A BRIDLE FOR THE TONGUE.

THe Apostle having given rules for faith, come in this Chapter, as well as the former, to ex­hort to practice, as to Christian watchful­ness and perseverance, vers. 2. to pray for their Teachers, vers. 3, 4. to walk wisely to them that are without, vers. 5. and here to have their speech savoury, vers. 6.

In the words two things considerable.

1. A precept, Let your speech be alwayes with grace: that is, whatsoever speech you have with your neighbours, especially un­believers, let it be savoury, and with grace.

[Page 2]2. The end of the precept, that you may know how to an­swer every man, according to the divers dispositions and inclina­tions of men.

Q. What is it to have the speech with grace, powdered with salt?

A. 1. That our speech be savoury, not idle, unprofitable, or obscene; but holy, harm less, relishing of a principle of grace, from within; so that as salt drawes out putrifying humors out of meat, and makes it relishable for the palate, and fit for digesti­on, so a principle of grace in the heart should offer to the tongue holy and savoury discourse, and should suppress rotten and un­holy conference. Hence two rules are in the text: 1. It must be [...], with grace, that is, relishing of the grace of Christ in the heart, for speech without grace relishes no more then meat without salt: Psal. 50.16. To the wicked sayes God, What hast thou to do to take my covenant in thy mouth?

2. It must be powdered with salt, that is, with the salt of inhe­rent holiness; Mat. 5. Ye are the salt of the earth. 2. The salt of the Word, which was signified by that Levit. 2.13. With all thy offerings thou shalt offer salt, that is, the salt of the Word.

2. Q. What is meant by this word [alwayes] alwayes with grace?

A. 1. Constancy of holy language, some (when they are a­mong good persons) will speak godlily, as Jehu, Balaam, Saul; but in other company talk wantonly and foolishly: We ought to speak holily, not onely when we are on our sick beds, and in godly company, but also at other times.

2. Perpetuity, that we speak not well only by fits, but let it be the usual practice of our whole life: carnal men, though good words may now and then drop from them, yet are they present­ly tired therewith, more then Saints are with wicked discourse, because of the remainder of corruption in them.

3. This word [alwayes] intends other Christians as well as the Colossians, whose duty it is to look to their speech, that it be winning, and edifying, not hardening, or corrupting, and that the constant purpose of their hearts tend hereto, Psal. 39.1. I said I will take heed to my wayes, that I offend not with my tongue.

3. Q. What is meant by this phrase, that you may know how to answer every man?

Answ. 1. The Apostle meanes fitness of time, and place: Pro. 15.23. a word spoken in season how good is it? A word fitly spo­ken is like apples of Gold in Pictures of silver.

2. Fitness of persons, that we speake reverently to superiors, modestly to equals, and condescendingly to inferiors.

The words thus expounded, let us gather some observations, and doctrines, as first from the precept, we may learne this doctrine, viz.

Doct. The speeches of Christians should be constantly and conti­nually gracious and savourie.

Psal. 17.3. I am purposed that my mouth shall not transgress, Psal. 19.14. Let the words of my mouth be ever acceptable.

Reas. 1. Because there is no time wherein we ought to give liberty to our tongues to speak carnally, we have an universal negation or denial, Eph. 4 29. Let no corrupt Communication pro­ceed out of your mouth. It's the speech of wicked men to say, our tongues are our owne, Psal. 12.4. who is Lord over us?

2. Because all our words are noted by God, Psal. 139.4. There is not a word in my tongue but thou ô Lord knowest it altoge­ther. Not successively as man, but altogether as God: the Hea­thens saw this, [...]. If a person were by us that bookt all our words from morn to night, from day to day, would we not be careful what we spoke? Why God is by and hears all, Mat. 12.37. Of every idle word, if persons re­pent not, they shal give account, Iude 15. Christ will convince ungodly sinners of all their hard speeches.

3. Because by language constantly gracious, we may be instru­mentall to worke grace in others, Eph. 4.28. words that are good for the use of edifying, minister grace unto the hearers, also the lips of the righteous feed m [...]ny, Pro. 10.21. Solomon here com­pares those Soules, who feed others with gracious words, to good house keepers, who keepe open-house to passengers to refresh themselves. As corrupt communication corrupts good man­ners, 1. Cor. 15. so holy communication builds up persons in an holy conversation.

4. From the nature of contraries, which cannot be at one and the same time, in one and the same subject, Jam. 3.11. The Apo­stle argues, if one tree cannot bring forth contrary fruits, nor one [Page 4] Foutain contrary waters, salt and fresh, then cannot one tongue bring forth words savory, and unsavory, blessing and cursing, v. 9. one cause may bring forth contrary effects, in diver­sity of subjects, as the sun softens wax, and hardens clay; but contraries here arise from contrary causes, in one and the same subject.

Ob. But we read of sundry Saints that have spoken amisse: Moses spake unadvisedly with his lips; David in a passion said, all men were [...]ars, Psal. 116.11. Samuel and all who told him he should be King: Job and Jeremy curst the day of there birth.

Answ. 1. Passions in holy men somtimes usurpe the govern­ment of the members, as Rebels do the thrones of Princes, but this wicked frame the Apostle taxes, is not onely when Soules are in a passion, but when out of a passion.

2. The Apostle sets forth the monstrousness of a wicked tongue, in that it produces contraries; which nature in all other things abhors. For blessing and cursing are contraries towards one and the same subject.

5. By unsavory communication we grieve Gods Spirit, Eph. 4.29.30. Let no corrupt communication, proceed out of thy mouth, the Apostle brings two reasons; 1. From the benefit, good words tend to the use of edifying; Ministring grace to the hearers.

2. From the losse, and grieve not the Spirit, this copulative (And) shewes it is another reason against it, as if he should say, if any corrupt words proceed from you, you will not only minister sin to the hearers, but also grieve the Spirit: we are [...]oth to grieve a dear freind, let us not then grieve the Spirit, such unholy words grieve the Spirits of godly friends, who are but in part sanctified, much more do they grieve the Spirit, who is holiness it selfe.

6. It is the scope at which all Saints should ayme, to have their words constantly gracious, Iam. 3.2. If any man sin not in word, the same is a perfect man; As if he should say, perfect men should ayme at this, to have their words without sin, we cannot have our words perfect with a legal perfection, but we may with an evan­gelical: however let us not despise our words, as if sinfull words [Page 5] were a thing of nothing, Pro. 19.16. He that despiseth his waies shall die. David praid, Let the words of my mouth be ever accepta­ble, Psalm. 19.14.

Ob. But if our words must be so savory, then we must talke of nothing but religion.

Sol. It follows not, for our speech is savory, when it is ac­cording to the Word, though it be not of the Word, but of com­mon employments.

Besides, either the matter of our talke should be holy, while we speake only of good things; or the manner of speak­ing holy, when we talke of earthly things, in Christian plain­ness, and in Gods feare, avoiding falshood. Yea sometimes, we may speake of harmeless mirth in Gods feare, Eliah broke a jest upon Ba [...]l, that he was either asleepe, or in a journey, yet must we take heed of the lightness of language, in many persons, whose words tend only to provoke to laughter. If thy tongue be inclining hereto; say thou, I will lay my hand upon my mouth, Iob 40.4.

Vse. It's a just reprehension of those, who instead of having their speeches constantly gracious, and savory, have them con­stantly ungracious, and unsavory; this is an argument of a grace­less heart, Mat. 12.35. An evill man out of the evill treasure of his heart, bringeth forth evill things. Neither should we barely speake of good things, but speak of them out of a desire of being edifi­ed by others, and of edifying of others, which carnal men do not. Many throats are like open sepulchres, out of which come many filthy vapors, Rom. 3.13.14. The poyson of aspes is under their tongues, the poyson of them is so strong, that there is no re­medy for them that are bit with them, but that the member bit­ter be cut off. Pliny, l. 8. c. 18. As we may know of what country a man is by his speech, as whether of France, or Spaine, so we may know of what country these men are of by their speech, they are of hell, their speech bewraieth them: in particular, many per­sons come under this reprehension, as.

1. Prophane speakers, who never speake of God or his attributes, unless in admiration, as, O God! O Lord! O Christ! what is more then yea, and nay, cometh of evill, Iam. 5.12. 2. Cursers; if thy curses fall not on their heads, to whom thou [Page 6] wishest them; they fall back, on thy owne head, some degree of murther, is in a curse, and herein thou desirest God to be an executioner of thy lust, so evill are they that they are not to be vented against an enemy, and wicked men are branded by this note; that their mouths are full of cursing, Psalm. 10.7.

3. Vaine jesters. I will not with Ambrose condemne all jests; for God having given us a power of laughing, hath given us objects, and occasions of laughter, but biting jests, which delight some, and offend others, and sinfull jests, which make a mocke at sin; Pro. 14.9. And Scripture jests, which mocke at the holy word of God, are prophane, and abominable. Though a Christian may now and then breake an harmeless jest, yet is it no praise for a Christian man to be a jester, for usuall jesting brings a man into a light frame of spirit, so that the soule cannot feed upon serious things.

4. Swearers, whether those that sweare by Gods name simply, or those that sweare a compound oath, joining a praier thereto, saying, so let the Lord help me, or plague me, if it be not so, Ruth 1.17. These when taken (otherwise then before a Magi­strate or in case of confirmation, for the ending of strife, or the discharge of some trust in us reposed, Gen. 24. Heb. 6.) Are all prophane, against which is that flying rowle of curses, mention­ed Zach. 5.3.

5. Vaine complementers, who in salutation use the phrase of God save you, God be with you, without inward reverence; not that it is unlawfull simply to use Gods name in salutation, if our hearts be affected according to our words, for we may bid God speed to a man that is about a good action, 2. Epist. John. v. 10. and Boaz used it lawfully, Ruth. 2.4. But because at such times we seldome remember Gods name, therefore it is better to change our salutation into other phrases, as, I am glad to see you, how do you, your servant; farewell; the learned languages use such salu­tations, the Greeks use [...], rejoyce; the Latines, Salve, art thou safe? or be thou safe.

2. Filthy speakers, Col. 3.8. The Apostle bids us put away fil­thy Communication out of our mouths, as if he should say; per­haps it may rise up in your heart, yet let it not come out of your mouth; if thou hast thought evill, lay thy hand upon thy mouth, [Page 7] that it may not proceed any further, Pro. 30.32. Filthy speeches that tend to the corrupting of manners, hence Ioseph would not harken to his mistresses words, Gen. 39. & Paul saith, let no corrupt Communication proceed out of your mouth, Eph 4.29. The Ephesi­ans are bid that fornication and all uncleaneness should not be named amongst them, as becometh Saints, Eph. 5.3. Deodate on the place observes, that among the Heathens, that which was vile to be spoken, was vile to be spoken much more among Christians: the Apostle would have us to name the contrary gra­ces, not to name the sins.

3. Idle talkers, condemned Matth. 12.36. Of every idle word that men shall speak, shall they give account. An idle word is a profuse, or needless word, used rashly, or unadvisedly, wanting a reason of just necessity, bringing neither honour to God, nor edi­fication to speaker, or hearer, nor conducing to any profitable end. Many persons are guilty herein; as,

1. Over-talkers, who spend an hundred words, when ten would serve, if we can speak any thing by two words, it is in vain to use three.

2. Onely talkers; Pro. 14.23. In all labour there is profit; only the talke of the lips tends only to penurie.

3. Unprofitable talkers; Eccles. 10.13. The beginning of the words of their mouths is foolishness, and the end of his talke is mische­vous madness.

4. Unseasonable talkers, that place one word, where another should stand, their words are like misplaced words, and letters in a Printers presse, which marre the sense, Eccles. 8.4. A wise man discerneth time and judgement; He meanes it of a seasonable admonishing of a Prince.

5. Rash talkers, who speak first, and think afterwards; Herod rashly promised to give Herodias what she would aske. Be not rash, with thy mouth, Eccles. 5.2. God hath set a double bar to the tongue, the teeth and lips, that we should not speake rashly, words once spoken cannot returne, when once spoken they are no more thine, but the hearers; A man that thinks before he speaks, seldom repents of what he speaks; silence is far better then rash speaking.

4. Proud talkers; of these there are, 1. The disdainfull speaker, [Page 8] who disdains God, and man, so Pharoah, Who is the Lord? I will not let the People goe, Exo. 5.2. Our lips are our owne, who is Lord o­ver us? Psal. 12.4. God will distroy, the tongue that speakes proud things. Psal. 12.3. Clamorousness, scornfulness, and slighting­ness, are declaratives of a proud tongue.

2. Boasters are reproveable, it's a common disease incident to to the tongue, most men will proclaime every one his owne goodness, Pro. 20.6. The tongue boasts great things, boasting men are called [...], shiners above others, Rom. 1. as the sun above the stars; yet when we are wrongfully disparaged, we may speak of our owne goodness, in order to free our selves from reproach, so did Iob, [...].29.13.14. He was eies to the blind, feet to the lame, a Father to the poore, &c. also, Cap. 30. & 31. He would never have told us of this, had not the censures of his friends caused it, so Paul. 2. Cor. 11. The undervaluing of the false Apostles made him tell of the great sufferings he endured by labours, stripes, fastings, &c. All boasting is bad, but that is the wosre, when we shall boast in an empty gift, Pro. 25.14. or in a sinfull act, Psal. 52.1. Beside God strips many of their riches, and honours, for boasting in them, Esth. 6.11.12. Haman boasting of his wealth, and the Princes favors, lost all in a few daies, Nebucadnezzar glorying in his courtly ornaments, heard that voice, Thy Kingdom is departed from thee, Dan. 4.30.31.

5. Uncharitable speakers, of which there are diverse sort.

1. Censurers, who judge others, for mores, or infirmities, to which the holiest are liable, when themselves are full of beames, or reigning sins, Mat. 7.3. Or for things indifferent, as meats and daies, Rom. 14.3. Every one that doth well, hath as much right to his good name, as our selves, thou art not able to judge of other mens actions, as being ignorant of many circumstances therein, for thou knowest not with what minde he did it, nor to what end; holy men are much in judging themselves, and sparing in censuring others. Be sparing in censuring; if we censure other mens evills, let the evills be evident, and to warne others, not to cause joy in our owne estates, by looking on other mens falls, Gal. 6.4: Let every man prove his owne works, that he may have rejoycing in himself alone, not in another; that is, not in another mans fall.

[Page 9]2. Backbiters; some backbite others out of lightness and bab­ling, having no intention to wrong, this is the less, but it's so much more, when persons out of a spirit of hatred backbite others; ma­ny tongues are like sharp razors, Psa. 52.2. yet may we in love speak of other mens faults to them who have power to reforme them, as Ioseph told his Father his brethrens faults, 1. Cor. 1.11. pretend not for your slander that the thing is true, for it was true that Doeg told Saul of Abimelechs releeving of David; but because Doegs intent was to make Saul think that David conspired a­gainst him, therefore he was a slanderer. Be carefull seldome to speak of other mens faults, Titus 3.2. And when thou hearest thy neighbour slandered, it's thy duty to maintaine, and justifie his innocency; by thy silence herein thou becomest guilty of slander. It was a good counsell of one to backbiters, when they backbite for that which is good, say, nay rather this person de­serves to be commended, and you bring a woe on your selfe, for calling good evill; Eph. 5.20. If it be doubtfull, tell him, chari­ty judges the best in doubtfull cases. 1. Cor. 13.5. If it be a manifest offence, and but a small one, tell him in many things we sin all, if it be an enemy, tell him, ill will never speaks well, if it be his friend, tell him, he deales uncharitably, to speak ill of his friend, if he say he speakes nothing, but truth, tell him he must speak the truth in love. Whispering is of the same kinde with slander, one­ly the whisperer backbiteth in secret, and the slanderer openly. This is the common evill of the times, exceeding destructive to humane society in general, and friendship in particular, for the whisperer separateth very friends, Pro. 16.21.

3. Liars; lying is a voluntary in equality betwixt the heart and speech, when a tongue shall affirme things to be true, which the heart knowes to be false, or to be doubtfull or uncertaine; opi­nions and reports, must be affirmed, as they are, and not spoken for certainties. Yet tropicall speeches, as Metonimies, Jronies, Metaphors, and Sinechdoches, and Allegories, for as much as they are invented to teach both with more pleasure, and more de­monstration, are not lies; being very frequent in the holy Word, see Amos 4.5. 1. Kings. 22. Psal. 6.6.119.36. No more are parables, and similitudes, being not only used in the old Testament by holy men, 2. Sam. 12. 1. Judg. 9.7. 2. Chron. 25.15. but even by Christ [Page 10] himselfe, Matth. 13.20.21.22. &c. Nor to lie hid in general speeches, when a man is not sifted to particulars, is no lie. How prone are our tongues to lying? so that the Spirit doubted not to call every man a lier, Rom. 3.4. Yea it hung upon David, when he was in the highest pitch of regeneration, Psal. 119.29. Take from me the way of lying, yet are the lies that flow from Saints upon suddaine surprizal, seldom or never upon deliberation; so that a Christian will no more deliberately lie, to save his life, then he will steale or deny Christ delibarately, to save his life, and therefore if thou hast a purpose to deny any evill formerly acted, by thee, when in time to come charged upon thee, I may groundedly question, if not positively deny, thy regeneration, thou maiest refuse to answer to the question, or put the questio­ner off with other truths, or show a distast of their curiosity, but thy purpose must bee to incur rather shame and blame, nay death it selfe rather then deliberately to lie, for we are to chuse affliction; rather then iniquity, Job 39.21. And true re­pentant soules have their purposes set against all sin, Psal. 66.18.

But because there are diverse cases, wherein persons are apt to lash out in lying, as to gratifie a friend, the Hebrew Midwives lied to save the males alive, Exo. 1.19. Rahab lied to preserve the spies, Jos. 2.5.6.2. To beaveng'd of an enemy, thus Act. 6.11 Mat. 26.60.61.

3. For pious ends; as, 1. To advance Gods glory, Job 13.6.7: Will you talke deceitfully for God? 2. To preserve our owne or a friends life, so Michal lied to save Davids life, 1. Sam. 19.11. to the 18. Not to save a Soule, Rom. 3.8. Good intentions will not make evill actions good, for then a man might steale with an in­tention to give to the poore.

4. For mirth, Hos. 7.3. The Prophet blames those who made the King and Princes glad with their lying mirth; if Princes who by reason of their government are most opprest must not be re­freshed with lying stories, or jests, much lesse must any other man.

5. For complement; It may be question'd whether Abigail did not lie in that her deep complement, 1. Sam. 25.41. If she did not, I am confident I have heard many that have lied insensibly in a long series of Complements.

[Page 11]6. In profession of friendship I have known some, that have stretched out far in words to in gratiate themselves with some persons, whose hot friendship hath in a short time, proved key cold for a trifle; of these see Pro. 26.23. Burning lips and a wick­ed heart, That is, words that are full of fire of love, and meane not what they profess, they are like a potsheard covered over with silver dross, which for the unprofitableness is cast out of doors.

7. For advancement of our owne gaine, Pro. 21.6. the getting of treasures by a lying tongue is a vanity tossed to and fro of them that seeke death. No man can tell how apt the tongue is to flie out in this case, but they that have watcht their hearts: It's naught, saith the buyer, Pro. 20.14. this helpt on Ananias and Saphiras lying, Act. 5. and Judasses, Joh. 12.6.

8. For escaping some Crosse, persons are apt to lie, to shun reproach, imprisonment, banishment confiscation of goods, and death, remember that of Psal. 56.7. Shall they escape by iniqui­ties? no sure, for Solomon gives the answer to that question, Pro. 12.3. A man shall not be established by wickedness, and Ezekiel adds, Cap. 7.13. that no man shall strengthen himselfe in the iniquity of his life. The martyrs that died, many of them needed not have died, would they have told a lie.

9. In case of pretended modesty, and humility, so many will deny the gifts, and graces of God in them. Many assert those things in words, which they meane not, to gaine the opinion of an humble person, that of less then the least of all Saints differs from that of the Roman Antichrist, who calls himselfe the Ser­vant of the Servants of God, but indeed intends to rule over prin­ces.

10. In the advancement of any worth in our selves, as our parts, our pedegree, our valour, our chastity, our bounty, our right, and title in any case, Pro. 20.5. Any thing of selfe, we are ready lyingly to cry it up, also our innocency, against accusati­ons we are wont highly to vindicate that.

To remedy that proneness that is in us to lying, speake neither more nor less of thy selfe, or any thing else, then it is; our tongues are made to be significations of our mindes, and not to lie is an act of power, for God cannot lie, not because he is im­potent, [Page 12] but because he is omnipotent. If thou comest to any stature in grace, thy heart will smite thee for this sin in speciall, and thou wilt hunger and thirst after truth, and mourne for it, which babes in Christ do not so much note.

Contrary, consider the gloriousness of truth, which is most beautifull when most naked, as Adam was. Now that is truth which is what it seemes to be, and that is false which seemes that it is not; as Iehu, who spoke that he had a great sacrifice to do to Baal, when he intended to destroy the Baal worshippers. The Priscilianists in Augustines time, held that the Soul of man was of the substance of God, that a man might lie for the saving the Soul, or body of another, that a man might deny the truth he beleeved, if he kept the truth in his heart, so that when they were among Catholikes (as they cal'd them) they would speak a­gainst Priscilianists, and when they were among Priscilianists, they would speak against Catholikes. One Consentius, and diverse others, who were Catholiques, would faine themselves to be Priscilianists, that they might discover these Priscilianists, and bring them back to the Catholique faith; or if incorrigible, turne them over to the Magistrate; Augustine writing hereof to Consentius, one of the chiefe of them, praised his Zeale, but his manner of prooceding he flatly condemned, saying, how can I persecute lies, with lies? Moreover, as the Sun is light without darkness, so is God truth, without falsehood, whose truth is the measure of all truth in the creature, for the commonest truth that is, as to say that Jesus is the Lord, is not but by the Holy Ghost; Rom. 12.3. As all lies spoken though by Saints, proceed from the Devill, Joh. 8.44. So all truth spoken, though by a wicked man, proceeds from the Holy Ghost. As from one face of one man in many looking glasses, many similitudes, and representations are begot, so from that one efficient and exemplarie truth in God all truths are begot.

4. Flatterers: flattering speech is condemned, Job 32:21. Flat­cery is the application of a mans tongue deceitfully to the will of another for profit sake, adulatio [...], it's a servile condi­tion to be a flatterer; there may be a smooth sweetness of speech, whereby we speake kindely to all in reference to make them friends, or lesse enemies, 1. Cor. 9.20. Yea there may be an ac­knowledgment [Page 13] of the gifts and graces of others, in order to fur­ther proficiency 2. Cor. 12.11. neither is it reverent speaking to superiors flattery, nor affable, and mild speeches (whereby we speake courteously to all, and forbeare roughness to good per­sons, and in just causes) is no flattery, neither is a verb all pro­fession of thankfulness for benefits received flatterie, but this is flattery when we shall deceitfully dawbe men up with false praises,Mi pater Leo, crede nè Syre­nes istos, qui te Deum potiùs quàm hominem appellant. as Luther speaks of some flat­terers, that made Pope Leo believe that he was rather a god then a man. Ezechiel speaking of soule-flattery, calls this dawbing, Ezek. 13.15. As a Dawber makes a ruinous house look like a new house when it is rotten within, so do flatterers, as the people did to Herod, when they cried, It's the voice of God, and not of man. It's a judgment on persons who love to be flattered, that they shall not have any to reprove them sincerely.

To prevent flatterie, let us praise men when they are absent; so did the Jews praise the Centurion, Luke 9.4. Christ praised Iohn Baptist behind his back, from his constancy, that he was not a reed shaken with wind; from his moderation in apparel, Mat. 11.7, 8. And he praises not Iohn till Iohns disciples were depart­ed. Also forasmuch as flattering speeches may be carried so cun­ningly, that man cannot well discern it, consider God knowes thy intention, 1 Thes. 2.5. Neither at any time used we flattering speeches, God is witness. Also take heed of admiring great men, from whom we hope for gain, Iude 16. Having mens persons in admiration because of advantage. Now because flatterers dare not reprehend vices of great men, unless it be in trifles, as for neglecting their health, not for their drunkenness or oppres­sion. To evidence your sincerity, practise serious reprehension where you practise commendation.

5. Tale-bearers, who use to speak evill of others with some fine pretences, but have a but that is dipt in gall and vineger. As Pedlars carrie their wares from place to place, so do these their pack of tales: these busie bodies stir up much contention in pla­ces: of these Solomon speaks, Pro. 26. [...]0. Where there is no tale-bearer, strife ceaseth.

6. Railers and revilers, who either revile when reviled, or re­vile [Page 14] without being reviled: Learn of Christ, who when reviled reviled not againe, 1. Pet. 2.23. when he was called devill, made no other reply but this, I am not a devill, Joh. 8.48, 49. and when Satan stood at Ioshua's right hand before the Angell of the Co­venant, no doubt reviling Ioshua, Ioshua said, the Lord rebuke thee ô Satan, even the Lord that hath chosen Ierusalem rebuke thee, Zach. 3.1.2. Michael durst not bring a railing accusation against the de­vill, only said the Lord rebuke thee, Iude. 9. railing is fitter for the mouth of a Nabal, 1. Sam. 25.14. or of a Shimei, 2. Sam. 16.7.8. or of a Rabshekeh, 2. Chron. 32.17. then for the mouth of a Chri­stian, who is not to give railing for railing, 1. Pet. 3.9. but con­trariwise blessing. Mat. 5.44. Among other sinners railers are ex­cluded heaven, 1. Cor. 5 11.

7. Passionate speakers; many persons in a passion speake they know not what, nor care not what, Ionah being ask'd whether he did well to be angry, replied, I do well to be angry even to death, Ion. 4.9. David in his hast said all men were liars, Psa. 116.11. Moses in his passion spake unadvisedly with his lips, Psa. 106.33. being provoked thereto; He respects those times when he bad the Lord kill him out of hand, Num. 11.15. and c. 20.12, when he cri­ed, hear ye rebells: Nebucadnezzar in his furie commands the for­nac [...] to be heat seven times hotter, Dan. 3.19. Cain in his passion snaps off the Lord, am I my brothers keeper? Gen 4.5. Saul speak [...] to Ionathan, thou son of the pe [...]verse and rebellious woman, hast thou not chosen the son of David to thine owne confusion? 1. Sam. 20.30.

To prevent these passionate speeches wherewith furious men abound, Pro. 29.22. give reason leave to interpose, let not a furi­ous scold beare downe a reverend Judge; consider that every cup of affliction comes from the hand of a father, Ioh. 18.11. to looke at the hand of providence is an especiall meanes to bridle an ungovern'd tongue; besides passionate tongues are ready to speak beyond the bounds of truth, moreover meditate of humane weaknesses in all relations, as children, servants, to hear passio­nate men speak beyond their bounds, as they do often, who would not think them mad? Moreover, think how such speeches grieve the hearers ears, and wound the speakers heart: if passi­onately calling Racha, empty brain or fool, be so dangerous, [Page 15] Mat. 5.22. what is it to flie into many distempered speeches? If you fear your passion will break out into unsavoury speech, do as Ionathan did in the like case, who being sorely provoked by his father, departed the room, 1 Sam. 20.31. to what measure of scorn and table-talk do many persons by passionate language ex­pose themselves? when persons call for fire from heaven, by what spirit are they moved? Luke 9 54.55. The same medicine of silence that cures anger in anothers heart and tongue, would also cure it in our own: cross replies are like wood to fire, but if necessity require us to speak to provoking language, let our an­swers be soft, Iudg. 8.1, 2. The men of Ephraim chid I [...]pthah sharply because he called them not to the battell against the Mi­dianites, he replies vers. 2. Your gleanings are more then my vintage. Cannon shot loses the force when it is shot against a feather-bed: Pro. 15.1. A soft answer turneth away wrath, but grievous words stir up anger.

8. From contentious words; these words are the seed of strife, Proverbs chap. 16. ver. 18. A froward man soweth strife. Contentious words are compared to the taking away the banks of a river, which being once let out, cannot easily be redu­ced or bound in in the proper channell, Pro. 17.14. The beginning of strife is as when one letteth out water: therefore leave off con­tention before it be medled with; fire and water know no bounds when once let out: How was Abimelech and the men of Sichem destroyed by strife, Judg. 9.20. A fire of contention came from A­bimelech to destroy the men of Sichem, & from the men of Sichem to destroy Abimelech. Besides, how often are contentious words taken up only for victory sake. Contentious words to corrupt natures are as fewell to fire for to kindle it, Pro. 26.21. Some men are so contentious in words, that if you bring the most demon­strative arguments in the world, they will not obey the truth, nor give over the error; of such see Rom. 2.7, 8. It's our honor to fall down before truth: if others be fire, pray that thou mayest be water to quench them. Imitate Peter, Acts 11.1. to vers. 18. who when charged by the circumcision brethren for eating with the Gentiles, he gave a reason of his so doing in meekness, with which the circumcision brethren were so satisfied, that they held their peace, and glorified God. From the beginning of a con­tentious word, to what a height hath Satan boyled up strife? We [Page 16] see in Moses and Miriam, Numb. 12.1. but especially in Paul and Barnabas, so that they parted companies, Acts 15.38, 39. Indeed in things that concern the glory of God, we may contend, as Nehemiah did against the Nobles of Judah for oppressing their Brethren, Neh. 5.8, 9. and for their taking strange wives, N [...]h. 11.25. and against all evill doers, as David did, Psal. 94.16. yea we are commanded so to do, Prov. 28.4. but we must take heed lest the fire of our luste kindle herewith. The mischief of many fa­milies is the contention therein, the contentions of a wife are a continuall dropping, from which a man cannot be severed, Pro. 19.13. The mischief of Churches are contentious members, witness the Church of Corinth. 1 Cor. 1.11. The mischief of cities are the contentions therin, Psal. 55.9. Hab. 1.3. To prevent this, remember it's an honor for a man to cease from strife, Pro. 20.3. But every fool will be medling out of vain glory or conceitedness, to have the last word. See an example of this in Ieremy, cap. 28.9, 10. who ceased from strife. How full of contention are the times about Religion, so that we may say as [Melch. Adam.] a certain German, Quis me liberabit ab hacrixosae religione?

2. Vse. Exhortation, to inure your tongues to savory speeches, not for a fit, as Saul, who when in Samuels company, could utter good words, 1 Sam. 15.13. Blessed be thou of the Lord, I have ful­filled the commandement of the Lord: or Laban, though a great worldling, when he saw earings and bracelets upon his sister, he could say, come in thou blessed of the Lord, Gen. 24.31. But let our words be constantly savory, not only when we come upon the bed of sickness, or in sight of death, but let our words be so con­stantly. Solomon saith, A wholesome tongue is a tree of life, Pro. 15.4. the tree of life was a signe of everlasting life to Adam and his posterity, had he kept close to God; so are our words, when savory, a signe of an happie life here, and a glorious life here­after.

Now savory language hath these properties or qualifications.

1. Our word must be holy: as worldlings talke of their Corne, Cattell, Lands; the Mariner of the tide and winds, the Plowman of his plow, the Soldier of the battel, so should wee talke of God, Deut. 6.7. When we lie downe, rise up, walke abroad, we should talke of all Gods wonderous works, Psa. 105: [...]. God hath [Page 17] not done so many wonders onely to be beheld, but also to be spoken of, Psa. 145.5.6. I will speak, saies the Prophet, of the glorious honor of thy majesty, and of thy wonderous works; and [...]peaking of other Saints, he saith, they shall abundantly utter thy memory of thy great goodness, and men shall speake of the might of thy terrible acts, verse 7. and th [...]y shall speak of the glory of thy Kingdome and talk of thy Power, vers. 11. I wish we could have but as bold a face to speak of goodness, as wicked men have to speake of prophaneness, then might we speak of Gods provi­dence that reaches to the ravens, yea to sparrowes, then might we tell to our children Gods deliverances, Psal. 44.1. Esa. 38.19. Laying aside sinfull bashfulness let us speake of Gods testimonies before Kings, and not be ashamed, Psal. 119.46.

2. Let our words be meeke, Pro. 15.1. Grievous words stir up anger. A soft answer breaketh the bones, Pro. 25.15. That is, it over­comes a strong anger which is as hard as a bone. See two exam­ples hereof, the one of Iephthah, who although he had bitter words given him, yet he answered meekly, Judg. 8.3. the other of Abigail, 1 Sam. 25.24.

3. Let your words be wise, the heart of the wise teacheth his mouth, that is, teacheth it to speak wisely, Pro. 16.23. deliberate before hand what to speake, Daniel answered the Captaine of the Guard with counsell and wisedom, Dan. 2.14. unless we be advised in our speeches, wee may overthrow our lives and states in a moment, Pro. 18.21. Death and life are in the power of the tongue, contrarily, in the mouth of the foolish is a rod of pride, to whip themselves, Pro. 14.3. But the lips of the wise shall pre­serve them, that is from the lash of others.

4. Let your speeches be true, whether we speak in jest or ear­nest, speech though adorned with finest eloquence, is worthless, if void of truth. The head and members must be proportionable, and one member proportionable to another, hence the Apostle drawes his argument, lie not one to another, for we are members one of another, Eph 4.25. as we Christians are members of our head, Christ, so are we one of another. It was a speech savoring more of policy then piety, that he that followes truth too neere the heeles, it may chance to strike out his teeth. The lip of truth shall be established, Pro. 12.3. We are borne for this end, to [Page 18] speak and witness truth, Joh. 18.37, yea the citizens that shall dwell in heaven, they speak the truth with their tongues, which they conceive in their hearts, Psal. 15.2. Herein not onely lying speeches are condemned, but also all equivocations, as if a felon being asked whether he did such an evill, he answers, no, meaning with an intention not to manifest it to you, these reservations o­verthrow the nature of testimonies, and the persons that use them have a deceiving intention, these may not be used in any case, no not if a Judge shall examine us beyond the bounds of law or of his commissions, in such cases we may answer non teneor res­pondere, I am not bound to answer; yet if the words used have di­verse significations, and that which a man hath in his mind agree with one of them, he maketh not a lie though the man that hear­eth him conceives otherwise, see 1. Sam 16.7. Ier. 38. Ezek. 12.13. Math. 16. moreover if we grant mentall reservation, or the reserving of somthing secret in our mind, which is neither suppo­sed by the hearer nor proposed by the speaker to be lawfull, then there is nothing so false that may not be freed from a lie, whatso­ever we have done seen or thought, we may say without a lie, we did it not, thought it not, saw it not, that is to say in this sense, to tell it to you: should such principles prevaile, no Judge in the world could believe any mans testimony, seeing the most ignorant man could escape the reach of the Judge this way; and especial­ly the Papists (who in some cases maintaine this doctrine) may be justly suspected in what they say; words are not signs of the mind to the speaker, who understands his own mind wel enough with­out words, 1. Cor. 2.11. but they are signes of the mind to the hearer, who cannot tel our mind, unless we by words reveale it.

5. Let your words be seasonable, there is a time to speake, and a time to be silent, Eccles. 3.7. Eb [...]dmelech spoke to Zedekiah for Jeremies deliverance seasonably, had he a day longer defer'd speaking, Ieremy might have been stencht up in the dungeon, Ier. 37.8. Iobs friends spoke well to him, but it was unseasonable, sea­sonable words are compared to apples of gold in pictures of silver, Pro. 25.11. Golden apples when they are set forth in carved silver dishes, are so much more glorious and excellent; such are good words when spoken in season. A word spoken in season how good is it? Pro. 15.23. Paul spoke a word seasonably to the Athenians [Page 19] from the altar of the unknowne God; Pauls sisters son spake seasonably to Lisias the governor for Pauls deliverance, an ad­monition given in season, when we are in love with a person, may prevaile, which if deferred till there be some difference, will not availe, how many good elections have been made by putting in a seasonable word to speake? also in the justification of some truth of God cont [...]dicted and opposed may be seasonable, for want whereof ma [...]y goe away with wounded consciences, for want of seasonable speaking, many oaths are sworne, and much ribaldry spoken, wherwith we partake, for want of reproofe, Eph. 5.11. How considerate was Abigail, who would not reprove Nabal till his drunkenness was over? 1. Sam. 25.36.37.

6. Let your words be pleasant, pleasant words are as an honey combe, Pro. 16.24. that is, they are pleasing to the eare, as the ho­ney combe to the tast, every man shall kisse his lips that gives a right answer. Pro 24.26. a kisse was a signe of honour as well as love, Psal. 2.12. that is, such persons should be loved and honor­ed. The preacher sought to finde out acceptable words, Eccl. 12.10. besides, the whorish dresse of abused eloquence, there is the matron like dresse of pleasant words, which are like the sound of a musicall instrument, and like the lovely song of one that hath a pleasant voice, Ezek. 33.32. Augustine hearing Ambrose for his e­loquence, whilest it entred into him, how sweetly he speake? it entred into him, how truly he spake? N [...]phtali is a hir de let loose, be giveth goodly words, Gen. 49.21. profitable truths, mingled with pleasant words, are wont to have good success.

7. Let your words be powerfull, full of sound reason, Eccle. 12.11. the words of the wise are like goads to prick forward the dull o [...]e, so slothfull are we, lying under the heavie burthen of sin, that by powerfull words, we must be prickt forward, and as nailes place things stable, and unmoved, so do powerfull words, through divine blessing, render persons stable in the faith, the powerfulness of words ought not to be judged, from the lowd­ness of the voice of the speaker, (as ignorant persons often judge) but from the substantiall reason of the thing spoken, Iob saith, how forcible are right words; but what doth your arguing reprove? Iob 6.25. as if he should say, words, or arguments, that have not force in them, are of no worth: whereas many [Page 20] times in forcible words, the hearts of the hearers are all on fire; Luk. 24.32. did not our hearts burn within us whilest he talked with us by the way? It was a saying of Luther, I greatly love those ar­guments, Quae uno quast ictus omnia jugulant, which do as it were with one blow strike things dead. It was the excellency of Christs preaching, that he spake with power, and authority, Matth. 7.29. onely remember, that our words are made mighty through God, 2. Cor. 10.4. To the pulling downe of strong holds, how­beit the Lord usually useth rational, demonstrative and powerfull speaking, rather then empty words, through which he causeth conviction to come upon the Soul, so that the Soul hath more to say for God, and his waies, then any tentation can say against them.

8. Let your words be few. It's hard for a man that speaks much to speake to purpose. A fooles voice is known by multi­tude of words, therefore let thy words be few, Eccles. 5.3. also in the multitude of words, there are diverse vanities, vers. 7. A man of wisedom spareth his words. So Solomon, Pro. 17.28. even a foole, when he holdeth his peace is counted wise, and he that shutteth his lips is esteemed a man of understanding; as if he should say, it is a point of wisedom, to be sparing in words, some speak much in a few words, others speak nothing in many words, for a man that can speak to purpose, it's a part of a foole to be silent said one, onely herein we must take heed of conceitedness, for a man that cannot speak to purpose, it's a part of a wise man to be silent, which if duly thought on, societies would not so of­ten be troubled with discourses which are like Cipresse trees, tall, but fruitless.

And surely as Soloman saies, in the multitude of words there wanteth not sin, Pro. 10.19. as herein there is much slander and falsehood vented, so is there much unprofitableness whilest the savorie words of others, that can speak to purpose, is much hin­dered.

For prevention of this evill of much speaking, take heed of conceitedness, and vaine glory, your parts will in due time show themselves, if you make them not abortive, persons will be of­ten bragging how they answered such a man, or how they spake in such a cause, Siseras Mother and her ladies conceitedly talke [Page 21] over, and over the same thing, Judg. 5.28.29.30. Many to be wise and to be counted learned, by their immoderate talking, make every one look upon them as fooles.

9. Let your words be modest, such things as may cause blush­ing we are apt to put into the best words we can: Gen. 4.1. Adam knew Eve his wife: 1 Sam 24.3. Saul uncovered his feet: We should shew our modesty, by forbearing to name words which may pollute by naming, as to repeat other mens oaths or unclean speeches. Modesty also is seen in concealing our own praise; Io­shua (it's thought) pen'd the Book of Numbers, and omits his own name. When it is said of Cal [...]b, that he was of another spi­rit, Numb. 14.24. for Ioshua was also of another spirit then the Spies were, as well as Caleb. Iohn in the Gospel conceals his own name. Paul speaks of a man taken up into heaven, but conceals his own name, 2 Cor. 12.1, 2. Let another man praise thee, and not thine own mouth, Pro. 27.2. It's related of the Conquerors at the Olympian games, that they did not set crowns on their own heads, but waited till they were crowned by others; and so much appears 2 Tim. 2.5. And if a man strive for masteries, yet is he not crowned except he strive lawfully.

10. Let your words be edifying; It's said of the Spouse of Christ, that honey and milk are under her tongue, Cant. 4.12. that is, they must be sweet as honey, and nourishing as milk. Many in­stead of honey have poyson in their tongues, corrupting o­ther mens manners with their evill communication, 1 Cor. 15.33. The tongues of good men are compared to refined silver, in that they are free from the dross of lewdness, and babling. Pro. 10.21. They are also not compared to a brook that is drie in summer, but to a Well that hath water at all seasons, Pro. 10.11. The mouth of a righteous man is a Well of life, from which flow admo­nitions for the unruly; 1 Thes. 5.14. Consolations for the wea­ry; Esa. 40.1.50.4. Instructions for the ignorant, directions for the doubting: Hence Pro. 12.18. The tongue of the wise is health, in opposition to ungodly tongues, that wound, and are compa­red to a razor, Psal. 5.2. and to sharp arrowes, and burning coals of Juniper, Psal. 120.4. and to the piercings of a sword, in this place, the tongue of the wise is as a healing medicine, to heal the corrupt & unholy language of others: Hence such holy tongues [Page 22] are compared to the tree of life, which was a pledge unto Adam of everlasting life if he continued in his obedience. A wholsome tongue is a tree of life. Pro. 15.4. So the constant graciousness of our lips is a pledge unto us of our eternal life in heaven. The Saints, when wicked men spake against the providence, calling the proud happy, and asserting that they that tempt God were deli­vered, and therefore that there was no providence; they that fear­ed the Lord spake often one to another by way of confirmation, that undoubtedly there was a providence in the world, whatso­ever these men thought, Mal. 3.15, 16.

The present Sweetnesse, and future Bitternesse of a delicious Sin.

THe foregoing words are Zephars answer to Iob, the sum of the foregoing verses, together with the whole chap­ter, is to shew the miserable condition of a wicked man: he begins the discourse, vers. 5. and sets it down po­sitively.

Two things against this are objected, 1. Verse 6. That wic­ked men have a great deal of glory and excellency here on earth: to which he answers, vers. 7, 8, 9. He shal perish as dung, as a dream, and his posterity shall be forced to restore what he hath unjustly got: and further, that these evils do for the present fill his bones with putrifaction and rottenness, and hereafter they shall lie down with him in the dust.

A second Objection is, that wicked men have a great deal of sweetness and pleasantness in sin, to this he saith, true, but consi­sider what these sweet sins will be in time to come. They will be to him, as if he had drunk a cup of poyson, or as if he had been bit with a viper, vers. 14.

In the words two things; 1. The present sweetness sinners find in sinfull ways, set down by sundry Metaphors; it's like a piece of Sugar in his mouth, which a man holds close under his tongue, or in the midst of his palate, as Vatable reads it.

2. That he spares it, as we do those we love, Mal. 3.17.

3. He forsakes it not; as when we love a person or thing, we will not forsake that person or that thing, Ruth 1.17. Ruth would not forsake her mother N [...]omi.

2. The future bitterness of sin, seen in two Metaphors, 1. It's like meat turn'd in the bowells, which though very sweet in eating, yet when the stomach hath digested it, and separated the impure from the pure, it becoms as bitter as it was sweet before.

2. It's like the gall of Asps it afflicts his soule as a cup of the strongest poyson doth the body, when it is drunk down.

1. Obs. Wick d men, that h [...]ve their soules joyned to any sin, they relish it sweetly, and favour it tenderly.

2. Obs. Darling sins, though very sweet for the present, will one day be very bitter to the spirit.

Obs. Wicked men, that have their hearts joyned to any darling sin, they relish it sweetly, and favour it tenderly.

Two things. 1. What a darling sin is: 2. Why the hearts of wicked men are so joyned to it.

1. What it is. It's a secret sin, proceeding from some inward corruption, and furthered by some sutable temptation, whereby the heart rejoyceth in some lust above, any thing, fearing and ha­ting every thing that may rob him of his lust: wherein observe, 1. It's a secret sin, persons hide it in their bosome, Iob 31.33. No man shall know of it save conscience, no not conscience neither, if a man can possibly by any tricks and distinctions keep it off. Gehezi, 2 Reg. 5. Achan, Ios. 7.19, 21. as Rachel hid her fathers images, Gen. 31.34.

2. It arises from corruption within, Ezek. 14.8. and some su­table tentation without, Satan without, and corruption fill the heart, so that some lust is exalted above God, Acts 5.3. Ioh. 13.2. Satan put it into Iudas heart to betray Christ.

3. The heart delights in it. As the Saints delight in God and his Law, Rom. 7.22. So do wicked men delight in some evill, Prov. 2.14. Now as all delight and joy in any good thing [Page 37] arises from love to it, Psal. 119.47. So it is in evill things.

4. The seat of it is the heart, Ezek. 33.31, 32. A mans out­ward expressions may be quite contrary.

5. The soul rejoyces in it above all other things; rather then Herod will let Herodias go, he will part with Iohn, yea with half his kingdom. Haman will give 10000. talents but he will be re­venged of Mordecai and the Jews. Though Balaam seemed to have some tast of the powers of the world to come, in that he desired to die the death of the righteous, yet had he rejoycing in Balaks gold above all.

6. The soul fears and hates every thing that may take away the lust; what we love, we fear that which may rob us of it, as we love life and goods, we fear sicknesse and robbers that may dis­poyl us of them; so men that live in sin, they fear powerful Ser­mons and books that may reveal what is not consistent with truth: so they hate what may take away their lust. Ask them what they ayle, and they will say as Micas did to the men of Dan, Iudg. 8.23, 24. Why, you have taken away my gods. He that doth evill hateth the light, neither cometh to the light, lest his deeds should be reproved. Ioh. 3.21.

2. Why their hearts are so joyned to it.

Reas 1. Because they think they see some apparent good in it; good either reall or apparent is the object of love: the worldling thinks ther's some wisdome in being covetous; the proud man thinks ther's some good in being cap'd and cring'd to, &c. but did sinners see the curse and the heavy doome in future, they would not be drawn to it.

2. Because of the daily satisfaction a deare lust brings to cor­rupt nature, there are daily incomes of profit and pleasure, you know how men are affected to those things that come in that way; Demas left Paul, and embraced the world, because he saw the world pleased his palate, and procured him ease and free­dome from the cross [...], Jam. 1.14.

3. Because every darling lust is a mans idol, it's his God, he ex­alts it above God; as the Saints relish God and his presence sweetly, so do they their lusts, they give them the chiefest seat in the soule, Ezek. 14.8. They set up their idols in their heart, from these God takes soules, when he brings them home to him, [Page 38] Ezek. 36.25. From all your idols will I cleanse you.

Vse. Inform. See why persons are so loath to leave their lusts, a man that hath a peece of sugar in his mouth would be loth to part with it when he tasts the sweetness; so these men are loth to leave their lusts of uncleaneness, lying, worldliness, pride, &c. because of their sweetness, that which Naman said in another case, 2 Reg. 5.18. they say, in this thing the Lord pardon.

2. See why we need not wonder that wicked men are so pu­nished, why because their hearts have such delight in that which is contrary to God.

2. Dehortation; To take off wicked men from their sweet lusts, as anger, pride, revenge, or one of these two rocks must dash their soules, either they hear of some duty, and they will not close with it, or else are warned to part with some sin, and they will not part with it: Now to dissuade us from living in sin, or embracing these sweet sins, consider these seven things.

1. Thy sparing some darling sin, it will be thy destruction, Rom. 8.13. It will be with us as with Saul in sparing Agag, and the best of the cattel, for which God cast him off, 1. Sam 15 or as the Prophet told King Ahab, for sparing King Benhadad, 1. Reg. 20.42. because thou hast let go a man whom I have ap­pointed to death, thy life shall go for his life: by sparing this thy sweet lust, thou wilt undo thy selfe. M [...]n do with their darling lust, as David, did with Adonias, 2. Reg 1.6. none might displease him or aske him why he did so. Loth would we spare an enemy when if we let him alone, wee knew he would kill us. Oh let us be advised not to spare a deare lust, least it kill us.

1. So long as thou sparest any sin, and livest therin, thou art not in Christ, 1. Joh. 3.6. he that is in Christ sins not (in purpose or allowance, for else every man sins, 1. Reg. 8.46. Eccles 7.20) but thou art of the devill, 1. Joh. 3.8. and not borne of God, vers. 9. whosoever is borne of God sins not; i.e. reservedly, approbatively, re­serving or approving any sin, he never laies aside his purpose of repenting, never laies aside the habit of faith, love, &c. though he intermit the acts.

3. So long as thou sparest any sin, thy religion is no better then mere nature, no man but will obey God in somthing, and abhors some vices, because there is a disproportion betwixt them [Page 39] and this naturall inclination; or mere atheisme, when a man be­lieves there is a God, he will serve him according to his prescript, not­withstanding all oppositions of pleasure or paine; or else mere hi­pocrisie, in that we do many things, but not all, or else mere presupmti­on, whilest we know such a thing to be a sin, yet will do it, Num. 15.30. how dangerous is it when mercy that should lead us to repen­tance, leads us to sin.

4. If thou sparest one sin, thou canst not have a conjunction with God: God is compared to a jealous husband, that will not indure a­ny to be loved before him; that one sin hinders this conjunction, ap­peares Esa. 59.1.2 1. Joh. 1.6. Psal. 5.4. 2. Cor. 6.14.15. There's no fellow­ship betwixt light and darkness.

5. So long as thou livest in one sin thou art not upright with God, 2. Sam. 22.24. nor is thy praier, Psal. 66.18. nor person acceptable, Rom. 6.2. but God remaines thine enemy, Psal. 68.21.

6. So long as thou sparest one sin, thou endeavourest to serve two masters, commanding contrary things at one and the same time, Mat. 6.24. one master onely can be obey'd, Rom. 6.16. if thou ac­customest thy selfe to do evill in any kinde of wickedness thou canst not do well, Jer. 13.23. Iam. 2.10, 11.

7. One sin thus spared is an eminent signe of death, 1. Joh 3.16. if thou lovest not thy brother, a mortall wound and life cannot stand together, no more can a living lust, and spirituall life, now that is a living lust which though now and then we have fits of resistance, yet wee cherish it and say it's our nature, and so spare it.

Ob. But I do not live in sin, I know it's dangerous and therfore I hope all is well with me.

Sol. If thou livest in a purpose of sin, or an omission of a known duty or unresolvedness against any sin, it is all one; what if thou dost not purpose to sin, yet dost thou purpose not to sin?

Ob. But could I be convinced such a thing were a sin, I would not do it, or such a thing were a duty, I would do it.

Sol If the truths that are brought to thee bring convincible light and thou through carnall distinctions or winking against that light will not suffer it to convince thee, God will punish thee as if thou had'st had convincement, Mat. 13.15. they have closed up their eyes least they should see.

2. If the not being convinced would beare a man out at the day of judgment, then no man almost would be condem'd; few Roma­nists condem'd for Popery, &c.

[Page 40]3. Examination, whether thy heart cherish any sin sweetly, or whe­ther thy heart is secretly ingaged in some way of wickedness, which it spies not; hence David praies, Psal. 139.24. See if there be any w y of wickedness in me.

Q. But how shall I know this darling sin that sticks so close?

A. 1. By the checks of conscience, that for which conscience ch [...]cks thee oftest observe it, 1. Iob. 3.20. Titus 3.11.12.

2. By thy loathness to leave it, M ch. 6.6.7. give any thing, even the first fruits of the body for the sin of the soule, Pilate affected Caesars f [...]vour; hence he was loth to leave it, Mat. 5.29.20. It's like the cutting off a right hand or eye.

3. By thy inability to withstand it, many a man given to pride, passion, lust, drunkenness, he yeelds to these, though he may have some fits of resistance upon check of conscience, and feare of hell, yet usually he yeelds to it, and saies, oh it is my nature, and I cannot do otherwise.

4 By the impatiency of reproofe for that sin, as Herodias was impatient to heare her sin reproved, Mat. 4.3. so Ahab to heare Micaias or Elias, 1. Reg. 22. the Jewes heard Stephen patiently till he came to touch them for their resistance of God, Act. 7 54 work­ing plaister be laid to a whole place, it will not sting nor paine, but lay it to an ulcer, it will paine, so when men have some darling sin, they are impatient to have it reproved, though they can endure the Minister to be very zealous against other sins.

5. It's that which most terrifies thee in an evill day, as in the appre­hension of death or danger, Gen. 42.21. lay all the sin that ever thou committest in all thy life, of what kind soever, they will not all so sting thy conscience as some one sin in which thou livest; then Judas covetousnes paid him home to purpose, Mat. 27.5.

6. By a mans lothnesse to confesse it in case it be charged upon him, for any other sin he will be free to confesse it, saving that sin: see it in Saul, 1. Sam. 15.13.20 and in David, though a good man, Psal. 32.3. yet after confest freely, 2. Sam. 12.7.

7. By a mans conference, when a mans tongue is still running upon such a thing, Mat. 12.35. a worldlings tongue runs upon the world, 1. Ioh. 4. a vile person speaketh of villany, Eccles. 32.6. an uncleane per­son of uncleanenesse.

8. By the reproch of enemies, malice is a vigilant informer though a bad judge, Iob 27.5.6. when Iobs enemies reproved him, it made him looke home. When enemies call thee hypocrite, &c. search thy own [Page 41] heart. Iob desired his adversary would write a book, Iob 31.35.

9. By the pretences and excuses we have for it, 1. Sam. 15.20.21: Saul had a covetous desire to the Amalekites spoyle, and hee covers it over, that the people did desire it, Pilate prefer'd the favour of Caesar before Justice and righteousness, and delivered Christ; and see his pretence, he takes water and washes his hands, Mat. 27.24. so Iudas for his covetousness pretends the poore, Iob 12.6.

10. By our inclinations in vacation times. As the needle in the compasse, when it is in motion, you cannot see any simpathy in it to one place more then to another; but let it stand still, it will discover its simpathy and inclination to the North; so when a person is hur­ried with businesse, a man cannot see whereto he is affected, but let the heart have a little respite, it will discover it selfe. The affections are still working upon their adequate object, Rom. 8.5. see then where­to thy heart tends, when there is an intermission of businesse.

11. By that we are delighted in others, uncleane persons love un­cleane talke in others, and so other sinners, Rom. 1.32.

12. By the provision we make, whatsoever a mans darling sin is, for that he provides most, Rom. 13.14. a proud man is still making pro­vision for pride, so uncleane persons; what a man loves dearly, he provides fully for.

The second thing is the future bitternesse of a darling lust, in that it is like meat turn'd in the bowels, or the gall of Asps.

Obs. Though darlings sins be for the present very sweet, yet in time to come they will be exceeding bitter, Pro. 23.32.

Reas. 1. Because one such sin makes God an enemie; now it must needs be bitter to have God an enemy, Psal. 68.21. Psal. 116.7. Luk. 19.27. that man that goes on in his sins is called one of Gods enemies.

2. Because one such sin robs a man of true peace of conscience, the conscience tels a man that he must have respect to all Gods com­mandements, Psal 119.6. now when a man excepts some, what peace can he have? I may say to many, as Iehu said to Iocan, when he askt is it peace, 2. Reg. 9.22. what peace so long as such sins are strong in thee, as lying, &c. when conscience cries to a dying man, thou hast beene an earth-worme. &c. it's like a dagger at the heart.

3. Because one such darling sin will damne the soule, one mortall wound will kill a man as well as a thousand, 1. Cor. 6.99. reckoning up sins he saith, he that doth any of these shall not inherit the Kingdome of God, Mat. 5.29.30. it's profitable that one of thy members should [Page 42] perish, and not that thy whole body should be cast into hell: as if he should say, our sin that is deare to us will cast into hel [...]: B [...]laam lov [...]ng the wages of unrighteousnesse, though he desired to d [...]e the dea [...]h of the righteous, yet never obtain'd his desire. Iehu spari [...]g the calves, 2. Reg. 10.29. lost not only his temporall Kingdom, but (we may feare) heaven also.

Vse. Information of the sad condition wicked men are in, in the midst of their jollitie. Imagine a man had a delicate feast made him of all vari [...]ties and as soone as he had eaten of them, knew he were to be put to death, what comfort could he have in them? this is the st [...]te of wicked men who frolicke themselves in sweet sins, as soone as they have tasted these a while, hell shall seize on them; wicked men as Gehazi, looke on vineyards and oliveyards, but consider not of a future leprosie.

Ob. But some wicked men will object, we know it's a dreadfull thing to hug or imbrace any sin, but we do not do so.

A. It will appeare you do cherish it,

1. Because you set your affections on it Iam. 4 4. as the adulterer and adultresse do affect one another.

2. Because you reject all instructions and exhortations of the word that may draw you from it, Pro. 1.22.23. men will do much with intreaties, but all intreaties will not draw a wicked man off from his lust, 2. Cor. 5.20.

3. Because hope of heaven will not take them off from it, Mat. 19.22. gaine will make a man do much, but the gaine of heaven will not make a wicked man part with his lust.

4. Because a wicked man can take no comfort in any thing if he cannot enjoy his darling lust, H [...]st. 5.13. he was full of riches and ho­nour, but saith he, all this availeth nothing so long as I see Mordecai sitting in the Kings gate.

5. In that notwithstanding all threats of hell and wrath they go on in them; let wrath be threatned to the uncleane person, H [...]b. 13.4 to the lier, Apoc: 21.8. yet will they not leave their deare lusts.

2. Vse. Admonition: Foster not any sweet sin, Pro. 20.17 bread of deceit is sweet to a man, but afteward his mouth shall be filled with gra­vell: So say I, when sin makes her banquet of stollen waters and plea­sant bread, Pro. 9.16, 17. remember ver. 18. that her guests are in the depth of hell.

1. One such sin will wast thy affections, that thou shalt not con­stantly fasten upon any good, it will be like a theefe in the candle, [Page 43] which wasts the candle, how many good things were there in Balaam, Herod, Jehu, yet hereby they came all to nought. One such sin foster'd in thee, makes thee the servant of sin, Joh. 8.34. and that in a most servile manner, such a person must go when his lust commands him, week day, Sabbath day. If there be such a reigning sin in thee, the Devill holds thee by it as a child doth a bird by the wing, who though he let it flie high, yet he knowes it is but twitching the string and then downe it comes. 3. True Christianitie will not stand with reservation of evils, Jam. 2.10.11. if thou art almost only, and not altogether a Christian, what art thou more then Agrippa? Acts. 26.29. Psal. 119.101. Joh. 15.14.

3. Vse. Terror to all those who live i [...] any sweet sin, it will be as the gall of Aspes; foure things should feare thee,

1. God hath set forth such a bredth in our obedience, that we must part with every sin, and if thou wilt not come to what God requires, there can be no union betwixt God & the [...]: [...]wo persons that fall out, though about a trifle, if neither give way, there can be no union, 1. Ioh. 3.7.10. unlesse thou meanest to part with thy God, thou must part with thy lust, we must be righteous as he is righteous.

2. Consider how will it be when God shall call thee to an account for thy sweet sin before the Angels, here thou canst not endure that a man like thy selfe should speake to the [...] but then God will judg thee for the same before the Angels, Iude. 15. will God then damne for ever the re­bellious Angels for one sin, because it was habituall in them, Iude 6. and shalt not thou be in like manner punished?

3. Thou living in sin settest God at nought in all his attributes. A man may live and die in a sin of ignorance, and yet be saved, because had he known it to be sin, he would have left it, but in a sweet sin, wherein we allow our selves, wee set God at nought in all his at­tributes; in his omniscience, as if he could not finde us out; in his truth, as if he would not punish it so severely; in his power, as not able, &c.

4. Thou never hast obtained any freedome by the spirit, so long as thou livest in any sin, 1 Cor. 3.17. Rom. 8.2. Joh. 8.36.

Ob. But even those th [...]t are freed by the spirit do cherish sweet sins.

Sol. The unregenerate part doth, but i'ts one thing to weare a chain of gold as an ornament, another thing to wear it as a fetter: it's one thing to yeeld obedience as to a Prince, another thing to yeeld obedience as to a tyrant, Rom. 6.12. he saith not, let not sin be, but let it not reigne in you. There's diff [...]rence betwixt numbness and senslesness, betwixt slumbering and dead sleeping, betwixt a slip and a fal, betwixt slipping into the mire, [Page 44] and rowling in it after the manner of Swine.

Ob. But if one sweet sin be so dangerous, why do men cherish it so in their bosomes, and not fors [...]ke it?

Answ. 1. Present sweetness, Mal. 14.3. How sweet was Herodias to H [...]rod? 2. Ignorance and unbelief of the wrath of God coming on such sins, Pro. 9.18. Col. 3.6. He knows not that her guests are in the depth of hell. 3. Hope of repentance, and so of finding mercy: but there's no mercy without forsaking, Pro. 28.13. He that confesses & forsakes shal find mercy. 4. Vain confidence of escaping punishment, Deut. 29.19. Those whose hearts turned from God, blest themselves, saying, I shall have peace. 5. Their frequent escaping of the hand of justice in the commission of that sin, Eccles. 8.11, 12, 13. 6. Gods purpose to destroy them, 1 Sam. 2.25. and hence he gives many men to walk in their own counsels, Psal. 81.12, 13.

Ob. But if one sweet sin will bring such bitterness, what means must I use to get rid hereof?

An. 1. Believe in the Lord Jesus and repent of it, and so there is par­don, Luke 24 47. Acts 10.43. Now from Christ we have, first satisfaction to the justice of God for the guilt of that reigning sin, which pulls out the sting of it: Secondly, sanctification of our natures from the filth of it; when pride was the reigning sin, or revenge, &c. the Spirit humbles and meekens the soul, so that the soul being thus changed by Christs spirit, 2 Cor. 3.18. into Christs image, approves, works, chooses and aimes as Christ doth. 2. From this change comes a vehement hatred against the sin formerly belov [...]d, so that now none are more hated then it, Esa. 30.22. Hos. 14.8. as Ammon hated Thamar, more after it, then he loved it before, I [...]r. 2.19. Levit. 11. [...]0.43. 3. Meditate much on the threatnings against thy darling sin, as Eph. 4.5. and on the promises of God to heal thy rebel­lion, Mich. 7.19. Esa. 57.17, 18. 4. Content not thy self that thy darling sin is changed, but strive to find an actuall death of it in thee. Many change their reigning lust, from pride to covetousness, &c. which is but the taking off bolts from one leg to another. Many cut off onely the outward acts, and yet the habits remain, which is but the cutting off the branches of a tree, leaving the root standing, but dig at the root; let there be a death, in the frame of the heart, and in the habits and then the acts, will die, Rom. 6.6. Col. 3.5. Rom 8.13. 5. Avoid all occasions of it, Iob 31.1. if thou knowest thy s [...]lfe to be given to pride, drunkennesse, passion, if we keepe not our selves from occasions, how shall we looke that God will keepe us from the sin? 6. Looke upon the uglinesse of that sin where­with thou hast beene inspared, as suppose a man had beene inveigled with a painted strumpet and after seeing her paint off, and that she were [Page 45] an old withered hag, he would hate her the more after; so look upon thy sin, that it will deprive thee of the greatest of goods, look upon it as the procuring cause of judgments, temporall and eternall, as that which blemishes thy name, perplexes thy conscience, especially in an ev [...]ll day, as that which casts thee downe from thy excellency. 7. Consider the end why Christ died for thee, which was to redeeme us from all iniquity, Ti [...]us, 1.14. Mat. 1.21. Acts, 3.26. either then must thou part from this thy sin, else canst thou never look to be saved by Christ; he was sent to turne eve [...]y one of you not only from iniquity, but from his iniquities. 8 Be earnest with God to let thee see the prevailing evill of thine own heart, Iob 13.23. Iob 34.31. Psal 139.23.24. it is with a sweet sin as with the mines of the earth, that you must dig deep before you can come at them, Rom. 7.7.9. 9. Crosse and starve that prevailing evill in thee, when thou comest to see it, when it puts thee on revenge, remember, Rom. 12.14. whatsoever it suggests, do the contrary at that time, and so starve it by with-holding what may maintain it. 10. Purpose against it, Psal. 17.3. Iob, 34.31.32.

Ob. But say wicked men, I have purposed a 100. times, yet am overcome.

Ans. There's difference betwixt the purposes of wick [...]d and godly.

1. Wicked men purpose conditionally, Mat. 8.19. Ioh. 12.42. they will confess Christ if the State will bear it, they will not sin if they can live o­therwise, but Saints purpose absolutely, Psal. 119.106. it's a duty, I will do it Acts 20.24. it's a sin, I will not do it, Iob 36.21. 2. The purposes of the god [...]y are o t renewed; purposes for want of renewing are apt to wea­ken, til th [...] s [...]ul hath worn them out, but by renewing them in time, they become u [...]terable: wicked men not renewing their purposes, in time they come to [...]o [...]hing. Saul had a purpose not to hurt David, 1. Sam. 24.16 yet it being on a suddain, and not renewed, he persecuted David again, 2 Sam 26.2. 3. The purposes of the godly are in times of prosperity, but w [...]cked mens purpo [...]es are in times of extremity: the one is in time of prosperity p [...]ace and [...]l [...]h, arising from a hatred and contrariety to sin, Gen. 38.26. D [...]n. 1.8. Daniel [...]eeing [...]hose meats might bring him into the impure pr [...]tices of the Babylonians, or els because they were blessed by an idol Priest, w [...]s purposed not to defile himself therewith. Now wicked mens purposes are in times of ext [...]emity, when in some great danger of death, or some great hand of God is upon them, Exod. 9.27, 28. or upon the apprehension of the flashes of hell: now these purposes arising in the soul from some great fear, when the fear coms to be over, the purposes come to be over, as in Pharoah. 4 The purposes of wicked men arise from an unchanged heart, illumination of mind, shewing a man the visible [Page 46] danger of carnall courses, and a desire to come to heaven, and a fear to be damned, may make a man purpose to leave sinfull wayes; but these purposes for want of change of heart are like new pieces put into an old garment, the rent is made worse after: many wicked men in their sickness they purpose they will never be drunk more, but for want of a changed heart, if God restore them, they are the same men still. So many men pur­pose to do duties, as he, Mat. 8.19. and to leave all for Christ, Luke 14.26. but their hearts being unchanged, their purposes come to nothing. Contrarily, the purposes of the Saints arise from a chang'd heart, Acts 11.23 Rom. 8.35, 38. Paul had such a purpose of heart, that he was perswa­ded no creature 'twixt heaven and earth could divide 'twixt God and him. To many that have good wishes we may say, Oh that there were such an heart in them, Deut. 5.29. 5. The purposes of the godly are in Gods strength Acts 18.21. they determ [...]ne nothing without Gods power, Eph. 6.10. an Gods will, Jam. 4.15, 16. A certain Martyr said, forsake me not Lord, lest I forsake thee: the unchangeable God must make our purposes unchangeable, els they come to nothing. Now wicked men purpose in their own strength, they will set upon a new course of life, whereas of our selves we can do nothing, Joh. 15.5. 6. The purposes of wicked men are according to the flesh, but the purposes of the Saints are not, 2 Cor. 1.17. There are two properties of fleshly purposes; 1. Inconstancy, when a man will be yea, yea, and nay, nay, from which Paul clears himself; what doctrine he taught he was constant in, what promise he made them of coming to them he was constant in; the Saints are stedfastly pur­posed, Psal 119.106. I have sworn and am stedfastly purposed. Contrarily, wicked men are unstable in all their wayes, Jam 1.8. if in all, then in their purposes. To the Saints it's promised, Iob 17.9.9. the righteous also shall hold on his way and he that hath clean hands shall grow stronger and stronger. 2. Rash [...]esse: Many do not deliberate and consider what they purpose, they purpose to leave a lust, but they consider not how many pleasant sin­full morsels they must part with, Pro. 15.2 [...]. without councell purposes are disappointed, and so they purpose to follow Christ, but consider not what rubs they must meet with. Contrary, the Saints are deliberate in their purposes, they cast up before hand what the leaving such a lust will cost them, many a far morsell of preferment, &c. they cast up that true grace and a pu [...]pose of sinning are inconsistent, they cast up what the Crosse of Christ may cost them, Luk, 14.26.28.

A Christians Groans Under the BODY of SIN.

IN this Chapter are three things: 1. The description of the slavery of a natural man, til he be freed by Christ, viz. that he is bound to the curse of the law, as fast as husband & wife are bound to one another, till he be freed by Christ, v. 1, 2, 3, 4. which he amplifies from the sad condition they were in under their first husband, in that the m [...]tions or passions of sin, which formerly seem [...]d dea [...] by the law, were stirr'd up, vers. 5. and from the happy condition they were in under the second husband, vers. 6. they being freed from the former husband by his death, serve [Page 42] their husband Christ not in the oldness of the letter; i. e. out of the force of natuaral conscience, or by the sole guiding of the letter of the command, which bids do this, but gives no power; but in newness of the Spirit, i. e. from a new principle of spiritual life, the Spirit writing the law on our hearts.

2. An apology for the law against some cavils which some did raise from vers. 5. as if the Apostle should say, The law was the cause of sin and death; to which he answers, 1. The law prohibits and discovers it, therefore it causeth it not, vers. 7. 2. Distinguisheth 'twixt the cause & occasion: the law is an occasion of sin; as wine is an occasion of drunkenness, and beauty of lust, not the cause, vers. 8. 3. Whereas we are liable to eternal death, it is not by the law, but by sin, ver. 9. onely the law shewed me my condition. From which answers the Apostle concludes, vers. 12. that seeing the law of it self neither brings forth vitious affections nor death, but that inbred corruption brings forth both; the law ought not to be accused, but rather we may hereby see the exceeding sinfulness of sin, vers. 13.

3. Here is a complaint from vers. 14. of his corrup­tion or flesh that did combat in him, and in all regenerate men, against the Spirit, from vers. 14. to the end; in the which observe, 1. The combatants, viz. inherent corruption, and inherent grace. 2. The complaints the regenerate man makes in respect of his corruptions, that it hinders him in all his in­tended good, vers. 18, 19, 21. and furthers him in all his disal­lowed evil, vers. 15, 16, 19. the burthen so pressed him, that it makes him cry out, vers. 24. 3. The consolations, 1. That he did not allow the evil in himself, but hated it, vers. 5. 2. That his heart did close with the law, though in many things his practice failed, and he consented to the Law that it was good, vers. 16. 3. That he had power to will (vers. 18, 21.) what was go [...]d. 4. That he delighted in the law ac­cording to the inward man, vers. 22. 5. That though with his flesh, i. e. his unregenerate part, he served the law of sin; yet with his minde, i. e. his regenerate part, he served the law of God.

Quest. Whether doth the Apostle make this complaint in his own person, or in the person of another, describing some prophane or unregenerate man, or the nature of man since the fall, what it can do without grace?

Resp. He speaks in his own person, as apeares vers. 25. I my self serve the law of God; he speaks not a word of any o­ther man; in all the twelve verses he names himself.

2. Quest. If he speak of himself, whether doth he speak of him­self as he was in his natural state, or as in the state of regene­ration?

Resp. As in the state of regeneration, 1. Because, to will a spiritual good, and to hate not this or that particular evil, but whatsoever evil ariseth in the heart, is onely proper to re­generate men; but so did the Apostle, vers. 15.

2. Because he hath an inner man, i. e. a principle of spi­ritual life, which is onely proper to regenerate men, vers. 22.

3. To be delighted in the Law of God, is onely proper to regenerate men; but so was the Apostle, vers. 22.

4. To finde not onely this or that practice evil, but also the whole body of sin to be a burthen, is onely proper to re­generate men; but so did the Apostle, vers. 23.

5. Because he gives thanks to God, for serving God with his minde, vers. 25. neither of which any natural man doth.

In these words are two things, 1. The bent or inclina­tion of a regenerate will, whereto it tendeth, viz. to will good.

2. The proneness of corruption to intermix it self with a regenerate will: evil is present with me. I finde then a law, or [...], I finde therefore a law to me willing to do good, [...], that evil lies by me, or is neer upon me; which is more then [...] is present; signifying, how adherent corruption is unto us, even in our best actions.

Tractatus de Clavibus Ecclesiae.

HAVing spoke of the former part of this text, come we to the second part, in which two things,

1. The Churches power of censure, on earth; which reaches to whatsoever impenitent per­son, or whatsoever sin they shall binde.

2. Gods confirmation, shall be bound or loosed in heaven.

Oserv. The Church, consisting of Elders and Brethren, have power to binde impenitent sinners under the censures of the Church, and to binde sin upon their conscience: and in case of their repentance, to release them, of the same, Mat. 18.18. 1 Cor. 5.4, 5. 2 Cor. 2.7, 8. Psal. 149.8, 9.

Reas. Because the keys of binding and loosing are commit­ted to them, as in the text: they are Gods deputies here upon earth; as the Magistrate is Gods deputy in civil things, so is the Church in divine.

2. It appears from the confirmation in heaven of the Churches act here on earth; onely with this limitation,

1. That there be no error in the keys; for if there be, causless curses hurt not, Psal. 109.28. these curses flie over the head [...]ike a bird, Prov. 26.2. Gods Saints may be com­forted in that, Mat. 5.11.

[Page 86]2. There must be an agreement in the name of Christ: where there are sidings and di [...]isions, those censures binde not, for the promise is onely upon agreement, Mat. 18.19. and if the [...]e be an agreement, if it be not in Christs name, it is no­thing, though a whole Church should concur in the same thing.

3. Because we finde the Elders and Churches blamed for not censuring sinners, Apoc. 2.14, 20. which they should not have been, had they not had power.

4. From examples, 1 Cor. 5.4, 5, 6. Paul in some Church or other delivered Hymeneus and Alexander to Satan, 1 Tim. 1.20. Chamier saith, part 2. pag. 524. Ambrose excommunicated Theodosius, Theodoret lib. 5. chap. 17. and Maximinus the Ty­rant Sygebert anno 390. Anastasius Antiochenus did dai y pro­nounce Anathema against the Emperour Justinian Evager, l. 4. chap. 39. Adam and Eve were shadowes hereof, cast out of Paradise. Cain, Gen. 4. Also Myriam shut out of the campe seven daies. So in the separation of the unclean, till expiati­on was made. So, in that unclean person [...] might not eat the sacrifice of peace-offerings under pain of being cut off, Levit. 7.20.

Inform. 1. Of the great trust God hath bestowed on Churches, and therefore wi h all fidelity to di charge it: re­member that the keys are not your own, & that you have not power to binde and loose at your pleasure, Luth. de clavibus, tom. 5. pag. 234. terrifies such men: their consciences will rack and torment them, by accusing them, that without the command of God, they have bound and [...]oosed according to their own lust; and so not onely wrong [...]d their innocent neighbour, by depriving them of the company and commu­nion of Saints; but also they have taken the Name of God in vain. Let such persons and Churches remem [...]r Ba­laams speech, Numb. 23.8. and the Prophets woe, Isa. 5.20.

2. Di [...]ection to Church [...]s, that they be advised in the exercise of the power of binding and loosing. Now that there may be no mistake herein, O [...]serve these rules:

1. Look that there be a preceding of private admonition [Page 87] (unless the offence be publick, for then the rule is, 1 Tim. 5.20.) this is set down, Mat. 18.17. in giving which admoniti­on, observe these ru [...]es,

1. Let it be out of charity, not out of the desire of re­venge.

2. Applied to the quality of the person to be admonisht; if thy inferiour, more boldly; if thy superiour, more modestly, as Nathan o David, 1 Tim. 5.1.

3. Zealous: Not as Eli to his Sons; let thy zeal be such, that the sinner may know his sin, and Gods wrath due for it.

4. Gentleness: 2 Thess. 3.15. mixt with the former zeal.

5. Patience: as soon as one is admonished, and repents not, wait a while; if he still mend not, take one or two to witness his contumacy; but if it may be, that they may be helpers of him to repent.

2. A preceding of publick admonition, If he will not hear the Church; therefore the Church must first admonish, as to admonish him of those things which have been either a cause or an occasion of falling into such a sin, as not to be seen in an Inne wich such persons whereby he hath been suspected to be drunk.

3. A proceeding to excommunication, which is called by divers names: 1. [...], because such persons were execra­ble to God and men. 2. [...], John 16.2. John 9.12. 3. [...] or [...], a separation or shutting up: when a bro­ther becomes stubborn, or falls into some gross scandalous sin, though not stubborn, he is to be cast out.

Defin. Excommunication is an action of the Church, made by the authority, and in the name of Christ; whereby the Church, according to the form prescribed Christ, separates a wicked brother from the fellowship of the faithful, especially in those things which concern the worship of God: and that for the salvation of the party excommunicated, and the good of the Church, and glory of God, Mat. 18.18, 19. 1 Cor. 5.4.

About which, consider two things: 1. The form of it. 2. What it contains. The form of it consists in four things.

[Page 88]1. In a particular declaring of the wickedness of that man that hath refused all admonitions, or committed some enor­mous crime.

2. In calling upon the name of Christ, i. e. the power of Christ to this action, as it's expounded, 1 Cor. 5.4.

3. In delivering the excommunicated person to Satan, i. e. declaring him to be under the wrath of God.

4. In cutting off the excommunicated person from the bo­dy of the Church, as a rotten member whom all ought to shun, 2 John 10, 11.

5. In publick prayers to confirm the excommunication, that the excommunicated person may feel the severe judge­ment of God in himself. And lest the Church should be fear­ful in proceeding, or stubborn men despise it, Christ shews, à minori, that if two of them with consent shall ask any thing of the Father, they shall obtain it, vers. 19. how much more shall the whole Church, binding and delivering an impenitent sinner? If two can obtain any thing, Mat. 7.7. John 14.13, 16, 23. much more many can obtain this thing. Nay, for further ratification, it shall notonely be established of my Father, but I, my self, will be present in the midst, as the chief Judge of the Church to ratifie the sentence, Mat. 18.20.

2. What excommunication contains.

Answ. 1. A pronouncing of an impenitent person, (whom the Church for his stubbornness deems to be separate from Communion with Christ) to be bound in the hands of Satan, and to be separate from outward Communion with the faith­ful. As in the Law the Priests censure of the leper, declared him to be infected.

2. It separates from inward Communion with Christ: but this it doth onely on condition of final and obstinate im­penitency, yea, if an elect person should be cast our, as it may so fall out, should they fall as David did; though they cannot be separate wholly from a life of grace, yet may they be separate from a life of comfort: ex gr. when the finger is by some cut separated in part from the hand, it hath some nourishment from the hand, lest it die altogether; yet [Page 89] not so much as before, when it was whole, joyned to the hand.

3. It contains a binding of sin upon the sinners consci­ence: Matth. 16.19. Whatsoever thou shalt binde on earth; not onely whomsoever, but whatsoever: so that if godly, his heart is for present more void of comfort; if wicked, he becomes more hardned in sin.

3. Use Exhort. to Churches, To binde and loose onely such persons whom God binds and looses in heaven.

But the Church may say, How shall we do this?

Answ. That you may do this as God would have, Look there be

• 1. Right ends.
• 2. A right ground to binde or loose.

1. Right ends; as,

1. The good of the party excommunicate; as, that the flesh may be tamed, the old man killed, and the new man quickned, and so the soul saved, 1 Cor. 5.5. in the day of the Lord Jesus, that is, at the day of judgement.

2. To bridle men that are wicked in doctrine and practice, lest they leaven the whole lump. Gal. 5.9. 1 Cor. 5.6. Au­gustine calls it. The separating the rotten sheep from the sound, de Correp. & Gratiâ.

3. Lest the Church should bear the punishment, for suffer­ing one wicked person; as in Achan, Josh. 7. and in Perga­mos, Apoc. 2.14. and Thyatira, vers. 20. for Jezebel. As the Physitian is not cruel, if he cut off a leg, that the whole bo­dy may be preserved; no more is the Church cruel in cutting off a rotten member for the safety of the whole Church. The Mariners were punished for not casting out Jonah, Israel for not ca [...]ing out Achan, the Benjamites for not punishing those that ravished the Levite's concubine.

4. That the Church may be well reported of, whiles she will not suffer such persons or sins. As the Name of God is blasphemed when we sin; so when we condemn sin, and cha­sten the sinner, by casting him out, God is glorified. As the A­postle speaks of Prophecie, 1 Cor. 14.24, 25. so unbelievers, when they see wicked men are not suffered in the Church, are edified.

[Page 90]5. That the severity of this Censure may deter men from sinning. As Moses saith, Deut. 13.11. so I. For as the ma­ster of the family puts and shuts out of doors untractable servants and children, not that they may perish with cold or hunger, but that they may be reformed in their maners, and so return in again; and other servants and children be warn­ed by their example: so doth the Church. And truely, if the Church forbear to take it into their hands, God is wont to punish it more severely.

6. That the sinner may have an inward communion with God. This power is not given to the Church for any mans ruine, but for edification: not for to make it a money-mat­ter, being glad when a sin is committed, that they may have a sacrifice, Hos. 4.8. but that the soul by repentance may come to have inward communion with God.

2. That Censures be administred upon a right ground.

This must be looked to,

• 1. In Excommunication.
• 2. In Absolution.

1. In Excommunication: As,

1. Living in a purpose of sin. Though this be hard to know, yet by a frequent repetition of the same sin, God may give such an intimation, that the Church may go on in cen­sure.

2. Notorious sins are thus to be punished; as heresie, Tit. 2.10, 11.

Object. But here's nothing but reject him, after the first or second admonition.

Answ. The reason is, because the offence of Heresie is publike, and therefore there needs no private admonition. Many Copies read, After the first admonition, reject; meaning the admonition of the Church, or of the Elders therein, whereof Titus was one. Now that such Hereticks are cen­sured, appears, because t [...]ey censure themselves; they are condemned of themselves: for Hereticks commonly preven­ting the judgement of the Church, separate themselves stub­bornl [...] from the communion of the faithful. Others are un­willingly cast out of the Church, but Hereticks separate them­selves. [Page 91] Excommumcation being a certain condemnation, as the Fathers call it, a certain anticipation of eternal condem­nation, and the highest fore-judging of the great judgement; it follows that an Heretick separating himself thus, doth con­demn himself. For those Hereticks that thus condemn them­selves, there needs no further censure from others.

2. For all notorious sins, as incest, whoredom, drunken­ness, idolatry, contempt of Ordinances, contentions, Rom. 16.17. in a word, for all those sins the Apostle excludes sin­ners out of heaven, 1 Cor. 6.10. Eph. 5.3. Col. 3.5, 6. especi­ally see 1 Cor. 5.11. If we may not eat with such, (as some think, and I querie) much less may we eat the Lords Supper with such. 2 Cor. 6.14.

Object. But what if the sinner say he repents, and be sorry? as in case of adultery, &c.

Answ. It is not enough to say so, but there must be such a repentance as is described Joel. 2.12. by sighs, humble deportment, or tears. Paul would not have the incestuous person received, till he shewed manifest sorrow. Antichrist teaches, that it is enough to receiving into grace, if a man say he is sory for his sins, and that he will amend his life.

Yea, though there were never such an humble deportment when persons are so overtaken, the Censure of Excommuni­cation must proceed against such; because, 1. Those tears and humiliations may come from the reproach of the Cen­sure, not for grieving such a Father. 2. That the Church may clear their hands of the evil. 3. That they may see whether it be a true repentance, by the continuedness of it, or onely but for a fit. Onely the Church must have a care that the sin­ner be not swallowed up of over-much sorrow.

2. The Censure of Absolution is to be administred after the sinner hath lain some convenient space of time under the Censure; as three, four, five, or six months, according as there is just occasion. Theodosius after eight months was received of Ambrose. Cyprian, l. 3. epist. 14. blames those Priests and Deacons that did receive too soon and too easily such as were fallen into grievous crimes, as denial of Christ, &c. without [Page 92] looking at ths fruits of their repentance: and he addes, That in less [...]ns, sinners made repentance a just time: (i.e. they re­mained in the state of exclusion from Church-communion, bringing forth the fruits of repentance for a certain time.) W [...]at then (saith Cyprian) should be done in more haeinous offences, as denial of the truth, partaking with idolatry? See more of thi, Epist. 16. l. 3. He blames those Priests that would com­muni ate with those that were fallen, and give the Sacrament to them, when they ought to come to these in order: or when in less offences which are not committed against God, repen­tance be made a just time, and confession be made, hi [...] life be­ing look'd into that doth repent; nor can he come to the Communion, unless there be first an Imposition of hands by the Bishop and his Clergie: how much more in those most grievous offences ought all things to be observed warily and moderately, accor [...]ing to the discipline of the Lord? Haec ille.

Where we see the maner of the Discipline of the ancient Church, in receiving those that wee fallen, to communion.

1. The Church commanded them to remain a certain while in the state of repentance, in which they might bewail their sins, and mortifie their flesh, and be attentive to the Word preached, and be instant with God in prayer. And this was no other thing then was done with the incestuous person.

2. Their life being tried, they made a publike confession both of their life and their offence, and of their faith. Which is no other thing then ought to be done now, that persons mournfully confess their sins, and their saith in Christ for the pardon of them.

3. When their repentance was evident, the Bishop with his C [...]ergie, in the name of the Church, i. e. the Eldership of the same Church, of which one was chosen to be chief,) re­cieved them into favour by imposition of hands, and then to the Supper, and Communion [...]f the Church. Some small er­rours were in this; yet for substance it was right, viz. That the Church, neither by herself, nor by her Elders, did receive them, till their repentance was evident: which was the same thing practised by the Apostle in the incestuous person. And [Page 93] truely that Church or those Elders bear false witness, that ab­solve impenitent persons.

There was another way of receiving penitents, mention­ed by Schitlerus, de potestate Clavium. Anno 265. an Order was set down, by Gregory Ponticus Bishop of Neocaesaria, and the Ecclesiastical Synod, as appears out of the history of the Synod of Antioch assembled against Samosetanus.

1. They were made to stand in black garments is signes of their gui [...]t, at the Temple-door, but without it, some days; and to intreat them that entred to pray for them. This was called profletus, or a fore going we [...]ping.

2. They were admitted to hearing within the Temple, in a certain place behinde the Catechumeni; they did not go further in, as being unworthy to be present at the prayers of the godly.

3. They came in fight of the Church, and stood among the Catechumeni, and went out with them.

4. They stood among the faithful.

5. They were admitted to the Church-communion.

We see somethings were brought in by men; yet still they held the substance, that persons cast out, 1. Should be a cer­tain time in a state of ejection. 2. That they were not re­ceived in without humiliation.

There was a practice not much unlike, observed in the Church of Rome, Tripart. hist. l. 9. c. 35.

1. There was a certain place where they made their repen­tance.

2. The penitents, when the Ordinances were done, not receiving the Communion, cast themselves on the earth with weeping and mourning, with whom the Bishop and common people wept.

3. The Bishop prayed for the penitent according to the occasion, and so dismisses the Congregation.

4. The penitents of their own accord afflicted themselvs after, by fasting, or other [...]ise.

So that excommunicate persons, when they shew signes of their faith, repentance, and purpose of new life, and with [Page 94] bleeding hearts promise amendment, publikely, are to be re­ceived again into the Churches fellowship, with the greatest gentleness and good-will.

Now for the maner of receiving such a person, let the El­ders in the name of the Church propose these Questions:

1. Whether he confess the crime for which he was excom­municate.

2. Whether he think himself justly punished.

3. Whether he be heartily sorry for the offence commit­ted.

4. Whether he desire forgiveness of the Church.

5. Whether he have a purpose to mend his life, to war a good warfare, to hold the faith in a good conscience.

6. Whether he would have the Church, whom he hath of­fended, to pray for him.

After which, let the Pastor adde a grave Exhortation con­cerning Gods wrath against sin, both in punishments tempo­ral and eternal; of the danger of Scandal; of the frailty of man's nature; of true repentance; of free pardon in Christs blood; of the loving affections God's people ought to shew with gladness to a person repenting; of the gentleness the Church ought to shew, considering they also may be tempted, Gal. 6.1. with a desire to the brethren to shew all gentleness to this poor soul, as Paul did to the Corinthians for the incestu­ous person.

Now the brethrens duties to a poor penitent soul, are,

1. To set him in joynt again, Gal. 6.1. [...], which signifies, Set the member which was out of joynt, in joynt.

2. To comfort such an one, 2 Cor. 2.7.

3. To confirm their love towards him, 2 Cor. 2.8. that is, to have as firm a love towards him, as if he had not fallen.

3. The third thing to be lookt at, is, That there be a right power: for though a man deserved to be hanged, yet would persons be careful, that it be done by a due power: and this power is partly in the brethren, Gal. 5.8, 9, 10, 11, 12, 13. they had liberty to joyne with the sounder part of the El­ders, to bring those teachers that troubled them with justifi­cation [Page 95] by works to publick censure; and the Elders both to examine the matter before, and after judicially to sentence. There is an ordinary similitude of the Jury and Judge that expresses it: when the Jury give in their verdict, yet is not the offender condemned or executed without the Judge: no more, as some think, where there are Elders, is the sinner cast out upon the discerning censure of the brethren; but upon the judicial censure of the Elders, wherein the bre­thren also binde and loose by consenting thereto, and after by withdrawment of Communion; but where there are no Elders, the power is in the Church. Neither is this other then was in Cyprians time, who writes to Cornelius Bishop of Rome, That he had laboured much with the common people, that peace might be given to those that were fallen: which if he could have given himself, he would not have wearied himself so in perswading the people. So Augustine against the Donatists, We must then cease from excommunication, when all the people are infected with the same fault, because, saith he, they will not agree to the excommunication, but will defend him whom thou shalt ex­communicate. By which he shews, excommunication was not wont to be done without the consent of the brethren.

1. Again, those things which belong to all, ought not to be done without the consent of all, said Pope Leo. Now what more belongs to the whole Church, then to cut off a member from the body?

2. The release of this censure is ascribed in the same word of forgiveness unto the Church, as unto Paul, 2 Cor. 2.10. [...]. Now they having power in absolving, they must needs have also power in binding.

Object. But this thing belongs onely to one Bishop or Sur­rogate.

Sol. No. 1. Because this overthrows the medicine Christ had provided for such a sore, Mat. 8. Christ would have those that would neither be healed with private admonition, nor wiTh admonition before two witnesses, to be brought to the Church. As the fault grows, so Christ would have the number of them, before whom, and of whom he is to be re­proved, to grow.

[Page 96]2. Christ speaks in the plural number, Whatsoever sins ye binde: therefore one Bishop cannot be the person binding.

3. The censure inflicted on the incestuous, was done by more, [...], this dishonour was inflicted by more, 2 Cor. 2.6. therefore not by one Bishop.

Object. Paul alone did excommunicate the incestuous person; therefore the Bishop may do so.

Sol. 1. It's denied the Bishop may do what the Apostle could.

2. The Apostle onely as a penman of the Sccripture goes before them in his Apostolike duty, shewing them the way they should go, taking nothing from those commands, Tell the Church, and Whatsoever ye shall bind; he saith nor, I have delivered him to Satan; but, let him delivered by you to Satan, and purged out by you, and put away by you, vers. 13. If the Ministers of the Church of Corinth, with the rest of the body, had not purged him from the Church, although he had been worthy to have been call out, yet had be not been cast out.

Object. But what if the brethren will not consent, that one that is contumacious against the Church, and manifestly wicked, should be cast out?

Sol. 1. A consociation of Churches is necessary, that the brethren that stand off, may present their reasons to be scan'd; and because in multitude of Counsellors is safety in difficult cases, as in the election & ordination of Elders, excommuni­cation of an Elder, or any other eminent person, it's good to proceed with common consultation and consent; so we see the Apostles consulting one with another, Gal. 2.1, 2, 3. And the Church of Antioch and Hierusalem, Acts 15.

4. That this binding and loosing be done in a right man­ner: As,

1. That there be a consultation with other Churches, in difficult & intricate cases; as a wise Chirurgion doth not pro­ceed to the cutting off an hand or an arm, unless be have the judgement of other Chirurgions.

2. As the Chirurgion seldom proceeds to the cutting off a member, and scaring of it, before he first tries all other re­medies, [Page 97] and oft he perceives it better not to cut it off, then thereby to hazard the health of the patient: so ought the Churches, rather to contain themselves within the bounds of admonitions, exhortations and threats, then to proceed to cutting off, if it may be.

3. If there be no remedy, but that they must proceed to cutting off, then ought they to do it with great grief and sym­pathy, as if they were going to cut off one of their own mem­bers, Rom. 12.15. 1 Cor. 5.2. Tiberius Caesar, when he was to subscribe to the death of any condemned person, was wont to say, Utinam literas nescirem! I would I were ignorant of letters! If these dispositions were in men, they would be more careful in denouncing this sentence. A certain foolish Suffragan (as Peter Martyr relates the story) did degrade a certain Priest who was to be burned because he had preached Gods truth. The Suffragan said he would separate the Mar­tyr both from the Militant and Triumphant Church of Christ. To whom the Martyr wisely and constantly answered, Why dost thou say thou wilt separate me from the militant and trium­phant Church of Christ? There's no creature can pull me from thence; and thou dost in vain endeavour to cut me off from the body of Christ.

4. That you withdraw your company and communion from such a person so cut off: let him be an heathen, with whom the Jews had no religious communion; or as a Publi­cane, with whom the Jews had no civil communion, as some think.

Yet in case they be persons to whom we are bound by the law of Nature, as wives to husbands, children to parents, though excommunicate, we may converse with them in civil, though not in religious communion: onely take heed, lest in conversing with them ye bolster them up in any sinful pra­ctice. For others, where there is no such relation, some think we are not to eat with them, nor bid them God-speed. Yet must we not cease to reach and admonish them, yea, if in want, to relieve them, because Excommunication mu [...] not be extended further then Charity. Nor is the hatred of the per­son [Page 98] excommunicate to be feared: for if he justly weigh what is done against him, he may see it proceeds from charity.

5. That when such a sinner repents, you be not so severe against him for his sin, that you suffer him to be swallowed up of too much sorrow, (as it seems the Corinthians were too eager against the incestuous, that the Apostle was fain to write to them to receive him) but use all gentleness towards him, and shew all gladness for his recovery. Shall there be joy among the Angels for the repentance of sinners, and shall not we be glad hereat?

2 Exhort. To such sinners as are bound under the Censure of the Church, That they shew their unfeigned repentance, that the Church may release them from that severe Censure.

1. It should be a great grief to a holy heart, to have Gods people to think ill, much more to separate them from their communion in a Church-way: it so afflicted the incestuous, that he could never have peace till he was taken in. Augu­stine saith, Excommunication is a greater punishment, then if a man were executed by sword, fire, and wilde beasts. A man is more pitifully bound with the Churches keys, then with iron or adamantine manacles. Cart. annot. Rhem. Test. in Matth. 18.17.

2. If in case of private wrongs we are bound to give sa­tisfaction, Mat. 5.24. how much more when a Church is of­fended? O despise not the Church! 1 Cor. 11.22. What they binde on earth, is bound in heaven, Mat. 18.18. It is a most sad punishment, for any person to go out of the world, & to have the just censure of a Church lying upon him. Thou canst have no assurance of the pardon of thy sins, till thou hast repented, Acts 5.31. Now thy repentance, if it be right, it must be for publike sins publikely.

3. When thou hast been justly censured, and hast not made thy peace with the Church, thou art, for any thing we know, in no better case then under Satan's clutches, 1 Cor. 5.5.

Object. But to deliver men to Satan, is nothing but to deliver men to be tormented of Satan: therefore no Church-censure is meant in that place.

Answ. It is one thing to deliver to Satan, another thing that which followed this delivery.

1. To deliver to Satan, is to declare a man, whom the Church deems to be a slave of Satan, for his impenitencie, to be no more a member of the Church, but a slave of Satan.

2. That which followed this delivery to Satan, was, to be afflicted with diseases; as Miriam, when she was put out of the Camp for slandering Moses, was smitten with leprosie, Numb. 12.10. and Uzziah, 2 Chron. 26.16. Sometimes the excommunicate person was tormented by Satan: so when Ambrose had excommunicated the Scribe of the Emp. Stili­con by name, God delivered over the Scribe to the spirit of Satan to vex him. Sometimes they have horrour of consci­ence, whereby God declares the establishment of that in heaven, which is done upon earth.

4. So far as man can judge, thou art no better then an Heathen or a Publicane, Matth. 18.17. Thou tremblest to be in such a condition, yet doth the Church of Christ look on thee in no better condition; yea, if it be possible, in a worse, because thou sinst against the light they never had.

Object. I would make my peace with the Church, but onely for shame.

Answ. It's a great sin in those that shall deride any that shall be humbled in this case, 1 Cor. 5.2. Further: it's no shame: for hereby thou publishest not thy sin, which is the onely true cause of shame; but thy repentance, which is ho­norable. All Saints will bless God for thy repentance, though some leud persons should scoff. See Gal. 1.24. 2. Who thinks worse of Myriam, of the incestuous person? He that thus hum­bles himself, shall be exalted, Matth. 23.12. 3. Suppose hereby thou shouldst lose thy credit for ever, yet art thou bound to prefer thy duty before thy credit. See Joh. 12.42, 43. The parents of the blinde man would not do their duty in con­fession of Christ, for fear of being cast out of the Synagogue, Joh. 9.21, 22. but the blinde man would follow the dictate of his own conscience, though he were cast out, Joh. 9.32, 33.

5. What Censure the Church executes upon thee justly, [Page 100] God establishes the same in heaven, Mat. 18.18. and what they loose, is loosed in heaven. This should stir thee up to make thy peace. Which promise was so prevalent with the an [...]ient Christians, that their repentance was always publike; not onely when a man was accused for some crime, but when any man would freely have the remission of the Church for secret sins, he confest his sins publikely, and so was excom­municate, and placed among the penitents: then his repen­tance being done, he was reconciled. The matter that mo­ved them to this, was the certainty of the promise, Whosoever sins you remit, they are remitted. Spalat. l. 5. c. 7. num. 26. & 37. Dido [...] lev. p. 248.

3 Exhort. To members, to be careful that they come not under the Censures of the Church. Means hereto,

1. Commit no such sins whereby the Name of God may be blasphemed. 1 Tim. 1. Whom I have delivered unto Satan, that they may learn not to blaspheme. If thou hast no care of God's glory, the Church must have no [...]are of thy credit.

2. Be not obstinate in defending evils for the which thou art reproved: for that makes way for private evils to be brought to the Church.

3. Hear and amend those things which a brother reproves thee of.

4. Take heed of gross enormous faults, which Gods chil­dren, though they ha [...]e been guilty of in times past, yet after God calls them home, are seldome overtaken in, 1 Cor. 6.9, 10, 11. Tit. 3.3. 1 Pet. 4.3, 4.

5. Make conscience of sinning in secret. For not making conscience herein, God gives persons up to sins whereby they become notoriously infamous. Judas made no conscience of covetousness, and God ga [...]e him up to murder Christ, and himself. So Anan [...]as and Sapph [...]ra their h pocrisie was secret, God gave them up [...]o a sin that after became [...]isible. Many person [...] take exceeding liberty in sin, when they are alone. Say, a [...] Gen. 39.10. How can I do this, and sin!

6. Make no factions nor breaches in Churches: Gal. 5.12. that is a sin that cannot be put up in a Church, because it [Page 101] causes the Name of God to be blasphemed, Rom. 2.24. First you must proceed orderly, and bring things to the Church; and if the Church bolster up sin, then you may have some co­lour to withdraw, and yet not a full ground, I suppose, so long as you protest against such an act, or shew your dislike herein. But making a breach before you bring matters to the Church, I know not how you can in justice escape admonition; and, if you be obstinate, excommunication.

7. Those sins which exclude out of Heaven, ought to ex­clude out of the Church. Now we see what sins exclude out of heaven, 1 Cor. 6.9, 10. Gal. 5.19, 20, 21. Eph. 5.5, 6. Col. 3.5, 6. O then take heed of such sins! 1 Cor. 5.11. If I must not eat with them, then surely they must not remain in com­munion.

8. Judge thy self heartily before the Lord in se [...]ret, for thy e [...]ils thou commitst, 1 Cor. 11.31. Persons not judging themselves, God d [...]th not onely jud e them at the day of Judgement, but causes the Church to fore-judge.

Quest. But what need of excommunication, where there are Christian Magistrates?

Answ. There is great need.

1. Because the doctrine appointed for eternal life, ought to ha [...]e continual use in the Church; but the doctrine of ad­moni [...]ion is such, as appears, In this thou hast gained thy bro­ther; and so the doctrine of excommunication, as ap [...]ears, In that the incestuous person was [...]elivered to Satan, that his flesh might be destroyed, and his spirit saved.

2. Works of charity are of perpetual use; but such is ex­communication.

Object. But where is charity seen?

Answ. In hindering a person from such an action, where­by he bring judgement to himself, as unworthy receiving is.

3. The offi [...]e of a Magi [...]rate is to punish sinners, whether they repent or not; but the censures of the Church are to punish onely the impenitent.

4. T [...]ere are many sins which the Magistrate is not bound to punish, as malice, pride, hypocrisie, denial of the truth, [Page 102] which do not disturb the publick peace; but these by Christs institution must not be suffered in the Church.

Quest. Whether is a person excommunicate, upon his saying he repents, to be admitted into the Church?

Answ. No: John Baptist would not admit to his baptism, unless whom he was perswaded had repented, Mat. 3.6, 7. If persons do not shew fruits of repentance, it appears they have not repented, though they say they have repented. The incestuous person was not received in, till he shewed mani­fest signes of repentance.

Quest. What are the publick signes of repentance, wherewith the Church may rest satisfied?

Answ. 1. An holy shunning of all sins, by an unspotted life, and in particular the sin for which he was cast out.

2. A desire of reconciliation with the Church, with a trembling to remain out of Communion.

3. A sorrowful bewailing for all his sins: in particular, for the sins for which he was cast out, accompanied at least with a dejected countenance, if not with tears, with a promise of humble obedience; aggravation of sin, & self-condemnation being joyned herewith. We read not that the incestuous per­son shed a tear, but yet he was full of sorrow; but to weep for other things, and not to weep for so great an evil, doth not declare a good pulse of soul.

Quest. Whether is it in the power of the Church to receive a pe­nitent into their Communion, which been justly cast out of another Church?

Answ. Yes: 1. For such a person is in the condition of an Heathen and a Publican. Now may not any Church receive an Heathen, in case he repent of his his heathenism, and embrace the faith of Christ? It is the power of such an hea­then to chuse to what congregation he will joyne; provided he can orderly reside with them.

2. Divers mischiefs would follow, if one Church might not absolve those another Church casts out.

1. For then if a Church should dissolve after they had cast out a sinner, (as among all Judgements, both of Presbyteri­an, [Page 103] Independent and Baptist, it sometimes falls out) the sin­ner should never be absolved.

2. If the Church should remove a thousand miles from the penitent, or he from them, he must be forced to take that pilgrimage, or else he must not be released, and so be still in scruple of conscience of being bound in heaven.

3. Or in case the Elders should pro [...]eed maliciously or proudly, (as Diotrephes did, who cast out the Saints for doing their duty) there would be no way to right them. 3 Joh. 10. he would not scruple a jot, to recei e those Saints into com­munion. When the Jews cast out the blinde man, Christ ne­ver sent him to that Church to be absolved, but Christ freely received him.

But forasmuch as God is a God of order, and not of confusion, therefore, where it may with conveniencie, by the rule of Order, those that have cast out, are to receive in, and no o­ther Church: provided there hath been a just proceeding by the Church or Elders; for else there may happen to be confu­sion and emulation, in stead of consociation and union among Churches.