. When a Vessel being smitten makes a great noise, it is a token that it is empty: so the sound of many words is the sign of an empty, vain heart. A fool is full of words. The Gentiles have said that God gave a man one tongue and two ears, that he might hear more and speak less. A fool uttereth all his mind; but a wise man keepeth it in, till afterwards. Seest thou a man hasty in his words, there is more hope of a fool than of him? But if a man speak necessary things, though he continue his speech till midnight, as Paul did, it cannot be called immoderate or superfluous talk: The folly reprehended stands in this, that men lay on more words than the matter requireth; which argueth impotency of mind, and carries a show or demonstration of passion, and excess of affection, or pride in speaking.

Q. What must be the end of our Speech?

A. It must tend to edification, to feed many, and minister grace to the hearers. It must bend itself still for God, the defense of good men and actions, and the disgrace of sin. That word is lost, which tends to no good purpose: and better no speech, than to no end. He that commands us in all things great and small to seek the glory of God, will not permit us to speak one word, which aims not at some lawful end, tends not to some good use and profit: And yet many in their light and idle speeches say, Why I hope I do no harm? Yea, but what good doth it? What profiteth not, doth harm, because it is vain and idle, of which thou canst give no good acccount. If a fruitless thought be sin, an unprofitable word much more, which doth not only turn thy heart from God, but corrupt, at least, hinder others, from that which is good.

Q. What course must a Christian take to prevent rash and hasty Speeches?

A. First, He must go to God constantly by prayer, beseeching him to open his lips, and to set a watch before the door of his mouth. Secondly, He must not fail to mourn over his offenses in speech, till he have subdued them, afflicting himself with voluntary sorrow for them in secret. Thirdly, He must truss up the loins of his affections with the girdle of patience and moderation. The Apostle James exhorting to be slow to speak, immediately adjoineth, and slow to wrath. We shall find that not only the wicked, but even the most holy, have broken forth into unadvised speeches, when they have been transported with disordered passions. What should I speak of Rabshakeh, Nabal, Herod? Even Moses and David overcome with anger, Job with grief, Peter with joy, spake things that were not fit, not consonant to the truth. Fourthly, He must resolutely determine to watch over his ways, that he offend not with his Tongue, and by long and serious meditation fortify himself against all occasions of impatience and discontentment, which might move him to break out into inconsiderate speeches. Fifthly, He must learn to be much in thanksgiving, and accustom himself to good words and gracious speeches.

Q What Reasons may persuade to des • ent and holy Silence?

A. Wise and godly silence is as excellent a virtue as holy speech, for which cause, wise consideration must be had, whether the thing which we have in mind be for God's glory and our neighbors good; which done, we are answerably to speak or to be silent. If thou affect the praise of wisdom, seasonable silence is a most wise thing, even a fool, when he holdeth his peace, is wise, and he that shutteth his lips, is esteemed a man of understanding. If thou desire to avoid dangers of body, silence is ever without danger, but through liberty of Tongue many have fallen into most grievous calamities. He that openeth wide his lips shall have destruction. Wilt thou answer wisely? keep silence: silence to wise men is instead of an answer. Answer not a fool according to his folly, lest thou also be like unto him. Wilt thou do that whereof thou shalt have no cause to repent? Be silent, Seldom hath any man cause to repent that he held his peace, but often that he spoke. And why shouldst thou not keep silence, seeing he knoweth not how to speak, who knoweth not how to hold his tongue. They that give themselves to much babbling do incur the crime of folly or evil-speaking; of folly, for no fool can hold his Tongue; of evil-speaking, for they that speak much, speak many things amiss: To say nothing, that they deprive themselves of two special good things, that they neither hear others nor are heard of them. Nor is there cause thou shouldst fear, lest anything through thy silence should be forgotten: for what is concealed may be spoken easily when thou wilt, but what is spoken, cannot be unsaid by any means.

Q. What is the root or cause of silence?

A. Wisdom, modesty, necessity, and patience. Wisdom when we prudently abstain from speech to prevent causeless danger and envy. Modesty when we keep silence, at what time it is not meet for us to speak, either because we are forbidden of our superiors, or by reason of our age and reverence of others, or for some other just cause. Necessity, when we are silent before them, before whom it is not expedient to speak some things, as that which is forbidden of God, or is dangerous and unprofitable, or that which is committed to our trust, and cannot be divulged without hurt to ourselves and others. There is an unadvised openness, against which our Savior by his example arms us: He would not commit himself to some, who are said to believe in him, because he knew what was in man. Patience, when the faithful quietly submit themselves to the good pleasure of God, approving his judgments as just and righteous, and contentedly bear the unjust calumnies of the wicked, neither making answer to their reproaches, nor complaining up and down as do the impatient, and they that study revenge.

Q. What are the kinds of lawful silence?

A. The concealing of truth is either in whole, or in part. In whole, when the speaking of the least word is hurtful: As for example, the Father and Son are both sick at once; the Son dieth first, the Father asketh whether his Son be dead or not; if it be said no, an untruth is told; if yea, then the Fathers grief is increased, and his death hastened: therefore silence is best. In days of persecution holy Martyrs have chosen rather to suffer death, then to reveal their Brethren, that have been of their private assemblies with them. And the rule is general, that Christians are not to reveal their Brethren in affliction, nor to betray them into the hands of persecutors, nor to be compelled thereunto by Oath. The concealing of a thing in part is, when a man speaketh a little of the truth, and concealeth the rest. Which is warranted in all good and lawful proceedings, which manifestly tend to the glory of God. When Samuel is sent to anoint David, the Lord bids him answer to the people of that place, I am come to do sacrifice. When Jeremiah had shown King Zedekiah how he might escape death, then the King said unto him, Let no man know of these words, &c. But if the Princes understand that I have talked with thee, and they come unto thee, and say unto thee, Declare unto us what the King hath said unto thee; Then shalt thou say unto them, I humbly besought the King that he would not cause me to return to Jehonathans house to die there. The like was practiced by Paul, when he perceived that one part of the Assembly were Pharisees, and the other Sadducees, he cried out, Men and Brethren, I am a Pharisee, the Son of a Pharisee.

Q. What things are to be concealed?

A. 1. If any truth be to the hindrance of God's glory, or of the good of our Neighbor, it must be concealed. Thus the disputation of deep Mysteries of faith must be forborne in the presence of them that be not able to bear them. The promises of mercy must not be abused to hearten the oftbinate sinner in his perverseness, nor his judgments to terrify the dejected spirit. 2. If God bring any strange thing to pass, speak not boldly of it, but rather in silence wonder. Job at the consideration of God's Majesty in his works, saith, Behold, I am vile, what shall I answer thee? I will lay my hand upon my mouth. Nadab and Abihu for offering Incense with strange fire, before the Lord, were both destroyed with fire: which being done, Moses told Aaron, that God would be sanctified in them that come near him, and be glorified before all the people: and then the Text saith, but Aaron held his peace. When Peter had taught the Gentiles, and after returned to Jerusalem, they of the Circumcision contended with him: he then rendereth a reason of his fact, which being made, they were silent. And when God's judgments befall men among us, if we speak anything we must judge charitably. Blessed is he that wisely considereth of the poor, the Lord shall deliver him in the time of trouble. 3. Enter not into the secrets of the wicked, but keep close the lawful secrets of thy friend. He that goeth about as a tale-bearer discovereth a secret, but he that is of a faithful heart, concealeth a matter. With him that goeth about as a slanderer, disclosing a secret, and with him that flattereth with his lips, join not thyself. Magistrates must conceal things done in the Senate, especially concerning war, lest they be revealed to the enemy. A Counselor is the heart of the Prince, and a part of his body, and secrecy is the best and safest band of government: Neither can he sustain great matters, to whom it is grievous to keep silence. Amongst the Romans, in so great a number of Senators, there was such silence in their Court, that thou wouldst think, I say not one, but none to have heard, what was committed to the ears of many. Let Ministers conceal the wants and sins that trouble such as are dying, or that are revealed unto them by the penitent that they might receive comfort and refreshing to their conscience. 4. The infirmities and sins of our neighbor are always to be concealed, unless it be in case, that we find ourselves called of God to speak. He that covereth a transgression seeketh love. If God in mercy cover his sins, why shouldst thou reveal them? Solomon saith, It is the glory of a man to pass by an infirmity. More distinctly. 1. If we be ignorant of the offense we must keep silence. For he that doth reprehend or correct another, ought to be certain of the crime. Nor doth it become private men to pry into the actions of others, that they might find matter to reprehend. For as we ought to behave ourselves in giving alms, so also in reprehending our Brethren: But in giving alms we are not bound to inquire into certain men, to whom we might give; if so be we give to them that need our alms, we perform our duty: So also the matter goeth in brotherly correction: although reprehension be a debt, yet it is not a private debt which we owe to any certain person, but public, which we owe to all and everyone; which is to be paid as occasion is offered without inquiry into certain men. 2. Secret sins known to thee only, are to be reprehended by thee in secret; but what thou must do by thyself, thou must not do by another; thou must not divulge his sin, nor accuse him unto others, if it cannot be proved otherwise than by thy testimony alone. He that hath secretly sinned against thee, correct him secretly: for if thou only know it, and thou wilt correct him before others, thou art not so much a corrector, as a betrayer. That of Solomon, Open rebuke is better then secret love, doth not weaken this Rule; for he doth not understand that rebuke which is before witnesses, but that private, whereby a Brother is plainly reprehended before his face, and not in deceit or privily: Not to add, that some Divines think Solomon doth institute comparison betwixt perfidious love and professed hatred, preferring the open rebuke of an enemy before the profession of treacherous love. And as thou mayest not divulge that which is secret, so mayest thou not accuse thy neighbor of what thou canst not prove by other testimony, than thy own: for one witness is no witness. God will not, that credit be given to the testimony of one only. Nevertheless, if we be privy to the purpose or intention of men to commit any wickedness against the Church, Common-wealth, or person of our Neighbor or such like, we are wisely and seasonably to detect it, that it might be prevented. When Paul's Sisters son heard of the conspiracy of those wicked men, that had bound themselves by an Oath, neither to eat nor drink till they had killed Paul, he entered into the Castle, and told Paul: And Paul sent him not to admonish the conspirators, but to inform the Centurion, that by his Authority that bloody counsel might be prevented. Mordechai told Ester, and she King Ahasuerus of the attempt of Bigthan and Teresh against the Kings person. 3. If the guilty person do truly repent, he is not to be reprehended at all, or at least but lightly. For the end of admonition is to call back the wanderer into the right way; if he be already recalled, there is none or little p • ace left for reproof: although the Magistrate for the public good may and ought to correct and punish him. 4. When reproof may more fitly, and with greater fruit be deferred till another time, silence for the present is best. We must never sooth or encourage men in sin, but we may forbear reprehension, if it be for more profit, even to watch a better opportunity. Zeal is indiscreet when it will not wait for seasons and occasions. In many cases we are advised to bear evil men patiently, and not to break out into a fury, if at such times as we would, they cannot break the snares of the Devil: but our patience is to expect, if at any time God will that they may repent, and to watch the season that we might profit them by admonition. Many there are that are impatient of evil men, and drive them away by terror and despite, if they be not presently converted; yet it directly breaks this precept, and shows that they would be Masters and Authors of men's salvation, and not waiters upon God, that only gives the increase. 5. If our hatred against sin proceed from complexion or disposition of nature, not from the work of the spirit, we must first correct our own error, before we open our mouths in rebuke against others. Pity it is to see, that many men's zeal in religion, is rather the motion of their irregular corrupt will, than the powerful operation of grace: which is the cause of many sharp, unseasonable, hot censures and contentions, each one contradicting other according to his humor, and all resisting the motions of the Spirit. Therefore every Christian must be warned not to compare himself with himself, nor to measure himself by himself; for every man is as tall as his own measure: but he must judge himself to find out the exuberant, abounding, reigning complexion, and that being found, he must be far from favoring and defending it in the things of God, which is the usual manner of flesh and blood. But on the contrary, he must suspect and stop himself in that way to which his inclination over-hurries him, and condemn his error when he goes astray, and having condemned it, return back into the true way. Now for direction in this case, it is good to set before our eyes for patterns, both the words and deeds of men truly sanctified, or rather the words and deeds of the Spirit speaking and living in them, even such whose impartial uprightness hath wholly given them up from the flesh to the Spirit. Again, we must remember that the motions of the Spirit are free, universal, and uniform. Every Saint or Son of God, by the aid of the Spirit inwardly freeing him, and outwardly teaching him, must strive to have an universal liberty of soul, free and inclinable to the approving of all truths, and to the love and practice of all goodness. This is the great and glorious Liberty of the Sons of God, and of them alone, that their souls being lifted up from the hinges of the flesh, and new fastened to the Spirit, thereby they have a freedom to move whensoever the Spirit moves, and to love whatsoever the Spirit loves; all truths they gladly receive, all goodness they highly prize and esteem. This then is the thing that we must look unto in ourselves, before we reprehend what is amiss in our Brother, that our disesteem of sin be not measured by our disposition and inclination, but by the truth; else we shall but strive to correct sin with sin, which is unprofitable. And not only so, but it will be hard to keep moderation, when we follow the bent of our complexion, and look more to what is pleasing unto us, than what should please indeed: which in admonition is specially to be looked unto. For the occasion and manner of reproving ofttimes makes the reproof effectual, and an especial part of the manner is this, That it proceed from a visible charity. Splenatick and eager reproofs harden those affections, which they pretend to soften; because these reproofs look like a quarrel or revenge, and not like the incisions of love, which hurt only, that they may heal. Surely, the aim and end of admonitions should be, the good of the admonished; and those are most commendable which are most effectual to this end; and not those which fit most with the humor of the reprover. Moreover, when contrary complexions meet in contention, they mutually exasperate each other to be stiff in their own courses: For the one rebukes in humor, not in love, the other conceits the admonition to proceed from distempered passion, blind choler, harshness of constitution, whereby he is the more hardened in his course, and stirred up to make opposition against counsel and advice. 6. If a man know assuredly that his admonition shall be in vain, or to no good effect, he is to forbear. For the end ceasing, all things tending to that end do cease also; If therefore no hope of reformation, which is the end of reproof, remains, rebuke itself is to be omitted: especially if it be found by experience, that the offender is so far from amendment, that he is thereby made the worse, the more outrageous. He that casteth the seed of wholesome admonitions into such accursed and unfruitful ground, shall reap none other reward of his labor, but the thorns of scorn and contempt. Rebuke not a scorner, lest he hate thee. Give not that which is holy to dogs; cast not Pearls before swine. It is small wisdom to contend with a mad man, if thou want strength to bind him. 5. All unseemly matters, all things unknown, things which concern us not, things above our reach, are in silence to be buried. 6. Thou art to conceal thine own secrets. That which thou wouldst not have known, tell no man: for how should another keep thy counsel, when thou canst not do it. Sampson revealing his own secret, overthrew himself. If thou desire ease by revealing them, tell them but to few, and to such as are faithful.

Q. Before whom must we keep silence?

A. The persons before whom silence must be used are these. 1. Malitious enemies of religion: Give not that which is holy unto dogs; neither cast your pearls before swine. This was among the rest one cause of the silence of Christ before Caaiphas. 2. Before Magistr • tes in their open courts; where such as come before them are not to speak till they be bidden or have obtained leave. Then Paul after the Governor had beckned unto him that he should speak, answered. 3. In the presence of our elders and betters, who must have liberty and leave to speak first, and must of others be heard with silence. And here all Children and Servants must remember, when they are justly reproved, to be silent, and not to answer anything again: If unjustly they be taxed, their reply or defense must be sparing, moderate, in due time, and with due reverence. Servants must not crossly and stubbornly reason and dispute matters with their Masters: but in silence and submission learn to sit down with the worst, even when they suffer wrong: and if they would clear themselves from unjust blame, they must have respect to all circumstances of time, place, persons, and do it with all submission and soft answers. 4. Fools and pratlers, tale-bearers and busy-inquirers are not to be answered, unless it be to let them see their folly. 5. In the presence of weak Christians we must forbear to dispute of questions and matters of doubt, that might turn them out of the way, nor weaken their faith.

Q. What other Rules are to be observed in lawful silence?

A. 1. Decent silence doth not pre-occupate or snatch an answer, when another is asked because this is troublesome both to him that asketh and to him that is asked: To him that asketh the question, as if he knew not of whom to ask what he would: to him that is asked, as if he were not able to satisfy him that asketh.

2. This Virtue doth not speedily leap into speech: but observes diligently the manners and necessity of him that asketh the question. 3. If it perceive a mind desirous to learn in him that putteth forth the question, it represseth the answer, that it may answer considerately, and the other add whatsoever he pleaseth. 4. If any question be to be dispatched, it circumscribeth the answer by the necessity and him that asketh the question, but digresseth not upon every small occasion into the rehearsal of those things, which are well known to the relater, and oftentimes are not unpleasant; but not fit for the present occasion.

Q. Is not this silence opposite to Ingenuity and Boldness of Speech?

A. Silence and Boldness do well agree: for ingenuity and boldness is a virtue, whereby we do freely, without fear, according as our place, calling, time, occasion, and necessity requires, reprehend things to be reprehended, praise things to be praised, communicate things to be communicated, and profess things to be professed: But this liberty doth notably consent with decent silence. As no man knoweth how to speak, but he that can hold his peace: so none can keep silence as he ought, but he that is bold to speak as occasion is offered.

Q. May a man make use of hope of happiness to encourage him to look well to his Tongue?

A. Goodness and happiness being linked together, and wickedness and misery, the understanding and will more readily employ and bend themselves to the good, and from the evil by reason of that union. And surely, happiness being tied to goodness by the chain of providence, we cannot but mend our pace to goodness, by the sight of annexed happiness: and it were folly not to look on that which may both delight and encourage us. Our will desires good, and therefore good being tied to goodness, gives more appetite to the will. And surely herein was the same kind of action in the Heathens, though by mistaking. For these did seek a sovereign good in virtue; and even for that sought it the more fervently. Now the ods is this, that we have a sovereign good with virtue, though not in virtue, conjoined but not confounded. So virtue is lovely to us, but God the Fountain of Virtue is far more lovely, and to him we walk in the path of Virtue. Now there is no baseness in loving Virtue well for itself, neither in loving the Author of Virtue better then it, neither in loving Virtue the more for leading us to the Author of Virtue.

CHAP. III. Wherein the abuse of the Tongue consists, viz. in sinful Speech, and unlawful Silence. With the several Kinds of sinful Speech, and unlawful Silence that is to be avoided.

Question: WHerein stands the abuse of the Tongue?

A. In sinful Speech, and unlawful Silence.

Q. What are the kinds of sinful Speech?

A. They are divers. 1. Wicked or devilish in respect of matter or manner, as when men speak against grace or gracious courses, or utter evil words which tend to destroy their own souls, or the souls of other men. To this Head are referred. 1. Words that issue from infidelity and unbelief, when men give no credit to the threatenings, laugh at the promises, or question the truth of them, and disregard the Commandments of God. Thus the Israelites sinned in saying, Can God prepare a Table in the Wilderness? Moses spake unadvisedly, Hear, O rebellious people, shall I bring water out of the Rock? Sarah offended in that she laughed at the promise of God. Hereunto may be referred the opprobrious speeches which ignorant seduced persons belch out against the Gospel and true Religion. 2. Words of impatience and discontent; as that of the Israelites, O we wish we had died by the hand of the Lord, in the land of Egypt, when we sat by the flesh pots. And of David, Absalom, my Son, my Son, would God I had died for thee. The like we have mentioned of Job, Jeremiah, and other servants of God, who in perplexity of spirit, when the fire was kindled within their breasts, have let fall some distempered speeches. 3. Irreverent speeches respecting God or man. The Name of God is unreverently abused, when m • n toss his Titles in their mouths without any respect or awe of his glorious Majesty, by vain and customary swearing, and such like asseverations as I will give you my head, I will adventure my hand, in common talk; by hellish blasphemy, when men use such speeches of God or his works, as do either detract from his Majesty, or ascribe unto him things unbeseeming; by perjury or false-swearing, when men call God to witness a lie: which is a strange sin: for the perjured person doth not only sin himself, but withal endeavoreth to entangle God in the same sin with himself. In this kind also men sin, when they make or recite jests which are contrived out of the Phrases of Scripture. The Oil wherewith the Tabernacle, and the Ark of the Testament, and the Priests were anointed, was holy: and therefore no man might put it to any other use, as to anoint his own flesh therewith, or to make the like unto it. And the scoffing of Julian the Apostat is very fearful, who was wont to reach Christians boxes on the ear, and withal bid them turn the other, and obey their Masters commandment. Whosoever shall smite thee on the right cheek, turn to him the other also. And he denied pay and like reward to his soldiers that were Christians, because he said he would make them fit for the Kingdom of Heaven, considering that Christ had said, Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. To pray in sport, or to make men merry, is great presumption. To say, as some use, in play, God send me such a card, or such a cast, or I pray God I may win this or that game, is too saucy and malapert behavior for any, and will not stand with the reverent respect that each one of us oweth to God's Majesty. The Rule then is here, that as we exclude not God's presence in play, so we call not in his providence to further our play. Oaths are sacred, Prayers are holy, and the Name of God glorious, yet they must serve the recreation, and man must be delighted, though God be blasphemed. A fearful thing it is, for man to delight himself in that wherein God is dishonored; If there were no other thing but the abuse of God's Name, of Sentences of Scripture, and such holy things, this were enough to make players of this nature (and such are most) abhominable to every good Christian. For if thou be a Christian, thou art like unto Lot, and thy righteous soul will be vexed with the dishonor of thy God. Now if thou art vexed therewith, how canst thou go to be vexed? Canst thou take delight in vexation, and wilt thou give Money for it? And if thou be not vexed, then art thou no good Christian. Here also men must learn to take heed of all manner of charms and enchantments, which commonly are nothing else but words of Scripture or such like, used for the curing of pains and diseases both in men and beasts. But such practices are devilish. For the Word used in holy manner, is the instrument of God to convey unto us spiritual blessings, as faith, repentance, sanctification; but it doth not serve to bring unto us corporal health. Irreverent speeches against men are; 1. Scornfull nick-names cast upon the Ministers of the Gospel, as the Children that mocked the Prophet Elisha, crying, Go up thou bald-head. 2. Reviling, malapert, dishonorable words against or in the presence of our superiors, Magistrates, Parents, Masters, Ancients; This is forbidden in the Law, Thou shalt not speak evil of the Ruler of the people. 3. Contemptuous speeches of our Brethren, which argue vile esteem, though in themselves they be poor, lame, blind, or miserable. He that despiseth his neighbor sinneth: Who so mocketh the poor, reproacheth his Maker. 4. Unfaithfull words are evil: and these of divers kinds. First, Lying, when men speak not agreeable to the nature of the thing, or the rule of faith; as Gehazi. after he had received money and garments of Naaman the Syrian against Elisha's will, he went and stood before his Master, who said unto him, Whence comest thou, Gehazi? who making it nothing to lie for a vantage, smoothed it over finely, and said, thy servant went no whither. This is a common sin amongst most men, but utterly condemned as abomination in the holy Scripture. Secondly, Deceit and cozenage, when men speak contrary to their mind, or delude with fond equivocation, even of purpose to deceive. The men that give themselves to such language are double-tongued, having one thing in heart, speaking another with their lips. They speak vanity everyone with his neighbor: with flattering lips, and a double heart do they speak, The wicked man is thus described, His mouth is full of cursing, and deceit, and fraud; he speaketh friendly with his mouth, when war is in his heart. Thirdly, Flattery, whereby for hope either of favor or gain, men, especially such as are of dignity and place, are soothed up in their sins, and extolled above measure, even to their faces. As when Herod arrayed in Royal Apparel, and sitting on the Judgment Seat made an Oration, the people gave a shout, saying, The voice of God, and not of man. But mark what Solomon saith, He that praiseth his friend with a loud voice rising early in the morning, it shall be to him for a curse. One being asked which was the worst of all beasts, answered, Of wild beasts, the Tyrant: of tame beasts, the Flatterer. Another said, that Flatterers are worse then Crows; for they eat only dead carrion, these feed on living men. A man that flattereth his neighbor, spreadeth a net for his feet. Fourthly, Rash and indiscreet discovery of secrets committed to our trust, being moved thereunto by pain, wrath, flattery, fear or levity: as to manifest unto persecutors when and where the Saints assemble to worship God. He that is of a faithful spirit, concealeth a matter. Fifthly, Inconstancy, when beside all reason men change and forsake the truth before testified: for as the truth is one and the same, so should our testimony be. Sixthly, Pertinacy in defense of error, when being convicted men will not cease to maintain their error. 5. Words proceeding from obstinacy, arrogant and impious stiffness against true piety and godliness; as to snuff at the worship of God as irksome and tedious; to say and maintain that no profit is to be gotten in the service of God; to scorn and mock at the poor that putteth his trust in God, calleth upon his Name, and walketh before him in holiness and purity of life; and impudently to profess that they will not do what is spoken unto them in the Name of the Lord. These monsters of men set their mouth against the Heavens; and their Tongue walketh through the earth. They say to God, depart from us, we desire not the knowledge of thy ways. 6. Immodest speeches, and these are. First, Rotten and filthy, when men without all regard of honesty, virtue or shamefastness, delight themselves in ribauldry; obscene, scurrilous, and beastly talk. Let no corrupt communication proceed out of your mouth. But now put ye off all these, anger, wrath, malice, blasphemy, filthy communication out of your mouth: for an unclean Tongue is the character of an heart empty of grace, poisoned with shameful filthiness: It is a sign that men retain only the outward shape and proportion of men, but be indeed changed into beasts. Secondly, Lofty and boasting, when men brag of their wisdom, might, valor, bounty, credit and greatness: but most of all, when they vaunt of their sin, and glory in their shame. Why boastest thou thyself in mischief, O mighty man! It was the sin of the Pharisee that he prayed thus, Lord, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. I fast twice in the week, I give tithes of all that I possess. It is one note of a proud ungodly man, that he speaketh loftily. Thirdly, Heady and rash judgment, whereby men take liberty to censure and condemn others, without a calling, before they truly understand the cause. Thus the Devil dealt with Job, saying, Doth Job fear God for naught? But stretch out thine hand now and touch all that he hath, to see if he will not plaspheme thee to thy face, Such was the dealing of Doeg with David, I saw the son of Jesse (saith he) when he came to Abimelech the son of Ahitub, who asked counsel of the Lord for him, and gave him victuals, and he gave him also the sword of Goliath, insinuating that he had conspired with David against the King. Fourthly, Unseemly speaking by clamour, or rude undecent loudness and lifting up the voice. Let clamour and evil speaking be put away from us. It is better to dwell in a corner on the house top, than with a brawling woman in a wide house: They that upon every small occasion make their sound to be heard, and the house, yea, the street to ring again, must know they offend grievously, be their words in themselves considered never so just and true. 7. Revengefull words, which are of divers sorts and degrees. First, Rash and sudden, which proceed from unadvised anger; of which kind are all reproachful terms, as fool, witless, shallow-brain; and all ireful upbraidings, whether of kindness received, or of sin committed. He that saith to his Brother, Thou fool, shall be in danger of hell-fire. Secondly, Tart and bitting quips and girds, that tend to vex and disgrace our Brethren. Let no uncleanness be once named amongst you, non foolish talking, nor jesting, which are not convenient. Thirdly, Mischievous and spiteful words which may do hurt. There is that speaketh like the piercings of a sword. Behold (saith David of his enemies) they beltch out with their mouth; swords are in their lips; under their Tongues are mischief and vanity. Fourthly, Contemptuous and vilifying words; as that of Nabal to the Messengers of David, Who is David, and who is the son of Jesse? There be many servants nowadays that break away every man from his Master. Fifthly, Cursings or imprecations, either against men or other creatures. Curse not the King, no not in thy conscience: and curse not the King in thy bed-chamber. When the Mother of Micah had lost her silver that she had dedicated to superstition and idolatry, she fell to cursing for it: in whom as in a glass, we see the cursed nature that is in most people, that when anything crosseth them, or befalls them otherwise then they would, it drives God out of remembrance, and the consideration of his providence, or of their own just desert which hath brought it upon them; and so they let pass their duty, which in such accidents God calls them to practice. That which is presentest with us, is wrath and revenge; which seeing we cannot have to the full upon the supposed wronger of us, therefore that tool which is readiest we draw; even a venomed arrow out of the quiver of a poisoned heart, cursing and banning. Thus men do when their goods are impaired by ill debtors, suretyship, cozenage, ill bargains, robbery, nay, even when God's more immediate hand crosseth them, as in travel by Sea or Land, in their Harvest and Commodities, by unseasonable weather, bad success or the like. And then they let the Arrow fly, light where it will, sometimes upon God himself (for he that curseth his lot, curseth God, and if he were within his reach, he would surely challenge him) and sometimes upon men, and sometimes upon the senseless creature itself wherein they are crossed, or which crosseth them, by the side whereof they wound God himself. 8. Defamatory and slanderous words, which be raised by false accusers, and carried up and down by make-bates and tale-bearers, are sinful and ungodly. Thou shalt not take up a false report: that is, neither receive it of others, nor speak of it unto others; as taking up is for speaking or using any way. Thou shalt not walk a tale-bearer among thy people. The Hebrew word Rokel properly signifieth a Merchant or Trafficker up and down with Spices or other things, whereupon Rakil (the word here used) is a tale-bearer or accuser, that maketh Merchandize as it were of words, uttering them as Wares, going from place to place, to hear, and to spread about criminations of other men. His property is described to be a revealer of secrets; his end, to shed blood; yet pretending friendship and good neighbourhood. Wherefore the Greek translateth it in Leviticus, Thou shalt not walk with guile: and in the Proverbs he is called in Greek, double-tongued The Holy Ghost in the New Testament seemeth to call him in Greek false accuser, caluminater, or make-bate: and so Aquila (an Ancient Greek Interpreter) translateth the Hebrew word. And to this the Chaldee version agreeth, saying, Thou shalt not divulge accusations, (or criminations) among thy people. Which phrase is used in Daniel, of those men which made accusation against Daniel, there translated in Greek, that made accusation. Hereupon the Devil hath his Name of caluminating and accusing the Brethren: whom the Syriac calleth a divulger of accusations or criminations. They are also called whisperers, because they privily wound the credit of their neighbor, and traduce them in secret. They sow not their calumnies clearly and with a loud voice, but they do it in corners, when no witness is present. This tale-bearing is of divers sorts. 1. When men whisper abroad secretly the faults of another, whereas they should rather admonish the party; as Cham when he had seen his Fathers nakedness, ran straight and told his Brethren. For he only is not to be accounted a whisperer that rehearseth things forged of himself or others: but he that uncovereth things true, which ought not to be spoken, or to any other, than to whom he ought. 2. When they add to or change the thing said or done, as it serveth for their purpose. Some of the wtinesses which came against Christ, charged him to say, I will destroy this Temple which is made with hands, and in three days build another without hands. Where first they change his meaning; for Christ spake of the Temple of his body. Secondly, They add to the words; For Christ said not I will destroy this Temple, but destroy ye this Temple. Therefore they are noted to be false-witness bearers. 3. When men surmise, and tell that upon suspicion or conjecture which was never done. When Jeremy was going out of Jerusalem to the land of Benjamin, Irijah took him and said, Thou fliest to the Chaldeans. Then said Jeremy, that is false, I fly not to the Chaldeans, but he would not hear him. The fourth is coloured tale-bearing, when one speaketh evil of another with fine prefaces and preambles, feigning that he is very sorry that his neighbor had done such or such a thing: that he speaketh it not of malice, but of a good mind: that he is constrained to speak: that he speaketh not all he could speak: that the party to whom the tale is told must keep it secret. The fifth is worse then the former, when men out of envy and il-will, do misconstrue the words and actions of men, and not only take things in the worst part, but also defame them for well-doing. Thus the Pharisees dealt, John came neither eating nor drinking, and they say, he hath a devil. The Son of man came eating and drinking, and they say, Behold a glutton, and a drinker of wine, and a friend of Publicans and sinners. The sixth, when men forge and devise false accusations to bring the righteous into disgrace, as David complaineth of his enemies, that they laid to his charge things he never knew. This abuse of the Tongue to be a most hateful vice, appeareth, First, By the root whence it springeth, which is a naughty, froward heart. A naughty person, a wicked man, walketh with a froward mouth. Secondly, By the effects, which are poverty and destruction to the party himself, hatred and contention amongst others. In all labor there is profit, but the talk of the lips tendeth only to poverty. Violence covereth the mouth of the wicked: The wicked is snared by the transgression of his lips. He that openeth wide his lips shall have destruction. A froward man soweth strife, and a whisperer separateth chief friends. A violent man moving his lips, bringeth evil to pass. Thirdly, When the sins of the Tongue spread in Israel with other sins, that they walked as tale-bearers, they were called reprobate silver, because the Lord had rejected them. David prayeth thus against the wicked, Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow him. And so he promiseth to cut off him that slandereth his neighbor, and to expel out of his Family him that worketh deceit, and telleth lies. Fourthly, He that speaketh evil of his Brother, and judgeth his Brother, speaketh evil of the Law, and judgeth the Law, because he doth what the Law condemneth. Fifthly, Memorable are the examples of God's judgments upon the abusers of their Tongue, specially in swearing, perjury, blasphemy, scoffing at Religion, cursing and such like. Some few I will here set down, as they are related by good Authors worthy credit. In the time of King Edward, a young Gentleman of Cornewall being in company with other more Gentlemen together with their servants, being about the number of twenty horsemen, among whom this lusty younger entered into talk, and began withal to sweat outrageously, and to use ribauld speech; being gently reproved, the young Gentleman took snuff, and said to the reprover, Why takest thou thought for me? take thou thought for thy winding-sheet. Well, quoth the other, Amend, for death giveth no warning: for as soon cometh a Lambs skin to the Market, as an old Sheep skin. But still he continued raging more and more in words and oaths, till at length passing on their journey, they came riding over a great Bridge, standing over a piece of an Arm of the Sea, upon which Bridge this Gentleman swearer, spurred his Horse in such sort, as he sprang clean over with the man on his back, who as he was going, cried saying, Horse and man and all to the Devil. Again, There was in Lincolnshire a Serving-man, who had still in his mouth an use to swear God's precious blood, and that for very trifles: being often warned by his friends to leave the taking the Lord's Blood in vain, did notwithstanding still persist in his wickedness, until at last it pleased God to visit him first with sickness, and then with death: during which time of the Lord's visitation, no persuasion could move him to repent his foresaid plaspheming, but hearing the Bell to toll, did most hardly in the very anguish of death, start up in his Bed, and swear his accustomend oath that the Bell tolled for him. Whereupon immeditatly the blood abundantly from all the joints of his body, as if it were in streams, did issue out most fearfully from mouth, nose, wrests, knees, heels, and toes, with all other joints, not one left free, and so died. Three men conspired together against Narcissus Bishop of Jerusalem, a man that led a godly and blameless life, and they charged him with an heinous crime: all three confirm their accusation by oath, that it might seem the more probable. The first wisheth, if it were not so, that he might be burnt. The second, that he might die of a loathsome and grievous disease The third, that he might lose his eyes. Afterward in process of time, the first had his House set on fire in the night, and he with all his Family was burnt. The second was smitten with the same fearful disease which he wished unto himself from the head to the sole of the foot, and died thereof. The third seeing what was befallen these twain, repented, and confessed the conspiracy against Narcissus, and lost his eyes with lamentation. When Uladislaus King of Pole and Hungary had made truce with the Turks without consent of the Pope, or other his Allies: Eugenius pretending it unlawful for him to make peace with a common enemy to the Name of Christian without the authority Papal, sent Cardinal Julian to solicit Uladislaus to renew war upon the Turk notwithstanding his oath; which he pleaded to be frustrate: whereupon having ventured the war, according to the Cardinals instigation, after doubtful Battle for three days space, at length he drave Amurathes to hard shifts, and in a manner to despair: insomuch that leaping out of the midst Camp, and pulling out of his bosom, and showing openly the scrowle of the Oath, with a loud voice he crieth; These be the Leagues, O Jesus Christ, which thy Christians have stricken with me. They have made an holy Oath by thy Godhead, and yet have broken the faith under thy Name given. Now therefore, O Christ, if thou be a God, as they say; and we err in the knowledge of it; avenge, I beseech thee, thine own and my wrongs, and unto them that have not as yet known thy holy Name, show punishment upon Truce-breakers. The event in the death of Uladislaus the King, and Julianus the persuader, and by that occasion of the Christian Army in that Conflict soon after falling out, declared an ear given to an Infidels complaint against the Christians, who by this doing had caused the Name of Christ, so much as in them lay, to be amongst the Heathen evil spoken of. In the days of Queen Mary, as James Abbes was led by the Sheriff to execution, divers poor people stood in the way, and asked their Alms: he then not having any money to give them, did put off all his Apparel, save his shirt, and gave it unto them, to someone thing to some another, in the giving whereof, he exhorted them to be strong in the Lord, and to stand steadfast in the truth of the Gospel. While he was thus instructing the people, a Servant of the Sheriffs going by, cried out aloud, and plasphemously said: Believe him not good people, he is an Heretic, and a mad man out of his wit: believe him not, for it is Heresy that he saith And as the other continued in his godly admonition, so did this wicked wretch blow forth his plasphemous exclamations: until they came unto the place where they should suffer. But immediately after this Martyr was bound to the stake, and fire put to him, such was the fearful stroke of God's justice upon this blasphemous railer, that he was there presently in the sight of all the people stricken with a frenzy, wherewith he had before charged that good servant of God: who in his furious rage and madness, casting off his shoes, and the rest of his clothes, cried out unto the people, and said, thus did James Abbes the true servant of God, who is saved, but I am damned: and thus ran he about the Town of Bury, still crying, that James Abbes was a good man and saved, but I am damned. Again, Children sitting in company together, fell into communication of God, and to reason what God was. And some said one thing, some another: among the rest, one said, He is a good old Father: to whom another, named Dennis Benfield, replied with a most outrageous blasphemy not fit to be named. But shortly after this young girl was so stricken, that all the one side of her was black, and she became speechless, and died. One Burton a Bailiff of Crowland in Lincolnshire, who made show to be a great friend of the Gospel in King Edwards time, but in Queen Mary's time, he moved the Parish to show themselves the Queens friends, and set up Mass speedily, to which purpose he called upon them still in the Queens Name: and when he saw his words were not regarded, he got him to Church upon a Sunday morning, when the Curate began to say service according to the form used in King Edwards time: and coming to him he said, Syrrah, will you not say Mass, buckle yourself to Mass you knave or (swearing a bloody oath) I will sheath my Dagger in your shoulders. But not long after, this Bailiff riding from home with one of his neighbors, as he returned home, a Crow flew over his head, singing after her wonted manner, Knave, Knave, and dunged upon his nose, which ran down upon his mouth and beard: which so annoyed his stomach with a poisoned savor, that he never ceased vomiting until he came home, whereof within few days he died, without any token of repentance. One John Apowell, mocked one William Moulden, as he was reading an English Service-Book in a Winters Evening, deriding him at every word with contrary gauds and flouts: Wherefore the said William checked him, saying, he mocked not him but God. But as the said William was reading these words, Lord have mercy upon us: The other with a start suddenly said, Lord have mercy upon me: Then William asked him wherefore he was afraid; He answered, when you read Lord have mercy upon us: me thought the hair of my head stood upright with a great fear that came upon me: The next day in the morning he fell mad, and after that he say night and day, and his tongue never ceased crying out of the Devil of Hell: Thus he lay six days, that his Master and all the rest of the house were weary of the noise, and sent him to Bedlam. Two she Bears out of the Wood, devoured forty and two Children of them that mocked Elisha the Prophet. Some being in Communication about Cramner, Ridley, and Latimer, in an House at Abingdon in Barkshire: One Lever a Ploughman dwelling at Brightwell, said that he saw that evil-favored knave Latimer, when he was burned, and that he had teeth like a horse, at which time and hour, the son of the said Lever most wickedly hanged himself. The Jews at the arraignment of Christ cried, saying, His blood be upon us and our Children: which imprecation is verified upon them unto this day. At Newburge in Germany a certain Mother cursed her Son, saying, Get thee away, I would thou mightest never come again alive: the very same day he went into the water and was drowned. Again, a Mother brought her Child to the University at Wittenburg, by reason he was possessed with an unclean spirit: being demanded how it came to pass, she answered in the hearing of many, that in her anger she said, The Devil take thee, and thereupon presently the Child was possessed. The Lieutenant of the Tower, who was executed upon Tower-Hill, on the 20 ^th day of November 1615, at his last end confessed, that in his younger days, (as well beyond the Seas, as in his own Country) he was much addicted to idle vain gaming, and being haunted with ill luck (as he called it) upon a time much displeased at his loss, clapping his hand upon his breast, If ever I play again, then let me be hanged: which he neglected to perform, and was paid home according to his wicked imprecation.

2. Vain and idle speech, that tends to no use or profit is to be shunned. Either speak something better then silence, (saith the Heathen man) or keep silence. Again, prescribe to thyself two times of speaking, that either thou speak of things undoubtedly known, or of things necessary: for in these only speech is better then silence: but in other things we must rather hold our peace than speak. Use seasonable silence or profitable speech. Our Savior hath told us plainly, that of every idle word that men shall speak they must give account at the day of judgment: Not only evil words, but frivolous, which are not behooveful to speaker or hearer, are very dangerous, as which make men liable to the judgment of God.

3. Speech is then faulty, when it is immoderate and exceeds measure. Thou must shut up words with silence, and silence with seasonableness. It is the point of a wise man to speak much in few words, not to comprehend little in many. The weight of sentences is from the matter contained in them, not from the multitude of words wherewith they are stuffed: In this particular men offend, when they spin out a little matter with length of words, and empty sounds. But that speech is not long, when words are fitted to the nature of things themselves. Think him long (saith the Heathen) who speaketh nothing fitly, though he pronounce only two syllables: But think not him long who speaketh well, although he shall say very much, and for a long time. Nor are th • y faultless, who letting pass all discourse of serious matters, abound in mirth and jests, whereas it is to be used sparingly as salt to season and revive, not to wast the spirits, or consume time. In like manner to talk and confer of earthly things copiously, and to go over the same things again and again, when they might be dispatched in few words at once, cannot be esteemed less then an incontinency of speech, the sign of an earthly heart.

4. Words as men say of fish, if unseasonable, do stink. It is better to say nothing, than to speak out of season. It behooveth us to know the manner of the occasion: for that is the point of wisdom. They that sing unseasonably, though they do it skillfully, they are not approved, but undergo the crime of folly. Thou dost but trifle, if thou play the Philosopher unseasonably. Herein they offend, who misspend the time that God hath consecrated to his service, in worldly conference about their own affairs. And they likewise that cast the Pearl of the Gospel before swine, and bestow admonition upon them that are not capable of it. Cleostratus to him who asked, Art thou not ashamed of drunkenness, answered, Art thou not ashamed to admonish a drunken man? For counsel given to men distempered, is clean cast away.

5. Rash speeches are evil. It is better to say nothing, than to speak without good advice and deliberation. Be not rash with thy mouth. Both the mind without knowledge is not good, and he that hasteneth with his feet sinneth. Two vices are here matched together, and reproved together, as dangerous and hurtful, whereof the one is the cause of the other, which are ignorance and rashness. He that answereth a matter before he hath heard it, it is a folly and shame to him. To make answer, or reply to a speech, or at all to speak of any matter before a man hath thoroughly heard, and fully informed himself therein, is a rash and indiscreet part, and the evil consequents thereof, cannot but redound much to his discredit.

Silence for the most part is a note of wisdom, a means of safety. A fool (saith the Philosopher ) cannot hold his peace at a Banquet: but yet silence is sometimes faulty. As

1. Hypocriticall silence, when a man continually holdeth his peace, because he thinketh the worship of God to consist therein. This was the gross error of the Pattolorinctists or Silentiarists. But the Scriptures which command moderation of the Tongue, do never impose perpetual silence. For by speech as well as by reason man differs from a beast, and he that takes away the use of speech from amongst men, doth not only deprive man of many profits pertaining to this life, but also turn him into a brute beast, yea, into a stock and stone. And certain it is, he sinneth against God and that grievously, who speaketh not when he ought, no less then he that speaketh otherwise then he ought.

2. Forced silence, when the adversaries of truth and innocence being overcome with the light that they cannot but discern, are compelled to keep silence. As it is said of the Spies, that were sent forth of the Scribes and Pharisees to entangle our Savior Christ, when they heard his answers, they marvelled at him, and held their peace.

3. Wicked and unseasonable silence, when men hold their peace being called of God, and having opportunity to speak. First, Thus it is unlawful to keep silence, when the glory of God requireth that we speak. Out of the mouths of babes and sucklings thou hast ordained praise, Psal. 8.2. If these should hold their peace, the stones would immediately cry out, Luk. 19.40. It belongeth to the Ministers of the Gospel with boldness to publish the message that God hath put into their mouths, notwithstanding the world fret and rage against it. Son of man, go get thee to the house of Israel, and speak with my words unto them, Ezek. 3.4 In that day shall thy mouth be opened to him which is escaped, and thou shalt speak and be no more dumb, Ezek. 24.27. The Lord spake to Paul in the night by a Vision, Be not afraid, but speak, and hold not thy peace, Act. 18.9. As the Preachers of the Gospel must publish the glad tidings of Salvation: so must Christians make profession of the Faith and true Religion. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation, Rom. 10.10. I believed, and therefore have I spoken; we also believe, and therefore speak, 2 Cor. 4.13. Secondly, We must not hold our peace when the safety of the innocent requireth that we speak. Open thy mouth for the dumb, in the cause of all such as are appointed to destruction, Prov. 13.8, 9. That is, speak in the behalf of the oppressed, who because they cannot, or dare not plead for themselves, may well be called dumb and yet have an equal, just, and righteous cause. Deliever them that are drawn to death, Prov. 24.11. For shouldst thou withdraw thyself from them that go down unto destruction? Job. 29.13, 14, 15, 16. If thou be a Magistrate, rescue by thy power such as being innocent are brought into the danger of death or undoing; or whosoever thou art, by all lawful means seek the deliverance of them that without cause be drawn into danger. For if any be justly troubled, or condemned to die, it belongeth not to us to meddle with him, otherwise then by praying for him, or inciting him to repentance. But if might oppress right, or violence be offered to the poor afflicted, everyone is bound to defend his neighbor, as much as in him lieth. Governors must minister help to the oppressed by virtue of their Authority; Inferiors by giving counsel, or testifying the truth of the cause; or in petitioning to the Prince, or such as have power of delivering: as Ebedmelech for Jeremiah; and Ester for her people: or by prayer to God in their behalf; as the Church in the time of the Apostles for Peter: and in the time of the Prophets, for other godly men who were destinated to the slaughter. Thirdly, In public scandals, when we are called forth to bear witness, we must testify our knowledge. Prov. 29.24. Who so is partner with a Thief, hateth his own soul, and who heareth cursing and bewaileth it not. Lev. 5.1. If any soul hear the voice of swearing, and is a witness, whether he hath seen it, or known of it, and do not utter it, he shall bear his iniquity. Silence then kept in such cases, causeth men to incur the recompense that is due to other men's offenses, as themselves by bearing with them, and winking at them, have entangled themselves with the guiltiness thereof, and so made themselves obnoxious unto them. Fourthly, If we be privy to any secret offense wherein our neighbor liveth, we are to admonish him in private. If thy Brother shall trespass against thee, go and tell him his fault between him and thee alone. Mat. 18.16. Each man should be a Physician to his diseased neighbor, seeking the cure of his spiritual Maladies by grave and seasonable advice or reprehension. Thou shalt not hate thy Brother in thy heart, but reprove him plainly, and not suffer sin to rest upon him, Lev. 19.17. Warn them that are unruly, 1 Thes. 5.14. Others save with fear, pulling them as brands out of the fire, Jud. verse. 23. Fifthly, In distress the Saints are to be refreshed with words of consolation. Comfort the feeble-minded, 1 Thes. 5.14. I also could speak as you do, (saith Job to his friends) if your soul were in my souls stead, I could heap up words against you, and shake my head at you: But I would strengthen you with my mouth, and the moving of my lips should asswage your grief, Job. 16.4, 5. To him that is afflicted, pity should be shown from his friend, but he forsaketh the fear of the Almighty, Job. 6.14. Sixthly, If we know harm to be intended against our neighbor, we are bound to reveal it wisely, that the mischief might be prevented. Thus Johanan the Son of Kareah and all the Captains of the forces that were in the fields, came to Gedaliah to Mizpah, And said unto him, Doest thou certainly know that Baalis the King of the Ammonites hath sent Ishmael the Son of Nethaniah to slay thee? But this must be done seasonably, that the evil might be avoided, and wisely, that we entangle not ourselves in trouble. Seventhly, In open and notorious cases, if we ourselves be not fit to admonish and rebuke, we must inform others who may be Physicians to the party delinquent, and minister unto him for the cure of the soul. As the house of Chloe informed Paul of the dissensions that were in the Church of Corinth, that by his Authority he might seek redress.

4. Sullen and passionate silence is to be condemned, when men refuse to salute their enemies courteously, or out of stubbornness will scarce vouchsafe a quiet, free, gentle answer to their superiors, equals, companions, when they are crossed, vexed, disquieted. If the heart swell so big, as to stop the free passage and current of the Tongue in fitting speech, it is far too great to be good. Dogged silence is as much displeasing, as far unbeseeming, as stubborn and saucy answering again.

5. Silence proceeding from want of delight in heavenly things or love to the glory of God, is vicious and to be condemned. All thy Works shall praise thee, O Lord, and thy Saints shall bless thee. They shall speak of the Glory of thy Kingdom, and talk of thy power. To make known unto the sons of men his mighty acts, and the glorious majesty of his Kingdom, Psal. 145.10, 11. With my lips have I declared all the judgments of thy mouth, Psal. 119.13. My Tongue shall speak of thy Word: for all thy Commandments are righteousness. My lips shall utter praise, when thou hast taught me thy Statutes, Psal. 119.171, 172.

6. Silence is then faulty, when shame and fear of reproach drives men to keep silence from good words. We must neither expose Religion to contempt through unadvised speech, nor refrain altogether from good words, left we should be mocked. Princes did sit and speak against me: but thy servant did meditate in thy Statutes, Psal. 119.23. I will speak of thy Word before Kings, and will not be ashamed, Psal. 119.46. This faulty silence is a great offense. First, For that it robbeth God of his Glory, which is the highest sacrilege. Secondly, If men shall be justified by their words; How shall they stand before God's Tribunal of Grace, who have continually kept from holy words. Thirdly, The Saints are commanded to exhort, admonish, rebuke, comfort, and build up one another in their most holy Faith. But they cannot yield obedience to this Commandment, if they give way to continual silence. Fourthly, It is the commendation of them that fear God, that they speak often one to another, Mal. 3.16.

The Use of all is, That we seriously humble ourselves for the errrour of our Tongues, take sorrow for it, and heartily pray for pardon and grace to reform and amend. Woe is me, for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips, Isa. 6.5. And this transgression is the rather to be watched against, because we have many provocations to sin in this kind; and though the offense may seem less, yet oft failings may increase the measure of it.

CHAP. I. A Definition of Prayer. Every wish and desire is not Prayer. The Holy Ghost is the principal efficient Cause of Prayer. That Prayer is a principal Part of God's Worship, and of necessary Use for us.

Question: WHat is Prayer?

A. It is a religious calling upon God in the Name of Christ according to his will: Or we may call it, an humble and familiar conference of the faithful soul with the Lord his Redeemer, in Jesus Christ. For Prayer is an opening of the heart to God, in making requests and offering thanks through Christ. A desire no way expressed in thought or word, is not Prayer: but the motion of the soul in desire or thanksgiving, lifting up itself to God. In Scripture it is called, the lifting up of, or the rearing up of the soul. And they that Pray, are said to pour out their souls or hearts before God; to entreat the face of the Lord God; to seek the face of God; to pour out their complaint before him; to lift up a Prayer; to pour out a Prayer, and to lift up a cry.

Q. Are not all wishes and desires Prayers?

A. Every desire is not by and by Prayer, albeit every Prayer (thanksgiving excepted) ordinarily imports some desire; neither is every lawful desire a fit matter for Prayer. For Prayer is a wish or desire of the heart directed unto God: But many things we desire and may lawfully desire, which yet are not matters of that moment as may be fit to acquaint God in particular with our desire of them, or to direct our Petitions in special manner to him for them; much less to expect or require at God's hand any special work or help of his for the effecting of them. Thus in lawful game a man may desire to win rather then to lose, to overcome rather then to be conquered: but they are not such as it is seemly to acquaint God withal.

Q. What is the efficient Cause of Prayer?

A. The principal efficient is the Holy Ghost: for desire to pray is not bred in us by nature, nor acquired by human study or industry: but put into us by the Spirit of God, who doth lift up our hearts to God. Wherefore in special manner it is called the Spirit of Supplications: because by this heavenly fire, our affections are warmed with a desire of Praying, and our lips are opened to sing of the praise of God. Prayer is not a work of human strength, art, wit or learning: for we of ourselves know not what to pray. The Child is born before it cry. Faith and Prayer are both from one Fountain: But Faith is a supernatural gift of God. The same Spirit that infuseth the gift of Faith, doth teach, incite, direct, and enable to Pray. As every man hath more liberally received the graces of the Spirit, so is he more ardent and frequent in Prayers. As soon as the Holy Ghost doth possess the heart of man, he doth cast into it an ardent fire of Prayer, whose flames do mount up to the Habitations of God. The less principal efficient is the faithful heart. Prayer is the gift of God, but the act of man. The Spirit giveth ability to Pray, and inciteth unto it: but it is man that Prayeth by the Spirit. A godly mind and fervent heart, that is, an understanding holily informed, and a will moved with fervent zeal to perform this worship religiously and after a lawful manner, is the less principal cause of Prayer.

Q. By Prayer we obtain the Spirit, how is he then the Cause of Prayer?

A. The Spirit of God is the Parent of Prayer: but the more full communication of the Spirit is obtained by Prayer; as hath been shown before.

Q. Is Prayer any part of God's Worship?

A. It is a principal part of Divine service, which God requireth, and man is bound to perform. For first, When God is delighted with nothing so much as with our obedience: he hath most severely enjoined this Office of Prayer, and by most sweet promises, and dreadful comminations of punishments unless we obey, inviteth unto it. Secondly, Since on God as the most High all inferior causes in the world are dependent, and the higher any cause is, the more it coveteth to impart virtue unto things beneath it, how should any kind of service we do or can do, find greater acceptance then Prayer, which showeth our concurrence with him in desiring that wherewith his very nature doth most delight? Thirdly, The name of Prayer is usual to signify even all the service that ever we do unto God; and that perhaps to show, that there is in Religion no acceptable duty, which devout Invocation of the Name of God doth not either presuppose or infer. Fourthly, Prayers are those Calves of men's lips; those most gracious and sweet Odours; those rich Presents and Gifts which being carried up into Heaven, do best testify our dutiful affection, and are for the purchasing of all favor at the hands of God, the most undoubted means we can use. Fifthly, Prayer is compared to Incense or sweet Perfumes, for that they are as acceptable to the Lord as Perfumes are to men; and to the drops of Honey, as it were dropping from the lips of the Church, as from a Honycombe. Milk and Honey are under her tongue. Sixthly, By Prayer we glorify God, acknowledging him to be the Father of Lights, the Fountain of all good we have and would have; giving him the praise of his wisdom, goodness, mercy, and power, as who knoweth our necessities, and is both willing and able to help and succor us. As teaching bringeth us to know that God is our supreme Truth: so Prayer testifieth that we acknowledge him our Sovereign good. Seventhly, The Heathen who were ignorant of the true God, and how he was to be worshipped, did know by the light of nature, that God was to be called upon in all necessities. Arise thou sleeper, and call upon thy God.

Q. Is it necessary that we should pray?

A. Prayer is the Oblation of a free and willing heart; but yet it is necessary, not by necessity of co-action, but of Precept. We must ask, and that continually, that is at set times, without intermission, by the Commandment of Christ himself, bidding us ask, and we shall receive; seek, and we shall find; knock, and it shall be opened unto us; wherein we should rest. For as God hath fore-appointed all necessaries to be given us: so hath he appointed the means whereby they should be brought to pass, whereof Prayer is a chief. As Children have no more compendious way to get anything then to beg it at their Parents, no more have we then to beg it at the hand of our God; who, if Parents sinful, give good things to their children that ask them, will much more give us the Spirit that desire it. Spare to speak, and spare to speed: Open thy mouth wide, and God will fill it. The grace of God is the Fountain of all blessings, but God's hearing and our Prayers, as means do come betwixt the grace of God which is hidden in himself, and the effects of his grace, which are then perceived, when he heareth our Prayers. And of this Ordinance there are just reasons. 1. It is meet we should pray for the things we have need of, that having received them, we might be assured we had them of God, and not by accident or fortune, as natural men speak. 2. God that bestoweth his gifts of grace freely, would have it appear that they are gracious, given without any desert: and this is done, when we beg to be relieved of mere mercy, and praise the Lord for favors already vouchsafed of bounty and love. 3. What love or honor, should God receive at our hands for mercies given, if we did not call upon him in our necessities, and praise his Name for the love wherewith he hath respected us? The commanded necessary use of Prayer is three-fold. First, In respect of God, who is glorified by our Prayer and praise, as the wellspring of grace, the fountain of mercy, the giver of every good and perfect gift, from whom they come, and to whom all praise must be returned. By Prayer, the graces of the Spirit are exercised, and so increased; we have communion with God, and grow into acquaintance with God, whereby our stock of grace and comfort is much augmented. Good company increaseth grace: communion with God much more. Secondly, In regard of men, the helping of them through love, by being suitors at the Throne of grace for them through Christ, and returning thanks with and for them unto the Lord. Thirdly, In regard of ourselves, that we might obtain what is needful, prevent what evil might befall, testify the holiness of our desires before him, and pay our debt of thankfulness, having nothing else to return for all his mercies plentifully reached forth unto us: and that use and experience might confirm the providence of God unto us.

Q. Before they call I will answer (saith the Lord) therefore Prayers are needless.

A. It followeth not, that we not need ask, because God is ready to give: for it is said in the next words, whilst they speak I will hear. Prayers are not needful to stir up mercy in God who is the bowels of mercy, nor to inform him who is the searcher of the heart: but they are necessary as means which God will have used, that we may receive the things which he of his free mercy giveth. Isaac knew he should have seed before, yet he prayed. David was assured God would build him an House, therefore he prayed. Elias knew, and had told Ahab, God would certainly give rain: yet he prayed. To Christ himself, to whom the Father gave all things, it was said of the Father, Ask of me, and I will give thee the Heathen for thine Inheritance. Prayer is as a Key to open the Storehouses of all God's Treasures unto us; as by knocking we enter into the place we desire to go to: so by Prayer we obtain those things we need. Prayer is as a Hook to reach those things that are above our reach, and to put by those things that stand in our way. If we pray not, we cannot hope to be supplied in our necessities, nor yet comfortably to use and enjoy the things we have: for as if we take anything that is our neighbors without asking him leave, we are accounted Thieves; so to possess the things of God (whose all things are) without asking them at his hand, is felony. Prayers are means to prepare us holily and comfortably to enjoy the things received. The creature is sanctified by Prayer: and what we obtain by Prayer, we possess with greatest pleasure. Things received by Prayer increase our love to God, our fervency in supplication, our faith in his Promises, our thankfulness to his Majesty: lift up the heart to the more earnest meditation of his bounty, and make us ready to part with them for God's glory. Neither is there any fear least we should weary the Lord by continual craving: for he is honored, and not wearied by our Prayers.

Q. Your heavenly Father knows what ye need.

A. Therefore distrust is to be renounced, and distracting cares to be said aside, but Prayers not to be neglected. In nothing be careful, but let your request be made known with supplications and thanksgiving. But it must be remembered, that the laying open of our misery is neither the cause of obtaining, nor the end of our Prayers. The cause of obtaining is the free will and pleasure of God: but the manner of obtaining doth require Prayers. The Lord of his mere pleasure was moved to make known to the Prophet Jeremy, what favor he would vouchsafe to Jerusalem after the captivity: nevertheless he saith to him, Call upon me, and I will answer thee, and show thee great and hidden things, which thou knowest not. The Lord promised to bring back the captivity of Israel after seventy years, yet will he be sought unto; I know the thoughts that I think towards you, saith the Lord, thoughts of peace, and not of evil, to give an expected end. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. Christ knew the misery of the blind man, yet he saith; What wilt thou that I do unto thee? But say they, we must not weary him that gives voluntarily: As though God were tired, and not honored with our Prayers. To Christ himself, to whom the Father gave all things, we read it was said of the Father; Ask of me, and I will give thee the Heathens for thine Inheritance.

Q In that day (saith Christ) ye shall ask me nothing.

A. To ask, signifieth not only to crave, beg, or entreat, but to question or move doubts: and so it is taken in this place. The Disciples should not need to question as they had done before, when they had the Spirit to lead them into all Truth. This sense is manifest by the Text, for in the verses following our Savior exhorts his Disciples to ask that their joy might be full. And in this speech without question he had reference to their former questionings, Lord whither goest thou? What is this that he saith unto us? When the truth was fully manifested, they should not need to ask in this sort.

Q. Doth not God oftentimes bestow his benefits without Prayer?

A. Yes: to the wicked many things, either to provoke them to repentance, or to make them inexcusable; and to his Children also, as a tender and loving Father, who respecteth more what they want, then what they ask. But the faithful must and ought to pray, and the Lord heapeth upon them good things unasked, to encourage and quicken them to ask the more. But the wicked have these things uncertainly, they have no promise of them; they have them from his providence, not from his mercy in Christ: not with a blessing; and they are given unto them, not for their own sake, but for the Church. Isa. 45.4.

CHAP. II. Motives and Encouragements to pray, and continue in Prayer. Divers Objections answered, and many necessary cases of Conscience resolved.

Question: WHat Motives and Encouragements have we to pray?

A. 1. We have the examples of Christ, the Patriarchs, Prophets, Apostles and all Saints provoking us to pray. The whole life of our Savior, what was it but a continual Prayer? Hence we read that often he departed into a private place to pray, that he went up into the Mountain to pray. He would not touch a bit of bread without blessing and giving thanks. He prayed at his Baptism, transfiguration, in the Garden, at his death. It were infinite to name the Saints of God, that alone and with others, in peace and trouble, have sought the Lord by hearty Prayer. Not to stand upon particular instances, the practice is so general, that to be a Christian, and to call upon the Name of the Lord, is in substance one thing. Ananias saith, Paul had authority to bind all that call on the Name of the Lord. Thus Paul describeth the Saints, they call upon the Name of Jesus Christ out of a pure heart. When babes are born, they say, they cry presently: but when men are converted and made new creatures by the work of the Spirit, they presently cry. The Thief upon the Cross prayed, when he was brought to repentance. Manasseh when he sought the Lord, humbled himself greatly and prayed. Paul began newness of life with supplication. It is the note of an Atheist, that he calleth not upon God; of an Hypocrite, that he prayeth in some conditions only; of a sound Christian, that he will always call upon God. Prayer is the first thing wherewith a righteous life beginneth, and the last wherewith it doth end. For Prayer is the breath of Faith, and as we believe, so we pray. A temporary faith bringeth forth temporary Prayer; sound Faith, unfeigned constant Prayer: if Faith languish, Prayer is feeble; when Faith reviveth, Prayer is lively and working 2. A second Motive is, The sweet and comfortable Promises made to them that make known their requests unto God with supplication and thanksgiving. Call upon me, and I will hear thee. Open thy mouth wide, and I will fill it. Who is so dull, that is not quickened by these gracious allurements? So stubborn as not to be won? So timorous, as not to be encouraged by them? Who will not ask, when his request is so graciously accepted, so easily granted? 3. Dreadfull threatenings are denounced against them that pray not, or pray idly, carelessly, without life and power; and God hath severely avenged the omission of Prayer in his own people. Woe to her that is filthy and polluted, to the oppressing City. She obeyed not the voice: she received not correction: she trusted not in the Lord: she drew not near to her God. If the Lord be angry with them that pray not, should not this encourage us to seek unto him with all our hearts? 4. The public calamities that be upon the Church, the private crosses that afflict, the continual want and danger wherein we live, the daily stratagems of Satan, whereby he seeks to destroy all these and many more, call upon us to seek unto the Lord in hearty Prayer with thanksgiving. What refuge against the temptations of Satan, but earnest Prayer? What means to procure increase of grace, freedom from judgments, the sanctified use of present afflictions, but Prayer? Is any tempted, afflicted, in danger, distressed, sick, weak in faith, beset with the snares of Satan and allurements of the world; let him pray? God fears us with danger, to drive us unto him: keeps us under with wants, to awaken from security; scourges us with rods of love, that we might cry aloud to be delivered. 5. In Christ Jesus God is become our merciful Father, and hath erected a Throne of Grace to which we might fly for succor. Let us come boldly unto the Throne of Grace. Mercy is the gate of Prayer, which being set open to the miserable and needy; How should this encourage them to sue for help and succor? 6. Christ is our Advocate and Intercessor, who doth plead our cause, and present our Prayers before the Father. Having such an High Priest, who is set over the house of God, Let us draw near with a true heart. Having such a friend in the Court of that authority and esteem, who will not ply the Throne with Petitions early and late? specially when we seek unto him that hath pleasure in our supplications. 7. The effects and benefits of Prayer, should put heart and courage into us. It is not a dead work that brings no profit with it: but most gainful and commodious. By Prayer, we obtain pardon of sins, put Satan to flight, win the day of enemies, spiritual and corporal, without striking a stroke, escape the calamities that shall come upon the world, It doth get us supply of strength if we come to the encounter. Look how Captains fighting abroad for their Countries, send their Letters, and so have men, munition, victuals, money, &c. So Prayer is the Messenger of a faithful soul, and fetcheth everything from God. Prayer doth strengthen us in faith and hope. For look as if we commune often and familiarly with a man, we have more confidence towards him: so if we by often Prayer speak with our God, it doth embolden us, and breed more liberty and confidence towards him, than if we were estranged. Let us pray, and God will give the Spirit to lead us into all truth and holiness, to support and strengthen in all trials, to enable to all duties of piety or mercy. Pray, and the peace of God shall like a watch-tower keep our hearts Prayer getteth all our other Armor fitted about us; we being not able to buckle it on, further than our heavenly Father doth help us on with it. Prayer hath opened the Windows of Heaven, stopped the mouth of the Lyon, quenched the force of fire, loosed iron bands, and cast out Devils. It is a notable means for the strengthening of our faith and affiance, for the inflaming of our hearts with love. It increaseth our cummunion and fellowship with God, and maketh our minds to soar aloft in heavenly meditations. It assures us that we are the Children of God, and Heirs of the heavenly Inheritance. In a word, he can want nothing that is good, no evil can come nigh his dwelling that doth sincerely call upon the Lord. Ask, and have in abundance.

Q. God will do that which shall seem good unto him; neither can his will be altered by my Prayers.

A. But it must be remembered, that God, before he granteth any good thing unto his Elect, is wont usually to kindle their minds with an exceeding desire to obt • in those things. Further, when he will do anything, he stirreth up those that are his, to desire that, which otherwise he would have done; to the intent that for honor sake, he might attribute the same unto their Prayers. This also is another cause: for that God's benefits are then the more acceptable, when they are craved and desired. Moreover, in praying our minds are more joined unto God: yea, and those vows and holy desires seem to be nothing else, but ladders and degrees whereby we ascend up unto God, and certain ways and spaces, whereby we come to that which we earnestly desire. Finally, we pray not in any case to the intent we may change God, which thing we should attempt in vain, seeing he is immutable: but rather, that we ourselves should be changed; for so much as in praying we are made capable of the benefits of God. A faithful and spiritual Prayer puts the heart in a better disposition, so that a man is now made ready to receive a blessing, which before he was not: So that when we think we draw God nearer by our arguments, indeed we draw nearer unto him.

Q. Prayers do not always speed, therefore they seem to be in vain. For this I besought the Lord thrice, saith Paul; yet he missed of that he sought: much more we in temporal things.

A. That is not in vain, which doth not always presently get the thing we would have: above which we must learn these things. First, that prayer doth often obtain what we would have, as Moses prayed for victory, and had it. Hannah for a son, and had him. Secondly, when it doth not obtain the things themselves, it gets something, that may be worth the seeking as though it doth not quite remove evils, yet it prevails so far, as to have mercy mingled with judgments, our evils asswaged. Though we get not the things we wish, it getteth some grace proportionable; as in Paul, My grace is sufficient for thee. Thirdly, Though it get not deliverance according to desire, yet it always procures issue for salvation. Fourthly, we must not always expect, that God should straightway answer our petitions. And if he shall defer them, we must thus comfort ourselves; He hath not yet fulfilled our requests, howbeit he will do the same in due time. In the mean while he will after this manner exercise our faith. It is not seldom, that God seemeth he would nothing less, then what he hath promised and threatened. He promised the kingdom to David, but with what miseries did he exercise him before he fulfilled his promises? When our Lord and Savior Jesus Christ was to be born of the Virgin Mary, the Angel promised that he should have the Throne of his father David; and yet until the thirty year of his age, he lived in small show of the world: After that he was envied of the high Priests, Pharisees and Scribes, and at the last hanged upon a tree; Therefore Isaiah doth very well admonish, that He which believeth, must not be hasty. For God will perform in due time those things which he hath promised: but in the mean time our part is to prescribe nothing unto him. The very same thing also must we say of the threatenings: God said, that he would overthrow the Babylonians; yet did they flourish and triumph, yea and led the people into captivity. Wherefore God would not fulfill his threatenings presently, yet did he perform them when he saw a time convenient.

Q. What if my heart tell me, that God will not hear my Prayers, or I feel inwadly such an answer?

A. Yet must we not cease to pray, but stir up our faith to believe, sharpen our desires, and increase our repentance. The Lord saith, he will not be an help to the Israelites, not that he might drive them from him, but awaken them to a more serious consideration of their ways, and desire of mercy. The Lord said unto Moses; Suffer that my wrath may be kindled, and I will destroy them at once. This he said to inflame Moses desire in behalf of the people, and to set 〈◊〉 edge on his Prayers, not that he determined to destroy them. The Woman of Canaan cried unto Christ, but he passed by in silence, as though he heard her not. Afterward, she being instant in Prayer, he said; I am not sent, but unto the lost sheep of the house of Israel: and when as she ceased not, he called her dog: And yet he was minded to help her, but first he would have her faith to come to light. And in another place, under the Parable of him that asked bread, he saith; Unto whom the good man of the house that was within, said; I and my children be laid in bed. And when the other had made earnest suite, by his importunity, he obtaineth as many leaves as he would. Wherefore if our heart accuse us, let us convert ourselves unto Christ, and stir up ourselves more confidently to seek for mercy in his name: this is that which God approveth.

Q. I have asked long and not received: wherefore I fear it is in vain to pray.

A. First, We must examine whether our continuing in some lust, do not hinder the effect of our Prayer. Ye ask and have not, because ye ask amiss. As for vain glory, ambition, delicateness, &c. and this may be known by the effect how these things are spent. And then if we amend our Prayers, God will amend our speeding. Secondly, We must know that God doth defer us, to try how we will persevere in Prayer; as a friend when he meaneth to do this or that, doth detract it at the first, to see if the other will importune him. Thirdly, He doth not forthwith bestow what we crave, that we might know the worth of things, and have our joy doubled in receiving them. Fourthly, It is a token God will give us more abundantly, the longer he doth hold us in request. The wider one openeth anything, it is a token he meaneth to put the more in. God intendeth not our hindrance, in causing us to wait: nor purposeth to weary us, by putting delays. It is not in vain therefore to ask, though we be not presently answered; seeing God doth on so good occasions delay us in our suits. And let us be sure of this, that he that botleth up our tears, files up our Prayers, putting them on record before him, Then spake they that feared the Lord, everyone to his neighbor, and the Lord hearkened and heard it, and a Book of remembrance was written before him, for them that feared the Lord, and thought upon his Name.

Q. I am unworthy to come before so glorious a Majesty. God is of purer eyes then to behold iniquity. God heareth not sinners. If I regard iniquity in my heart, God will not hear my Prayer.

A. No man's unworthiness should drive him from Prayer. The Commandment is universal, Ask, seek, knock. Therefore as they might boldly come into the inner Court of the King of Persia, to whom he held forth the golden Scepter: so may we confidently speak unto God, having his allowance and Commandment. David took hold of this Scepter in great distress of mind; Thou saidst, Seek my face; this takes away all fear, and makes me bold. What if we be ununworthy? he is gracious, and loveth freely. For mine own sake I will be favorable unto thee. Nor do we come as servants in our own names, to be respected of desert: but as sons in the Name of Christ, to be heard of grace. The Commandment of God, his sweet Promises, bountiful Invitations, amiable Titles, and effectual Intercession of Christ, must be opposed to the sense of our unworthiness. 2. Sinners are of two sorts; weary, laden, and repentant, or careless and impenitent. They that love to live in sin, or go on carelessly therein, and hate to be reformed, they shall not be heard when they cry: nay, their Prayers are abomination and sin: But the laden and penitent sinner is called to come, and shall be graciously accepted in Jesus Christ. He shall not be regarded, that looketh upon iniquity with favor, delight, or indulgence: he cannot pray for mercy, that doth not see many sins in himself to be bewailed. He needs not pardon, who knows not himself guilty; he will not crave supply or increase of grace, who is not privy to his own weakness and imperfections: Were we not unworthy, we could not beg to be relieved of mere grace and mercy. 3. Even temporary believers are accepted and heard in Prayer according to their repentance. Their heart was not right with him (that is with God,) neither were they steadfast in his Covenant: But he being full of compassion, forgave their iniquity, and destroyed them not.

Q. May not the faithful by indulgence to some sin, hinder the course of their Prayers for a time?

A. They may, and often do; for being distempered or fallen into sin, they cannot pray in faith actually or virtually till by repentance they set faith again in the Throne. Conscience of sin doth stop our mouths, stifle our Prayers, shake our confidence, and eclipse our comfort: which Satan oft aimeth more at then the sin itself unto which he tempteth us. The exhortation of the Apostle is this; Likewise, ye Husbands dwell with your Wives, as men of knowledge, giving honor unto the Woman, as unto the weaker vessel, even as they which are heirs together of the grace of life, that your Prayers be not interrupted. For when the conscience is defiled, we are so pricked in the foot, that we cannot go to God in Prayer, and are not able comfortably to discharge it: we either neglect it, or profane God's name in rushing upon it. We must therefore take heed of sin, as we would with comfort return to Prayer: But our failing in one thing, must not excuse us in another: when the duty lies on us, we have no dispensation to be negligent in it.

Q I have been overtaken with infirmity, the time of Prayer draweth on, what shall I do?

A. First, Thou must not neglect it, for this is to heap one sin upon another. Leave there thine offering before the Altar, and gothy way, first be reconciled to thy Brother, and then come and offer thy gift. We have an absolute Commandment to pray, and the breach of one precept, will not excuse the neglect of another duty. A particular offense doth not offend so much, as if we grow strangers to God. As in a Child, it is worse to run away from his Father, then to commit a particular trespass against him. It is dangerous to let the breach of conscience, which sin hath made, to lie open, for that is the way to bring in more sin, and let forth grace. To stay in this case is dangerous, for the heart grows more hard by continuance: The conscience is most tender immediately after the sin committed: and the heart sooner hardened if you take the advantage presently after the sin is committed. Secondly, Thou must not, when thou hast offended God, rush boldly on him. Serve the Lord with fear. Lift up pure hands without wrath. This was David's care, I will wash mine hands in innocence, and so will I compass thine Altar, O Lord. God will be sanctified in them that draw near unto him. Memorable is the saying of Joshua to the Children of Israel; Ye cannot serve the Lord: for he is an holy God, and therefore must be served after an holy manner. It is noted of the Israelites, They worshipped every man a far off in the door of his Tent. If a man's Parent should be so offended, as to spet on him; durst he appear before him for seven days? And shall we be so bold, having offended the Father of Spirits, presently to come into his sight without consideration? In the third place, A man must gather himself together, and let his heart smite him in that he hath done; the rather to think what straits he hath brought himself into, either in neglecting his duty, or profaning the Name of his God. They that by sin have gone astray, must bethink themselves, and repent, and make supplications: If the party be at hand (as the man and wife) let there be mutual confession; if otherwise, let their be a purpose of it: and having this purpose, and being in any measure touched, though nothing so well as we wish, and were meet; we may come to God, and he will accept us, and heal us.

Q. The Devil will labor to prevent us, or break us off in this duty by distractions; this thing, and that thing calling us away.

A. We must be resolute against distractions. First seek the Kingdom of Heaven. If we promise at this or that hour to meet a man, when the Clock smiteth, whosoever we are with, we crave pardon, we are to go. Make not more bold with God then you would with man. Is it not better to lose some sleep, or to cut short the time of daily repast, than to deprive our souls of communion with God in that holy duty? What shift will men make to spare some time for conference with a godly kind friend? Now to redeem time for Prayer, we must learn to be diligent in our callings, and go about our labors with heavenly-mindedness, spending no needless hours in thinking or speaking of earthly things, out of carnal affection that we bear unto them. He that takes no more work in hand then God allows, is wise to order his affairs with discretion, delights not to think or speak of earthly businesses superfluously, and with diligence observe • • he season that offers itself for the dispatch of his work; he, if he will contend and wrestle against difficulties, shall find convenient time for Prayer.

Q. Such mists of darkness, such swarms of wandering idle thoughts come before our minds, that we are much discomforted.

A. It is no doubt a great fault, and exceeding hindrance of Christian comfort, that the heart is wandering after vanity when it should be attent upon God. We cannot endure our Children should look up and down, here and there, when they speak unto us. And is it not a misery and sin, that we should carry ourselves more rudely in the presence of God, then we would or durst in civil converse with men? But for the thing itself; First, We must inquire whether letting loose our hearts all day, do not cause this unfitness at night: and if it be so, we must help the matter with watchfulness. If vanity possess the mind at our first awaking in the morning, and we suffer the heart to rove about idly all day long, and grow into distemper and earthly-mindedness, it will hardly be brought to attend upon God in the duty of Prayer and thanksgiving. A trifling fellow that wanders up and down, will not easily be tied to any sore work. It is death to the soul, after our roving fits, to be kept to any supernatural work that is above itself. But daily custom makes that easy, which at first was tedious. If the heart be held to what is good, and kept within compass at all times: it will readily attend upon God in the time of Prayer. The best way to prevent roving, is to keep our heart in tune and rightly disposed: As when a man is to use his Horse, he will have him under bridle. It is good to meditate on that glorious presence before whom we stand, the necessity, profit, and excellency of those gifts and graces we beg of God in Prayer. Secondly, We must know that the Saints have felt both these things, darkness and wanderings. For there is a double wandering of the mind: one of carelessness, negligence, and contempt, when we intend not holy duties, come not unto them with carefulness: such as is in many in the Church, that pray and their minds are a wool-gathering; they say, Amen, but know not to what. There is another wandering of the mind, which is through infirmity and temptation of Satan. As a man that aims at a mark, may have a shaking hand, or be jogged by another, that he cannot shoot straight. Now this being felt, is grievous unto us, though we cannot overcome it. Thirdly, This is a Rule, We must not cease to do any Commandment, because of our imperfection in doing it. The frailties that cleave unto us must be striven against with all diligence: but the duty itself is not to be forborne.

Q. God heareth not such as doubt of his mercy and love. But I am weak in faith?

A. There is a reigning unbelief, and there is a doubting, or unbelief, which is a weakness left in the Saints, for their exercise. The first is in Heathens and Unbelievers: the latter which is a doubting which is in the soul that would be rid of it, and fights against it by Prayer of Faith; this doth not hinder us from being heard. But if thou canst do anything, help us; Oh thou of little faith, wherefore didst thou doubt? I said in my haste I am clean cast off, nevertheless thou heardest my Prayer. If faith be weak, we must not cease to pray, but pray the more that we might be confirmed. For by earnest Prayer we come to be assured of God's favor, and faith by asking obtaineth what she doth desire. Yea, say a man were destitute of that faith that justifieth, he is allowed and bound to seek it of God by earnest Prayer, which is not altogether unacceptable; because it proceedeth from a faith that stirreth up desire of firm union and communion with Christ. As for the place alleged, by wavering or doubting, hypocritical halting or division of heart, not doubting of God's mercy towards us by reason of our sin, or weakness of faith, seemeth to be understood.

Q. I am kept under with dullness and dead-heartedness, that I am afraid to pray.

A. There is a twofold dullness; one of feebleness, which is accompanied with the abjectness of the heart, when the spirits are wasted with labor and sorrow; the other of sloth joined with presumption. Both must be striven against, but are not alike dangerous, nor to be remedied after one manner. If dullness arise from feebleness and wasting of the spirits, we must bring ourselves into the sun-shine of God's love, and cheer up our souls with the remembrance of his free mercies, gracious promises and tender compassions: for the straightened spirit is re •• ived with comfort, as joints benumbed with cold gather strength when they receive warmth. The best way to fit ourselves for this duty, is to fall presently to the duty: and the very doing of the duty doth fit to the duty. As all actions of the same kind increase the habits: so Prayer, makes us fit for Prayer. The way to godliness, is in the compass of godliness: the way to grow in grace, is the exercise of grace. By setting himself upon the work, he shall gather fitness, though he were unfit at the first. As joints benumbed, get life, being used. If dullness proceed from the other extreme, we must stir up our spirits by calling to mind the charge that God hath laid upon us to pray, the threatenings denounced against them that neglect or contemn it, the judgments executed upon them that have not called upon the Name of God. We must also meditate, what brands of disgrace are fastened upon them that deal sluggishly in the service of God; what benefits they are justly deprived of by their own folly? and what indignity they offer to the Lord himself. Further, we must make our sloth odious, and shame ourselves that we should deal with a slack hand in a matter of so high and excellent nature, whereby we might have reaped much profit and comfort to our souls. And having thus wrestled with ourselves to shake off such chilness as we have caught by idleness, we must cry to him that is the quickening Spirit, not being quiet till we get some warmth into our spirits. Thus dullness is to be driven away by Prayer, and earnest contention; but we must not cease to pray because we are dull. Notwithstanding any dullness of spirit, the duty is to be performed. We have never more need to pray, then when we are most indisposed: for then a man is exposed to temptation, apt to be overcome, fit for nothing. Again, all dullness doth not hinder the success of our Prayers, but that which is allowed, delighted in, or not striven against, as hath been mentioned. If thou spare no labor to get thy heart upon the wing, and do it as well as thou canst, it shall be accepted.

Q. By what Arguments or Considerations should a man further strengthen himself, that he may constantly carry forth this duty?

A. First, If we might be familiarly admitted to the Kings presence, we would easily accept it. In faithful Prayer thou mayest commune with God. Secondly, How worthy are we to miss good things, that will not open our mouths for what we lack, nor return thanks for what is freely given? When God bids us ask and have, how unthankful and unworthy wretches are we, that neglect such kindness, and will not prove him that is so gracious? When thankfulness for what is received, is crowned with second favors, how injurious are we to ourselves, unmindful of God, if we look not to him the giver of every good and perfect gift? Thirdly, There is no duty so acceptable to God: for that God being the chief good, and so ready to communicate hi • blessings, we in Prayer desire what he specially delighteth in. And furthermore, Prayer is to Grace, as pouning is to sweet Spices; it maketh Grace, as Faith, Love, Reverence, Poverty of spirit, &c. cast a fragrant smell, as which (indeed) is nothing but the chafing of them. Fourthly, It is good to muse often on the style of God. He is a god that heareth Prayer. If Princes will not lose any part of their Royal Title, God will maintain his. Fifthly, It is ourselves that gain by Prayer: and if we lay it down, we shall have the loss of it. If thou be righteous, what givest thou unto him? Yea, we must be so far from being offended at God's not answering, at our own want of comfort and liberty, that we must hold, even this, that we are allowed to speak unto God, such a Privilege as we are unworthy of. What am I, or my people, that we should offer thus? What are we that we should speak unto God, or have access to the Highest Majesty? Sixthly, To consider against all want • , that we are accepted according to that we have, when there is a ready mind. He spares as a Father doth his Children. They will hear with delight the lisping and stammering voice of their Children: Yea, because the soul is sick, the service is twice welcome. If a sick Child reach us up a thing, we count it more then to send another of laborious errands. Lastly, For all wants and discouragements, labor to see that thou canst not pray, if God by his Spirit help thee not: the more thou comest to be poor in spirit, the more freedom and strength thou shalt have in performing thy duty.

Q. May a man rest in the work done?

A. In no sort: for cursed is he that doth the work of the Lord negligently. Powerless Prayer is a profanation of the great Name of God, and notorious abuse of his incomprehensible love. Neither let such as ask carelessly, think to obtain anything at the hands of God. He that asketh coldly, teacheth to deny. Men look to be sought unto by them that expect favor from them, and that in good earnest: they think a former kindness should not be forgotten, if a second be hoped for: How should we hope for good to come by our drowsy and sottish Prayers, which provoke his Highness, are no ways pleasing unto him? Prayer in a customary manner, warms not the heart, amends not distempers, removes not sin, weans not from the world; pierces not the Heavens.

CHAP. III. Showing that Liberty to pray is a singular and rare Privilege.

Question: LEt us now hear in what respects Liberty to pray is a singular and rare Privilege.

A. 1. It is no small favor that the creature is allowed to commune with his Creator, the redeemed with his Savior. It is a liberty purchased by the blood of Christ. Men are glad of a faithful friend, into whose bosom they might pour out their cares, with whom they might sweetly confer upon occasion. Oh! what cause have we to rejoice in this, that the Lord vouchsafeth us leave to talk with him, who of all friends is the most faithful and constant? We cannot pierce the secrets of man's heart, they are unsearchable. But we know the mind of God, that he is more loving, than love itself: more faithful, than faith itself. Friends often lack wisdom to consider of our case, mercy to compassionate, power to help, judgment to weigh it, specially when we are not able to lay it open; and faithfulness to keep in mind or conceal what is committed to their trust; all which things diminish the comfort of their love and fellowship. But our God is most infinite in wisdom, rich in mercy, great in power; most ready to help, able to succor, exactly knowing our distress, our strength, when help is meet, what aid is fit, and what is good for us better than we ourselves. 2. Other duties have their season, but Prayer is never out of season. Men cannot always hear the Word, read the Scriptures, give Alms; they want ability and opportunity to these purposes. But Prayer may be used at any time, night or day, in any place, upon any occasion, nothing being required thereunto but lifting up of the heart unto God, which may be done in light or darkness, alone or in company, at home or abroad. 3. This liberty is the greater, because perpetual, at all times, and in every moment of time. Distance of place may hinder the communion of friends by speech or writing; necessary occasions and infirmities may interrupt it when they live together, that when the one needs, the other cannot afford his presence, or the comfort of it. But God is everywhere present, always ready to be found if we seek unto him. A man may be driven into banishment, shut up close prisoner that no friend can have access unto him: The enemies may pluck out his eyes, that he shall not read; cut out his tongue, that he shall not speak; deprive him of the benefit of hearing the Word, and Assembly of the Saints: But liberty to pray can no man take from them; In banishment, imprisonment, trouble, they may cry unto God, and he will hear them. The malice of men may drive Christians with more speed and earnestness to cry unto the Lord, and him to send aid and help from above: But to hinder their Prayers for one moment, or to withhold succor from them, they are not able. 4. We cannot enjoy the presence and comfort of friends without travel and cost; and sometimes they are so distempered with passions, that they cannot or will not vouchsafe that contentment which we expect and stand in need of. But in any distress we may go unto God without any trouble; it requires not motion of the body, but sending up the thoughts, which may be done in an instant: and coming to him, we shall ever find what we desire. He will never turn from us, if we depart not from his Testimonies. In the society of our best friends many things may fall out on their behalf, that minister occasion of grief: But with the Lord nothing is to be found, which offers not abundant matter of joy and comfort. 5. The knowledge is small which we have on earth, concerning things that are done in Heaven. Notwithstanding, thus much we know even of the Angels in Heaven, that they praise the Lord. And therefore Prayer being a work common unto men with Angels, what should we think but that so much of our lives is celestial and divine as we spend in the exercise of Prayer. For which cause we see that the most comfortable visitations, which God hath sent men from above, have taken especially the times of Prayer as their most natural opportunities. 6. This Royalty is common to all Believers, poor and rich, weak and strong, bond and free, in peace or trouble. Great men only have access into the presence-Chamber of Princes: but the gate of Heaven stands open for all of what sort or condition soever, if they be weary of their sin, and desire to be received into favor. There is none so weak and unworthy in his own eyes, who is not allowed to call God Father: the poor and needy shall find audience as soon as the rich and mighty. 7. If any man might be long and much conversant with a man endued with virtues and knowledge, there is no doubt, but that he should become the better, and also the learneder. But how much more excellent a thing is it, to be conversant and to talk with the most excellent God? Surely the more we commune with him by Prayer, the liker shall we be unto him in holiness and righteousness. 8. On others, what more easy, and yet what more fruitfully bestowed then our Prayers? If we give counsel, they are the simpler only that need it; if alms, the poorer only are relieved; but by Prayer we do good to all. When we are not able to do any other thing for man's behoof, when through maliciousness or unkindness they vouchsafe not to accept any other good at our hands, Prayer is that which we always have in our power to bestow, and they never in theirs to refuse. Wherefore God forbid, saith Samuel, speaking unto a most unthankful people, a people weary of the benefit of his most virtuous Government over them, God forbid that I should sin against the Lord, and cease to pray for you. By Prayer the simple may benefit the wise, the weak the strong, the poor such as be rich in this world, the sick and feeble them that be healthful and lusty: yea, thereby we may do good to our enemies, and win their hearts, whether they will or no.

Q. What follows from hence?

A. He that can and doth pray, is a man of singular respect, honor and Authority. 1. He is held to be the greatest favourite, that is most familiar with the Prince: How great is that man, who is in familiarity with the King of Kings? That Lawyer is in most request, who is most inward with the chief Judge of the Court. Doth not he deserve esteem with men, that is in account with God, who is the absolute and supreme Judge of the whole world? 2. In Christ Jesus he is made a spiritual Priest to offer up the well-pleasing Sacrifice of supplication and thanksgiving; which is no small dignity, if things be weighed according to their worth. 3. If men be to prefer a Petition to the High Court of Parliament, the Prince or supreme Governor, they will use the advice of some learned man to direct how it should be framed. The chiefest Orators are chosen to give entertainment to great Nobles, Ambassadors, or such like. How excellent are his gifts who can draw Petitions, frame Meditations acceptable to God, pleasing to the Highest Majesty! 4. The excellency of a man that can pray is further manifested in this, that he may prevail with God for others, the Family, Country, and Kingdom wherein he liveth. A wise man is had in honor, because of the good he may do to the Church or Common-wealth: but herein the most politick must give place to him that doth pray with an honest heart.

CHAP. IV. Showing to whom we must pray. Who can or may pray. That Prayer is a work of the inner man. Touching the length of our Prayers. What things are required in Prayer. The especial furtherance of Prayer, and whether it be lawful to use the Voice therein.

Question: TO whom must we Pray?

A. To God alone in the Name of Christ Jesus. In everything by Prayer and supplication with thanksgiving, let your request be made known unto God; Giving thanks always for all things unto God, and the Father, in the Name of our Lord Jesus Christ. Look as nature teacheth our Children to come to their Parents for everything, and to give thanks to them, not to servants in house with them: so grace teacheth God's Children to cry Abba Father, to resort to him in all necessity, and return praise to him for every blessing. All other persons, are persons rather praying to God, then persons to be prayed to, as God. God is the Author of every good gift; to seek it religiously of any other is flat Idolatry; and to give the praise thereof to any but the Lord, is sacrilege. Look as it is one of the Royalties of the King, to be petitioned unto, as a common Parent for grace in sundry cases: so this is a Divine Royalty of God, that all flesh should come to him in their several necessities, abasing themselves in confessing their indigency, exalting him as with whom is fullness of good things, and uncontrollable power to effect for us whatever is good according to his own pleasure. And as he is to be sought unto for supply of our wants, so to be magnified for his mercies freely vouchsafed. Now we must come to God only through Christ: for he is our only Mediator, the great Master of all Requests which are any way made to God, and Presenter of all praises that are offered to his Highness. Neither can Mediator like Authority be given to any Angel or Saint departed: for they are not called to this honor, neither are they capable of it, as unable to perform that satisfactory obedience, in which as a foundation the impetrative force of Christ's intercession leaneth. For all kind of power to impetrate all ministerial Offices about us, all power of secondary executing things for us, all perfection of holiness, which things are for degree in Saints living, cannot be foundations which may bear this Office of Mediation twixt us and God. But of this more in the parts of Prayer.

Q. Who can or may Pray?

A. All persons that stand in need of mercy, to whom any promise of help is made, and all that have received any favor from God, are bound to pray: but the Prayer of the just and righteous only is acceptable unto the Lord. The Angels in Heaven bless the Lord; the Saints on earth call upon his Name, and sing of his praise. But as for the impenitent, unbelievers, and ungodly, they are neither excused in not praying, nor can they be heard if they should pray. The distinct handling of this question, must be referred to the special Parts of Prayer.

Q Is Prayer a work of the heart, or a labor of the lips?

A. It is a work of the inner man: for the entire nature of Prayer stands in lifting up the soul unto God in an holy manner. In all our service we should say with the Apostle, That we serve God with our spirits: but chiefly in Prayer, it being not the warbling of the words, but the yearning and panting of the heart after God, and the things of our peace. The Spirit itself maketh intercession for us with groanings, sc: of heart, that cannot be expressed. I will pray with the Spirit, I will sing with the Spirit. Praying always with all Prayer and supplication in the Spirit. Such was Christ's Prayer, who in the days of his flesh did offer up Prayers and strong cries unto him, &c. From his soul they came: for they were offered up with loud cries, and many tears. And the ardent desire is the thing that God heareth, though there be no voice annexed, as appeareth in Moses, Why criest thou unto me? It is said of Hannah, She spake in her heart. And the Caveat is, Let not thy heart be hasty to utter anything before God. The wicked are challenged, that they pray not with their heart, when thy howl upon their beds. The Prayer outward, of the lips, without the request of the heart, is an empty thing which God regardeth not; nay, an abhominable mockery, which he detesteth. Cursed is he that draweth near with his lips, when his heart is far from me. The spirit is the true rise of Prayer; it is the travel of the heart which pleaseth God. Singing with grace in your hearts to the Lord, making melody in your heart to the Lord. My heart is fixed (saith David) my heart is fixed, I will sing, and give praise. And so he calleth upon himself, Bless the Lord, O my soul, and all that is within me bless his holy Name. Again, entreating audience, he saith, Give ear unto my Prayer that proceedeth not from feigned lips. For God is a Spirit, and will be worshipped in spirit and truth. The cry of the lips doth not pierce the clouds: but the sighs of the heart enter into the ears of the Lord of Hosts, who dwelleth in the Heavens. And this maketh Prayer laborious, because the spirit is to travel in it: and the Saints in this regard, can endure better to hear an hour, than to pray a quarter: whereas the world, they cry for praying rather than for preaching, because they think the outward repeating of words with a general intention will suffice, not knowing or considering in truth what it is to pray or hear.

Q. What direction may we take from hence touching the length of our Prayers?

A. Prayer is an exercise of the soul, to be continued according to the strength of livelihood and spirit that God hath given. The rule of direction is, that we must fit and proportion our words to our matter, and both matter and words to our minds and hearts, our faith and fervency, devotion and attention. In this holy duty it is not good ordinarily to exceed to tiredness, which breedeth both deadness and discomfort. If dullness proceed from sloth, it is necessary to wrestle, till it be overcome: but if thou have life and power, it is dangerous to out-spend natural ability: for when the spirits are wasted, our desires will cool, and dullness creep on, which doth not a little disquiet the tender conscience. In public Prayer, the Minister in respect of length must have regard to the ability of the Congregation: In Prayer with the Family, the Master may continue so long, as the power and strength of them that live therein, will bear. They that pray with others, must have regard to the vigor and livelihood of them that join with them. The Prayers of the sick and feeble should be short and frequent: because weakness of body and mind will not endure length of meditations without tedious wearisomeness. The like may be said of them, that are enfeebled with sorrow and distress of conscience, or vehemency of temptation.

Q.