Part 5

Hence _Christ Jesus_ preacheth _Judgement_ to the _world_, for the _abuse_ of the _Tongue_, and the _idle words_ of it, when our _words_ are not _working words_, and tend not to heavenly profiting of others.

Hence the _Spirit_ by _Paul_ commands (_Ephes. 5_.) that neither _uncleannesse_, nor _covetousnesse_, nor _foolish talking_, nor _jeasting_, be once heard from the mouths of the _Saints_, but rather giving of _thanks_, and praising of _God_.

_Object._ But may not _worldly_ persons set a watch before the door of their _lips_?

_I answer, Morall wisdome_ may teach persons the _vanity_ and grosse _wickednesse_ of the _Tongue_, but onely _Gods spirit_ (and strength of it) doth teach _Gods children_, in true _feare_ and _love_ of _God_, not onely to _restraine_ from _vaine_ and _foolish_, but also to attaine to a _spirituall_ and _heavenly Language_.

Lastly, It argues strength and life and _Grace_ in _Christ_, when our _hearts_ by _Gods spirit_ are wrought to such a degree of _hatred_ of sin, that we not onely abhor the _acts_ thereof, but also fly and shun the _looks_ and _appearance_ of it; so that we not only fly _pride_ and _passion_, and _covetousnesse_ and _uncleannesse_, but also the _appearance_ of them.

Hence _Boaz_, when _Ruth_ lay downe at his feet in the night, as claiming _marriage_ by _right_, he not only refrained from _uncleannesse_, or uncleane _touches_, but also he gravely advised her to be gone so early in the morning, that no man should say there came a woman into the floar.

_Object._ But may not _worldly_ persons not only avoid sin, but also the _appearance_ of it?

[Sidenote: Only Gods children can truly hate sin.]

_I answer_, No _worldly_ or _unregenerate person_ can truly hate _sin_, or the appearance of it, for it is his _nature_ and _Element_, they can onely hate the _dammages_ and _disgrace_, and _discredit_ of it, and so a _Whore_ may hate _whoredome_. 'Tis only the _property_ of _Gods_ children, and the _new-borne_ to hate _sin_ as _sin_, with the sinfull _appearances_ of it as _opposite_ to their _new_ and _heavenly_ nature in _Jesus Christ_.

* * * * *

I now come to the third head of the tryals of spirituall _health_ and _strength_, and that respects our _conversation_ with men, in which

[Sidenote: Christ and Christians worke to glorify God in doing good.]

First I argue, that it is a strong _argument_ of a strong _constitution_ and _spirituall health_, when we can make it our _worke_ and _trade_, to aime at _glorifying_ our _Maker_ in doing good to men.

Thus our great example _Christ Jesus_ made it his _worke_ and _trade_, to goe about to doe _good_, which he did abundantly and constantly to the _souls_ and _bodies_ of men.

_Obj._ _Christ Jesus_ and his _Apostles_ and _messengers_ were endued with _power_ from on high, not only to preach the _Word_ for _conversion_ but also with _power_ of calling out _Devils_, and healing bodily _diseases_.

[Sidenote: Holy women great helps in the Gospel of _Christ Jesus_]

_I answer_, as an _holy witnesse_ of _Christ Jesus_ (a _Woman_) once answered a Bishop, _I am a member of Christ Jesus_ as wel as _Peter_ himselfe. The least _Believer_ and _Follower_ of _Jesus_ pertakes of the _nature_ and _spirit_ of him their holy _head_ and _husband_, as well as the _strongest_ and _holiest_ that ever did or suffered for his holy _name_.

Therefore it is that we read not only of the _service_ of those great _master-builders_ and _work-men_ of _Christ Jesus_, the _Apostles_, but also the _service_ and helpe of _Christian_ women, for instance (_Rom. 16_.) _Phebe_, _Priscilla_, _Mary_, _Persis_ were eminently noted for helping forward the work of _Christ Jesus_, to wit, the glorifying of _God_ in the saving of the poor sons of men.

_Object._ But is it not possible for _Gods_ children to be slack in this _work_ and _trade_ of doing good to the _souls_ and _bodies_ of others, and yet be strong in _grace_ and _healthfull_?

_I answer_, Doubtlesse _Gods Children_ may be _strong_ one way, and _weak_ in another, _strong_ in one _grace_ and _weak_ in another, _strong_ in one _tryal_ and _weak_ in another: But it is their _weaknesse_ and _sicknesse_, when they are slow and negligent of so _glorious_ and heavenly a _worke_.

Thus _Paul_ complains of the Saints of _Asia_, that he found none that stuck close to him but _Timothie_. Thus was it in _Barucks weaknesse_ and _sicknesse_ to seek great and earthly things, and _Jeremie_ (strong in spirituall _health_ and _life_) chides and reproves him for it, _Jer. 45._

[Sidenote: _Secondly._]

Secondly, It argues _strength_ of spirituall _life_, when we bear a strong _affection_ to the _seed_ of the _woman_, _Christs seed, Gods children_. To doe good to all men is a _Christians trade_, but especially to the _houshold_ of _faith_.

[Sidenote: Gods children cannot but naturally love one another.]

This was _Davids affection_ (_Psalme 16_.) when he look't upon _Gods children_ as the excellent of the _Earth_, and placed all his _delight_ in them: Thus _Jonathan_ though he lost his _Fathers love_ for _Davids_, though he was to loose a _Kingdom_ by _David_, yet he loves him as his own _Soul_.

Thus _Ruth_ so loved that holy woman _Naomi_, that although she were growne poor, a widow, and now in a tedious _travel_ from _Moab_ to _Israel_, and _Naomi_ did also intreat _her_ and her _sister_ to goe back, and _Orpah_ her sister was already returned to her kindred and her _Gods_, yet such was the flame of her holy _affection_, that she intreats _Naomi_ not to intreat her: Intreat me not to leave thee, for whether thou goest I will goe, where thou dyest I will dye, and there will I be buried: thy _God_ shall be my _God_, &c.

[Sidenote: Worldly men may in a kind love Gods people.]

_Object._ May not _wicked persons_ favour, love, and respect _Gods children_? Did not _Saul_ greatly respect _Samuel_; and for a while _Herod_, _John_ the _Baptist_? Did not _Michol_ love King _David_, as well as did her brother _Jonathan_? yea did not _David_ finde wonderfull favour in the eyes of a _Philistian Achaz_?

_I answer_, The _nature_ and the grounds of the love of _naturall persons_ to _Gods children_ must be rightly distinguished: _Gods children_ themselves may and ought to love each other, and others also, according to any _naturall_ and _civill Relation_; yet onely _Gods children_ can love _Gods children_ for the _grace_ and _spirit_ of _God_, which they see and finde in each other.

[Sidenote: But Gods children can only love each other with a spirituall love.]

Thus as two _Candles_ or _Torches_ they spiritually close and embrace each other with heavenly affection, being of one common _heavenly nature_ together. Thus _Countrey-men_ meeting in strange and forraign _nations_ presently know each other by their _language, &c._

Thus _Brethren_ rejoyce to finde each other in _strange_ places, and to know themselves the sons of one _Father_ and _Mother_.

Thus _Fellow-souldiers_ which stick close each to other in _life_ and _death_, yea, although _routed_, _disordered_ and _flying_, if possible they can discerne and know each other.

[Sidenote: Gods children may possibly be unkind and cruel each to other.]

_Object._ But did not holy _David_ (who was a man strong in _grace_) did not he lay _plots_ for the _life_ of an holy man, noble and faithfull _Uriah_? Did not _Asah_ that holy King of _Judah_, practice false _Imprisoning_, in committing the man of _God_ to prison, and that onely for his _faithfulnesse_ in reproving him from _God_?

_I answer_, This shews that both _David_ and _Asah_ at this time were very sick, and _David_ upon his _recovery_ laments his _weaknesse_ and _wickednesse_ and _Blood-guiltinesse_, _Psal. 51_,

[Sidenote: Gods people in case may be sharp each to other, so was _David_ sharply reprov'd by _Nathan_.]

_Quest._ But may not _Gods_ children have just cause of exercising _sharpnesse_ each to others?

Yea doubtlesse, for _Paul_ withstood even _Peter_ himselfe to his face, and the _Church_ of _Corinth_ must put away and deliver the _incestuous_ person to the Devill; though probably yet deare, and a brother, according to that of _Paul_ to the _Thessalonians_, yet count him not as an _Enemie_, but admonish him as a _Brother_.

In a way of _Justice_, in a way of _Physick_, the dearest _friend_ or _Brother_ may exercise much _bitternesse_, though with much _sweetnesse_ of _temper_, and with much tender melting and bemoaning of _affection_.

[Sidenote: One of the blackest transgressions in the world for]

Thus in cases have we seen mounfull violence used, to a _wife_ or _brother_ in some kind of _distempers_ and _distractions_.

But when _Gods children_ shall so far degenerate, as to _pursue_ the life of each other, though it be with desire to cover a sin, and to keep _Gods name_ from being dishonored (as in _Davids_ case) it is a _weaknesse_, it is a _sicknesse_, which although it be not unto death, yet bringeth it neer unto _Deaths door_,and made _David_ cry out with _bitternesse_ of his soul, _Deliver me from blood-guiltinesse O my God, and my tongue shall sing loud of thy righteousnesse_.

[Sidenote: _Thirdly._]

[Sidenote: A compassionate heart even towards enemies is a Christian heart.]

A third tryal of spirituall _health_ and _strength_ is a _compassionate_ and _pitifull, melting-heart_ over the _afflicted_ or _miserable_, yea, although our _enemies_, or _enemies_ of their owne _Salvation_.

Thus the Lord _Jesus_ sighs for the _hardnesse_ of the _heart_ of his _Enemies_: thus he _weeps_ over _Jerusalem_ that was to kill him, and prayed for his _persecutors_ and _enemies_.

Thus _Jeremy_ powres forth his _Book_ and _Rivers_ of _Lamentations_ for _Jerusalem_ of old, as _Christ_ for the latter.

[Sidenote: _2 Tim. 2. 26_.]

Thus _Gods_ people are commanded to _weep_ with them that _weep_: And when any oppose themselves, wee ought in _meeknesse_ and _patience_ to bear it, as knowing their wofull and miserable _bondage_ and _slavery_ to _Sathan_: And who knows whether it will please _God_ in infinite mercy and compassion to deliver them by vouchsafing _repentance_ in _Christ Jesus_, as he hath done to us?

_Object._ But may not _Gods_ children exceed and over-grieve for others?

[Sidenote: Gods people mourn for others.]

Yea doubtlesse, and therefore _God_ chideth _Samuel_ for over-grieving for _Saul_, because _God_ hath rejected him: _Gods_ children may as well exceed the bounds of _griefs_ as of _joy_ and _anger_, and any kind of _Passion_ or _affection_: but it is ever safer to fall on the right hand of too much _mercy_ and _compassion_, then on the left of _Anger_, _Wrath_ and _Cruelty_.

Hence _David_ weeps over _sinners_ with _Rivers_ of _Tears_, because they kept not _Gods Law_. Hence we are commanded to bear the _burthens_ of others, and so fulfill _Christs Law_. All sin is a _burthen_, but especially to _Gods children_, whether they commit it out of a deceived _judgment_, and _conscience_, or out of _passion_, and sudden _slight_ of _temptation_: Their _sins_ therefore (especially if _superiours_,) we must cover, and with shame, and sorrow go backward like _Shem_, and _Japheth_, as grieving, and unwilling to behold their _nakednes_.

_Obj._ But we are commanded not to suffer _sin_ upon our _Brethren_, but reprove them?

_I_ answer, then is the _tongue_ a fit _instrument_ to reprove others, when it is tuned by a grieved _heart_, that considers, and ponders it self, as subject to _temptation_, and _sin_, as others, except _mercy_ make the difference, and deliver from _temptation_.

[Sidenote: 4thly.]

[Sidenote: Impartiall reproving a character of Gods people.]

Fourthly, it is a good evidence of _spirituall health_, respecting others, when we endure not sin to lie upon them, or rather them to lie in the pit of _sin_, but endeavour to help them out by wise, and loving, and seasonable _reproof_, and _exhortation_.

Hence _Job_ endures not _sin_ in the wife of his _Bozome_, but chargeth her with _folly_ for her impatient, & impious _counsell_: Hence _David_ smites deeply his dearest _Michol_, when she mocks at his holy zeal for the _Lord_, and his _worship_.

Hence _Christ Jesus_ sharply reproves his faithfull servant and Apostle _Peter_, and that only for (seeming) loving, and affectionate _councell_: Get thee behind me _Satan_.

[Sidenote: Bold reprovers for sin.]

Again, as true love, and zeal for _God_, (when strong) spares not the dearest: so neither doth it balk, or shun the _highest_. Thus deal _Gods Prophets_, even with _Kings_, and _Princes_: Thus _Samuel_ spares not _Saul_, nor _Nathan_ _David_, _Eliab_ _Ahab_, nor _John Baptist_ _Herod_ and his _Queen_, even for those most neer, and darling _sins_, which were most _dangerous_ to touch, and meddle with.

_Qu_: How stands such bold, and sharp _language_, (as some of the _Prophets_ used) with humble _Duty_, _Fear_, and _Reverence_, due unto _superiours_?

I answer, as true _affection_ stands with plain, and sharp reproof of _dearest_, so true _humility_ in bold dealing on _Gods_ behalf, with the most _supream_, and highest.

Hence are _Gods_ people also commanded not only to reprove, but to separate in case of finall _obstinacy_ in _sin_.

_Obj._ This course may seem to destroy humane _society_, yea _nature_, and civillity out of the world.

[Sidenote: Godliness makes civilitie more beautifull.]

I answer, it is true that _Godlines_, and _Christian affection_, and _zeal_ for _God_ destroys corrupt _nature_, and _humanity_, but otherwise _Godlines_ sanctifieth, and directeth _nature_, and _civility_, in the fear of _God_.

[Sidenote: 5thly.]

Fifthly, it argues _strength_ of _spirituall life_, and _grace_, when a _Soul_ is able to withstand, resist, and repell such _sins_, unto which the _opportunity_ of _temptation_ sollicites, and invites us.

[Sidenote: _Joseph_ and _David_ admirable for resisting of temptations.]

Hence holy _Joseph_, and _David_, are propounded to us for heavenly _examples_ of _power_, and strength of _grace_, in resisting those most, two plausible _temptations_ (to which the wicked _nature_ of man is so _prone_, and _subject_:) the one of _lust_ to _Women_, when strongly and often solicited by his wanton Mistris: the other of _revenge_ toward man, when his bloody _persecutor Saul_, seemed by _God_ himself to be delivered, and brought into his hand.

_Obj._ But _David_ himself was conquer'd by _uncleannes_, and _Asa_ wreaks his _wrath_, upon the very _servant_, and _Prophet_ of the most _High_, and yet both _David_, and _Asa_ were thought to be _strong_ in _grace_, and _power_ of _Godlines_?

[Sidenote: The fals of Gods children and to what end.]

I answer, _Gods champions_ are sometimes strong, and sometimes weak, _strong_ in some things, _weak_ in others, and (as the strongest _bodies_) subject to spirituall _colds_ and _falls_, and _hurts_, which are most graciously recorded for our _comfort_ in our _falls_, as well as the holy _victories_ of the _Saints_, to make us _watchfull_, and _couragious_.

[Sidenote: A Christian bearing of reproof a good argument of much of Christ Jesus.]

Sixtly, in matters concerning others, it is a good _argument_ of _strength_, of _grace_, when we can patiently, and thankfully bear a _Reproof_, and _Admonition_, when we can esteem a _Reproof_ for our evill _words_, or _ways_, not as a _blow_ or _stroak_ on the _Head_, but as a sweet, and precious _Ointment_ powred on us.

Hence the admirable _patience_, and _meeknes_ of _Hanna_, when _Eli zealously_, but _uncharitably_ reproved her for _Drunkennes_. Hence when _Christ Jesus_ most sharply reproved _Peter_, and afterward _Paul_ dealt severely with him about dissembling in the matter of _Communion_; We hear not of the least _impatient_, or _bitter_ word to either, yea when he was unjustly charg'd, and that by _Saints_ (Act. 11) he patiently bears it, and returns a soft, and gentle _answer_, which turned their murmuring _accusations_ into joyfull _satisfaction_, and _thanksgiving_.

[Sidenote: Gods people may possibly be angry at reproofs.]

But now the _scorner_, yea the godly being (weak) reproved burst out in wrath. Thus not only _Ahab_ imprisons _Micaiah_, and _Herod_, _John the Baptist_, but _Asa_ also claps up fast the reproving Prophet, and the best of _Gods children_ are subject to such sad _distempers_, when either a mistake of _judgment_, or a _pang_ of _passion_ sinfully hinders the _receit_ and _working_ of the _Reproofs_ of the _Almighty_, which are wholsome heavenly _potions_ intended by him the _Father_ of mercies, for our good, who ever be the _cup_, the _vial_, or _instrument_.

[Sidenote: Naturall wisdome goes far, but not so far as spirituall.]

_Obj._ Many _Philosophers_ by _naturall wisdome_, and many _civill_ and _morall_ men, out of the _principles_ of _civillity_ and _morality_, and sometimes for some private ends, will bear a _Reproof_ with _patience_: And hence that of _Solomon_, rebuke a wise _man_, and he will love thee: whence it may seem that men by strength of _wisdome_ may receive in _love_, and _profit_ by a _Reprehension_.

I answer, _Gods children_ (as well as naturall men) may also act from _Rules_ of _Reason_, and naturall wisedom, but withall they act from an higher _ground_, and _principle_, that is they hear they see _Gods wise_, and _holy_ permitting hand in the foulest _mouth_; So _David_ acknowledgeth _God_ in _Shimeis_ railing, and _Hezekiah_ in _Rabsheka_ his _provocations_, and _blasphemies_.

[Sidenote: Reproaches send Gods people unto God.]

2dly. _Gods children_ by _reproofs_, by _slanders_, and _reproaches_, are sent to _God_: So _David_ as a figure of _Christ Jesus_, and so _Moses_ also, when the people in their _murmurings_, reproached him, as the _cause_ or _occasion_ of their _miseries_, he runs to _God_, and praies even for those _unworthy_, and _unthankfull_ men.

Lastly, with reference to our walking with others, it is an _argument_ of great strength of _grace_, when _glory_ of the _Lord_ and the salvation of _Gods_ people is so great, and so _dear_ in our eyes, that we can with (upon _supposition_ of them two) that we not onely loose our _temporall_, but our eternall _state_ and _welfare_: Hence those two famous and _wonderfull speeches_ of those two glorious stars _Moses_ and _Paul_: Blot me out of thy _book_ saith _Moses_: And I could wish to be accursed from _Christ_, saith _Paul_, for _Israels_ sake.

_Ob._ But can such a _wish_ be lawfull though for the _gain_ and _glory_ of _Christ_, since to be accursed from _Christ_ cannot be without sin against _Christ_?

I answer: I will not dispute what _accursedness_ or _separation_ from _Christ_, that is, some saying that _Paul_ wished onely a _temporall_, and some an _eternall separation_ from _Christ_: some a _separation_ from _joy_ and _delight_ in the _presence_ of _Christ_, but not from the _puritie_ and holiness of _Christ_: But I say, doubtless so neer as any soul approacheth to these heavenly _copies_ of _Moses_ and _Paul_, so neer comes he to the greatest _strength_, and health, and beautie of a _Christian_ life.

_Ob._ But can any man now attain to such a _strength_ of _grace_ as this, so to wish?

[Sidenote: Different manifestations of Christ Jesus in his people.]

I answer: as it is in _nature_ so in _grace_, there are _children_ and _young_ men (or _strong_ men,) and there are _old_ and _aged_ men in _Christ_: Again, as it is _nature_, so in _grace_; there are _differences_ of _children_, and differences of _young_ and _aged_ men in _Christ_: every _Israelite_ had not the strength of _Samson_: nor every of _Davids_ Souldiers the _strength_ and _valour_ of _Davids worthies_: yet so neer to these heavenly _copies_ as we approach, the _stronger_ we are in the _grace_ of _God_ in _Christ_: And doubtless it cannot be but it is in the desire of every true _childe_ of _God_, not onely to enjoy a prettie moderate _health_ of _spirituall_ life, but to be as _strong_ in _faith_ as _Abraham_, in meekness as _Moses_, in _patience_ as _Job_, in _affection_ to _God_ as _David_, and as _zealous_ for the _Lord_ and his _glory_, as were this blessed _pair_ of _zealous_ servants of the most high, _Paul_ and _Moses_.

* * * * *

[Sidenote: Some means which Gods Spirit useth as preservatives.]

I am now come (dear Love) to the third and last _Head_ proposed, which is some few means of _recovering_ and _preserving_ of _Christian health_ and cheerfulness, and the preventing of _spirituall sicknesses_ and _diseases_: In this I shall desire to be brief, lest by too long a _discourse_ I discourage thy _reading_, and hinder thy use and _improvement_ of it.

[Sidenote: Soul-examination a soul means of spirituall preservation.]

First then, holy _consideration_ of our _estate_, a deep and frequent _examination_ of our _spirituall_ condition is an excellent means of _Christian health_ and temper: Thus teacheth us the holy _Spirit_ of _God_ by _Jeremie_, _Lam: 2_. _Let us search and try our ways, and turn unto the Lord._

This searching and examining of our ways in _Gods_ presence is (as it were) a casting up of our _accounts_ between _God_ and our souls, wherein we truly verifie that true saying, That often _reckoning_ makes _God_ and our _souls_ true _friends_.

This _dutie_ is hard, and therefore we must often crie to _God_ with _David_, _Psal. 139_. Search me O _God_, and try my _heart_, and see if there be any _wicked_ way in me, and lead me in the way _everlasting_.

[Sidenote: Affliction the season of Examination.]

This holy _practice_ ought to be frequent, but then especially when the hand, and _Rods_ of the _Lord_ are upon us: For then (as _Job_ saith) _God_ softeneth our _Hearts_, and we are most like then to be as the ground, mollified upon a _Thaw_, fit to be broken up, or like the ground moistened with _storms_, and _showers_ from Heaven, then in some hopefull turn for the _Lords_ most gracious _seed_, and heavenly _planting_.

[Sidenote: 2dly.]

[Sidenote: Christ Jesus his appointments undoubted means of Christian health and chearfulness.]

Secondly, maintain an earnest longing, and endeavour to enjoy _Christ Jesus_, who is our _souls_ life in every holy _Ordinance_, which he hath appointed. If it be possible (with true _satisfaction_ to our _consciences_, and _doubts_ in _Gods_ presence) let us never rest from being planted into the holy _society_ of _Gods_ children, gathered into the _order_ of _Christ Jesus_, according to his most holy _will_ and _Testament_: Remembering that _Christian health_, _grouth_, and _flourishing_, are promised to the _Trees_ planted in _Jehovahs_ house: And that the holy _Ordinances_ are the _Lords provisions_, and soul _meals_, and _Breasts_ which he hath graciously appointed for his _children_, of all _sorts_, and _ages_.

[Sidenote: Prayer with fasting a most Christian and mighty ordinance.]

Especially be much in holy _prayer_, and _fasting_ before the _Lord_: this is an _Ordinance_ of which neither _Pope_ nor _Devill_ could ever deprive a _child_ of _God_: If it be possible practice this duty with others, however before the _Lord_ in secret: remembring how frequent the _children_ of _God_ in holy _scripture_ were in this _duty_. _Daniel_ is an heavenly _pattern_: and so is _David_, who wept and chastised his soul with _fasting_ although he was reproached for it, _Psal. 69_.

Our holy _Bridegroom_ the _Lord Jesus_, tels us that the _Bridegroom_ shall be taken away, and then his servants fast: as if he had expressly named the times of the _Antichristian bondage_, wherein the _followers_ of _Jesus_, like the blessed _Women_, (_John the 20_.) _weeping_, cry out, they have taken away my _Lord_, and I know not where they have laid him.