TREATISE OF Christian Conference.

MY design being to bear up the honour, the ne­cessity, and usefulness of Christian Conference (too much neglected, even by the, best of men) it will not be wholly impertinent to bear down some of that unruliness and irregularity, The Tongues Ʋnruli­ness. which the Tongues of too many are too much guitly of. The Apostle James, as it were, bores the black tongues of men with a red hot Iron of sharp, but just rebuke. vers. 6. The Tongue is a Fire; a world of iniquitie, setteth on fire the course of Nature, and it is set on fire of Hell. For every kind of beasts, and of birds, and of Serpents, 7 and things in the Sea, is tamed, and hath been tamed of mankind: 8 But the Tongue can no man Tame, it is an unruly evil, full [Page 2]of deadly poyson. Its untamedness and unruliness appears in its great miscarri­age, and that both in reference to God and man. In re­ference to God in speaking. In reference to God: we are too tongue tied in speaking both to God in Prayer, Praises, and Confes­sions, and of God with others. To God: He was a great man, To God. and you will say, as good as great, who being a man of few words, and of much prayer, was thought to speak more to God than men: Possibly, that man after Gods own heart, was such a one, who saith very truly, though of himself, Ps. 119.164. & 109.4. Seven times a day do I praise thee: and again, I give my self unto prayer. Possi­bly some Popish Votaries, in a superstitious way, possibly also, a man may be found in our dayes, who is very slow to speak, but of a musing, medirabundous spirit, in holy ejaculations, Colloquies, and So­liloquies betwixt God and himself, much also in prayer by himself, and with others; but such a man, where-ever he dwells, (I believe he dwells alone by himself) is a very great rarity, one of many thousands, who speaks more to God, than to men. Again, Of God and for God. We are all born, and live too much tongue-tied, as to our Speech of [Page 3]God, to and with others; Omissi­on. though we have a large and spacious field, very pleasant, Fragrant, flowery and Odoriferous for our Discourse to walke up and down, and expatiate it self in; to wit, God in his essence and subsistencies, the Father, the Son, and the Holy Ghost, God in his De­crees, in his works of Creation and Pro­vidence; God in his Covenants made with man, that of Works, and that of Grace; God in his Word, Law, and Gospel, in his commands, promises, and threatnings. Againe touching Christ, his person, natures, and offices, his hu­miliation and Exaltation; As also tou­ching the Holy Ghost, his beginning and carrying on the work of God, in the Elect, from the first to the last: Adde hereunto, the many and great privi­ledges and benefits, which the effectu­ally called ones are and shall be made partakers of by Christ in life, at death, at the Resurrection, and to Eternity. I might inlarge, but one would think in what is said, there were room enough and enough for all the nimble [...]ngued in the world, to busy, tire, and weary themselves in. O how sad then is it to [Page 4]have so little of God in our Mouths? to observe how people, who have their fa­ces Zion-ward, can spend hour after hour together, it may be day after day, and yet scarce have a word concerning God, Christ, the Spirit, or the great af­fairs of their soules, and of Eternity, from one end of the prattle to the other. This fruit indeed is bad, and bitter, but yet the root is worse: The true and onely reason, The rea­son, God is little in our hearts Mat. 12.34, 35. I know of, is this, God is not much in our hearts, and therefore but little in our Mouths; for out of the a­bundance of the heart the mouth speaketh. A good man, out of the good treasure of his heart, bringeth forth good things, and an evil man &c. The Psalmist giveth the ungodly man a black brand, saying, God is not in all his thoughts; Ps. 10.4. and let it be for an humiliation, and lamentation, that God is no more in the hearts and Months of the best amongst us.

Secondly, Having laid down a little, and but a little, of the Tongues Unru­liness in reference to God, it is sinful si­lence, neither speaking much to Gods nor of God, which is its greivous mis­carriage by way of omission: Let some [Page 5]enquiry be made after the Tongues po­sitive guilt by way of Commission, 2. Com­mission. it's speaking irreverently, lightly, or pro­phanely, and that in reference to God, and so speaking too much of God. For instance, First, 1 Titles abused. There is a frequent a­buse of the Titles and Attributes of God in our common discourse, saying, O Lord, O God, O Christ, O Jesu, O dear God, O sweet Saviour, and the like, and this upon very trifling occasi­on; as when one meets an acquaintance unexpectedly, out flye these words, or the like, and usher in no more but an, how dost thou? who thought to see thee here to day? or, a whence comest thou? or whither art thou going? Is not this to play with Sacred things? and to take the name of the Lord our God in vain? A question also may be, whether, when we hear onesneeze, to cry God bless you, or Christ help you, be a bounden duty, which upon this occasion God requires at our hands. Its the judg­ment of a worthy Writer of this Nation (who was no dishonour to the Nation) that there is more cause with us to pray for a man Coughing, than Sneezing; for [Page 6]Coughing argueth the Cold taken to be too strong for Nature to eject it; but sneezing sheweth Natures strength in mastering the Cold taken, and casting of it out. When I was young, as I re­member, I read it in the French Aca­demy, that Sneezing was a good sign of a bad cause, of natures strength, though cold were taken. Adde also this que­stion, Whether to apply the incommu­nicable Attributes of God, as Allmigh­ty, Infinite, and the like, to persons or things here below, as to say, I love or hate such a person or thing infinitely; might not such language well be spared? Secondly, 2 Scrip­tures abu­sed. The Tongue trips, and falls foully, when it makes bold with Scrip­tures, using, or abusing rather, the phrase and language of it, in jesting, to provoke mirth in Company, In je­sting. or in wresting it to maintain erronious opinions, as seducers do: I grant that there is a facetious­ness, a witty cheariness in discourse, which being well ordered, may not onely be lawful, but a duty: yet to jest it in the words of Scripture; as when as­ked, why did not you come at such a time to such a place, as you promised? [Page 7]To answer merrily, saying, I have a Farm, &c. I pray you, have me excused; or I have a Wife, and could not come; and an hundred the like expressions, which the Devil, and prophane wits of men, can forge and fancy; surely this way of tossing the word of God, to and fro, falls within the Compass of that je­sting, which the Apostle saith, Eph. 5.4. is not Con­venient. The Original word used, which the Philosophers ranked among one of their vertues, the Holy Apostle puts in the Catalogue of vices, as fornication, covetousness, foolish talking, Vers. 3. and jesting. Talking scurrilously and lasciviously, is alwayes bad enough, especially when cloathed with Scripture Language; that is a breach of many commands toge­ther. Jesting in Scripture phrases, is in­beseeming the gravity and fanctity of Christianity. Remember, it is ill jest­ing with edged Tooles; such surely is the word of God, yea, Heb. 4.12. it's sharper than any two edged sword. Againe, the holy Word of God is miserably abused, and prophaned, In wre­sting the Scrip­ture. in the wresting and misap­plying it, to the countenancing and patronizing of errors and heresies, or [Page 8]of vicious words and practices. 2 Pet. 3.16. This the Apostle Complains of, saying, That in Pauls Epistles, are some things hard to be understood, which they that are un­learned and unstable wrest, as they do also the other Scriptures, unto their own de­struction. Unlearned, and unstable: Ignorance is the Root of instability. Againe ignorance, and instability, are the Mother, and Nurse, of most, or all the corrupt opinions, and wayes, which are taken up and walked in by the mistaken children of men: and one great Engine which Satan useth, in his seductions, is the wresting, mis­construing, and the misapplying the Holy Scriptures; making men believe that the Spirit of God speaketh that in the word, which indeed never was at all the meaning of the Holy Ghost. The word in the Original significantly points at this, alluding to tormentors, who lay men on the Rack, and make them to speak that which they never meant, or thought; so that this wresting, is to torment and rack the Scriptures; and, which is dreadfull to think, all this is [Page 9]to their own destruction. As if a man sadly distempered, walking in a plea­sant Spring or Grove, should cut up a young Twig, and be twisting and twi­ning of it, till he had made a with of it, and then go and hang himself there­in. Thus the Sabbath break [...] who profane the day by idleness, The Sab­bath brea­ker. [...] spea­king their own words, by finding their own pleasure, upon Gods holy day; if rebuked, will plead, saying, Mar. 2.27. The Sab­bath was made for man, and not man for the Sabbath. Thus the greedy world­lings, The world­ling. Amos. 2 7. Hab. 2.6. who pant after the dust of the Earth, and all the day long are lading them­selves with thick Clay, mind nothing but Earth, Earth, Earth; if questioned, why do ye thus? why spend ye your strength for that which is not Bread? and labour for that which will not satisfie? they have a ready answer, 1 Tim. 5.8. If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel. The Glutton. Phil. 3.19. Luk. 16.19. Thus the glut­tons and voluptuous Epicures of our Age, who make their bellies their gods, faring deliciously every day, who care for nothing but to eat the fat, and drink [Page 10]the sweet; if a reason of this their bru­tish sensuality be demanded, They'l presently tell you, Eccl. 2.24. There is nothing bet­ter for a man, than that he should eat and drink, and that he should make his soulen­joy go [...] his labour. The worst of sinners. Yea, the worst of sin­ners, [...] on swearers, drunkards, adul­terers, lyers, cheaters, and such like, will wrest and pervert Scriptures to their own delusion, obduration, and destru­ction.

By swearing.3. The Tongues of men grow black and bloody with Oathes of several sorts and sizes. 1. Blasphemous Oathes, by the parts and members of Christ, by his wounds, bloud. 2. Popish Oathes, by Saints, by our Lady Mary, by John, &c. Or by Idols, See Lear­ned Dr. Dow­nam on the 3. Co. by the Mass, by the Rood. 3. Pharisaical Oathes, by Creatures, as the light, the fire, the bread, the drink, &c. Or 4. Ridiculous Oathes, by Lakin, by Cock-by-Pye, by Je­kins, Bodikins, &c. Adde hereunto, those diminutive disputable Oathes, (as some would have them) as by my Faith, by my Troth, by Yea and by Nay, God's me (God is with me) God's so (by God it's so) as I live, as I am an honest man, [Page 11]as I am a Gentleman, as I am a Christi­an, and such like. Surely the forbearing of this kind of language would have more of wisdome, peace, and safety in it.

4. By cur­sing. Tongues of Sinners do bespot and bespatter themselves and others in Cursing and Maledictions, as, a Pox, or, a Plague on you, the Divel take you; let me never stir more, speak more, be believed more, if the thing spoken of be not thus, or thus; Let me be hanged, whipped, let me be a Vagabond and beg my bread, &c. I might adde, Damn me, Ram me, &c. and such new-coin'd execrations: But possibly it may be pru­dence to forbear the mentioning any more in this kind. The Devil hath witty inventions to destroy men, and men to destroy themselves. This should be, O let it be for a lamentation among us, and the rather because this cursed di­sease of cursing is grown Catholick, and epidemical; superiours through the pride and haughtiness of their Spirits curse inferiours; and inferiours through discontent and murmuring curse Su­periours, yea Curse their King, Isa. 8.21. and their [Page 12]God, and look upwards. There are Pa­rents and Masters who curse their Children, and servants, and that before theirfaces; and withall, Children and Ser­vants Curse them as fast behind their backs. In briefe, the Cursing Tongue spares neither man nor beast; Have you not heard how Draymen, Carrmen, Coachmen, Carryers, ourse their Horses, and that for not doing what the poor creature is not able to do? how game­sters will Curse their Cards and Dice? how some passionate ones in hunting or hawking, curse the Hawks and Hounds? all which argues simpleness, as well as profaneness? And have you not read, Because of Swearing (or Cursing) the Land mourneth? Jer. 23.10. And do you not be­lieve (if you do not I do) that Athe­isme, Unbeliefe, and Profaneness, are the cursed root of this accursed fruit? This transgression of the wicked saith in my heart, Ps. 36.1. there is no fear of God before his eyes. You see I am hot and angry; I hope you'l Charitably judg me zea­lous rather for God, and against the Cur­sing generation of this Age: and yet be­fore I go off, let me make my marking [Page 13]Iron red hot, as hot as fire can make it, lapping it upon the naked back, stigma­tizing and burning to the very bone, such who in their mad moods tremble not to curse either Moses or Aaron, Ma­gistrates or Ministers. Solomon (the wi­sest of Kings) giveth his Counsel, Eccl. 10.20. Curse not the King, no not in thy thought, and curse not the rich in thy Bedchamber; for a bird of the aire shall carry the voice, and that which hath wings shall tell the mat­ter. And God by Moses of old, Exe. 22.28. Thou shalt not revile the Gods, nor Curse the ru­ler of thy people. And for Ministers, no wonder if they be sorely lashed with the scourge of Tongues, when Jeremiah himself escaped not, but complaineth, Wo is me, my Mother, that thou hast born me a man of strife, and a man of conten­tion, to the whole Earth: I have neither lent on Ʋsury, nor men have lent to me on Ʋsury, yet every one of them doth Curse me: A pox on these black-Coats, Priests (in contempt) Baals Priests, and the like: the worst words in some mouths are thought too good for them.

2. In reference to men. Having spoken thus far something concerning the Tongues miscarriage, in reference to God, speaking but little to God in Prayer, or of God in Compa­ny, yet too much using, or abusing ra­ther, his Names, and Titles in common talke, in jesting with or wresting of the Holy Scriptures, as also in swearings and cursings; I proceed to treat also concerning the Tongues Unruliness in reference to men, which may be con­sidered,

1. In ge­neral, De­famation. Tit. 3.1, 2. In general, Defamation, or words injurious to the good Names of others. Paul warnes Titus to put the people whom he taught, in mind, to speak evil of no man, or to blaspheme no man, as the original word carrieth it, not to blot or hurt the name or fame of others. Beza thinks that Paul in this expres­sion is a fair Expositor of Davids words, He that backbiteth not with his Tongue; Psal. 15.3. One of the Psalmists negative Cha­racters of the man, vers. 1. Who shall abide in the Tabernacle of the Lord, and dwell in his holy hill: vers. 3. adding this, nor taketh up a re­proach against his neighbour. This sin of defamation is much heightned, 1. By [Page 15]the reach and duration of it, which is far and long, Ps. 120. vers. 3, 4. Ains­worth in Locum. What shall be given unto thee? or what shall be done unto thee, thou false Tongue? Sharp arrows of the mighty, with Coals of Juniper; which some say will be burning a year toge­ther. 2. By the dignity of the per­sons defamed, speaking evil of Dignities, despising dominion, a kind of old Level­lers. Or Thirdly, 2 Pet. 2.10. Jude 8. from the relation they stand in to the persons defamed. Thus for servants to defame their Masters, or Children their Parents, Schollers their Teachers, or Subjects their Soveraign, or people the Ministers, carries a sharp ac­cent of aggravation with it. For Absolom to disparage his Father the King, and the Jewes to flander the Prophet, was very heinous; yet they were deeply guilty of it, witness their own words, Jer. 18.18. Come, said they, and let us devise devices against Jeremiah: what devices? Come, and let us smite him with the Tongue, and let us not give heed to any of his words. Wit­ness also the Prophets complaint, Jer. 20.10. I have heard (saith he) the defaming of many; report, say they, and we will report it. All my familiars watehed for my hal­ting, [Page 16]saying, peradventure he will be en­ticed, and we shall prevail against him, and we shall take our revenge on him. It's methinks remarkable, to observe Satans wily designes, in provoking the Jewes to slander and defame Jere­miah; one was, to hold them in their in­fidelity and unbeliefe, let us smite him with the Tongue, and let us not give heed to any of his words; another was, to give them a Colour, and Cloak, for their rage against him, and persecution of him, report, say they, and we will report, and we shall take our revenge on him. Rivile, Mat. 5.11. and persecute, go together. The Devill playes the same game still, stirs up the prophane generation of men, to bespatter the faithful Ministers of Christ, to speak all manner of evil against them falsely, to brand them for Hypocrites, traytors, 1 Ki. 18.17. Act. 24.5. Rebels, troublers of Israel, as Eliah was; for pestilent fellows, as Paul was; yea, our Blessed Saviour himself, Jesus Christ, is stigmatized by the blou­dy Jewes, Jam. 8.48. Say we not well, that thou art a Samaritan, and hast a devil? And why all this? As before, to nuzzle up the people in ignorance and unbeliefe, [Page 17]incense their rage and fury, and to make an unjust persecution, to look like a just execution. You know the Primitive Christians must first be put into Bears Skins, and then baited with Doggs, and worried. Take away a mans good name, and you take away his life; yea, pursue a dog in the Mar­ket, and cry, mad, mad, and every mans hand is up against him, and glad is he that first knocks him down, and kills him.

Thus in general, the Tongue is in­jurious to others in a way of defama­tion. Take it more distinctly in these particulars. Particu­lars. I. Tale bearing.

1. In its Tale-bearing; where-ever they come, talking of this body, or that, what they said, or what they did, and all usually to the prejudice of the parties spoken of. This Tale-bea­rer usually drives on his Trade, by undertaking to be a great Intelligen­cer, knoweth what's done in every Corner, and much of his work lieth in revealing Secrets; so Solomon tells us, Prov. 11.13. A tale-bearer revealeth secrets, and the fruit thereof most an [Page 18]end, is but the kindling of strife be­tween neighbour and neighbour, friend and friend, Prov. 26.20. So Solomon again, Where no wood is, there the fire goeth ont; so, where there is no Tale-bearer, the strife ceaseth. Vers. 21. As Coals are to burning Coals, and wood to fire, so is a Contentious man to kindle strife. And the fruit of both, to wit, Tale-bearing and strife, is most com­monly the wounding the good name, the blasting of the Credit and Repu­tation one of another; which to pre­serve, and promote, is the scope of the ninth Commandement. For, The words of a Tale-bearer, are as wounds; and they go down into the innermost parts of the belly, Prov. 18.8. and 26.22. It's oft in the Proverbs. The Tale-bearer is so bad a member in a Com­mon-wealth, as that God himself hath by Moses particularly, and expressely enacted a Law against such persons, and their practices, Thou shalt not go up and down, as a Tale-bearer among thy people. It's observable, how the word rendred a Tale-bearer, may as well be rendred a Pedler, and that [Page 19]very significantly: Ains­worth. on the place. Rakil. for as the Pedler goeth from Town to Town, from House to House with his pack on his back, to vend his wares, and put off the petty things he Trades in; so the Tale-bearer busieth himself, in hea­ring and speaking of the weaknesses, or miscarriages of others, much to the prejudice and disparagement of those who are spoken of, and little or no­thing to the edification or benefit of those who are spoken to; and all up­on low, carnal, sinful grounds, and ends: so that the Tale-bearer hath but a bad, a miserable Trade of it. Yet farther, the Holy Ghost in the New Testament, sets a black brand, as black as Hell, upon this sort of Men and Women, and calls them Di­vels, false accusers, or make-bates, 2 Tim. 3.3. for as the Divel accuseth God to man, as to Adam; and man to God, as he did Job; and is by way of notorious eminency, stiled, The accuser of the bre­thren, Rev. 12.10. So the Tale-bearers work is to accuse men to men; and the truth, is pride, malice, flattery, and self-seeking, are the weights and wheels, [Page 20]which set this clock, the Tale-bearers Tongue, a going. I might add here, that the credulous receiver of Tales, is as bad as the Tale-bearer; the re­ceiver, as the Theef; both robbing their neighbour of his good name: the one having the Devil in his Tongue, the other in his eare, possibly both in their hearts.

Rash censures.2. The Tongue miscarries in refe­rence to others, not a little, in rash Cen­soriousness, as to their words and acti­ons, yea, their persons, and estates, as to grace, and glory; hearing the words of others (let me so express it) with the left eare, observing their acti­ons with the left eye, taking all with the left hand, putting the worst inter­pretation upon words or actions, looks and gestures, when all that is said, or done, is fairly capable of a good con­struction, and a good meaning; which construction to give, and meaning to take, is no violation of the royal law of Charity, 1 Cor. 13.5, 7. thinketh no evil, be­lieveth all things, hopeth all things, to wit, puts the best sense upon words and actions, which they may rational­ly [Page 21]bear. For though Charity is nei­ther blind nor foolish, to believe all that is said, Vers. 4. or hope all that is promi­sed; yet Charity is kind, makes the best of all, that may possibly or pro­bably be made. God and Nature hath given us right Eares, Eyes, and Hands, and the grace of Charity doth use them, doth all things dextrously. But the foulest and harshest censures, are those which are passed upon the final state and eternal condition of others, as to say, such an one is a reprobate, is damned, and with the Devil: If thou hast no good grounds for thy hopes, yet what hast thou for thy de­spaire? surely, in these secret things, thou art not of Gods Counsel; Rom. 14.4. Who art thou that judgest another mans servant? to his own Master he standeth, or falleth; is here applica­ble.

Scof­fing.3. The Tongue, which should be our glory, is certainly a shame and dishonour to men, who mock at, or in­sult over others in their infirmities criminal, or penal: To scoff at others for their gross and sottish ignorance, [Page 22]for their swinish drunkenness, sodomi­tical uncleanness, or such like, I am sure is none of the vertues or duties comman­ded in the Decalogue. Charity, (or love, which is the sum of the Command­ments) rejoyceth not in iniquity, 1 Cor. 13.6. To twit and upbraid others with their natural infirmities, is an high provocation to the most High; wit­ness that dreadful story of the fourty and two Children mocking Elisha, saying, Go up thou bald-head; Kings 2.23, 24. two shee Bears coming out of the Wood, and tearing them. One would think their Age, being Children, might have been some extenuation of their fact; and probably ill bred Children, yea, set on by their Idolatrous Parents to deride the Pro­phet, and that for his baldness; but all this would not excuse them; but wrath is revealed from Heaven against them, in the loss of their lives; or against their wretched Parents rather, in the loss of their Children. Thus to flout at, and in scornful language to trample upon the meaner sort of the people, who have scarce bread to put into their mouths, or raggs to hide their [Page 23]nakedness, is an hainous evil in the sight of God; Whoso mocketh the poor, reproacheth his maker; and he that is glad at Calamities, shall not be unpuni­shed, Prov. 17.5. Reprocheth his Maker, to wit, his own Maker, or the poor mans Maker, not owning his soveraignty and wisdome in his various allotments of some to wealth, of others to po­verty; and in not answering God's Holy and gracious ends in his different distributions of things below. Thou art rich, thy neighbour's poor, why? not that he should be despised, but releaved by thee; God made him not to be the object of thy scorne, but of thy love, pitty, and bounty. This sin of rejoycing in the hurt or harmes of others, hath much of inhumanity in it, makes men like that sycophantizing Doeg, who betrayed David (as he thought) into the hands of Saul, glo­rying in it, Psal. 52.1. Why boastest thou thy self in mischief, O mighty man? or like to the accursed Children of Edom, who in the day of Jerusalem (to wit, Jerusalem's distress) said, raze it, raze it, even to the foundation thereof, [Page 24]Psal. 137.7. Obad. 10.9. Or like to the bloudy Jewes, who Crucifying the Lord of Glory, did it with most horrid revilings, and barbarous insultations, Matth. 27.40. Or last of all, which is worst of all, this sin makes men as like the Devil, as ever they can look; who if he could rejoyce, would re­joyce in nothing more, than in ma­king men like himself, sinful, and mise­rable.

Double Tongued.4. And lastly, the double-Tongue, speaking one thing to this body, ano­ther to that, must needs be a false and faultering tongue, on the one side, or on the other. To be double tongued, is blame­worthy in all, as well as Deacons; as speaking hot and cold, 1 Tim. 3.8. with the same breath. The reason why it is so bad, is, because it argues a double heart in the breasts and bosomes of men. The heart doubles first, and then the Tongue: A double minded man is unstable in all his wayes, Jam. 1.8. and in his words also, and Cogitations. This double minded man, is either the dissembler in discourse, who speaks one thing, but thinks ano­ther; or rather a sceptick in judgment, [Page 25]as a learned Expositor carries it; Beza, in locum. a man unsetled, of a doubtful mind, now inclining to this opinion or way, and then to that, not being established in the true Religion: many such were in the primitive times, and are in our dayes also. Yet dissembling in dis­course and talke is the evil, which I am here striking at; an evil so pre­vailing and reigning in Davids dayes, as it made him cry out, Help Lord: why? They speak vanity every man with his neighbour; with flattering lips, and with a double heart do they speak, or an heart and an heart. As of old to have an Ephah and an Ephah, unjust weights and measures, was a great Crime, and is so still; so to have a Tongue and a Tongue, an heart and an heart, is highly displeasing to God and man, and to both very injurious. It was the commendation of the Children of Zebu­lun, 1 Chr. 12.33. That they were not of a double heart, or, a heart and a heart. Let it be our temper, and our com­mendation also. I might adde, that brawlers and liers are as bad as any. But no more of this.

In refe­rence to ourselves.3. Having spoken hitherto touch­ing the Tongues unruliness in reference to God, and to our neighbours, I shall say a little of its miscarriage in reference to our selves, and that very briefly.

1. In self-praising, 1. Self-praising. magnifying our selves, what we are, as to our birth, or breeding, our parts, and abilities, what we have said, or done, or will do, Prov. 20.6. And all the while the Tongue is wandring from that excel­lent way of Charity, which vaunteth not it self, 1 Cor. 13.4. is not puffed up, to wit, as a blad­der with wind is blown up. So the proud hearts of men swell with a win­dy conceit of their excellencies, brag­ging and exalting themselves upon all occasions, and in all companies; where­as alas, if they were weighed in the ballance of the Sanctuary, they would be found but light and empty, yea, possibly wretched and miserable Crea­tures.

2. In self-Cursings, 1. Self-Cursings. wishing this or that evill may befall them, yea, that all the Plagues of God light upon them and theirs, if things be not so, and so. But having already harped [Page 27]upon this string, when I spake concer­ning the Tongues unruliness in Cur­sing; I touch no more upon this, or any other of the Tongues Unruliness and ir­regularities, but hast forward, to what is most in my design, and wherein, I must crave leave somewhat to enlarge; shewing (the Lord assisting) the neces­sity and usefulness of Christian Con­ference, with several directions for the right management and improvement thereof, so as that God thereby may be glorified, our selves and others edi­fied, and all be upon account with Comfort in that great day of the glo­rious appearance of our Lord Jesus Christ.

The necessity and usefulness of Chri­stian Conference is evincible and de­monstrable by arguments.

1. In reference to God.

1. There's a necessity of precepts upon this commanded duty, command upon command, from God himself en­forcing it by Moses to Israel, in De [...] ­nomy, which is a repetition of the L [...], particularly and expresly of the Ten Commandments; which being d [...]ve­red, [Page 28]he stirs up and excites attention, Hear O Israel; Deu. 6.3, 4, 5, 6. and again, Hear O Israel: what must Israel hear? Thou shalt love the Lord thy God with all thy heart: and what else? These words which I com­mand thee this day shall be in thine heart; and where else? why, in thy mouth; Deut. 4.10. And thou shalt teach, or whet them and sharpen them as Mowers and Barbers do their Instruments, diligent­ly unto thy Children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou lieft down, and when thou ri­sest up, Deut. 11.18, 19. Yea, there is the inculcation of this duty again and again, intimating man's natural avers­ness and backwardness thereunto; and withall, the infinite wisdome and goodness of God to man in his thus reinforcing it, for their good here, and for ever. This God commands by Solomon, the wisest of Kings or men, Train up, or Catechize, a Child, in the way [...] should go, Pr. 22.6. or, in his way. Now th [...] [...]raining up, or Catechising work, is carried on principally, if not only, by [...]ferring with Children, and tal­king [Page 29]to them about the things of God, and matters of Religion. Yet farther, the Lord our God presseth this duty of Christian Conference more then once in the New Testament by the Apo­stle, as upon the Ephesians, and that both negatively, and positively, Eph. 4.29. Let no corrupt communication pro­ceed out of your mouth, but that which is good, to the use of edifying, that it mini­ster grace to the hearers. No Corrupt, or rotten putred communication; al­luding to meats rotten and putrified, stinking and unsavoury to the Palat, loathsome to the stomack, and hurtfull to the body: so unsavory talke is loth­some to God, and good men, and of it self hurtful to the soules of all the hearers; It corrupts the head with errors, the heart with vile affections, and the life with sinful practises, 1 Cor. 15.33. Be not deceived, evil communication corrupts good manners. It seems we are apt to be deceived herein, therefore the Spi­rit prefaceth thus, Be not deceived: Positively, but that which is good, &c. and hath a tendency for good to the heads, hearts, lives and Conversations of the [Page 30]hearers, in it's own nature, and our de­signe, for the advance of knowledg and grace in heads and hearts, holiness and righteousness in the life and con­versation of others. To the same pur­pose, command is given to the Colossi­ans, Col. 4.6. Let your speech be alway with grace, Learned Davenant on the place. seasoned with salt. As Salt is a preservative against putrefaction, so is gracious speech against errors and sins, in the heads, hearts, and lives of the hearers. Salt on meats draweth out, drieth up, some think, noxious humors, and renders them more apt for digesti­on, and wholsome for nourishment. This grace in speech, is that pious prudence flowing from the Spirit of God, which sanctifieth first the heart, and then guides and directs the Tongue and words, and makes them sound and so­lid, suitable and seasonable, to the Ca­ses and Conditions of others with whom we converse. Remember, salt must be rubbed in, thrust into holes and cor­ners; so speech must be set on with life and warmth by the speaker. But what, must our speech in reference to Chil­dren also be with grace, and seasoned [Page 31]with salt? yea, why not to Children, so farre as they are subjects capable and recipient of what is spiritual and good? What though the understan­dings and memories of Children be little narrow vessels, yet, they are eve­ry day growing bigger and wider; and they are vessels of God's making, and therefore good, and for good ends and purposes: and if parents and friends do not labour to fill these small vessels, and to season them with the good li­quor of Divine and wholsome truths, the Devil and his Instruments, wicked ones will bestir themselves to drop store, great (I can't say good) store of ve­nome and poison into them, possibly for the tainting, sowring, and infecting them, as long as they live. It's God's command, that Parents do bring up their Children in the nurture, and admonition of the Lord, Eph. 6.4. To bring up, that's natural; even the beasts of the field, and fowles of the aire, bring up, feed their young, and cherish them. In the Nurture; that moral and ratio­nal men, as men, if prudent, will doe: they keep their Children in awe, [Page 32]and order; therefore the Apostle adds, and admonition of the Lord, that's Christian and spiritual. Christians in­deed will instruct their Children in the Principles of Religion, will put good things into their minds, (as the word imports) so farr and so fast as their ca­pacities will take in, and their memo­ries retain. If any demand what Chil­dren? at what age must they be in­structed?? All the answer that I will give, is this; the Original word is large and Comprehensive, takes in all that be born; and why should I straiten, or narrow it? Common reason will suggest, that the Childs capacity must be the parents guide and rule therein; nor is this the taking the Name of God in vain, as some ridiculously may fan­cy it.

Arg. God ta­keth de­light therein.2. Argument for the promoting of holy conference among Christians, is, that the Lord our God takes much de­light (to speak of him as he speaks of himself after the manner of men, in a gracious condescension to our weak­ness) and pleasure in the spiritual and heavenly communications of his peo­ple. [Page 33]And this argument depends as a consequent upon the former, Gods com­mand. Parents are never better pleased with their Children, nor masters with servants, then when they are upon the work injoyn'd them to do: Yea, each glorious person in the God head, Fa­ther, Son, and Holy Ghost, seem to be much taken with the good language of his people when met together.

The Father. Mal. 3.16.1. The Father himself loves and likes it, and takes special notice of it; as in the days of Malachi, Then they that feared the Lord, spake often one to another, and the Lord hearkened, and heard it, and a book of remembrance was written be­fore him for them that feared the Lord, and thought on his name, Mal. 3.16. Then in Malachi's days, which were none of the best, as his Prophecy de­clares. In that it is said, The Lord hear­kened and heared, is implied a kind of delight and complacency, which he found therein: as men listen to Mu­sick, vocal, or instrumental, which is melodious and harmonious. Again, in that A book of remembrance is written it [Page 34]imports, Gods taking delight in the words of his people, as men addicted to learning: what they read and hear, which they take delight and pleasure in, they'l book it down, for after use, as occasion shall serve: And probably this place is an allusion to Kings and Princes, who have their State-Scribes and Secretaries to make Records, as of bad services done against them, so of good services done to them and for them, as Ahasuerus did Mordecai's, Esth. 6.1. There's not a word spoken for God, his truth, ordinances, day, his ministers or people, that shall fall to the ground and be lost; for God hath an Ear to hear all, and an hand to register and record all; so that all will be upon the account of believers with Comfort in life, and death, at judgment, and to eternity.

The Son.2. God the Son, our dear Lord Je­sus Christ; holy conference to him is welcome, and very acceptable. What Christ said to his Church concerning her voice in prayer and praises, is true also concerning her voice in holy speech and Conference, O my dove, let me hear [Page 35]thy voice, for sweet is thy voice, Can. 2.14. and 4.3, 11. And if Christ had not found much content in conferring with Company, why did he the very same day in which he rose again from the dead, associate himself, and that by choice, with the two disciples going to Emmans? he knew full well they were ingaged in good discourse; and whiles they were communing, Jesus himself drew near, and went with them, Luk. 24.15. And to shew how he liked their company, and approved their discourse, he gave them signal tokens of his love towards them, vers. 27. He beginning at Moses and all the Prophets, expounded to them in all the Scripture the things concerning himself: vers. 32. the best Divinity Lecture, or exposition that ever was made or heard, unless such another made by himself. Yea, he spake to them with authority and power, so that their hearts did burn within them. He con­descended to their entreaties, and made some considerable abode with them at Emmans, vers. 29, 30, 31. He went in to tarrie with them, sat at meat with them, took bread and blessed it, and brake and [Page 36]gave to them: and their eyes were ope­ned, and they knew him, and he vanished out of their sight. How they came to know him, and how he vanished, I'le not curiously enquire; It is enough to my purpose, that Christ gave so ample testimony of his approbation of the two disciples, ingaged in their holy talke and conference.

The Holy Ghost.3. That the Holy Ghost also is well pleased with Christian Conference a­mong believers, as occasionally they meet together, there's no question. Are not good thoughts the motions, good words the language of the Spirit in be­lievers? and can it be imagined that the blessed Spirit is not delighted in, and well pleased with his own work? with the thoughts he himself puts into the hearts, and words he puts into the mouthes of his Saints and Servants? A­gain, the Spirit of God all along in Scripture setting a Crown of honour and highest commendations upon the head of Holy Conference, is sufficient demonstration of that delight and con­tentment which he takes therein: take a few expressions among many, Pro. 10.20, [Page 37]21. The Tongue of the just is as choice Silver. Gart­wright. in locum. The lips of the righteous feed many. These metaphorical expres­sions are significant and emphatical: as Choice Silver, Silver refined again and again, seven times refined: Silver in it self is precious, but the more puri­fied, the more precious. Feed many, al­luding to famous house-keepers, men of renowned hospitality, who keep open house, feed many; so the lips of the righteous, by words of sound do­ctrine, of correction, of instruction, feed the souls of others, which is the best ho­spitality. There is Gold (saith Solomon Prov. 20.15.) and a multitude of rubies; but the lips of knowledge are a precious jewel. And our dear Lord Jesus Christ, setting forth the graces of the Church, saith, Thy lips are like a thred of scar­let, and thy speech is comely, Song of So­lomon 4.3, 11. Once more, in that glorious, eminent, and promised effu­sion of the Spirit upon the Apostles, Act. 2.3. Why was the apparition in Cloven Tongues, like as of fire, which sat upon each of them, so that they were filled with the holy Ghost, and began to speak [Page 38]with other tongues, as the Spirit gave them utterance? The main and prin­cipal design, no doubt, was, the publi­cation, and propagation of the Gos­pel among the Nations; for every man heard the Apostles speak in his own lan­guage, vers. 5.8, 9, 10, 11. Yet a subor­dinate design might be to provoke all believers, who though they have not the miraculous gift of Tongues, as the Apostles had, yet they all have their measure of the Spirit, and should speak with other Tongues, new Tongues, be a people of a pure language or lip, Zeph. 3.9. and their Tongues should be Cloven Tongues, dividing in their talk, between truth and error, good and evill; administring comfort to whom comfort, and terrour to whom terrour belongeth; Severing between the preci­ous, and the vile, Jer. 15.19. Not sadding the hearts of the Righteous, whom God would not have sadded; nor yet strength­ning the hands of the wicked, by promi­sing them life, Ezek. 13.22. Yea, fiery Tongues also, inflamed with love to God, zeal for his glory, indignation against sin, in our selves or others, as that be­cause [Page 39]unto God it is so highly displea­sing. Surely this heavenly fire of love and zeale in our communication and conference, is kindled from above, by the Spirit, and therefore must of ne­nessity be very grateful unto, and ac­ceptable with that blessed Spirit. And so much for the second argument en­forcing Christian Conference, upon this ground, because it is so delightful to the Father, the Son, and the Holy Ghost.

Argu­ment, Re­muner a­tion of it.3. This duty of Christian Conference, finds great remuneration from God and that both here and hereafter. First, in general, as it is the keeping of a command of God, for in keeping them is great reward; not onely upon, and after, but in keeping them. 1: In­ward peace. Obedi­ence to the commands is an evidence of grace, and for glory, carries with it in the very act, oftentimes an holy and heavenly tranquillity, and serenity of spirit, a cheariness of heart, as it were wages in the work. Hannah prayeth, 1 Sam. 1.15, 18. that's her duty; and her countenance was no more sad, that's her reward in hand presently. I knew a young Minister, [Page 40]who being at a wedding feast, Instance. where was much mirth and Musick, also the Fidlers singing Songs, lascivious, scur­rilous, and profane enough; the young man being sensible that God was there­by highly dishonoured, had great trou­ble in his spirit, wonder'd that none would stand up and appeare to rebuke and give check to that disorder; still the jolly Fidler plays and sing on, and the young mans perploxity, and in­dignation goes on still, and was as a fire in his bones, whereupon he whis­pered in the care a Minister by him, of more gravity then himself, and one that had more relation to, and autho­rity with the company then he him­self had, intreating him to stop that prophaness; but in vaine: the Aged, Mi­nister held his peace, the young mans troubles within increased, as fire kind­ling; and then he break out to this purpose. You Musicians, I am not a­gainst your Musick, by instruments; or by voices, but the matter of your songs is such as dishonours God, may probably corrupt and debauch some of the hearers, and doth sad others: he [Page 41]said moreover, still with some heat and fervour, probably zeal for God, I do not see any body giving you any thing for your Musick; but if you will be still and gone, I'le give you some­thing for your silence: whereupon the Musicians withdrew, and the young man had tides and flouds of peace and comfort flowing in upon his spirit, the impressions whereof were (as I have heard him say more then once) a re­freshing to him many yeares after, and possibly are (if he be yet alive) to this very day. Yea the same Minister oft professed, (and is to be believed, so far as humane Faith, and Charity, (which believeth all things) will car­rie us, 1 Cor. 13.7.) that he found such delight and contentment in Christian Conference, that when upon the Road, he fell into company, which was willing to dis­course, and though ignorant, yet were willing to learn; it was as pleasing to him, as theives, or high-way-men please themselves, when they meet with a prey, or booty; and seldome mentioned he this, but he gave God alone all the glory. This is a great and a good re­ward [Page 42]which the Lord oft gives into the breasts and bosomes of such, as speak oft one to another, concerning the things of God, even joy and peace, That peace which the world cannot give nor take away, a kind of touch or tast of that peace which passeth all understanding, Phi. 4.7. And thus this good man is satisfied from himself, Prov. 14.14.

Esti­mation with God.2. There's a greater and higher re­muneration then this, even in the breast and bosome of God himself, that good estimation they are of with him: they shall be mine, saith the Lord of Hosts, Mal. 3.17. All the world is his, made, pre­served, governed, commanded by him; but these are mine, to wit, in a way of special propriety, my peculiar lot, my treasure, Exo. 19.5. Jer. 51.19. 1. Pet. 2.9. my inheritance, my jewels, my children, my spouse, my beloved; such honour, and titles of honour have the Saints, especially such as are active for God, speaking often one to ano­ther.

Sig­nal ad­vance­ment.3. God often rewards them even in this life, by setting some signal token upon them of his love and favour, which the men of the world cannot but [Page 43]take notice of. There was a day, when they that feared the Lord spake often one to another. What that day was, Mal. 3.16. or what they said, is not clearly ex­pressed, but may be probably gathered from the Context, and from the Hi­story of the Kings Reign in which he prophesied, which lay down plainly how the affaires of Church and State were managed under their Reign, and his prophesie. But when doth God own them in the open face of the World? not presently; yet hath he a set time when he will appear for them, vers. 17. That day (saith he) when I make up my jewels; which refers (as most interpre­ters carry it) partly at least to this life, to wit, in the day of his Churches Re­stauration and Reformation. This is one way, and one day, of Gods making up his jewels, in Church reformation, when he turns again Zions Captivity, when he maketh, according to his pro­mise, Kings to be nursing Fathers, and Queens nursing Mothers to his Israel: When he giveth Judges as at the first, and Counsellors as at the beginning, and to his people Pastors after his own [Page 44]heart, when purity of Doctrine, Wor­ship, and discipline, is set up and main­tained, the will and word of Jesus Christ; in such a fair day Jewels will glister and sparkle, and the Saints and Servants of the living God, usually are advanced, and become the heads, and not the taile: Though God seem to neglect his people, yet he hath a day, a set day, wherein he will through­ly plead Zions cause, which is indeed his own cause, Then shall the Lord of Hosts reign in mount Zion, and in Jeru­sadem, and before his ancients gloriously, Isa. 24.23.

Spa­ring them.4. Such as speak often one to ano­ther, God spareth them in his Father­ly indulgence towards them, as a man spares his own Son, that serves him. Spares, son, and serves, go together; a­doption and sanctification, and find in­dulgence; sueh God spares pardoneth their sins, Ps. 103.13. accepts their services, though tainted with many defects and imper­fections, pittieth them in all their af­flictions and temptations, supports, and delivers them, accepts of their good meaning and endeavours, the will for [Page 45]the deed; 2 Cor. 8.12. and sometimes remarkably spares them in the black and cloudy dayes of publick Calamity, by the de­stroying sword in the hands of An­gels, or men, in pestilences, or warre. And which notably sets off Gods love, the Saints priviledge, is, that God so eminently sheweth himself on the side and behalf of his people, that the ungodly world cannot but take notice thereof, to their great admiration, asto­nishment, and terrour; Mal. 3.18, 13.14, 15. vers. 18. Then shall ye (to wit, the blasphemers) return, and discern between the righteous, and the wicked; between him that serveth God, and him that serveth him not. The Pro­phets retorts their blasphemies upon themselves, making them their own judges and condemners therein: Whose words were stout against the Lord, who said, it is vain to serve God; and what profit is it, that we have kept his ordi­nances? who call the prond happy, &c. And thus God convinceth obsti­nate and rebellious sinners of their stupidity and Frenzies, not to their Conversions, but to their horrour, and amazement: and extorts acknowledg­ments [Page 46]from the worst of men, not alone of his Soveraignty, but of his wise ad­ministrations, how that he is a graci­ous rewarder of the good, as also a just and dreadful revenger of sin, and sinners. Psal. 126.12. Thus when the Lord turned again the Captivity of Zi­on, they said among the Heathen, The Lord hath done great things for them.

Ow­ning them at death and judg­ment.5. For the completing of this argu­ment drawn from Gods gracious remu­neration of Christian Conference, he doth it not onely here, but will do it more amply and abundantly hereaf­ter, as may be cleared from the words of Christ, Beza at Pacet in Loc. Mat. 12.37. By thy words thou shalt be justified, and by thy words thou shalt be condemned. Justification stands here in opposition to condem­nation; and to be justified, is to be ab­solved, or declared just, not to be made just. Our words and speeches are the declarations and publications of what lieth latent in our hearts, and so are signs and Characters of what we are, good or bad, as well as our deeds and actions: and God hath a book of re­membrance, [Page 47]as well for what we speak, as for what we do. And when the book shall be opened, Rev. 20.12. and the dead, small and great, shall stand before God, and be judged according to what is writ­ten in these books, then it will be known to all the world what good Commu­cations Gods people have had among themselves, and that for their honour and renown, before God, the Angels, and their fellow Saints to all eternity. God is, if I may so express it, all-eye to see all the actions of men, all eare to heare all the words of men, and all hand to register and record all; and not alone good works, but good words also, shall have a gracious recompence, and reward of glory! Oh that, that's the day, Mal. 3.17. when God will make up his jewels (those that spake often one to another) compleatly, fully; then indeed the tyde shall turne, the Scene Change, the case and face of things shall so be altered, as that the damned reprobates, whilst howling and roaring among the Divels, shall discerne (little to their com­fort, much to their horrour) between the righteous and the wicked, between [Page 48]him that serveth God, and him that ser­veth him not. To these three arguments exciting to Christian Conference, in re­ference to God, his injunction or com­manding of it; his remunerations and rewards for it, let me adde another.

The fourth Argument which should provoke us to be much in the duty of Christian Conference, Gods end in the variety of gifts bestowed. is our answering therein Gods great end in his various distribution, of gifts and graces to his Children; which is, that by gracious discourse and holy communication, they might mutually impart each to other for their edification, and spiritual ad­vantage. For the amplification thereof, an apter similitude cannot be used, then that of the Apostle, drawn from a body natural, in which each member hath its proper gift, not for it self one­ly, but for the whole, and every o­ther member in particular; thus the Eye sees, the ear heares, the Tongue speaks, the hands work, the feet walk, not each for it self onely, but for each other member, and the whole body: so in the Church of Christ, which is one body mystical. Can. 6.9. My dove, [Page 49]my undefiled, is but one, one body, Can. 6.9. Eph. 4.4. Yet in that one body there are variety of members, and God by his Spirit distributeth gifts and graces va­riously, dividing to every one severaily as he will, 1 Cor. 12.11. But to what end? He answers it, vers. 7. The manifestation of the Spirit is given to every man to profit withall. So in a body politick, Perkins Reformed Catho­lick. Of Tradit. a King­dome or Commonwealth, all are not Peeres, but some Peasants, all are not rich, but some poore; the Peer and the Rich have as much need of the poore Peasant in some cases, as they of them in other cases. So in the world, several Countries have their several commodities, and all to maintain mu­tual Trade, Commerce, and converse among men, but all for the good of the whole. What another Apostle speaks in another case, in regard of hos­pitality, is here by way of illustration fairely applicable, 1 Pet. 4.9, 10. As eve­ry man hath received the gift, so minister the same one to another, as good stewards of the manifold grace of God. There's much, very much of the wisdome and goodness of God, in laying up rich [Page 50]treasures of knowledge, and gracious experiences in the heads and hearts of some, not onely for their own use, but for the guiding and leading of others also. No member in the body natu­ral, or mystical, but is designed to be, and ought to be usefull and service­able to the whole. The way to compasse our end with God, which is to be ever­lastingly glorified by him, and with him, in the full enjoyment of him, is to give him his ends here on us, 1 Cor. 10.31. which is that we should glorify him, and that in laying out all our talents to the best advantage of our Master, and the use of his family, which is his Church and people here below; and this end is a­bundantly advanced, by the wise and frequent exercise of Christian Confe­rence.

The 5th Argument in reference to God, Argu­ment, pro­pagation of the Gospel. which pleads hard for Christian Conference, is, that it is powerfully ef­ficacious (by the blessing of God) for the propagation of the Gospel, and for the bearing up of the Name, Wor­ship, and glory of God in the World from generation to generation. How [Page 51]was the worship of God transmitted from Adam to Moses, but by Oral Tra­dition, and that in Conference; Fathers declaring to their Children, and so from Children to Children, age after age? God at first revealed his will to Adam by word of mouth; and renewed the the same to the Patriarks, not by wri­tings, but by speech, by dreams, and other inspirations: and thus the word of God went from man to man, for the space of two thousand and four hun­dred years, unto the time of Moses, who was the first penman of the Holy Scriptures; and all this while men wor­shipped God, and held the Articles of their Faith by tradition, not from men, but immediately from God him­self. And the History of the new Te­stament probably for the space of twen­ty years at least, went from hand to hand by tradition, 'till penned by the Apostles; or being penned by others, it was approved by them. And now the Canon of Scriptures being com­pleated, and by the infinite wisdome, power and goodness of God, kept pure and entire, we must to the law and [Page 52]to the Testimony, Isa. 8.20. Eph. 2.20. 2 Tim. 3.16. to the Scripture, the written word of God, for our gui­dance and direction in matters of Faith and practice. But as for the way and manner of Conveyance and propaga­tion of the heavenly and blessed truths contained in the Scriptures, that is au­thoratively by Ministers, and by Prea­ching, hearing, reading, and holy Con­ference, which is common to all, who having Tongues to speak, should de­light to be speaking of God and for God, that so religion, the knowledge and fear of God, might run down all along through the whole race of man­kind, even from Adam to the end of the world. The Psalmist is warme in this argument, Psal. 78.3, 4, 5, 6, 7. That (saith he) which we have heard and known, and our fathers have told us, we will not hide it from their Children, shewing to the generation to come, the praises of the Lord, and his strength, and his wonderful works that he hath done. For he established a Te­stimony in Jacob, and appointed a Law▪ in Israel, which he commanded our Fa­thers; that they should make them known to their Children: That the generation to [Page 53]come might know them, even the Chil­dren which should be born; who should arise and declare them to their Chil­dren: That they might set their hope in God, and not forget the work of God, but keep his Commandments. We pray Thy kingdome come, and that's our duty; but we must work also, and labour to our uttermost, by good Conference, by doing, or suffering, that the king­dome of grace may be advanced more and more in the world, that God in Christ may be more known, believed in, and be loved, obeyed, owned and honoured, by our selves, and all others, from the rising of the Sun to the set­ting of the same; and this in a perpe­tual succession from time to time, 'till time runs up into Eternity. Its repor­ted to be one of the Olympick games, that they have a set company of Ra­cers, (if I mistake not the story) each whereof had his stage, or Race-post, as it were; the first takes a great bur­ning torch, or blazing link in his hand, and away he runs with it with all pos­sible speed to the end of the race; then another takes it of him, and a­way [Page 54]way he posts with it might and maine; and so a third, and a fourth, and so one Racer after another, 'till the link or light went out. I allude onely to it. So one generation runneth with the light of the Gospel, to another gene­ration, and so from generation to ge­neration, I cannot say till the light go­eth out, (for it's an everlasting Gospel, and never goeth out) but 'till the light of grace be heightned unto, or swal­lowed up in the light of glory. The necessity and usefulness of Christian Conference, in order to the preserva­tion of the Gospel amongst us, and the propagation of it to posterity, may suf­ficiently be evinced, if we go a little to School to Priests and Jesuites, to all Arch hereticks and seducers; do not they spread their opinions and practi­ces, even among ignorant ones and il­literate, meerly, or mainly by discourse and conference? do not common swea­rers, adulterers, scoffers, and the like rabble òf men, by their evil commu­nications corrupt good manners; and so propagate profaneness to Children, and Childrens Children? and what, [Page 55]shall Antichristian and unchristian Con­ference build up the Devils kingdom in the World, even-before our eyes, and under our noses; and shall not Christians indeed, real Saints, bethink themselves, and bestir themselves, in promoting and advancing the interest and Kingdome of Christ by conferring and discoursing upon all occasions, and faire opportunities, and that with good and bad, for the building up the one, and gathering in of the other, and edifying of both? It's pitty, a thousand pitties, that England should run the hazard at least of loosing the Gospel, for want of such Conference and Com­munication, as is by God himself in­joyned, and well becomes the Pro­fessors of the Gospel. Will not our Forefathers rise up in judgment against this present generation, and condemn it, saying, we primitive Christians, and we their successors, have by our Holy Conference, as well as by our Prayers and practice, transmitted and handed down the Gospel to you of this Age: Yea the Martyrs and Confes­sors may say, we have sent the Gos­pel [Page 56]purified and refined by, and through our flames, and swimming to you in our blood; and have you now fooled away the Gospel by sinful silence, as to edi­fying discourse; and by sinfull talka­tiveness, as to vaine disputations, ten­ding to strife, to the multiplying of rents and divisions? How shall we an­swer it to God, to conscience, or to the Children yet unborne, if this should be their doleful discourse hereafter. Had not England once the Gospel? O yes, in such a Kings, and such a Queens Reigns, &c. and what's now become of the Gospel? how comes it to pass that we their sad posterity are thus left in the dark? why, it was not the Lion and the Bear, the Turke, or the Pope, that cut down, or destroyed the Gos­pel; but it was the little Foxes, the subtile Jesuites, and their Agents and Factors, simple and silly ones by them deluded, yet witty and active enough, to divide the Professors in England, and break them in pieces. Now let each believer presently put on the whole ar­mour of God, praying alwayes, Eph. 6.13, to 18. Prayers and Tears are good wea­pons; [Page 57]and among the rest fall round­ly upon, and buckle close to, this great duty of Christian Conference; let every one of us say with that Holy man, Awake, up my glory—I my self will awake early, Psal. 57.8. Let our sleepy Tongues, (that instrument whereby God may so much be glorified) awake, arise, get up and be doing, in this great work of Christian Conference, which if well ordered and managed, might be a Compendious way (by the bles­sing of God) to win all the World to Jesus Christ, which to design and attempt would be one of the best pro­jects imaginable: Let families begin, set up Religion in their Houses, in­struct their Children, and so their Chil­drens Children, that the knowledge, faith, and fear of God may run in a bloud, in a line or pedigree, as unfeig­ned faith in young Timothy, but first in his Grandmother Lois, and then in his Mother Eunice, 2 Tim. 1.5. and from Families to Parishes, from Parishes to Counties, and so to Kingdoms, and so throughout the World. And this Chri­stian Conference well managed and [Page 58]Conscienciously improved, would con­tribute something to the impletion of that blessed prediction, Rev. 11.15. When the seventh Angel sounded, saying, the kingdomes of this World are become the kingdomes of the Lord, and of his Christ, and he shall reign for ever and ever.

The sum of what hath been hither­to laid down to demonstrate the ne­cessity of Christian Conference in re­ference to God, cometh to this; That which God commandeth, delighteth in, rewardeth, and makes for the pro­pagation of his Name and Gospel in the World, is of great necessity and use­fulness as to our practice. But Chri­stian Conference is all this, comman­ded, delighted in, rewarded by God, and doth advance and propagate the glory of God and the Gospel: There­fore Christian Conference is much to be used and practised.

The reasons and arguments in refe­rence to men especially enforcing this great duty of Christian Communica­tion, Arg. in reference to men. wherein I designe more brevity.

1. It is profitable.The first Argument I take ab utili, from the profit that hath been, is, and may be gained thereby: And this kind of Argument from profit, useth to be a very taking prevailing Argument, There be many that say, who will shew us any good? Psal. 4.6. And it is very taking in temporals and Carnals; and should be, I am sure, much more in spirituals, which are an higher, a nobler good. To instance in some particu­lars.

To the head.1. It doth the head good, by the aug­mentation of our parts, and height­ning our intellectuals, and that partly in a way of natural and moral causa­lity; and partly in a way of benedicti­on, from the Father of lights; who wil­lingly and freely gives in light more abundantly to such, as give out of their light received, to others for their good. Those of an higher forme in the School of Christ may get something from them of a lower form by Conference each with other; those of the stronger sex may be beholden to them of wea­ker. Apollo was an eloquent man, and mighty in the Scriptures; yet Priscilla [Page 60](the Woman) as well as Aquila (the man) instructed him in the way of God more perfectly, Acts 18.24, 26. And it is one of the good properties of that vertuous Woman so commended by Solomon, Gart­wright and Dod in loc. That she openeth her mouth with wisdome, and in her Tongue is the law of kindnesse, Pro. 31.26. It is the judgement of two men of God, now with God, that her speech consisted not about the things of this life so much, (which may be in Infidels) as a­bout holy and heavenly matters; In her Tongue is the Law of kindness. Which seemeth to declare both Covenants, of works, and of grace; whereof in the one the bounty of God towards us doth stand; and in the other, our love both towards God, and towards our neigh­bour for Gods sake is required: for she is not onely a hearer, and reader of the word of God, but also she conferreth thereof with her Children, with her maides, and with her Husband. Yet farther, that the law of kindness, is said to be in her Tongue, plainly declareth, how that she often used such good speech, and that it dwelt richly and [Page 61]plentfully in her house; ( There is that scattereth, and yet increaseth (saith So­lomon, Prov. 11.24.) The man that is li­beral gets by giving. And the faithfull Servant, in the Parable, who made his five Talents ten, hath the eleventh Talent given him, Matth. 25.28. Christ adds the reason, vers. 29. for to every one that hath shall be given, and he shall have more abundance. To Trade with our parts, gifts, and graces for the spiritual good of others, will be for our own gaine and advantage also. By kindling and blowing up zeale in others, we inflame it in our selves; by comfor­ting others under their various temp­tations, we gather experiences where­by we may comfort our selves in the like trials. As the widows Cruse of Oyl and barrel of meale wasted not by emp­tying, but filled rather. And the milke in the Mothers breasts, which by gi­ving suck to the Child continually in­creaseth, and not drawn out, drieth up the sooner. Let's lay out our parts and gifts, as opportunity is offered, sincere­ly for God; and to be sure, we shall be furnished with gifts and parts gra­ciously [Page 62]from God. Parents do not use to let their Children want books whilst they have a mind to learn; nor Masters their servants to want Tools, or lights, whilst they are willing to work: nor doth the husbandman tilling his ground, let his seeds-men want Corne, when he seeth they will well and wisely sow and scatter it. Thus Christian Confe­rence is not alone beneficial to others, but to our selves, a great augmenter of parts and gifts: I'le give you for the Confirmation hereof, an example of two Women, (to tell you their names, and the places where they lived and died is needless) both well in years, I think forty at least, before they began to mind to purpose the affairs of their souls, and the concernments of Eternity; both were deeply sensible of their gross ignorance, and highly desirous to get knowledge in the things of God: nei­ther of them could read at all, both were industrious: one her eyes being pretty good, learned to read; the o­ther being weak and dim sighted, could not, but she also so bestir'd her self in hearing, Meditation, Prayer, and abun­dantly [Page 63]in Christian Conference, putting questions to every one she met with, whom she thought able and willing to instruct her, that she grew eminent (for such an one she was, poor also) in the knowledge and practice of Chri­stianity, and I hope are both long since with God.

2. To the heart.2. Christian Conference is not onely profitable for the head (by augmenta­tion of parts) but for the heart also, by the communication of spiritual good things; the best things to the best part, the heart of man: and it's usual with God, to bless Christian Conference, especially where the hearts of speakers do design his glory, the edification and salvation of the hearers, Paul's holy temper, design and practice, 1 Cor. 10.33. I please (saith he) all men in all things; not seeking my own profit, but the profit of many, that they may be saved: and his counsel, 1 Cor. 14.12. For as much as ye are zealous of spiritual gifts, seek that ye may excell to the edifying of the Church. If the question be made, what spiritual gifts may be communica­ted by Conference? I'de answer, what [Page 64]not? the ignorant may be inlightned, the erronious reduced; weak Christi­ans may be strengthned, and the strong established; the worst of sinners may be converted, and the best of Saints quick­ned, and all edifyed and saved. Take each of these particulars distinctly.

1. Igno­rant in­lightned.1. That the ignorant may be inlight­ned, is as clear as the Sunrising turnes the night into day. The word of God not alone preached by ministers in office, ordain'd and commissionated by Christ to that end, but read and discoursed of by private persons, may and doth make wise the simple, Psal. 19.7. The entrance of thy words, to wit, when it first openeth the door of the understanding, it giveth light, it giveth understanding to the simple, Psal. 119.130. Pauls preaching to the Gentiles, was, to open their eyes, and to turn them from darkness to light, Act. 26.18. The daily experience that Godly Parents, and governours of families, have as to their Children and Servants brought out of darkness worse then that of Egypt, into a Goshen, where light abounds, and in them abounds, and that conveighed by Catechizing and [...]

2. Erro­neous re­duced.2. For the reduction of erroneous persons into ways of truth, scarce any means more efficacious and successful then that of Christian Conference, for thereby the grounds of mistakes in opinions are detected, and the scru­ples and doubts lying in mens spirits are discovered, and so answers from Scripture and right reason may be presently, pertinently, and warmly ap­plyed. That of the Apostle speaks, me­think; fully to the purpose. Jam. 5.19, 20. Bretheren, if any of you do erre from the truth, and one Convert him: Let him know, that he which converts a sinner from the errour of his ways, shall save a soule from death, and shall hide a multi­tude of sins. Wherein we may observe, as to our point in hand, whom he speaks to, Brethren, even all whom he wrote to: so that to reduce the erroneous in away of fraternal correption, is a du­ty belonging to all, none exempted; brotherly love constraineth hereunto; for if I must bring back the straying Ox or Ass of my enemy, Exo. 23.4. much more the wan­dring soul of my brother. Again, what errours are here to be understood: [Page 66]no doubt (saith a learned Expositor) errours in Doctrine, Mars. in Plo. and matters of Faith, and those fundamentall errours also, which are in a special manner de­structive, and bring death, eternal death unavoidably; and therefore it is said, that he which converts him, shall save a soule from death, that is, from Hell and damnation. Now every petty er­rour about Scholastick subtilties, is not so severely threatned, as fundamental errours and heresies are, which take off from Christ, directly, or indirectly; such unrepented of, bring inevitable ruin and destruction: Yet I must grant, though errours in Doctrine be princi­pally intended, yet errours in life and practice, are not to be at all excused, no not the least sin, for the least sin deserveth death, eternal death, as wa­ges due to it. Ro. 6.23. But how doth he that Converts a sinner save his soule from death? not by meriting, or deserving life for him, or by giving life to him; but by being an instrument or means under God to repentance, and so into the way of Salvation. And lastly, how doth he hide a multitude of sins? that [Page 67]he doth by being a means to bring him to Christ for Righteousness, whose Righteousness alone imputed to us, and so made ours, doth, or can hide our sins, so as they shall never be im­puted to us, or charged upon us, Jer. 23.6. 2 Cor. 5.21. Rom. 5.19. 1 Cor. 1.30. And surely this work of converting sinners from their errours, of saving soules from death, and of hiding a mul­titude of sins, is a gallant work; this piece of service is high and noble ser­vice; and this hath been, is, and may be done, (by the blessing of God) in a way of Christian converse and Con­ference. I need not give any farther confirmation by Scripture: the con­stant experience, not alone of Ministers, but or private Christians, who them­selves have been sound in the Faith, and whose hearts filled with a zeal for God, and with love to, and compassi­on for their erring brethren, and who thereupon have laid out themselves much in Christian Conference with them; I say their abundant experience of good success may save me the labour of farther enlargements herein. Yet [Page 68]let me drop my mites, and give an in­stance or two in the case. Though I have been very, very remiss and negli­gent in taking and improving oppor­tunities in this kind (for which I de­sire to be humbled in the sight of God and men) yet my being (through grace) sometimes a little active herein, hath not been altogether in vain. I have had occasionally discourse with Papists a­bout Justification by works; with more, touching Salvation by living up to the light within them; with more yet, who hoped to be saved by their good Prayers, serving of God, leading a good life, doing as they would be done by, and the like; several of them in each sort well-meaning people I hope, yet all split upon the same rock, works, works, whereas the Scriptures say expresly, By the deeds of the Law, there shall no flesh be justified in his sight, Rom. 3.20. And again, By grace are ye saved, through faith, and that not of your selves, it is the gift of God: not of works, least any man should boast, Eph. 2.8, 9. Not to multiply quotations, so well known to all who search the Scriptures, take [Page 69]but one more, Tit. 3.5. Not by works of righteousness, which we have done, but according to his mercy, he saved us by the washing of regeneration, and renewing of the holy Ghost. It is (by) as the way, not for as the deserving and meritorious cause of salvation, that is Christ, and none but Christ, Act. 4.12. But to in­stance a little for Papists; I know not any by me reduced, I hope many are by others, and I rejoyce therein, and bless the Lord for it. For the second sort, who expect Salvation by living up to the light within them (a gene­ration of men as much to be pittied, prayed for, and tenderly dealt with, as any, who by reason of some opini­ons and practices lie under the wrath of men, and for others, without breach of Charity, we may say, lie under the wrath of God) onely one I can speak of, a fellow passenger with my self and others in an hackny Coach from St Albans to London, who after long and warme disputes, at length ingeni­ously confessed, that no righteousness but the righteousness of Christ impu­ted to us, could availe for satisfaction [Page 70]to God the Father, nor for our justifi­cation and salvation, or to this effect. For the third sort, those who hope to be saved by their good prayers, their serving God, and so forth, think, and profess they think, their repentance and good deeds for time to come, will make amends for their bad deeds in time past, and make satisfaction to God for all that formerly hath been done amiss by them: I hope by the good hand of God upon weak endeavours, (the whole of glory be the Lords) many have been plucked out of this snare of the Divel. I perceive this work groweth upon my hands, take but one instance therefore. There was some few years since, a young gentle­woman, who waited on a Lady in a Noble mans family, who passing by Coach with others and my self from Barnet to London, upon discourse I soon found that this young woman had a devotion, and a zeale for God, cared not for vain frothy Company, gave her self to reading Scriptures, and good Books, she was well read, talked wil­lingly and understandingly; at last [Page 71]discoursing with her, and putting que­stions to her touching Justification, I perceived, she built much upon works, and a legall righteousness; whereupon my bowels yerned towards her, and I told her in plain termes I feared she was not yet in the way of life and Sal­vation, and I spake as seriously and per­tinently as I could, shewing the insuffi­ciency of all our own righteousnesses, and the impossibility of justification, life and salvation to be had by the deeds of the Law; and withall opened the Covenant of grace to her, how that it was Christ, and he alone, that was made under the Law to redeem them who were under the Law; of the ful­ness and sufficiency, and also willing­ness and readiness in him to save us: and to this effect I discoursed about half an hour together; and perceiving that she had pulled her hood over her face, and was weeping, I held my peace; dropping a few words sometimes; at length, she breaks out in expressions to this purpose; Now Sir, I see the mind of God towards me this day, which is to bring me off from that sandy foun­dation [Page 72]of works which I have been building upon this many a day, and to bring me to free grace in Jesus Christ, so setting me upon that rock which is higher then I; and I bless the Lord that I saw your face this day, that I fell into your company; the good I hope I have received from you will stick by me and comfort me as long as I live. I hear and believe that her Conversation ever since hath not been a dishonour to her profession, and that she hath not hin­der'd the advance of Religion at all in that noble family, but a means to pro­mote it rather.

Rebel­lious con­verted.3. That Christian Conference may be useful, and availeable even for the Conversion of obstinate and rebellious sinners, I make no question; the place forecited aboundantly proves it: for whereas the Apostle saith, Jam. 15.19, 20. He that converteth a sinner from the errour of his way; by sinner we must needs take in such as are vicious and flagitious in life and conversation, as well as one erring from the truth, per­sons erronious and Heretical. Again, Pauls injuction Eph. 4.29. Let no rot­ten [Page 73]communication proceed out of your mouth, but such as may Minister grace to the hearers: and why not Conver­ting grace ministred, and regeneration work wrought even by Christian Con­ference? This I may safely say, that the Ministers of Christ, have been not only by the publick Preaching of the word, but by private Conference, very instrumental under God in the con­verting many souls to righteousness; and the ground hereof to me is plain and abvious, because Christ setteth them apart on purpose for that work, and gave gifts to men, Eph. 4.11, 12, 13. He received gifts, even for the rebellious, that the Lord God might dwell among them, Ps. 68, 18. And though private Chri­stians and Ministers speak the same words, yet there's this difference, that what private Christians say in Confe­rence, comes from fraternal Charity; what the messengers of Christ say, comes from speciall ministerial autho­rity; and their discoursing about mat­ters of Religion is properly enough preaching, and hath been eminently instrumental for the Conversion of ma­ny [Page 74]from darkness to light, and from the Kingdome of Satan unto God. Ex­periments herein I believe are frequent and usual, through the blessing of God, and his Christ; who by promise hath freely and graciously engaged himself to be with his Gospel-ministery to the worlds end, Mat. 28.19, 20. Let me leave you but one instance, which may by the Lords blessing be an incourage­ment to this too much neglected duty of Christian Conference. There is an ho­nest able Minister, who within these two years told me it for a piece of News, (and indeed it was welcome newes to me) and it was this, That in the Knights Family with whom he li­veth (the Knight is of good quality and repute) there was a maidservant, he ve­rily believed fearing God in that fa­mily, which (to use his own words) da­ted her Conversion from my discourse with her, walking up Highgate Hill to­gether, whereupon I remember'd that about four years since I came from Lon­don in an Hackny-Coach for St. Albans, and there was a Gentlewoman (I'le spare her name) with this her maid, [Page 75]and others; the Gentlewoman was a­ble, and willingly maintained good dis­course on the way; and it being a cold morning, I at the bottom of the Hill went out of the Coach, to walk up the Hill, and warm my self thereby; when I was out, the Maid asked leave of her Mistriss (who stayed in the Coach) that she being cold might go up the Hill also, which she did; and we talked together as we went; and I think the summe of my discourse was our misery by nature, our disability to help our selves by any thing we could do or suffer, that there was an abso­lute indispensable necessitie of getting an interest in Christ, who was infinite­ly able and willing to save every poor lost soul that came unto him by belie­ving; and to this purpose, both in Coach and in walking: which the one­ly wise and infinitely gracious Lord God it blessed for the Spiritual and Eternal good of this poor handmaid; for which let his Holy Name be for ever glorified, and let all good Chri­stians take from hence incouragement to be yet more and more abounding [Page 76]in holy talk and Conference, sowing this seed in the morning, and in the eve­ning not withholding their hands; who knoweth but the gracious Lord our God, may bless and prosper, both the one, and the other.

The weak strengthe­ned.And fourthly, if the Holy Word of God rightly managed in Christian Con­ference be efficacious for the inlight­ning of the ignorant, the reducing the erronious, and the converting of stout-hearted sinners, then by necessary and undeniable consequence, it must be al­so soveraignly efficacious for the streng­thening of the feeble minded, and comforting of such as are cast down, 1 Thes. 5.14. Brethren, comfort the fee­ble minded, concernes all; and how can this be better done then in Christian Conference? and again in the same place, support the weak, is the common duty of all believers: but how support? even as a Crutch doth a lame body, or as a beame doth a ruinated and totte­ring house; the word significantly im­ports, the holding up one thats ready to fall, by a hand reached out to help him, or the assisting any who are lifting [Page 77]and heaving at what's weighty, but have not sufficient strength to move or remove it, as they desire. Thus by Christian Conference, many gracious soules full of doubts and fears, ready to fall into dreadfull despairs of mercy, have been held up, and cheared, some­times by laying before them the pre­cious promises, or the great ability and willingness of Christ to save, sometimes by imparting to them our own experi­ence, how we were cast down and raised up again, telling them what God hath done for our Soules, or for the soules of others in the like sad and de­jected condition as they are in. I'le leave one instance in this case also; It's near twenty years since, that several Travellers of us passing between Ox­ford and London, supped together at an Inne in Great-Wickham, one of the company carried himself so untowardly and offensively, that others at the Ta­ble wondered at me for my not rebu­king him; whether thinking it prudence to forbear at supper time, or rather through my want of zeale for God, I know not, but supper being fully en­ded, [Page 78]I addressed my self, as well as I could, to speak to this vaine person, which accordingly I did, laying first the Law before him, and the sadness of his condition at present, and that, if he died impenitently, he was like to perish eternally; after which I opened the Gospel to him, with as much tender­ness and compassion as I possibly was able, acquainted him with the readiness that is in God and Jesus Christ to re­ceive penitent sinners; and how those that came to Christ, he would in no wise cast out; and many such expres­sions to this purpose, that grace disco­vered might win and allure him to Christ, and to repentance. Yet what impression all that was spoken had up­on that vain person, I know not. It seems that there was a Scholler in the Company, whom I think then I was al­together unacquainted with, he is now an honest able Minister, who lay under a spirit of bondage, had great feares and troubles upon him, he hearken'd attentively, and I have cause to be per­swaded, that by the wise and gracious providence of God, much of the Gos­pel [Page 79]Consolations fell upon his spirit, to his great refreshing, not unlike that spirit of Adoption which teacheth be­lievers to Cry Abba, Father: you shall have his own words in a late letter to me: This I can unfeignedly say, that a­mongst my spiritual benefactours, I do heartily bless God for you, and do look upon it as a very good providence, I was cast into your Company at that time.

5. The strong quick­end.In the fifth and last place, That Chri­stian Conference hath been and still is very beneficiall, not only for strength­ning those who are weak in the faith, but for edifying and quickning, even the strongest, and most grown in Chri­stianity; the Holy Scriptures, right rea­son, and sweet experience, give in a­bundant testimony thereunto. It's a Soveraign antidote against Apostacy, and defection in Religion, and that both as to understanding and affections: The Apostle prescribes it Heb. 312.13. Take heed brethren, least there be in any of you, an evill heart of unbeliefe, in depar­ting from the living God: But how shall it be prevented? he answers, Exhort one another dayly, while it is called to day, [Page 80]least any of you be hardned through the deceitfulness of sin. Exhort one another. The duty is mutual, concerneth Chri­stians of all sexes and sizes: dayly, that is frequently, not by fits, and starts: while it is called to day, to wit, present­ly, and speedily, delayes in this case are dangerous, do not put off for a month, a fortnight, a week, no not for a day, and the reason is weighty, from the danger of the hearts obduration, by the deceitfulness of sin: It deceiveth the understanding with errour for truth, darkness for light, the will with evil for good, the heart and affections, with what's loth some and to be abhorred, insteed of what's lovely and to be desired. And again the same Apostle to the same purpose, Heb. 10.23, 25. Let us hold fast the profession of our faith; Not forsaking the assembling of our selves together, as the manner of some is: how shall this be helped? he answereth, but exhorting one another &c. Christian Conference well ordered, is an excel­lent preservative of truth, and peace, in the Church or Churches of Christ; and good talke, be it Table-talke, or [Page 81]High-way talk, hath been, is, and (by the blessing of a gracious God) will be as a golden Pipe of Conveyance, of much spiritual good from one to ano­ther, until time run up into Eternity, and grace into glory.

Having somewhat largly discovered the profitableness of Christian Confe­rence, in that thereby believers abun­dantly Communicate spiritual good things one to another; let me add

Arg. It's peace­ableness.3. It's peaceableness. It's a teeming Mother, bringing forth peace at home and abroad, within doores and without.

Peace at home.1. Peace at home. Christian Con­ference is attended usually with sweet inward peace, and an heaven­ly tranquillity of spirit; I appeal to your Consciences herein. When you lie down in an evening, and reflect up­on your selves, look inward, and make inquiry, what have the thoughts of my heart, the words of my mouth, and the actions of my hands been this day? (as I presume they who keep their watch do) and some Heathens by Na­tures light have done) when you find your language and discourse hath been [Page 82]to this person, or that, holy and spiritu­all, and that upon this design, to edifie and minister grace to the hearers; sure­ly the fruit thereof hath been a Calme in thy soule, and serenity in thy spirits. Peace also not alone at the end of each day, but at the end of life. It was a chearing, a reviving Cordial to that good King Hezekiah, when he lay (as he thought) a dying, to be able to say, Remember now O Lord, I beseech thee, how I walked before thee in truth, Isa. 38.1, 2, 3. And so to be able to say, and that from the heart sincerely, Remem­ber O Lord, how I have talked before thee, and for thee, in thy despised truths, ordinances, and Ministers, how I have in discourse at least (and by ex­ample also) contended for thy holy Sabboths, so profaned by a sinfull gene­ration; and in brief, I have, (as all san­ctified ones, and called of God are ex­horted) earnestly contended for the faith, (or doctrine of faith) once delivered to the saints, Jude v. 3. The word is empha­ticall, and imports such eagerness in contention, as is among wrestlers and racers striving for victory. Remem­ber [Page 83]O Lord how I have contended with thee by Faith in Prayer, for that faith, the true Christian faith by thee deli­vered; and how I have contended with erronious persons and Hereticks by arguments an by practice, bearing up those truths and ordinances which they pull down: surely the remem­brance hereof when we go to bed, night after night, or when we are go­ing to make our beds in the durst to be no more seen, will speak much peace and comfort to us. And the reason hereof is strong and weighty, because good conference, if right in the spring, flowing from an heart fired with zeal for God, and love to my neighbour; and right in the ends, it designes Gods glory, and the good of the hearers; is a cleare evidence of a good and gracious heart; and grace makes way for peace, as the needle for the thred, so that those who much lay out themselves in Chri­stian Conference, have, or may expect to have, yea be sure, first or last, shall have much inward peace and tranqui­lity of spirit. Who would not sow good seed, when he knows it will [Page 84]grow? who would not be scattering words of grace, when he knoweth, that every such word hath a seed of peace, yea of eternal peace in it?

2. Peace abroad. Christian Conefrence not onely brings forth inward peace and quiet in our breasts and bosomes, but also out­ward peace with men, and safety in all places and companies whatever. Set you on foot good discourse, or run it on, and whoever is present, there's no great danger, unless it be of a taunt, or flout from a prophane Esau, or a scoffing Ishmael; and that a good ho­nest soul may weare as a Crown of honour, as Job speaks of himself, Job 31.35, 36. My desire is, that my adversary had written a book: surely I would take it upon my shoulder, and bind it as a Crown to me. (Ʋpon my shoulder,) not as a burden, but as an honour; as stan­dard-bearers carry their ensignes and colours, that all may see them: Tongue-persecution (such as Ismael's was of Isaac) breaks no bones, but brings un­der the blessing of God, and the promise of a great reward, Gal. 4.29. Gen. 21.9. Mat. 5.11, 12. No, no, the danger in [Page 85]discourse, is not whilest we are talking of God, or of Christ, or of the Spirit, or of regeneration, and the like; but the danger comes when you begin to talk of persons, this body or that; either highly and hyperbolically praising one, and that smells of flattery, and is possi­bly, by some who are present, so ac­counted; or dispraising another, and that's presently suspected of uncharita­bleness, if not of malice. The danger is farther heightned, when in your dis­course, course, you'l needs be medling with Authority, and State-affairs; how soon then may the Tongue be found trip­ping, and you thereby but trip up your own heels, and catch a fall, possibly such a fall, as may break your bones, if not your neck. So the wisest of Kings tels us, Pro. 13.3. & 21, 23. He that kee­peth his mouth keepeth his life: but he that openeth wide his lips, shall have destruction. Wherein he seemeth to compare man to a City besieged with enemies round about, the safety where­of consisteth much in the well orde­ring the gates, duly and wisely ope­ning and shutting them. Man is this [Page 86]City; his mouth the gate prudently open'd by speech, or shut by silence, is his protection and safety; negligence and imprudence therein, oft proves his ruin and destruction. That natural principle of self-love, should make this argument from self-preservation and safety, to be of force and preva­lency with us. The better and more spiritual our discourses and conferences are, the more's our safety: It concernes us at all times to weigh our words well, but especially when the company we are in is bad, or somewhat dubious, and to be suspected: Ps. 39.1. Thus holy David, I said, I will take heed to my ways that I sinne not with my Tongue: I will keep my mouth with a bridle, (or a Muzzle) while the wicked is before me. To con­clude this Argument, Ainsw. I have heard of a Sect called Trapanners (unknown I presume to our honest Forefathers, both name and thing) men skilful and active to intangle and ensnare others in their talke; I would hope that they are now dead and gone: but if hundreds of them should be yet alive and with you and me in a room, and hear us discour­sing [Page 87]of nothing but faith, repentance, love, and good works, and the like, me­thinks we need not much to fear them; innocence would be our protection, or rather God and his Christ our shield and buckler.

In the fourth and last place, 4. Arg. Honour and Cre­dit. Chri­stian Conference is not onely benefi­ciall in point of peace and safety, but in point of honour also: many a car­nall man having heard or overheard spiritual discourse among the Saints and Servants of God; though this language of Canaan, he neither understandeth, nor relisheth much; yet it leaves an ho­nourable conviction upon his spirit, and he is half perswaded, that these men have something of God in them, more then he hath. But surely all who are really good themselves, cannot but put an high value and estimation upon the persons and practices of those, who are much in holy and heavenly Commu­nication. Yet if all men should disre­gard, to be sure the holy and gracious Lord our God will have regard; and to have honour of him, and with him, is the highest honour desireable, or ima­ginable. [Page 88]was of a communicative spirit, very rea­dy, and resolute, in the imparting good to others, in any way of counsel and Conference; and maketh this expresly the ground why he honoureth Abra­ham in the revealing of Secrets unto him, Gen. 10.17, 19. And the Lord said, shall I hide from Abraham that thing which I do? for I know him, that he will command his Children, and his houshold after him, and they shall keep the way of the Lord. It is an high honour to be a Privy Councellor to Kings and Prin­ces; O then, what an honour is it to be admitted and advanced (as it were) to be of Councel to the King of Kings, whose Supremacy and Soveraignty is over Heaven and Earth? Before I go off, let me hint this by way of Caution, that when we speak, or rather Scrip­ture it self speaketh of Councel in refe­rence to God, or of Gods acting upon Counsel, it is not to be understood properly: for to act upon Counsel, that implies Consultation, and Consultation a defect in knowledg (which to fancy concerning God would be high and hor­rid [Page 89]Blasphemy) but to be understood of God after the manner of men; the wisest of men act upon Counsel: now because all that God doth, is infinitely well and wisely done, therefore he is said to act by Counsel, as men do; But I have done with this great Argument, to press Christian Conference, drawn from its profitableness and usefulness; it's beneficial to the heads of our selves and others, in the augmentation of gifts and parts; to the hearts of our selves and others, in the communication of, and receiving of spiritual good several ways, beneficial in regard of inward peace at home in our own Consciences, and outward peace abroad, with men, amongst whom we live; & which crowns all, it hath a marke of honour set upon it by the hand of God himself: & he whom God honours, is honourable indeed.

Hitherto the Arguments exciting to Christian Conference have been dedu­ced from the duty we owe to God, and man, our selves, and others, and so from the ten Commandements; some other arguments may fairly be drawn from the Creed, or the Articles of our Chri­stian Faith.

As first, 1. Arg. The Com­munion of Saints. We profess we believe the Communion of Saints; Now Chri­stian Conference rightly managed is a considerable part of that Communion; so that to deny or neglect Holy Con­ference, is to deny, or neglect one of the Articles of our Faith, and so farr to Unchristian our selves. Christian Con­ference is a Gospel duty, as it hath been proved by express testimonies out of the word of God: and it's a Gospel pri­viledge: none indeed but such as re­ceive the Gospel, are savingly wrought upon by the Gospel, Mat. 11.6. can carryon dis­course, or Conference, which for mat­ter and manner, is truly Christian; and in truth, society is scarce desireable, without mutual Colloquy, and speaking one to another; to have a company of people meet together, and be as mutes and dumb, all in deep silence, methinks is a very uncomfortable meeting, and irrational. Solitariness and being alone fits best for meditation and musing. So­ciety and being in Company calls for speech and language. What humane Society can be among men, as men, with­out Conference? or what Christian so­ciety [Page 91]among Saints, as Saints, without Christian Conference? to what end hath God and nature given us Tongues, speech and language, but to glorifie him therewith, and to edifie one another? and that's mainly done in the way of Christian Conference. Yet farther, it's one of the branches of the Communion of Saints, to keep others in the right ways of truth, and holiness; and a likely means conducing thereunto, is to be much in good discourse with others. It's hard to keep the way when one's alone, for man by nature is apt to wan­der. Many Travellers together may help to guide one the other, to keep from falling, or to raise up if fallen. Two are betten then one (saith the Prea­cher, Eccl. 4.9, 10.) for if they fall, the one will lift up his fellow: but wo to him that is alone when he falleth; for he hath not another to help him up. Great is the benefit of Society, from that natural helpfulness, which thereby one man affordeth to another. When the Lord imployed his servants in high works, he usually sent them Two by Two, Moses and Aaron, Joshua and Zerubbabel, in [Page 92]reference to whom, we read of Two witnesses: and our Lord Jesus Christ when he sent forth his Disciples, they went Two and Two; and why this? Not onely that they might be joynt wit­nesses of the truth of the Doctrine, and messages delivered, but withall, that they might with more ease and suc­cess carry on the Ministery and work wherein they were imployed, and help mutually to strengthen, to encourage, and comfort one the other. The in­stance given, is pertinent to our purpose, for if they fall, the one will lift up his fellow. What fall? why society is helpful in all kinds of falls, as corporal, in a journey, on foot, or horse-back; or falls into diseases, dangers, temptati­ons, sins, errours; the society of friends is useful, to pitty, to support, to restore, to convince, to comfort, and every way to Minister subtable supplies and relief. To close up and strengthen this argu­ment, in that Christian Conference, as it is a part of the Communion of Saints by special promise, Psal. 133.1. Behold, how good, and how pleasant it is, for brethren to dwell together in unity. [Page 93]Cohabitation, or dwelling together, is insignificant without Communication, and Conversation becoming the Gos­pel; and why so good, so pleasant? vers. 3. For there the Lord commanded the blessing, even life for evermore. The illustration whereof the Psalmists gives, in two lively and emphaticall simili­tudes: vers. 2. It is like precious oint­ment upon the head of Aaron. It was not the ointment in the box or vial stop­ped, but poured out, that gave the fra­grant savour, and was so odoriferous: it is not grace in the heart (though that is saving) but grace in the lips and life, which makes a Christian indeed so sweet and savoury. Aaron in his oint­ments going about, was as a Pillar or Cloud of perfumes walking, leaving a sweet scent and smell behind him: such are Christians indeed in their Commu­nications and Conversations, in all pla­ces and companies, into which the hand of Providence leadeth them. The o­ther similitude is also very elegant and expressive, As the dew of Hermon, &c. vers. 3. The dew on the earth is a re­freshing, makes it moist, soft, and fruit­full: [Page 94]full: such in an higher, nobler, and more spiritual way, is Christian Confe­rence, well and wisely managed, to hea­rers who are humble, conscientious, at­tentive, docil, and tractable.

A second argument moving to Chri­stian Conference, Arg. The day of Judg­ment. in relation to the Creed, and things to be believed, is fair­ly and strongly deducible, from that great and dreadful day of judgment wherein an account must be given as well of words, as of actions, before that righteous Judge, the Lord Jesus Christ; who hath foretold us, Mat. 12.26, 27. that every idle word that men shall speak, they shall give an account thereof in the day of Judg­ment; for by thy words thou shalt be condemned. An idle word is that which in it self hath no tendency to the edifi­cation of speaker or hearer, to profit men, Par. in loc. or honour God. Christ, our great Lord and Master, entrusteth men as stewards with much treasure, to be laid out for their Masters use: part where­of is that of the Tongue and language, which certainly he will call men to an account for; and if for idle words, then surely for reviling bitter and slandering [Page 95]words against the righteous ones, his servants and Children, Ministers, or peo­ple. Now some ungodly men think, that the worst words of their mouths are too good for them, calling them hypo­crites, dissemblers, factious, seditious, traytors, rebels, and what not? sepak­ing all manner of evil against them falsly, or lying, and reproachfully, Mat. 5.11. But they will be of another mind another day, when Christ cometh, 1 Pet. 4.14. And behold, the Lord cometh with ten thousands of his Saints, to execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds, which they have ungodily committed, and of all their hard speeches, which ungodly sinners have spoken against him, Jude 14.15. By the way observe, that what evil is done to, or spoken against Christs little ones, he looketh upon as done to, or spoken against himself; but that which is principally to our purpose, is that Christ will then convince sinners, force them to know and acknowledge that their speeches of and against the righteous, were hard speeches; and that conviction will be a [Page 96]dreadful and terrible Conviction, he will convince them with a witness, be­fore all the world; convince them with a vengeance; convince them by the flames of Hell, a dreadful dismal and everlasting conviction indeed, but very just and righteous. They would not be convinced by the cleare, sweet and pleasant light of the word, Law or Gospel, to their humiliation; there­fore they shall be convinced by the fire of Hell, though to their terrour, and confusion. As some letters writ with joyce of Lemons or Onions are not le­gible by common day light; but held to the fire, and a little scorched, are le­gible enough: so sin and guilt in the Consciences of some wretched sinners, are never read by the common-light of the word; but when their Consci­ences are held close to the flames of Hell, and well scorched, then will they, nill they, their sins and guilt are made clearly legible and visible unto them, filling them with everlasting horror, with shame and confusion of face for ever: O the sad and doleful reckoning that sinners will make before that dread­full [Page 97]Tribunal and Judgment seat of Je­sus Christ for words onely (to pass by thoughts and actions) then Conscience, throughly awaken'd, and terrified, will be forced to speak, and speak out, ac­cusing poor lost sinners; Imprimis, for idle words, multitudes, multitudes, even innumerable; Item, for lying, scoffing, slandering, defaming words against the Saints of the most high God; Item, for Cursing, Swearing, yea blasphemous words against the most High God him­self, taking his Name in vaine, all the day long; and each of these by hundreds, thousands, yea possibly mil­lions; O, What will the total sum amount unto! tremble sinner, tremble to imagine. To Close up this, we read in the parable of Dives and La­zarus, Luk. 16.24. That the rich man in Hell complains particularly and es­pecially of his Tongue, how that was tormented in the flame. An an­cient Writer gives this reason, his Tongue was that member which most sinned, and therefore that had the shar­pest torment. Thus we see how the bad words of wicked men will be re­menbred [Page 98]and repeated to their shame and anguish at the last day; and no question the good words of the righ­teous shall not be forgotten, They shall be had in everlasting remembrance, Psal. 112.6. and their words also, as the Prophet testifieth, Mal. 3.16. They that feared the Lord spake often one to ano­ther, and a book of remembrance was written with him: God booked down every word they said; O what great en­couragement should this give to all that fear God, to be much in speaking of God, and for God, to and with one ano­ther. What, shall the great and glorious, good and gracious Lord God Almigh­ty, vouchsafe to write down every good word which droppeth from us, and shall not our lips drop apace, and that as the Hony-comb, the swee­test words imaginable, tending to the glory of God, and good of men? did we indeed believe this one truth, O how would it set all our Tongues a going? how would every one strive, who should talke most, and speak fastest? vying as it were, and contending which of us should have the most words in [Page 99]Christs book at the day of his appea­rance. Its unbelief friends, it's unbe­lief, which makes us so Tongue-tied, tieth up the strings both of hearts and Tongues. Let's get, yea the Lord give us more faith, and then we shall be more talkative, in a good sense, and to good purpose; and so God will be more ho­noured, and our neighburs edified; we and they shall have more heights of grace here, and weights of glory here­after. I will Close up this argument with Johns Vision, Rev. 20.12. I saw the dead, saith he, small and great, stand before God: and the books were opened: and another book was opened, which is the book of life, and the dead were judg­ed out of those things, which were written in the books, according to their works. Alluding, I suppose, to the manner of judiciarie proceedings by Judges, who have depositions upon record. Judge according to the Laws of the Land, and matters of fact, cleared to them by alle­gations and proofs: this still remem­bring, God needeth none of these re­cords or books, but condescending to our capacities, he is pleased to speak [Page 100]of himself after the manner of men. What the books are that shall be ope­ned, is not fully agreed upon; some think, the Books of the Old and New Testament, wherein God hath prescri­bed what was to be done by men, and what not to be done; and that because the Apostle saith, Rom. 2.16. In that day, when God shall judge the secrets of men by Jesus Christ, according to my Gos­pel. Others, by the books, understand the Consciences of men, which shall then be fully opened, and the secrets of all hearts be revealed: so that none shall be able to complain of injury done him, or injustice in God. Because every mans Conscience shall excuse or accuse, absolve or condemn him, and give him clear and full information, whether he did indeed, or did not be­lieve in Jesus Christ, Faith in Jesus Christ being the only condition of the New-Covenant, Mar. 16.16. He that believeth shall be saved, he that belie­veth not shall he damned. To preach this, is to preach the Gospel. Which of these two Books shall be opened, I dare not determine; why not both, Scriptures, [Page 101]and Consciences? but theres' mention of another book to be opened, which is expresly called, The Booke of Life: to wit, in which God from Eternity hath written the names of those who shall be saved by Jesus Christ, which is fre­quently spoken of in the Revelations: Rev. 3.5.13.8. chap. 17.8. Not that God needs or hath a Book; it would be simplicity and blasphemy, to fancy it; but it is so expressed after the manner of men, to shew the certain­ty of Predestination, immutability of Election, and the Infallibility of the Salvation of Gods Elect. But I forget what I have in hand. Can we ratio­nally immagine, that when the book of Conscience is opened, words will not he as legible as works? yea not on­ly works, and words, but thoughts also, and every secret thing, whether it be good, or whether it be evil: wherein Scripture is so express, Eccl. 12.14. 2 Cor. 5.10. O let us remember and lay to heart, that at the last day, it will be known to all the world what good Commu­nication the Saints have had, and what bad the sinners; it's matter of Consola­tion to the one, but of Terror to the [Page 102]others: Let us all fear and tremble be­fore this great and glorious Lord our God, who taketh most exact notice of every word we speak, and will, no que­stion, call us to an account for what good or hurt we have done by our words and communications, as well as by our works and actions; let this be as a bitt orbridle in out mouths to curb and restraine us from vaine and sinful language, and yet be as a spur in our sides to put on, quicken, and mend out pace in holy, heavenly, and Christian Conference.

I have been much larger than I in­tended, yet I would well hope not too large, in arguing for the advance and increase of Christian Conference amongst such as profess Christianitie. Let my closing Argument be drawn from the vulgar example, Lust Arg. vul­gar pra­ctice. and popular practice of the men of this World, in their seve­ral ways and imployments, how they manage and promote their affairs by discoursing and conferring together. The Merchants on the Exchange, how do their Tongues run by Sea and Land, to the Indies, East and West; to both [Page 103]the Poles, North and South; yea, all the world over, where any thing is to be got by trade and merchandize: and shall not Christians, who, if Christians in­deed, are wise Merchants, speak freely and rejoycingly of the goodly Pearls which they have bought; Mat. 13.45, 46. and of that Pearl of great price (Jesus Christ) which they have have found (through grace and mercie) and of their spiritual merchan­dize, better than that of Gold and Sil­ver? shall your Heirs to Nobles and Princes, talke, and love to talke, of what is theirs in reversion, of Earle­domes, Dukedomes, Crowns, and King­domes? and shall not Christians dis­course, and love to discourse, of what is theirs in reversion, of Crowns of Glo­ry, of that heavenly Kingdome? how they bring Children, are heirs of God, and joint heirs with Jesus Christ, Rom. 8.17. and of their inheritance, incorrup­tible, and undefiled, and that fadeth not away, reserved in heaven for them, 1 Pet. 1.4. This is to have our Conversation in heaven, Phil. 3.20. For heavenly Com­munication is usually a fruit of heaven­ly Meditations and affections; and the [Page 104]language of Canaan (if not forced and hypocritical) is a Comfortable evidence of our interest in that Celestial Canaan, and heavenly Jerusalem, which is a­bove. Again, shall Countrymen, in a strange place, delight to be speaking of their native soile, their Fathers house, the good Company and Society there? 1 Pet. 2.21. and shall not believers, who are strangers and Pilgrims here, delight to be speaking of Heaven, willingly and readily, with a kind of supernatu­ral naturalness, as being their native Country, because born from above, Joh. 3.3. Heaven born, delight to be speaking of their Fathers house, where are many mansions, Joh. 14.2. and of that sweet, invaluable sweet society of Saints and Angels, yea of Jesus Christ himself, which they shall then and there enjoy, and that for ever? we know fellow-travellers love to be talking of their way, making that sure, that they are right, Jer. 50.4, 5. and shall not Christi­ans (who are journying together with their faces Zion-ward, Joh. 14.6. going, though pos­sibly, weeping as they go) talke of Christ, the way, Heb. 12.14. and holi­ness, [Page 105]without which no man shall see the Lord, 2 Cor. 13.5. Make Christ sure, that they are in Christ, and Christ in them; making their Callings and Elections sure, giving all diligence thereunto? 2 Pet. 1.10. Surely it is all the reason in the World, that they should be much in thinking, and much in speaking of such high, such holy and happy things as these are: None is ignorant, how good Yeomen, Farmers, and Husbandmen, when they meet at Markets, or Faires, at home, or in the Fields, delight to dis­course it about grounds good or bad, the best seed, seedmen, and seedtime, about weeding their Corne in due time, casting out the Cockel and darnel, bur­ning the twich; and when harvest comes, O how they work it with both hands, and their Tongues are going as fast as their hands, in talking, laughing, whistling, and singing, and when it is harvest home with them, O what shou­tings and acclamations, what hooping and hollowings, so loud and shrill, as that the Hills and Dales ring again, and Eccho it unto them! and to make up the Solemnities of their joy, the Horns [Page 106]are winded, trumpets sounded, yea the fidlers also are sometimes playing, with boyes and girles dancing: And when harvest is come home, the grain hou­sed, then the same husbandmen will be talking as fast as ever, touching their threshing, fanning, sifting, and so forth: and their skill and wisedome in mana­ging these their affairs, is the gift of God: as the Prophet plainly and fully acknowledgeth, speaking of the Plow­mans plowing all day; Isa. 28.24, 25, 26, 27, 28, 29. his Casting abroad the fitches, and scattering the Cummin; his ordering the wheat, the barley, and rie in their places, saith, his God doth instruct him to discretion. Againe, how the fitches are beaten out with a staff, and the Cummin with a rod. How bread Corne is bruised. He Concludes, This also cometh forth from the Lord of Hosts, which is wonderfull in Counsel, and ex­cellent in working. And to make way for this ioyfull harvest, husbandmen speak often of plowing, and that soon enough, and deep enough, though in the cold winter season: much, very much, if not too much of the Countrye mans discourse is harping upon these strings: [Page 107]and shall not the generation of belie­vers, who themselves are Gods husbandry, 1 Cor. 3.9. Mat. 13.4, 5, 7, 8, 19, 20, 21, 22, 23. be much in talking (they cannot be well too much) about those several grounds, the highway, the stony and thorny ground, the good ground also, mentioned by Christ in the parable, with the interpre­tation thereof.

And how the Word of God, in the plainness and power of it, is the good, the best seed, faithful Ministers, such and such, are good seeds men, this life, and therein youth especially when Consci­ences are stirred by the good motions of the holy Spirit, is the time, the onely seed time with us? and withall shall not believers speak often one to another about cutting down, and plucking up by the roots, the Cockel, and the dar­nel, the weeds, and the twich, errors in judgement, unbeliefe, spiritual pride, earthly minededness, and all disorderly passions and affections, consuming and destroying them by that spirit of judg­ment and of burning? And though the Christians harvest, their full harvest, come not till that last and great day, when all the elect, their souls and bo­dies [Page 108]being reunited, (as shocks of Corne fully ripe) shall be gathered into those everlasting barnes, and be housed in glory; yet shall the husbandman all the year long rejoyce and solace himself in the hopes of a rich Crop when the har­vest comes: and shall not believers all their life time, rejoyce in the hopes of the glory of God? Rom. 5.2. Isa. 9.3. and their joy be as the joy of harvest? yea, their joy be unspeakable, and full of glory? and in order to all this, shall not believers in their Chri­stian Conference together, much and seriously mind each other to look to it, that the plough of legal Convictions, Compunctions, and Humiliations, hath gone deep enough in their hearts, brea­king up their fallow ground, that they sowe not among thornes? Jer. 4.3. Certainly all the reason imaginable, excites the peo­ple of God to such kind of discour­ses as these are. Again, we see how all men who are dealers in the world, will be talking how the market goeth, what good commodities in one kind, or in another, they can buy, and upon what easie rates; and shall not believers speak freely, and frequently, among them­selves, [Page 109](rejoycing therein, and giving glory to God onely) what good penny worths, they make, (if I may so express it) how they have the choicest and the rarest commodities to be had, and that upon the lowest terms? Isa. 55.12. Rev. 3.18. Waters, to cool and cleanse them; Wine, to glad and chear up their spirits; milk, to nourish them; bread, to strengthen their hearts, yea and Eye-salve, that they may see; Gold, that they may be rich; and white raiment, that they may be clothed, to wit, Christ and his Spirit, grace and glory, and all this, (more than which is not to be had) without price, and without monies. It is but ask, and have; but take by believing, and its all yours; surely such bargains as these, are worth the having, the thinking of, and speaking of, with the highest ex­ultations, and with all possible trium­phing of spirits whatsoever. Yet far­ther, shall Scholars, when they meet, dis­course it, concerning the famous Schools they were bred in? shall their Tongues run nimbly whiles speaking of Arts and Sciences, of Logick, or Philosophy, or of Divinity, dogmatical, or polemical, yea [Page 110]in all manner of humane learning, whe­ther Grammatical or Academical! And shall not Christians, when they meet, tell one another how they were all trained up in one School (it's the best, Ma. 4.38. a none­such) the School of Christ, how they were, and still are his disciples, his Scho­lars, how Christ is their Master, hath taught them to fear God, Eccl. 12. Ro. 10.3. Eph. 1.2. and keep his Commandments; to denie their own righ­teousness, and to establish the righte­ousness of God in Christ, hath taught them those hard lessons of Faith, and repentance, of loving their enemies; so that they know how to want, and how to abound; how to be emptie, and how to be full, Mat. 5 44. Act. 5.31. yea, how to live, and how to die: In a word, That they can do all things through Christ strengthening the, Phil. 4.11, 12, 13.

Once more, shall Lawyers talk much of their Cases, and trials, and why not Christians be putting of Cases of Con­sciences, and of the trials of their faith, in times of temptations, persecutions, and defertions; when the very trial of their faith is more precious than of Gold that perisheth? 1 Pet. 1. Shall Physitians and Chy­rurgions [Page 111]with their Patients, be conti­nually talking of what wonderful Cures have been wrought by them, or upon them; I saith one, was even wasted and worne even to nothing but skin and bone, by pining sickness, and a long lin­gering Consumption, but such a Doctor cured cured me, and I am now full and fleshy, strong and hearty: And I, saith another, was troubled with sore Eyes, had almost quite lost my sight, but such an Oculist healest me: and I, saith a third, was grievously vexed and tor­mented with the stone for so many years together, Oh the grinding pains of the stone, how have they held me as upon the rack for weeks or months to­gether; but such a Chirurgion cut me, fetched it away, so bigge, so ragged; and now I am at ease, and as well as ever; and what? shall not the generation of believers speak much and often of Christ their great Phesicion, what strang, yea, miraculous Cures he hath wrought in them, for and upon them, how they were in their unregenerations pining away for and in their iniquities; Eze. 24.23. a spiri­tual Consumption upon their soules, be­ing [Page 112]hereditarie, from their fore-Fathers even as far as Adam, yet Christ recove­red them, Hos. 14.4. healed their backslidings. How they were as to spiritual Eye-s [...]ht, not onely dim-sighted, but quite blind, yea born blind, Eph. 1.1, 5. but now they see; he an­nointed their Eyes, so that they see; yea are quick-sighted through grace in the things of God; how they were born with a stone in their hearts, Rev. 3.18. worse than those in the back or bladder; but Christ hath graciously taken away that stony heart, Ezek. 36. and given a heart of flesh to them. Yea more than all this, Christi­ans can and do tell one another, how they were born Lepers, over-run with a noisome leprosie of sin from head to foot; how that no sooner were they born, but legions of Devils got posses­sion of them (so many beloved lusts, as bad, or worse than so many Devils) and how they were still born dead, quite dead in Trespasses and Sins; but now through the riches of Grace in Christ, the Lepers are cleansed, the Devils are cast out, and the dead are quickned and raised to the life of grace and glory. Eph. 2.1. To hasten, shall Souldiers, [Page 113]old Souldiers love to be talking of what battels they have been in, what sharp Conflicts and hot disputes they have had with such and such ene­mies, what victories obtained, what spoils they have divided, what joyful triumphs they have solemnized? and shall not Old Disciples, yea, all experien­ced believers, who are the good souldiers of Jesus Christ, discourse, and love to discourse, what spiritual combats they have had, with the Devil, the world, and the flesh, the corruption of their own hearts, their unbelief, pride, passions, covetousness; how they have conflicted with ungodly men, their Cruel mockings, and persecutions, yea how they have gotten the victory, have overcome the world by their faith; ( Heb. 11.36. Gal. 4.29. Joh. 5.4.) what spoils they are inriched with, what answers to prayers, what mortifying of such and such Corruptions, what emi­nent growth in grace, how faith hath been marvellously strengthen'd, love in­flamed, zeal fired, longing after commu­nion with God heightened, and the like; [Page 114]and all this, because they fought under such a Captain, who puts spirit and life into all marching under his banners, even Jesus Christ the Captain of their Salvation, yea, the Lord of Hosts him­self, mighty in battel? Heb. 2.10. Jer. 50.34. Again, shall wrestlers and racers speak much of their strength and swift­ness? And why not believers of their wrestling, not against flesh and blood, only, but against principalities, and powers, Eph. (6.12.) and of their running with pa­tience the race set before them? He. 12.1. and how, they can do all things, through Christ which strengtheneth them? shall wise men be speaking, Phil. 4.13. Je. 9.23, 24. yea glorying in their wis­dome, mighty men glorying in their might, and rich men in their riches, which is their sin and their shame? and shall not the Saints of the most high God, each glory in this, that he understandeth, and knoweth me, saith the Lord, which glo­rying is their duty, and honour also? yea, Gal. 6.14. glory in the Cross of our Lord Jesus Christ, by whom, or whereby, the world is Crucified unto them, and they unto the world? shall men addicted to recrea­tions, who devote themselves to hunting [Page 115]and hawking, fishing and fowling, speak much of what delight and contentment they find therein; one praising his pack of Hounds, for being well mouthed, hunting close and round, as in a ring; another commending his hawk for mounting high, as an Eagle, even to the Skies, and when the fowle ariseth, for falling and shooting down upon the prey, like a thunder bolt out of the Cloudes, and so forth? Then surely the generation of believers have more cause to speak one to another, and that (not with a carnal and sensual delight, as men in their sports and recreations but) with a spiritual and heavenly cheari­ness, of what contentment and satis­faction they have found in God, de­lighting themselves in the Lord their God? David speaks to all his fellow Saints, Ps. 66.16. Come and hear all ye that fear God, and I will declare what he hath done for my soul, to wit, how he hath heard my prayers, quickned me when dull and dead, raised me up when I was brought very low, delivered me from the hands of all mine enemies, and from the Hands of Saul, Psal. 18. the Title: [Page 116]He giveth us his judgment plainly, A day in thy Courts, O God, is better then a thousand: and backs it with the choice he made; I had rather be a door-keeper in the house of my God, then to dwell in the tents of wickedness, Ps. 84.10. Talk with men, called of God ac­cording to his purpose, who in their youth poured out their soules to vani­ties, to all manner of sports and pa­stimes, and they will ingeniously confess, that they find more sweetness and hearts solace in one hours communion with God in secret prayer, in one day of hu­miliation, or thanksgiving, in hea­ring a good Sermon, or in being parta­kers of the Lords Supper, and so sitting with the King at his Table, (Can. 1.12.) then they did in all their youthfull games and recreations all their dayes. To conclude, shall the worst of men, the cheating gamester, the swinish drunkard, the beastly adulterer, be so bold as to talke, and that in a jolly boasting way, of their false Dice, and coggings, of their drinking down such and such, laying them under the Table, of their defiling Women or Maidens, satisfying [Page 117]their lust to the full with them, all glo­rying in their shame? Phil. 3.19. and shall not Christians in their Conference speak freely with joy and thanksgi­vings (ascribing all the glory to the Lord their God) of their diligence and faithfulness in their lawful callings, of their Temperance and Chastity; yea farther, how their hearts have bin rai­sed up and ravished with holy Medita­tions, and heavenly ejaculations; how their spirits are got above the world, whilst in the world; how their fellow­ship is with the Father and with his Son Jesus Christ, through the Spirit, 1 Joh. 1.3. How the Father and the Son love them, make their abode with them, and mani­fest themselves unto their soules, Joh. 21.23. How Jesus Christ is pleased Can. 1.2. to kiss them with the kisses of his mouth, day by day? O Friends, what I say, are not bare words, and notions, but things and realities, and glorying herein is good, for it is glorying in the Lord. But I fear my fancy and pen run too fast and too far in this argument, possibly to the tiring of some faint and feeble readers: Therefore in a word, know, [Page 118]the Devil drives a great and mighty, though an ungodly and accursed. Trade in the Tongues of Sinners; they speak often one to another, corrupting, poi­soning, and debauching each other, and how unwearied are they in this drudge­ry, advancing and promoting to their uttermost the Kingdome of darkness, and of the Devil, as they are going to­ward Hell together: and shall not our God, and Father, and our dear Redee­mer Jesus Christ, carry on an holy and blessed Trade, (if I may so phrase it) in the mouths and lips of his Saints and Servants, his sons and daughters, to the convincing and converting of sinners, if possible; or at the least, to the rendring them more inexcusable in that great and terrible day of the Lord; and to the edifying, strengthening, and com­forting one another, speaking much of God, and for God, even with all their might striving and labouring to inlarge the Kingdome of Christ in grace here, and so in glory hereafter. Whilst we are Travellers here below in our pre­sent pilgrimage, to be very busie, active, and toyling, as it were, in the work of [Page 119]the Lord, will doubtless be upon our account to our safety, comfort, and ho­nour, in that happy day of our Lords appearance, Awake, awake, O my glory, Psal. 57.8. Let each real Saint say, Let us therefore arise and be doing, and the Lord will be with us and prosper us, 1 Chr. 22.16.

Having proposed several arguments enforcing the necessity and usefulness of Christian Conference, I proceed to lay down som [...] directions, for the bet­ter performance of that great and weighty duty; which may fall under two heads, either habitual preparation for, or actual execution in the dis­charge of that duty.

Habitual preparati­on.Touching our habitual preparation for this spiritual service, let me com­mend to all,

1. Heart puritie. Heart puritie, full of God, and good, which will fill the mouth with discourse of God and good, For out of the abundance of the heart the mouth spea­keth, Mat. 12.34, 35. As the fountain is to the stream, such is the heart to lan­guage; both good, or both bad: And [Page 120]our present state being mixed and im­perfect, the purer the fountain is, the more Christal are the streams flowing from it. But for the making up this heart purity there is requisite.

1. By Blood. Our being washed white in the blood of Jesus Christ, Rev. 1.5. Nothing washeth white indeed, but bloud; and no bloud, but the bloud of the Lamb, Rev. 7.14. not Tears, though peniten­tial Tears, and rivers of these Tears; for all our Tears, when all is done, even themselves need washing. The justifi­cation of our persons by the graci­ous imputation of the righteousness of Christ, and by faith received, is the prime and grand requisit; pride and vain glory may squeeze good words out of the mouths of persons, unjusti­fied, unsanctified, strangers, meer stran­gers to regeneration, (they lisping and stammering, shuffling and bungling at it), but holy language never floweth freely and sweetly indeed, till Christ dwelleth in the heart by faith. That Tree of life, whose fruit is for meat, and leaves for the healing of the Nations, makes, and alone makes fountains and [Page 121]streams, hearts and language, sweet and wholsome, which else would be bitter and brackish, yea noisome and poiso­nous. Heb. 9.13, 14. The Apostle argues from the less to the greater, from the Law to the Gospel; if the bloud of bulls &c. How much more &c.

2. By the Spirit. Washed also in the waters of the Sanctuary, by the holy spirit of Sanctifi­cation, infusing and implanting gracious qualities and habits into the Soul, fit­ting it to utter speech gracious, and such as may minister grace to the hea­rers; and that from such principles as these.

1. Faith. An habit and principle of faith, eying God & eying duty; I believed (saith holy David, Psal. 116.10.) therefore have I spo­ken. Prayer is faith speaking to God; and holy Language, is saith speaking to men; faith herein eyeing the com­mand of God, is obedient and doth dutie, and eyeing promises of blessings thereunto annexed, is heartened and takes incouragement.

2. Love. Love to God, to our neighbours, and to our selves, that Gods glory may be advanced, our neighbours spiritual [Page 122]good promoted, and our own inward peace preserved, by a Conscientious discharge of this dutie. The truth is, (to speak plain English) that even for­ward professors themselves being too miserably Tongue-tied as to Christian Conference, argueth, that there is but little true love to God, to our neigh­bours, or our selves, to be found in us. Paul had another frame of spirit, more lively, more communicative, Rom. 1.11, 12. He longeth to see the Romans, that he might impart to them some spiritual gift, to the end that they might be establi­shed, that he might be comforted toge­ther with them, by a mutual faith. And this is certain, his way of im­parting to them, was not in preaching to them onely, but in conferring and discoursing with them also, for their establishment, his comfort and theirs, and the glory of God in all. Knowledg puffeth up, but charity edifieth, 1 Cor. 8.1. Puffeth up, as a bladder with wind: Charitie edifieth, or buildeth up others, as an house or Temple for God.

3. Fear. There is required an holy fear, and awe of God upon our spirits, They that feared the Lord (saith the Prophet Mal. 3.16.) spake often one to another, &c. and therefore they spake often one to another, because they feared the Lord. And the reason is cleare, and plain: all who fear God, know that he is offended by sinful silence, as well as by sinful language. Omissions are destructive as well as Commissions, and negatives as positives. The servant that hid his Talent, is punished with a vengeance, Mat. 25.30. Cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth. Not only that evil servant which smote his fellow ser­vants, did eat and drink with the drunken; when the Lord came, was cut in sunder, and had his portion appointed with hypocrites where is weeping & gnash­of teeth? Mat. 24.48, 49, 50, 51. The same dreadful doom and dismal ven­geance falls on both; the idle servant, and the wicked. Silence or speech, if sinful, are both accursed.

4. Mu­sing. A musing, meditabundous spirit, much fits and disposeth us for holy Con­ference, [Page 124]They who are much in the thoughts of God are like to be much also in speaking of God, and for God; Mal. 3.16. They that thought on his name spake often one to another. David tells us Psal. 39.3. My heart was hot within me, while I was musing the fire burned; then spake I with my Tongue. Be it he spake in Prayer to God, as his next words import, verse 3. Lord make me to know my end, &c. It holds also in holy Con­ference, words for God; though to men. A full vessel must have vent: and an heart full of holy meditations, will vent it self in holy communications with men, and in holy ejaculations, prayers, and praises to God.

5. De­lighting in God. A delighting our selves in God, his word, works, and wayes, would dispose us to a more warme and frequent spea­king of God, his word, works, and wayes. Naturally men love, and take occasion to be speaking of such things as they are much delighted in. Holy David who said Ps. 119.24. Thy Testi­monies are my delight, said also, vers. 72. My Tongue shall speak of thy words. And again when he had said, I will speak of [Page 125]thy Testimonies before Kings, and will not be ashamed, ver. 46. he adds his incite­ment thereto, I will delight in thy Com­mandments which I have loved.

6. Wis­dom. Wisdome is a great requisite, for the well ordering of the Tongue; to know the time to speak, and the time to keep silence, Eccl. 3.71. The vertuous woman openeth her mouth with wisdome. And the man that refraineth his lips is wise also, Prov. 31.26. Prov. 10.19. Wisdome keepeth the door of the lips, openeth and shuts them in due season; It's the Wisdome of the Magistrate which guides a tumultuous people: the wisdome of the Pilot, which steers the ship tost with winds and billows; and it is wisdome in believers, which ruleth Tongues, as tumultuous and tur­bulent as winds and waves, or as an heady multitude: It is an unruly evill, saith the Apostle, James 3.8.

7. Cou­rage. And lastly, he that will order his Tongue well, and his discourse aright, had need be one of great courage and resolution; for many and great discou­ragements will arise from within and from without, to stop the course of [Page 126]Christian Conference: David is a re­solved man, Psalm. 39.1. I will take heed to my wayes that I offend not with my tongue. I will keep my mouth with a bridle, (Orig. A bridle or muzzel for my mouth.) And Job is so resolved a man, Job. 27.24. as that he binds him­self by an oath, as God liveth, my lips shall not speak wickedness, nor my tongue utter deceit. The Tongue is as the bow, words as the arrows, (it's Scripture language) courage and re­solution are as the armes which bend and draw the bow; wisdome as the eye, which levels and layes the arrow right: both together shoot near, or hit the mark and white, in Christian Con­ference.

A second preparative direction for the well managing of Christian Con­ference, Direct. A forme of sound words. is, to get and hold fast a form of sound words in faith and love, which is in Christ Jesus, 2 Tim. 1.13. Faith and love, that is, what is to be believed, and done, and so takes in the whole systeme and body of Divinity. If this would be, and was a good help to Timothy, for the carrying on of [Page 127]the work of his Ministery, then surely, it is greatly usefull for private believers in the maintaining of Christian Con­ference, in the places and companies in­to which providence casts them. For knowledge guides the motions of our lips, as eyesight doth the motions of our feet. A blind man must be lying, sit­ting, or standing still; if he will be go­ing, he soon stumbles, and falls. An igno­rant person must keep silence: if he will be talking, he soon trips and falters, and falls under disgrace and Contempt, in an understanding company. And these heads of divinity in order to Christian Conference, may be either,

General matter.1. General, which concernes all persons, in all places, and at all times. As, 1. Concerning God, his Titles, Names, Attributes, works of Creation and Providence. Or 2. Concerning sin, its heinous nature, how it and no­thing else is abominable to God, and destructive to man. Or 3. touching death, how all must die, none know­eth how soon. Or 4. concerning Christ, the great and glorious work of redemp­tion, wrought by him; his ability, and [Page 128]willingnesse to save every poor lost sinner, who cometh to him for life; how little we are sensible of our want of Christ, or of the worth of Christ, how little Christ is prized by us, or beloved of us, or believed in, or longed after by us, or of that absolute indispensable necessitie there is of our getting union with him, or else of our unavoidable mi­sery, and that for ever. 5. As also con­cerning hell, the pains and torments of the damned, endless, easeless, and reme­dyless; and touching also the joyes of Heaven, and happiness there, such as eye hath not seen, eare hath not heard, nor hath it enter'd into the heart of man to conceive, 1 Cor. 14.9. and these too for ever and ever: And withall concer­ning doomsday, that dreadful day, when that trumpet shall sound, that lowd shrill voice be heard all the world over, Arise ye dead, and come to judgment; when the earth and the Seas shall give up their dead, and all shall stand naked before that righteous Judg, the Lord Jesus Christ, out of whose mouth shall proceed those two last words, Mat. 25.34, 41. Come ye blessed, [Page 129]and go ye cursed, &c. and so Saints and sinners shall part for ever: The righte­ous, who are the blessed of the Father, inherit the kingdome prepared for them and go into life eternal: but sinners shall go into everlasting fire, prepared for the de­vil and his Angels. These particulars, an ancient Minister (now with God) laid down thus:

Add hereunto the vanitie of all Crea­ture excellencies, riches, pleasures, honors, beauties, wit, strength, nimble­ness of body, &c. as also buildings, fea­stings, wine, women, musick, or what ever any mistaken soul calls delecta­ble. Solomon, the wisest of Kings, got up (if I may so express my self) to the top of the mountain of all Created ex­cellencies; and seeing multitudes clam­bering & climbing up the hill after him, some for riches, some for pleasures, some for honours, &c. he beckons to [Page 130]them all, and cries aloud, down again, back again, back again, I have seen, and find all to be Vanitie of Vanities, Vani­tie of Vanities, Eccl. 1.3.

Especially let me commend to you two common Theams for the Subjects of your discourse; the sinfulness and mi­serie of man by nature; with the beau­ty and loveliness of Jesus Christ: for the bringing others under the due and deep convictions of sin in themselves, and of righteousness in Jesus Christ to be found, and in him onely; that so sin may be imbittered, self may be empti­ed of all it's own conceited righteous­ness, and Christ may be indeared, as the onely rock to build upon; and holi­ness embraced, as the way to happiness, and glory, Heb. 12.14. Deale with the sons and daughters of men, as the Spouse of Christ dealt with the daugh­ters of Jerusalem, My beloved is white and ruddy, the chiefest among ten thou­sand: his head is the most fine Gold, Can. 5.10 to 16. &c. and so goeth on in a larg and lively de­scription of Jesus Christ; and concludes, yea he is altogether lovely: this is my belo­ved, and this is my friend, O daughters [Page 131]of Jerusalem. Who knows but others thereby may be enamoured with Christ, and stir'd up to make enquiry after him, as the daughters of Jerusalem did; whose question presently it was, Whi­ther is thy beloved gone, O thou fairest among women, whither is he turned aside, that we may seek him with thee? Can. 6.1. An heart fill'd with sweet Meditations concerning Christ, and warm affections to Christ, will be breaking out in high commendations, and recommendati­ons of Christ to others also; witness David, who saith, Psal. 45.1. My heart is inditing of a good matter, and pre­sently adds, I speak of the things I have made touching the King; my tongue is the pen of a ready writer. [Is inditing] in the Original, toileth, or bubleth up, fry­eth, as in a frying pan, to wit, my heart studieth and prepareth, by warm and fervent meditation; alluding to the Min­cah, or meat-offering under the Law, made of fine Flour, and dressed in the Frying-pan [...] boyled in Oyl, and then presented to the Lord by the Priest, ( Lev. 2.5, 8, 9.) So the matter of Divine Meditation, is as the Mincah, the ob­lation [Page 132]boiled in the grace of the holy Spirit, as in Oile, so prepared, and pre­sented to the Lord by Christ our great High-Priest. Such should all our Holy Meditations and Communications be, the Spirit of God being as firelight in our heads, and heat in our hearts, would make our Tongues run as the Pens of ready writers, talking and discoursing of God, and of the great concernments of our soules and of eternity. Heads fill'd with the knowledg of God, his Christ, our Jesus, and hearts filled with Faith and affiance in Christ, and so with warm affections to Christ, would provoke us to speak freely and frequently to o­thers, imparting our spiritual experi­ences to them, carrying Christ to the Children of men, inviting and draw­ing others to Christ, exerting and put­ting out to our uttermost that strength of grace which we have by grace recei­ved, thus laying out our talents for our Masters use.

Special matter.2. And particularly, it is a good preparative for Christian Conference, to be well stockt and furnished with special matter of discourse, for special [Page 133]occasions, as to times and persons, and the condition of those with whom we do or may converse; If with young peo­ple, Young. wishing them to remember their Creator in the dayes of their youth, 2 Tim. 2.22. If with aged persons, Old. advising them to look to it, that their hoary heads be found in a way of righteousness, (Prov. 16.31.) and telling them, that a sinner, though of an hundred years is ac­cursed, (Isa. 65.20.) asking them, whi­they have found that promise made good to them and in them, how that they shall bear fruit in their old age, and shall be fat and flourishing, (Ps. 92.14, 15.) to wit, in knowledge, grace and holiness: If with afflicted ones, in any kind, Affli­cted. minding them how the time of being afflicted, is a time to be much in prayer, Jam. 5.13. Call upon me (saith the Lord) in a day of trouble, Psal. 50.15. Though we must pray continually, (1 Th. 5.17.) yet then in an especial manner; and repent also, as good King Heze­kiah did, in his sickness he prayed and wept sore, Isa. 38.2, 3. If with persons full of wisdome, and policy, Prospe­rous. mighty men for strength and souldiery, weal­thy [Page 134]thy men, full of Monies and Treasures, mind them of the Prophets advise and Counsel, Jer. 9.23, 24. Let not the wise man glory in his wisdome, neither the mighty man glory in his might; let not the rich man glory in his riches; but let him that gloryeth, glory in this, that he understandeth and knoweth me, that I am the Lord, which exerciseth loving kind­ness, judgment, and righteousnesse in the earth: for in these things I delight, saith, the Lord. Tell the strongest, sturdiest, and stoutest men you talk with, that as lustie as they are, a few fits of an ague may soon weaken them and bring them low enough; or that a Consumption, or any pining sickness, may bring them to be bare skin and bones, very Skeletons, or Anatomies; and to be sure in old age (if they live to it) The keepers of the house shall tremble, and the strong men shall bow themselves; and the hoary head will hang down: the grave must be their house, and their long home, and their fa­ces bound in secret: wish them to remem­ber the dayes of darkness, for they shall be many, Ec. 12.3, 5. Job. 17.13. Job 40.13. Eccl. 11.8. If you meet with rich men, [Page 135]Charge them to be rich in good works, Rich. and to honour God with their substance, and to make them friends of the Mammon of unrighteousness, 1 Tim. 6.17, 18. Pro. 3.9. Luk. 16.9. If with poor people, first re­lieve them, Poor. and then charge them not to steal, not to take the name of God in vain; to get poverty of spirit, and then they are blessed; to be rich in faith, and so heirs of the Kingdome, Prov. 30.9. Mat. 5.31. Jam. 2.5.

Here's a large field before me, but I'le run and hasten. If you discourse with Magistrates, Magi­strates. be their humble re­membrancer, that Gods great ends in his constitution of civil powers, are, that they should be a terror, not to good works, but to the evil, be able men, such as fear God, men of truth, hating covetousness, Rom. 13.3. Exo. 18.21. If with Mini­sters, advise them, Mini­sters. to take heed to them­selves, and to their Doctrine; continue in them, &c. to be examples to believers in word and conversation, 1 Tim. 4.12, 16. Tell them, they are, in a special manner, the salt of the earth, (Mat. 5.13.) to season the places wherein, and the persons a­mong whom they live, with soundness [Page 136]of Doctrine, and integritie of life and conversation; your Doctrine giving the people the Rule, and your lives the ex­ample: but if the salt hath lost it's savour, it's good for nothing, no not for the dung­hill, Luk. 14.34, 35. It's true, not alone of Scandalous Ministers, but of Apostate Christians and backsliding professors. If you discourse with married persons, husbands and wives, Mar­ried. Luk. 1.6. advise them to be as Zacharie and Elizabeth, both righteous before God, walking in all the commande­ments and ordinances of the Lord, blame­less: and in particular, the husband to love his wife, even as himself, and the wife to see that she reverence her husband, Eph. 5.33. Ʋn­married. If with unmarried ones, counsel them, to care for the things of the Lord, how they may please the Lord, 1 Co. 7.32. but if they think good to marry, let them marry, onely in the Lord, vers. 34, 39. If you meet with parents, Pa­rents. advise them, to bring up their Children in the nurture, and admonition of the Lord, Eph. 6.4. To bring them up, that is naturall; birds and beasts bring up their young: In the nurture, keeping them in awe and order, that's moral; men as men, being ratio­nall [Page 137]and prudent do it: in the admo­nition of the Lord, that's Christian and spiritual. If with Children, enjoyn them, to obey their Parents in the Lord, for this is right, Eph. 6.11. Chil­dren. And to prevent their stubborness and disobedience, mind them of that terrible comminati­on, The eye that mocketh at his Father, and despiseth to obey his Mother, the ra­vens of the vally shall pick it out, and the young Eagles shall eat it. And how that under the Law, Deut. 21.18, 19, 20, 21. The stubborn and rebellious son which would not obey the voice of his father, or the voice of his mother, was to be stoned to death. If you discourse with governors of Families, Masters or Mistresses, mind them, Go­vernors of Fami­lies. how they must give unto their ser­vants that which is just and equall, know­ing that they also have a Master in Heaven, Col. 4.1. And how they must look to it, that their men-servants and maid-ser­vants (as well as themselves and their Children) sanctifie the Sabbath, accor­ding to the Fourth Commandment, not suffering them to idle it, or to wander abroad vainly upon the Lords day. Ser­vants. If you have occasion to deal with servants, [Page 138]Charge them, to obey their Masters in all things, not with eye-service, as men plea­sers, but in singleness of heart, fearing God. Not answering againe, not purloining, shewing all fidelitie, Col. 3.22. Tit. 2.9, 10. Yet again, 15. Igno­rance. if you meet with them that are ignorant, tell them, That the soul be without knowledge is not good; and the high aggravation of the gross ig­norance of many, is, that they are wil­lingly ignorant, neither know, nor de­sire, or care to know the things of God, Prov. 19.2. 2 Pet. 3.5. If with men of knowledg, 16. Know­ing. caution them to beware least their knowledg puffeth them up; but ra­ther being acted and managed by and with Charitie, that it edifie, being laid out for the good of others; and their lips being the lips of the righteous, let them feed many by Christian Conference and holy communication with others, 1 Cor. 8. 1. Prov. 10.21.

I might be very large and volumi­nous herein; but to close up this di­rection; be still furnished to speak to any persons whatsoever, of such points as are of universal concernment, as tou­ching regeneration; the absolute, indis­pensable [Page 139]necessity of it to salvation: as also touching our having a saving inte­rest in Jesus Christ. Christ told Nicodemus in plain terms, ( Joh. 3.3, 5.) That except a man be born again, he cannot see the kingdome of God. And expresly (as to the necessity of union with Christ) He that hath the Son, hath everlasting life; and he that hath not the Son, shall not see life, but the wrath of God abideth on him, vers. 36.

A third preparative direction, Dire­ction. for the promoting of Christian Conference, in all places and companies where we come, is to begin at home each Chri­stian setting it up and keeping it up in his own house and Family, that so wife, Children, and servants, may gain an ha­bit of good and savoury discourse, to be acted and exercised when you or they go abroad; as children, mannerly, or rude and unmannerly at home, use so to carry themselves abroad also: and such talk and discourse as is used at home by husbands and wives, Parents and Children, Masters and Servants, is like to be their language abroad also. The Lord by Moses gives his peremp­tory [Page 140]command, as to good discourse in families, These words which I command thee this day, shall be in thy heart; and thou shalt talk of them, when thou sittest in thy house, and in thy lying down, and rising up, Deut. 6.6, 7. Such was wise King Solo­mons practice, which gave occasion to Sheba Queen of the South in her Prince­ly visit to him, to say unto him, Happy are these thy servants, which stand conti­nually before thee, and that hear thy wis­dome, &c. Custome is another nature: use legs, and have legs: use memory, and have memory: use good discourse, and you will have good discourse. I have seen Children, boyes and girles, had to neighbour houses, upon occasion of feasting, visits, or the like; and when their parents call upon them for man­ners, saying, sirra, where's your hat, and your leg, and girle; where's your Cursy? but no hat off, no leg or Cursy made, why? not used to it at home. So when we come into Christian Company, and we provoke our selves to carry on good discourse, and say, Awake my glory, Answer is given, no, sleep at home, must sleep abroad also. Acts frequent beget [Page 141]habits acquired, and strengthen infused. A dexterity in the managing of Chri­stian Confernece aright, as to matter, manner, principles, and ends, is I pre­sume, an infused habit, a special gift of God. Isa. 50.4. The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary. [Given me,] that is, me the Pro­phet in his measure; or rather, given me, is meant of Christ, on whom the Spirit is poured without measure, yet so as that every believer hath his proportion of the Spirit, and so of this gift and habit of Christian Conference to be used, and so improved and strengthen, by a fre­quent and vigorous acting of it for the glory of God, and the good of our selves and others, with whom we have occasion to converse. Let it be one of thy Christian exercises, to act and strengthen this habit, day by day, in this language and communication.

A fourth preparative direction may be repentance and humiliation for our great failing in our great neglect of so great a duty as Christian Conference is. Humi­liation. We spend little of our time and [Page 142]strength in this duty, to wit, in such di­scourse as hath a proper and direct ten­dency, to the conversion or edificati­on of the hearers; we are much, if not too much upon this talk, what newes a­broad? speaking of persons, this body, or that, magnifying some too high, vi­lifying and depressing others too low; possibly erring in a way of flattery on the one hand, or of envy and hatred on the other; blameworthy in both.

A fifth Direction I would give, Note: 5 Prayer. is, the pouring out a prayer to God in faith and love every morning, that he would guide thy discourse all the day long. It was Davids prayer, Ps. 141.3. Set a watch O Lord before my Mouth, keep the door of my lips: And again, Ps. 51.15. O Lord open thou my lips, and my mouth shall shew forth thy praise; and that thou mayst pray in faith, plead the promise, The Tongue of the dumb shall sing, Isa. 35.6. fulfilled in the Gospel Corporally and Spiritually: Christ made, and still makes the dumb to speak, and that to his, and his Father's glory: when they brought a dumb man to Christ, possessed of a Devil, Christ cast out the [Page 143]Devil, and the dumb spake, &c. Mat. 9.32, 33. Then the promise was made good in the very letter of it: and in the spirit of it also, when the Children in the Temple cried, saying, Hosanna to the Son of David, Mat. 21.15, 16. and so fulfil'd that prediction in Psal. 8.2. Out of the mouth of babes and sucklings thou hast perfected praises. Go to God in Christ, and say, what though a kind of dumb Devil possesseth me; thou canst, and do thou cast him out. What though I be but a babe in Christ, and a suckling in grace, yet thou canst, and O do thou, out of the mouth of a babe and suckling, as I am, ordaine strength. Pray in faith, fervency and constancy, and who know­eth, but the gracious Lord thy God may loose and unty thy Tongue, and create the fruits, even of thy lips, peace, peace, for his own glory, the good of others, and thy comfort here and for ever: And in thy discourse let holy se­cret ejaculations be frequent and fer­vent also.

A sixth Direction, is to be much in praises, 6. In prai­ses. (which also will make prayer more successful) having found by sweet [Page 144]experience, Optimum rogandi genus est gratia agere. that God doth enable thee sometimes to let fall some good words, in obedience to his Commandment, eyeing his glory, and the good of the hearers, telling them what God hath done for thy soul, Ps. 66.16. Be sure to offer up to God the Calves of thy lips, a sacri­fice of praises on that behalf. In the evening look back on the day past, and say, what have my words bin this day; if vain and idle, be humbled, and lye low before the Lord; if at all gracious and savoury, lift up thy heart to God in praises, giving him all the glory. Thus farr concerning our habitual preparati­ons for Christian Conference. Now tou­ching actual execution, when we are in company, take these following directi­ons, which may fall under two heads; Negative directions, and positive.

1. Negatives to be cautioned against and carefully avoided.

1. As to the outward man, that the body be not distempered, and so indis­posed for so spiritual a piece of service as Christian Conference is, as by intem­perance, or excess in eating and drink­ing, which hath a spice of gluttony or [Page 145]drunkenness in it, when it unfits for du­ty, or this duty among the rest. Meats and drinks immoderately taken in, fill the head with fumes and vapors, and in­cline to sleep rather then discourse: if the mouth take in too much, the tongue is likely to send out too little, as to Con­ference heavenly and spiritual. The bo­dy is to soul as the instrument to the Musician: let the Musician be never so skilful, yet if the instrument be out of tune, there's like to be but little melo­dy. Though the head be full of good notions, clear and strong, the heart sto­red with grace and good affections, yet a disordered body marrs the musick of holy discourse and Conference.

2. In­ward man 1. Pa­ssion. As to the inward man.

1. Beware of irregular passions, di­sturbances in the affections, the lower part of the soul of man. To instance only in anger, griefe, and fear. Anger dispo­seth a man to speak too much, and grief too little; and fear, not to speak at all, or else in an abrupt and broken manner. I remember, in university dis­putations, if the opponent could put the respondent, or the respondent the [Page 146]opponent into a flame of anger, or into a damp of pannick fear, he would soon non-plus and gravel the Antagonist. It's much so in Conference, though a­bout matters of Religion: violent passi­ons obstruct and impede the understan­ding faculty, in its clear and distinct actions and operations. Passions when boiled up to an undue heat and height, do no more befriend the intellect in it's reasonings and argumentations, then foggs, mists, and clouds, do the Sun in its shinings; not at all, they obscure and much darken the Sun and so doth passi­on reason.

2. Pride. Beware of Pride, high, overhigh thoughts and conceits of our selves, our sufficiency and ability. 1. Pride usu­ally is a great ingrosser, takes up all the time and all the talk, as if he were the only Rabby, the Teacher, Master, all the rest fit only to be hearers and his Dis­ciples; inverting or perverting the words of the Apostle, who bids us be swift to hear, slow to speak; Jam. 1.19. The proud man is slow to hear, swift to speak. 2. Pride is a deceiver, speaking beside the condition, or above the Ca­pacity [Page 147]of the Company; The reason is, because the proud man is a self-seeker, carried and acted by a principle of vain-glory and ostentation; and there­fore speaks what he apprehends him­self best able to speak, as what he hath lately heard, or read, though imperti­nent as to his present auditory, or so sublime as to matter and language in School-distinctions and metaphysical no­tions and speculations, as that the Com­pany know not what he sayth, or where­of he affirmeth. An evil found among some publick Preachers sometimes, who though they speak English, preach (as it were) in an unknown Tongue, much above the Capacities of the people, who go away fill'd with admiration or the mans parts and gifts, though no­thing at all benefited, as to edification or salvation: yet wit and eloquence is good, even in Conference, provided it be without vain affection, be clearly to be understood, be disswasive from evil, and perswasive unto good.

3. In re­ference to the whole man. In reference to the whole man. Beware of losing time, precious time; whilst you be in company, not trifling [Page 148]or squandring it away in sinful silence, or in vain and worldly talk, much less in sinful and corrupt Communication; the least minute of time being too good to be spent in idle words, not tending at all to the glory of God, or to the spi­ritual advantage of our selves or others. A Heathen by the light of Nature could say, Solius temporis sacra a­varitia. that of time alone there's a sacred covetousness. And the Apostle, by the light of the Spirit, saith, that the redemp­tion of time, is a considerable part of our Christian wisdome: walk circum­spectly, Eph. 5.15, 18. not as fools, but as wise, how so? he adds, redeeming the time &c. re­demption of time is laudable, yea ne­cessary, for self-examination, soul hu­miliation, secret prayer, reading and searching the Scriptures, meditation when alone, and for good discourse when we are with others.

2. For positive directions, take them then, 1. Com­mon di­scourse.

1. Common discourse may be introdu­ctory to special and spiritual; and inter­jectory, cast in by the by, as sauce to meat. For instance, it's lawful, & in some cases a duty to discourse of things na­tural, [Page 149]as of diet, physick, medicines for the preserving or restoring of health and strength in our selves or others, to discourse of things civil, and moral, buying, selling, manuring of Land, plow­ing, sowing, family concernments, pub­lick affairs of Nations; and even this di­scourse may be in a sence spirituall, in regard of principle and ends, when it's done with an eye to Gods commands; receiving directions for the ordering and guiding of affairs with discretion, one property of a man fearing God, Ps. 112.1, 5. And to discourse touching the stateof Zion at home or abroad, is not only lawful, but an high and holy duty, pro­vided we doe not discourse it barely as Newes; for so it leaves us, as it found us; but to provoke us to suitable affections of rejoycing with the sons and daughters of Zion when they rejoyce, and wee­ping with them when they weep, and to excite us to such holy duties, as the pre­sent providence calls for at our hands; as good Nehemiah asked Hanani, Neh. 1.2, 3. and the men of Judah, concerning the Jews lost in the captivity, and concerning Jerusalem; and hearing that they were in great [Page 150]affliction and reproach, and how the wall of Jerusalem was broken down, and the gates thereof burnt with fire, O how deeply was he affected therewith, how did he lay it to heart: when I heard these words, I sat down and wept, & mourned certain dayes, and fasted and prayed be­fore the God of Heaven, vers. 4. His pray­er is upon record, vers. 5. to the end of the Chapter. And withal; when the Lord turneth again the Captivity of Zion, we are like unto them that dream, our mouth is filled with laughter, and our tongue with singing, Psal. 126.1, 2, 3, 4. Such Sympa­thizing frames are sweet and honoura­ble.

Mirth and Cheer­fulness.2. Mirth and pleasantness of speech, by way of cheariness and recreation, is not only lawful, but expedient by way of introduction, or of interjection, cast in now and then, being as sauce to the meat that so more solid and serious di­scourse may go down more easily, and it may be more profitable also. And now I am accidently (as it were) fallen upon this Theame, give me leave to speak something concerning this kind of talk; though it be a digression, and [Page 151]should be somewhat a large digression; yet by the blessing of God, it may be for his glory, and the spiritual good of rea­ders, or hearers; which I desire may run in three streams, 1. Shewing the law­fulness of mirth and pleasantness of speech, and in some cases a dutie. 2. Touching the usefulness and expe­diency of it in some cases. Thirdly Cauti­ons to prevent miscarriages therein, which are soon and easily run into; a merry heart being like a boyling pot, which if not well eyed, and looked to, will quickly sieth over. 1. As concer­ning the lawfulness of mirth and merry discourse, even to laughter, methinks its evincible upon these accounts.

Natu­ral Fa­culty.1. God and Nature hath given man a faculty of risibility, as a property di­stinguishing him specifically from other Greatures, and surely not in vain, but this Facultie may be acted and exerci­sed; and Solomon tells us, that there is a time to laugh, as well, as a time to weep, Eccl. 3.4. And if mirth and laughter be lawful, then chearful discourse is lawful also, as being a natural means, exciting thereunto, or rather part thereof.

2. It's highly commended at least, Com­mended. if not commanded also by the wisest of Kings, acted and guided by the inspi­ration of God, who tells us, that there is nothing better for a man, then that he should eat and drink, and that he should make his soul enjoy good in his labour; This also I saw, that it was from the hand of God, Eccl. 2.24. chap. 3.13, 22. chap. 5.18. chap. 8.15. He oft strikes and harps upon this meery string. When he saith there is nothing better &c. he speaketh not absolutely and simply, for the love and favour of God in Christ, the fear of God seasoning our hearts, is far bet­ter; yea, the assurance of the accepta­tion of our persons and services is better also, as being the ground and occasion of our mirth and merriment; as he ex­presseth it, Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works, Eccl. 9.7. The root is better in the fruit, the cause in the effect; To know our ac­ceptance with God in all our natural and civil mirth and merriment, though it be also honest and lawful. So that when he saith nothing is better, he speaks [Page 153]comparatively, that riches, houses, lands are good, but the comfortable injoy­ment of them is better, using them to the glory of God, to the chearing up and refreshing our selves and others, doing good with them, and rejoycing in God in the liberal, yet sober use of them. And to be sure, the Spirit of God in Solomon had no mind by these ex­pressions to patronize Epicurisme, sen­suality, gluttony, drunkenness; though some wanton prophane wits may stu­dy to wrest such a carnal liberty from them; which to do hath in it a spice of blasphemy.

3. It's commanded also; Com­manded. and it is not only lawful, but a duty: Be glad in the Lord, and rejoyce ye righteous, and shout for joy all ye that are upright in heart, Psal. 32.11. [Shouting] is laughing in in its elevation and triumph. But why? Because He that trusteth in the Lord; mercy shall compass him about, vers. 10. It's commanded by the Apo­stle, Rejoyce in the Lord alwayes, and again I say rejoyce, Phil. 4.4. Rejoyce ever­more, 1 Thes. 5.16. You'le say, this joy is spiritual; Yea, that is it I'de have, as [Page 154]best becoming the gravity and sanctity of Christians. Joy in the heart, holy, and heavenly, venting it self by a light­some countenance, by chearful discourse, and singing also a duty much neglect­ed, scarce any more inforced, four times in a verse, Sing praises to God, sing prai­ses: sing praises unto our king, sing praises, Psal. 47.6. and civil mirth, if regular, helps rather then hinders spiritual, of which by and by.

4. It's promised, Promi­sed. and duties are cou­ched in promises: what God promises we shall be, or do, is our duty to be and doe, They shall praise the Lord that seek him: your heart shall live for ever, Psal. 22.26. [Shall live] or be lively, chearful, comfortable; as when Jacob heard that Joseph was alive, the spirit of Jacob revived, Gen. 45.27. To the same purpose, The humble shall see this and be glad, your heart shall live that seek God, Psal. 69.32. As at the down-fall of Gods and his Churches enemies; so upon Doegs ruin, it's promised, That the righteous shall see and fear, and laugh at him, Lo, this is the man; that made not God his strength, Psal. 52.6, 7.

5. Practised by the best of Saints. Practi­sed. The man after Gods own heart was the sweet singer of Israel. He's upon a merry pin, but an holy, a pin in the Sanctuary: He cries out, Awake my glory, awake Psaltery and Harp; I my self will awake early, Ps. 57.8. or, I'le awake the morn, be up before it, and fit it up, Ains­worth. especially when it goes well with Zion; The Book of Esther is a book of Provi­dence, of amazing Providence: Esther is made Queen, is spirited for the work with zeal and wisedome, Mordecai is advanced, Haman is hanged, the Jewes are delivered, and by them their ene­mies destroyed; and what joy and re­joycing is thereupon? Their Purims in­stituted, dayes of feasting and joy, and of sending portions one to another, and gifts to the poor, Est. 9.20, 21, 23. Like to them, this was the temper of the Chur­ches of God, when the Jewes returned out of the Babilonish Captivity; Ps. 12.12. When the Lord turned again the Captivity of Zion, we were like to them that dream; then was our mouth filled with laugh­ter, and our tongue with singing, &c. I might tell you how that before all [Page 156]this, when Pharaoh and his host were drowned in the Red sea, Exo. 19.1. Moses and all Israel sung a sweet song unto the Lord, &c. and how after all this when Antichrist, that great Pharisaical of Rome shall be destroyed, the Saints will have a merry time of it; when the harps of them are in their hands, and the Song of Moses▪ and of the Lamb in their mouths, Rev. 15.2, 3.

I confess the joy and rejoycing com­manded, promised, and practised, was, for the main, spiritual, heavenly, and su­pernatural, yet not exclusive of mirth natural and civil, for there was feasting: The Jewes had joy, Est. 8.17. Neh. 8.10. and gladness, a feast and a good day, and in their feasts, did eat the fat, and drink the sweet. And let me adde this, that even civil mirth, well ordered and regulated, is a good natural preparative for rejoycing in a more sublime and holy manner: And the reason is, because of the Spirits which are in men, natural, animal, and vital spirits, ingendred in the Livers, heads and hearts of men, which being kept up lively and agil by civil mirth, are as wings to the Souls even of Saints, in their sublimer, higher, and nobler [Page 157]operations; And herein I may appeal to the experience of the choicest ser­vants of God, who find when their spirits are down and low, an indispositi­on in them thereby for holy duties. The disciples themselves, when they should have been watching and praying, Je­sus Christ found them sleeping for sorrow. But when our Spirits are up, lively, Luk. 22.45. and cheary, they dispose for duty, and our heads and hearts, as wheels oyled, move more nimbly.

2. As for the usefulness and expedi­ency of mirth and lightsomness (I say not levity) of spirit, Ʋse­ful. 1. Preser­vation of the bo­dies health. It's not only ser­viceable to the soul, in its gracious act­ings, and operations, (as I said before) but to the body also, for the preserva­tion of health and strength, vigor and activity, by the multiplying and refi­ning of spirits in us: A merry heart ma­keth a cheerful countenance. It doth good indeed to the whole body; Prov. 15.13. but the good it doth, appears and shewes it self especially in the Countenance, as being made thereby more amiable and lovely, the eye more lively and sharp-slighted, the Cheeks more ruddy, [Page 158]the bloud more pure, and sparkling. Though the countenance onely is men­tioned, yet the whole body is to be understood, as receiving good by the hearts cheeriness; for though the soul and body differ in substance, as spirit and flesh, yet God having joyn'd them together in so close a union, (as to the making up of one person) they mutu­ally sympathize each with other, a sickly body makes a sad heart, and a wounded spirit makes a crasie bodie; and I think the body is less able to bear the souls burdens, then the soul is the bo­dys. To return to what is in hand, that [a merry heart, countenance] appears by the example of Esau (none of the best) whose heart being gladded by the pre­sent sent by Jacob, when they met, his countenance was so cheerful that Jacob said, Gen. 33.10. I have seen thy face, as though I had seen the face of God. And by Daniel, and his associates (none of the worst) who though they did eat pulse onely, and had nothing but water to drink, yet their countenances were fair and fat, ( Deut. 12.15.) Why, they had merry hearts, quiet consciences in their breasts [Page 159]and bosomes, arising from their recon­ciliation and peace with God. It's not choice meats and drinks, much less painting or dawbing with vermilions, but a good conscience that makes a merry heart, and so a cheerful counte­nance. To the same purpose, vers. 15. He that is of a merry heart, hath a conti­nual feast. By [a merry heart] he means not carnal mirth and jollity, in eating, drinking, singing, musick, dancing this he elsewhere calls madness; but the merry heart he commendeth, is a good conscience sprinkled with the bloud of Christ; his righteousness being impu­ted to us for our justification; and so ha­ving peace with God, Ecc. 2.2. and peace of Conscience: which the Apostle expres­seth by a pure heart, a good conscience, and faith unfained, 1 Tim. 1.5. Once ag [...]e the wise King tells us, That a merry [...] doth good like a medicine, Prov. 17.22. and that because chea [...]ness of spirit helps Nature's operations with its food and Physick, whereas sadness and hea­viness of heart hinders both. I'le close up this with a true story. I was once in company at dinner (where kindred and [Page 160]friends were met; and among the rest, one (a learned and godly man) was very merry in telling Tales, breaking jests, harmless and inoffensive; Yet I was somewhat troubled to see and hear it, and in some heat break out, and asked him, saying, Sir, I pray what is the mea­ning of those words of the Apostle, Let your communication be that which is good to the use of edifying? Eph. 4.29. to which he answered me to this purpose; we have bodies to edifie as well as soules, and harmless mirth doth good to both; and so it doth, if it be well and wisely or­dered.

Ho­nour to Religion.2. This cheariness of spirit in Com­pany hath its usefulness in reference to others, even those without, who are strangers to the work of grace, and w [...]es of Christianity; and are apt to [...] up prejudices against the people of God, as a morose and sour people; and that the life they lead is but an un­comfortable life, full of melancholy; and they verily think, that when any set their faces this way, Zion-ward, that they never have a merry day after, but live mopishly and disconsolately all their [Page 161]dayes: Now the harmless mirth and merriment in the communications and conversations of Christians, is a practi­call and reall confutation of this mi­stake, and so is a removing of that stum­bling block in their way, and withall a fair invitation, and allurement of them to come in, and to ingage in a stricter and higher profession of Saintship, when they are eye and eare-witnesses of its consistency with all possible civil mirth and merriment, which is lawfull and commendable. Instance. Let me back this from my own experience. I knew a Lawyer of good parts and practice, who being naturally of a lepid and chearful spirit, and possest with hard thoughts touching Religion in the strictness of it, and exactness therein, as necessita­ting the professors thereof to lay quite aside that kind of mirth which he was addicted to, was thereby kept off from ingaging himself in any forward­ness in Christianity; but afterwards ob­serving the carriage of some Ministers of note and eminency for piety and Mi­nisterial abilities, how pleasant they were, how facetious in their dis­course [Page 162](yet still keeping within the bounds which God in his Word had set them) he changed his opinion, em­braced the Societie of the Saints, wal­ked with them in the wayes of God, and died, I believe, a true servant of God, and of his Christ our Jesus, and that he is now in glory: To strengthen this argument, The mirth of a Christi­an life, by Zac. Bo­gan prin­ted at Ox­ford 1653. I'le commend to the reading a little Treatise, made by a learned ho­ly man, whom I knew both in his life and death.

3. This cheariness of spirit, hath this commendable vertue in it, that it puts a shine and lustre upon duties, and offe­red of love performed to men, Alustre upon du­ties. (and that in the eyes both of God and man) God loveth a cheerful giver, 2 Cor. 9.7. and man also, and a cheerful lender to, cheerfulness in a child or servants obe­dience, O how lovely is it! Its so also between husbands and wives, those offi­ces of love they discharge each to o­ther, with readiness and chearfulness, what a beauty doth it add thereunto? But on the contrary, when these or the like services are performed, but unwil­lingly and by constraint, with a sad look, [Page 163]and a lowring countenance, they are render'd ingrateful and unacceptable. Whats a feast, if no mirth there? good looks and language are one of the best dishes at the Table.

Having spoken concerning the law­fulness, and usefulness of civil mirth; I proceed to lay down some cautions, Cauti­ons. to prevent disorders and irregularities therein.

Ʋnsea­sonable.1. As to the timing of mirth, it must be seasonable; when Zion weeps and bleeds, for the sons and daughters of Zi­on to be upon a merry pin, (I speak of common civil mirth) especially if with constancy, and some heights therein, is [...]s unseasonable, as snow in harvest, an high and heinous provocation: When [...]he Lord calls to weeping and mourning, and if in that day, behold joy and glad­ness, and eating flesh, and drinking wine; and surely, saith the Lord of hosts, this ini­ [...]uitie shall not be purged from you till [...]ou dye, Is. 22.12.13, 14. True, When the [...]ord turnes againe the Captivity of Zion, [...]hen let our mouthes be fill'd with laugh­ [...]er, and our tongues with singing, Psal. 26.1, 2. But when the Jewes are in [Page 164]Captivity, then by the rivers of Babylon we sat down and wept, we hanged our harps upon the willows in the midst there­of, Psal. 137▪ 1, 2. And yet by the way, let me insert this, that spiritual mirth and rejoycing in the Lord, is alwayes a dutie, and in the worst of times, to be performed by the generation of belie­vers, Phil. 4.4. Hab. 3.17, 18. Eccl. 10.19. A feast is made for laughter, saith the Preacher; but at a funeral, sighing and mourning is more seasonable; especially on a day set apart professedly for so­lemn humiliation, even civil mirth seems abominably unseasonable. Let me add also, on the Lords day, the Christian Sabbath, our common civil mirth may well be spared, the doing our own wayes the finding our own pleasures, the spea­king our own words, Isa. 58.13. Being under a special inhibition; whereby the word [own] we understand not, wayes pleasures, or words in themselves sin­ful (for such are unlawful at all times but such as are lawful on other dayes but on the Lords day unlawfull, as con­cerning worldly imployments and re­creations. Its true, it is a duty to call the [Page 165]Sabbath a delight; but the more spiritu­ [...] and heavenly our joy and rejoy­ [...]ings are, the more in the Lord, the [...]ore agreeable with the day of the [...]ord: to the advancing of which holy [...]irth, there is by divine appointment [...] Psalme for the Sabbath day, Ps. 92.

Immea­surable. Voluptato commen­dat rarior usus.2. Civil mirth must not be immea­surable, excessive, and without measure. The commendation of all our Civil [...]leasures, are the sparing use of them. To be alwayes in a merry vain, jesting and laughing, is a swerving from the gravity and sanctity of Christianity: [...]leasantness of speech should not be [...]sed as meat to feed the company with [...]ests; (frollick frothy jokes are but windy, not overwholsome,) they may be indeed, as sauce to meat, to quicken [...]ppetites unto more solid and wholsome discourse, or to fit our spirits for high­er duties; facetious speech is to a sober mind, as whetting a sithe is to mowing; too much whetting, turns the edg of the Sithe, and unfits it for service; he who is alwayes whetting, is an idle mow­er, or rather mowes not at all; and he that is alwayes jesting, may go for a [Page 166]vain person, or a vile one rather.

Not with the sins of others.1. Not sporting our selves, making our selves or others merry with our own sins, or the sins of others; such a man is one of Solomons fools, It is sport to a fool to do mischief, Prov. 10.23 And again, Fools make a mock at si [...] Prov. 14.9. That is, obdurate, and har­dened sinners, having their Conscience seared, and being past all sense of good­ness, take a kind of complacency and delight, as in the acts of sinning, so in their talking of it, and making them­selves and others merrie with it after­ward. Then to set men, or Children o [...] fighting, and to rejoyce in seeing them beat and hurt each other; then wit [...] many youngsters, never so merry a feas [...] as where there is stoln venison, rabbet hens, or other provision, To whom stol [...] waters are sweet, and bread eaten in se­cret is pleasant, Prov. 9.17. as some quorish, and therein theevish servant [...] though they have good food allowe [...] them, and enough of it; yet get som [...] dainties in a corner, how pleasantly [...] they go down! or as adulterers, an [...] adulteresses, their secret uncleannesses [Page 167]are the stollen waters and bread in secret, which the Spirit chiefly aimeth at, as the Context sheweth: Its sad to hear how some men will in a jocular way, boast how many women and maidens they have defiled, and how often. So that woful generation of men, who are migh­ty to drink wine; and men of strength to mingle strong drink, Isa. 5.27. How they'l merrily among their pot compa­nions vaunt and brag it, that so many quarts they took off at a sitting; laid such a man asleep, drunk another dead down, laid him under the Table, and glory in their shame. So the Gamesters, the Jewel of their mirth is many a time, their cheating such and such an one who played with them, how they fetched him over for so many pounds, it may be hundreds; so the malicious persons of a vindictive spirit; how is it mirth and musick to them to boast how they have made even with such or such an one, and hope they have given him his own, and shall not die in his debt. I might inlarge in this too copious a subject, but in brief, all this kind of mirth is madness, and indeed monstrous, [Page 168]for men to rejoyce in that for which they ought to mourn; to laugh at that till their sides ake, and their eyes water, for which they should rather grieve till their hearts ake, and rivers of Tears flow from their eyes, as did Davids and Jeremiahs, Those choice servants of the most high God, Psal. 119.136. Jer. 9.1, 2, 3.

4. Not Scripture or matters of Reli­gion. Not the Scriptures, or matters of Re­ligion. Jesting in Scripture phrases, and the language of the Holy Ghost, as Po­litian the Heathen, and Julian the Apo­state, it's a Character of profaness in any, and in such as profess Christianity, of profaneness with an accent of high ag­gravation, and carrieth also much of danger with it; if it be ill jesting with edged tools, then surely with the Word of God, which is the sword of the Spirit, and sharper than any two edged sword, Eph. 6.17. Heb. 4.12. Kings and Princes do not take it well from their subjects, that they should scoff at, or sport them­selves with their Lawes, Acts, and Pro­clamations. The holy Scriptures they are Laws, Acts, and Proclamations of the great God, the King of Kings, and our [Page 169]making our selves or others merry, in a trifling, jesting, and sinfull way with them, will kindle and incense the wrath and fiery indignation of the highest Lord against us: and if not repented of, and quenched with the blood of Jesus Christ, will end in everlasting burnings in Hell, and misery for e­ver.

5. Not the Saints Not at the Saints and Servants of the most high God, calling them by way of scorn and derision, the holy Bre­thren and Sisters; and the Ministers of Christ, calling them Priests, Baal's Priests, Parsons, Sir Johns. Those ill bred children who mocked Elisha, saying, Go up, &c. had the sore curse of God be­fell them, 2 King. 2.23, 24. Job, a perfect and upright man, as the Lord himself testifies of him, he is a by-word among the children of fools, Job. 1.1. and Ch. 30.9. And holy David, that man after Gods own heart, he's the song of the drunkard, Psal. 69.12. And he complai­neth, Psal. 35.15, 16. The abjects gathered themselves together against me, they did tear me, and ceased not, with hypocritical [Page 170]mockers in feasts; they gnashed upon me with their teeth. It seems there was in their dayes, as it hath been in ours, some professed jesters, who were a kind of smell-feasts, who made it their work at feasts, to jest and scoff it, to make the company merry; and who is the man they sport with, upon whom do they set their wits on work, but David, the choicest Saint in his age? There hath been an usage with some of our No­bles formerly to keep Jesters (fools they call'd them, or made them ra­ther) to make them merry at meales, and in their mirth, the Jobs and Davids of that age must be their laughing stocks: and wise men abused, to make fools merry. Add to all this, your Stage-players, who in their Comedies, Interludes, Balls, have personated in a way of taunt and scorn, learned and godly Ministers in their habit, yea in prayer and preaching. But no more of this, least the age stink we live in, in the nostrils of our childrens children. If any such abomination be amongst us, Tell it not in Gath, &c. 2 Sam. 1.20. [Page 171]Let us rather say with Jeremy, O that my head were turn'd to waters, &c. And oh the patience and long-suffering of the Lord, the great mighty God, who doth not send some signal token of his wrath on such abominable wretches as these are, sending them packing out of the world with a vengeance.

Natural Infirmity6. Not the natural infirmities, or ca­lamitous conditions of others, to break jests upon, and insult over others, be­cause crook-shouldred, wry-necked, flat-nosed, wide-mouthed, dim-sighted, lame-legged, club-footed, or the like, carrieth barbarism and inhumanity in it. No, though thy enemy, Rejoyce not, (saith Solomon) when thy enemy falleth, and let not thine heart be glad when he stumbleth, lest the Lord see it, and it dis­please him, and he turn away his wrath from him, to wit, to be avenged on thee, Prov. 28.17, 18.

Not pro­phane or injurious7. Not prophane as to God, or injurious to our neighbour; profane in reference to God, when there is a light and jocu­lar using of any of his titles, names, or attributes, or of any part and portion [Page 172]of the Scriptures, which the proud and profane wits of men are too apt to make too bold with: But I have tou­ched upon this already. Nor may our merry discourse be injurious to men, in their bodies, soules, estates, names, or otherwise. If thy witty talk be obscene, wanton, or lascivious, that tends to the wronging of thy neighbours chastity, and therein both the soul and body of thy neighbour, and so is a breach of the sixth and ninth commandments of the Lord our God. If it be derogating from the credit and repute of thy neigh­bour, bitter and absurd, this is to wrong him in his good name, a breach of the ninth commandment; yea, a provo­king him to wrath and anger; yea, a dri­ving him into passions violent and un­ruly; yea, thy self also: and all for want of true love to thy self or neigh­bour. It's a common evil, tost to and fro of men, who love death, to be re­proaching, taunting, and girding at some in the company to please others; which usually carrieth with it defamation, and flatterie; defamation, to him they displease; flatterie, to him whom they [Page 173]strive to please; and humour, and great uncharitableness in thy self to both.

Not self-ended.8. Not self-ended, making mirth the end of mirth, as if happiness were placed in it, or the chief delight and comfort of life were to have a merry life of it: some such there are, who are never bet­ter in their own conceits then when they are in a frolick humour, laughing till their sides ake again, thinking the time is well passed away, when in such jollities: but Solomon, guided by the Spi­rit, hath past his censure long agoe; I said of laughter it is mad, and of mirth what doth it, Eccl. 2.2.

2. Posi­tive dire­ctions. Positive directions for the orde­ring of our civil mirth in company, of which I shall speak briefly, the rather because I have been large, if not too large in the negatives; and partly also, because negatives include at least by consequence positives, as positives nega­tives.

1. Well season'd. Our mirth in discourse must be well seasoned, not so much with wit, as with wisdome; not with levity, but gravity; not with ill will to any, but love to all; not rashly, and at random (as guided [Page 174]by the vaporing dictates of our wild un­ruly fancies) but well weighing circum­stances, of persons, of whom, and to whom we speak; of time when, and places where we speak, for the consi­deration of circumstances is some of the cornes or graines of salt which must season this recreational discourse also.

2. Wel-designed. It must be well designed, to right ends, such as these.

1. Honour of Religi­on. To render Christian profession most lovely, and desirable in the thoughts of worldly men, when they see it's con­sistency with mirth and cheariness, harmless, innocent, of which before.

2. Chea­riness of spirit. To exhilerate the spirits of our selves and others, when dull and hea­vie, that being made more quick and nimble, we may be the fresher and fit­ter for the duties we owe to God, or to men as men, or to Saints as Saints, as to our selves, in our callings, general or particular, whether as Christians, or as we stand in our several places and relations; Sampson who was one of the Lords Champions to fight his battels, and one of the Lords Saints and Ser­vants (his name's enrolled in the Cata­logue, [Page 175] Heb. 11.32. he hath his merry riddle, at a feast, to prevent and shut out possibly worse discourse, as also to mi­nister occasion of mirth to them by stir­ring up their wits, and busying their minds to find out the meaning of his riddle: that mirth which carries this design, the profit of our selves, or others, is lawful and laudable.

3. To make way for what is serious. To facilitate the passage for re­bukes, or advice, serious and weighty, which with some go down smoother in a merry word, then in plain and down­right language; so that cheariness of speech helps to gild over, and sweeten the bitter Pills of reproof and counsel, which are therein swallowed down, no stob made, but taken better in a jest, than in earnest; This way of dealing with others in ironical language, is fre­quent in the Scriptures of the old and new Testament, Solomon, Rejoyce O young man, &c. and since you are so wilful and heady, heed no advice that is gi­ven to you, go on, take your course, see what will come on it; But know, that for all these things, God will bring thee to judgment, Eccl. 11.9. Take one of many [Page 176]in the new Testament, Paul saw the Co­rinthians were a proud conceited peo­ple, though Christians, and good for the main, see how he taunts them, 1 Cor. 4.8. Now ye are full, now ye are rich, ye have reigned as Kings without us: and all in an holy loving ironie.

3. Atten­ded with affections. Our civil mirth, as it must be well seasoned, well designed, so also must it be well attended with suitable affecti­ons, and such Christian graces as the pre­sent occasion calls for. To instance in a few particulars.

1. Fear. There should be in our greatest and highest mirth an holy fear, and aw­full dread of God upon our spirits; merriment is a kind of boiling liquor, will soon run over, if not well watch­ed, and looked unto; we should rejoyce in the Lord, yet, with fear and trembling, Psal. 2.11. and when we express our inward joy by outward mirth, be it in feasting, and dayes of thanksgiving, yet still with fear and trembling. It is laid by the Apostle, and charged as a crime upon those seducing teachers, that they did feed themselves without fear, Jude 12. To feed without any [Page 177]fear of God, or reverence to the Church, the Saints, with whom they did eat all their Love Feasts, is Bezas note upon the place.

2. Sympa­thy. With Christian Sympathy, being duely sensible of, and deeply laying to heart the miseries of others, especially the distresses of Zion at home or a­broad, Amos 6.5, 6, 7. To chant it to the sound of the viol, and drink wine in bowles, but not to be grieved for the affli­ctions of Joseph, is a provocation, threat­ned and plagued with desolation, Therefore shall they go captive with the first that go Captive, &c.

3. Sorrow With godly sorrow, mourning for the sin, whilst we rebuke the sinner. Love to God, and our neighbours, and our selves will ingage us in both mour­ning and rebuking also; and without this, all our Civil mirth will end in hea­viness, Prov. 14.13.

Having laid down directions for the well managing of Christian Conference, in the actual exercise of it, and that both negatively and positively, let me adde

Dire­ction in Transiti­on.A third Direction; which is, by wit­ty, yet wise transitions, to pass and slip off from common discourse, into dis­courses more serious and spiritual. As,

1. From the words of others. of others. Our Lord Jesus Christ hath pattern'd and fairly copied this out to us by his own example, Joh. 4.6.15. He being weary sat down on Jacobs well; and presently a woman of Samaria coming out to draw water, Christ glides into a gracious dis­course with her about living water, the water of life, which he himself was. Again, having rebuked his Carnal hea­rers who followed him for the loaves sake, he passeth into a holy and large discourse touching the bread of life, which he himself was: so preaching the Gospel from place to place. So when Simon Peter was astonished at the draught of Fishes, Christ said to him, From henceforth thou shalt catch men, Luk. 5.9, 10. I might be very large herein: But why all this? surely for our imitation, that we might go and do likewise. When others are speaking of buying and selling, what good penny­worths [Page 179]they had, mind them of buying the truth, and not selling it; and of buy­ing wine and milk, Christ his Spirit, grace and glory, and that without price and without mony, (Isa. 55.1.) the best bar­gain that can possibly be made, and the best penniworth that Earth or Hea­ven it self affordeth. If the talk be what good news is stirring, put in, saying, the Gospel, the glad-tidings of Salvation by Jesus Christ, is the best newes which ever was told to or heard by mankind since the world was. If the stream of discourses run concerning great feasts that any have made, or been at, what fat Venison they had, what plenty of the best wines they drank of; turn the stream and speak of that royal Prince­ly feast made by the King of Kings▪ and that for all his subjects, by Christ for believers, A feast of fat things, full [...] marrow, of wine upon the lees well refined; Isa. 25.6. Math. 22.2, 10. When we hear others talking of fair houses, and stately buildings, let it draw out our dis­course concerning that building of God, that house not made with hands, eternal in the Heavens, 2. Cor. 5.1. If of the Citie [Page 180]rebuilding, (which work the Lord pro­sper) then speak of Abraham, how he (and all believers, the spiritual seed of Abraham) looked for a City which hath foundations, whose builder and maker is God, Heb. 11.10. If the discourse be tou­ching the vast estate and revenues, that such or such an one is possessed of, or heir apparent to, so many hundred or thousand pounds per annum; then de­clare how the poorest Saint outvies and outweighs the greatest Prince, King or Emperour, yea all of them laid together, for he is born to an inheritance incorruptible, undefiled, and that fadeth not away, reserved in Heaven for tihm, 1 Pet. 1.3, 4, 5. All worldly inheritances are corruptible, as the world it self is; but the inheritance of the Saints incor­ruptible, and abideth for ever: worldly [...]heritances are usually much defiled, both in the getting and keeping of them in ways sinful, when restitution is not made of what was ill gotten, when God is not honoured with their sub­stance, &c. either for the maintenance of an able Ministery, or for the relief of the poor, but rather spending their [Page 181]estate upon their lusts, pride, gluttony drunkenness, gaming, whoring, &c. but still the inheritance of the Saints is undefiled, both in the getting and keeping of it, by the purchase and me­diation of Jesus Christ; and the Saints using of it, which will be in the glori­fying of God with it, and for it for ever and ever: yet again, all worldly inhe­ritances fade away, but the inheritance of the Saints fades not away, as flowers do, or as the Laurels did with which the Victors in the Olympick games were crowned, which though green when put upon their heads, yet soon withered: but Heaven and glory will be fresh and flourishing, as at the first, so to Eternity. But I forget my self, am as in a wood or wilderness, where­in I may loose or tire my self and the Reader; the hints and intimations gi­ven for transitions, and passings from common discourse to spiritual and Chri­stian conference, being well nigh in as great variety, as the turnes and oc­currences of providence are; so that a gracious heart, somewhat fitted by na­tural ingenuity, but especially strength­ened, [Page 182]edged and sharpen'd by the Holy Spirit abiding in it, makes well nigh every story or tale told, every turne of Providence, or word spoken, to be as a bridge or boat to carry, or waft over, from discourse natural or moral, to what's supernatural, spiritual, and Heavenly: And why should we ima­gine that the Devil, and carnal hearts, should be more dextrous and active in the advancing of vain and sinful talk, then the Spirit of God, and believers hearts, are in the promoting and advan­cing of holy and Christian Conference? especially considering that greater and stronger is the spirit which is in us, and so for us Saints, then the spirit which is in the world, and so against us Saints, 1 John 4.4. God is stronger then the Devil.

2. From Provi­dence. Having touched upon Christian ingenuity, in turning common talke (though lawful) into spiritual, which might be more for the use of edifying; let me direct also to raise up good con­ference from the voice of God in pro­vidences, smiling or frowning provi­dences, be they personal, national; or [Page 183]oecomenical and Universal, such as con­cerne all mankind: as the wayes of God working in a tendency towards the fall of Babilon, or towards the rise of Zion, in the conversion of the Jewes, or the residue of the Gentiles yet in dark­ness worse then that of Egypt. Take a few instances, which may serve for those many hundreds which might be given.

1. Are great deliverances vouchsafed to, and bestowed upon us or others, from sore fits of sickness, from the Plague of pestilence, from dangerous falls, from perils by fire or water, from bonds of imprisonments, or from unrea­sonable and absurd men, or from ene­mies in any kind, full of malice and cru­elty; then let us provoke our selves and others to gratitude, with that holy man, What shall I render to the Lord for all his benefits towards me? Psal. 116.12. who made also a Psalm of praises, when he was delivered from the hand of all his enemies, and from the hand of Saul, Ps. 18. and excite our selves to answer those gracious ends which the Lord aimed at, in delivering of us; which was not to [Page 184]do abominations (Jer. 7.10.) but, that we being delivered out of the hands of our enemies, might serve him without fear, (to wit, a slavish fear) in holiness and righteousness before him all the dayes of our life, Luk. 1.74, 75. This is the use God expects we should make, not alone of that grand deliverance from the wrath to come, but of those lower and lesser deliverances we enjoy here.

2. Death of others. Again, when the newes comes, such or such an one is dead, or dying, the bell toles, or rings out for him, one it may be, young and strong, as likely to live possibly as any one you know; doth not now pale death, as it were take us by the hand, and lead us into a deep and due consideration of our lat­terends, which is our wisdome, (Deut. 32.29.) and withal, into a serious minding and reminding of our selves and others, of our mortality, how it is appointed unto men once to dye, and after that the Judg­ment, Heb. 9.27. as also of those two Eternities, a black eternity of woe and misery, which is the portion of sinners; and that white eternity of joy and glo­ry, which is the gift of God through [Page 185]Christ to all the righteous, who are by the bloud of Christ justified, and by the Spirit of Christ sanctified; and say each of us within our selves, when I die, (as die I must and that I know not how soon) whither will my soul go? to Heaven or Hell? and whereas I am now well, O where shall I be an hun­dred years hence, or a thousand years hence? where for ever and ever? and when Christ comes to judge the world in righteousness, shall I be found among the goates on the left hand, or among the sheep on the right hand of Jesus Christ? Shall I be under that sweet and joyful sentence, Come ye blessed, &c. or under that dolefull doome, Depart from me ye cursed, &c. Matth. 25.34, 41. It must be the one or the other, therefore let us all look to it.

3. Any smart afflictions If Providence frown upon us, or others, in smart and sore afflictions, near and dear relations, as husband, wife, father, mother, child, or friend, being taken away by death; sore di­seases, as the Stone, Gout, Dropsie, Con­sumptions, or the like; or suppose mole­stations in estates by oppression; and [Page 186]injustice from the men of the world; or defamations, by lies, slanders, and cruel mockings, blotting and blasting our names and reputations; [...]ea, what if it comes to imprisonment, banishment, or any cutting evil whatsoever? such Providences cry aloud to us, and bid us cry and call upon others. Let pati­ence have her perfect work, Jam. 1.4. Let us search and try our wayes, and turn again to the Lord: let us lift up our heart with our hands unto God in the Heavens, Lam. 3.40, 41. Let us get and keep that middle golden frame of spirit, despise not, (or as the word imports, do not little) the chastening of the Lord, neither faint, when thou art rebuked of him, Heb. 12.5. Let us not so much desire the rod may be laid aside, as that it may bud and blossome, that so God may have his ends, his gracious ends upon us, which are for our profit, that we might be partakers of his holiness, vers. 10. Better the rod should lie on still in mercy, then be laid aside in wrath and displeasure; let not the bitter cup go out of thy hand; 'till thou hast found the Sugar in the bottome, to be sure it lies there, [Page 187]because it's a Cup in a Fathers hand. 'Twas an holy mans saying, Sanctified afflictions are spiritual promotions.

It were easie to be very large and co­pious upon this subject; not a woman delivered of a Child, but it prompts to a discourse of regeneration, and being born again, and of Christ, That Child which to us is born, that Son which to us is given, Isa. 9.6. 1665 1666 whose name is called wonderful Counseller, &c. We cannot call to mind that dreadful Plague of Pestilence one year, and the dismal burning of the Ci­ty, the next; our Childrens Children, and after Ages cannot rehearse those black and horrid stories, but that they must needs suggest to us and to gene­rations to come, how heinous and how abominable a thing sin is, which in­censeth the wrath of God, (who is the God of patience. Rom. 15.5. whose name is by himself proclaimed to be, the Lord, the Lord God gracious and merciful, slow to anger, Exod. 34.6. Neh. 1.6.) so high­ly, as to pour out his fury like fire, yea in fire to the laying wast of Englands Me­tropolis in three or four days, and so to putting God, yea forcing God, as it [Page 188]were, upon his strange work, which he so unwillingly is ingaged in. I would well hope, that whilst England, is Eng­land, the Histories and Chronicles re­lating these signal tokens of Gods fierce indignation, will have a benigne influ­ence (by the blessing of God) upon our posterity to the worlds end; that they may hear and fear, and do no more such wickedness, as we have done, Deut. 13.11.

Stran­gers meet.. Again 4ly, Strangers meeting upon the high-way or else where, might and should discourse it; how all, even the best of men, Gods own Children, are and have confessed themselves to be but strangers and pilgrims here; and therefore, as strangers and pilgrims we ought to abstain from fleshly lusts, which war against the soul, 1 Pet. 2.11. Or, when we ask others, or others ask us, the way to such or such a place, why may not a question be put touching the way to heaven and happiness, how Christ is the way purchased for belie­vers; and how, in thankfulness to God for Christ, and the benefits we have by Christ, we should walk in; yea, run the way of his Commandements, as holy [Page 189] David resolved to do, Ps. 119.32. Yet againe.

5. When people marry, Mar­riages. and matches are made, possibly with some of the re­lations, and you are guests also at the wedding feast; surely it would not be unbecoming Christians to be thinking and speaking of the happy condition of such as are betrothed to Jesus Christ (as all believers are) and that for ever, in righteousness, in judgment, in loving kindness and mercies, Hos. 2.19, 20. And as John was commanded to write, Bles­sed are they which are called to the mar­riage supper of the Lamb, Rev. 19.9. As also the sad and dolefull estate of all who being invited to the wedding feast, (as all are who live under the sound of the Gospel,) Come not, but desire to be excused, make light of it, go their wayes, one to his farme, another to his merchandize, Matt. 22.5. or if they come, yet have not on the wedding gar­ment, (are not clothed with the righte­ousness of Christ, and graces of the spi­rit) The Gentile hypocrite is that man, to whom the King, when he came to see his guests, said, Friend, how earnest thou [Page 190]in hither, not having a wedding garment, vers. 11, 12. Both these fall and lie un­der an heavie doom, and dreadful ven­geance. The slighters who came not to the feast, probably the unbelieving Jews, with them the King was wroth, and he sent forth his armies and destroyed those murderers, and burnt up their Ci­ty. This execution was done speedily by the Romans destroying Jerusalem, firing and demolishing the Temple and the City, and there was a dismal slaughter of eleven millions of men, De belle Judaico. women, and Children, as Josephus reports. And for the man that came to the feast, he made some Christian profession, but had not the wedding garment, which is the false unsound Professour, the Gentile hypocrite, the King deales or will deal severely with him also, the man was speechless, or muzzled, not having a word to say for himself why he should not be condemned, vers. 12. but the King hath something to say to him, which might make his heart to ake and tremble, vers. 13. Then said the King to the servants, to wit, the holy Angels, mi­nistring spirits, bind him hand and foot, [Page 191]that is, make him sure, as they use to do condemned persons, he is disabled to sight for himself, or by flight to make escape, being bound hand and foot, take him away: O that's a cutting word, if when an angry Father sayeth, con­cerning a froward child, take it away; away with it, the Child screams and roars, it's worse to it then the rod or whipping. If when the Judge upon the Bench, having passed his sentence of death against a Malefactor, saith, Take him Jaylor, away with him to Prison, and from thence to the place of execu­tion; if these words be as swords and daggers piercing the hearts of the con­demned; O then how terrible and dreadful beyond all expression or ima­gination, must it needs be, when Christ the righteous Judge shall turne and cashire sinners for ever out of his gra­tious presence, never to see the face of God, never to be with the Lord; this punishment of loss, privative torment, is not the least piec [...] of the misery of the damned; and to compleat their woe and horror, it follows, Cast him into ut­ter, or outer darkness, Joh. 3.19. They [Page 192]loved darkness rather then light, the darkness of gross and wilful ignorance; know not, nor care to know the things of God, but are willingly ignorant, saying unto God, Depart from us; we desire not the knowledge of thy wayes, 2 Pet. 3.5. Job. 21.14. Eph. 5.11. And love the deeds of darkness; therefore the Lord justly casts them into dark­ness, and they shall be filled with dark­ness: as they who cutting the bloody Tyrants head, threw it into a pail of bloud, saying, satiate thy self with bloud. Whereas The inheritance of the Saints is in light, Satio te Sanguine Col. 1.2. The portion of sinners shall be in blackness of darkness for ever, Jude 13. And more, it's outer darkness, as doggs without, Rev. 22.15. When believers, as the children of God, are within doors, housed in Heaven, a place of light and glory, the glory of God doth lighten it, and the Lamb is the light thereof, vers. 23. And if here be not misery enough, for what followes, there shall be weeping and gnashing of teeth, Matth. 22.13. Now the sinner hath (as he thinks) a merry time of it; but there's a woe coming, Wo unto you that laugh [Page 193]now; for ye shall mourn and weep, Luk. 6.25. Now the wicked plotteth against the just, and gnasheth upon him with his teeth, Psal. 37.12. But let them know their black day is at hand, wherein they will have gnashing for gnashing; their gnashing upon the righteous, in scorne and contempt, shall be turned into a gnashing their teeth, through extremitie of paine, anguish, and hor­rour for ever. Having been large in this instance, my words may seem to be words of digression, or of diversion: might they (by the blessing of God) prove to any, words of Conversion or of Edification, neither writer nor rea­der would have any cause to repent them of their labour. Con­version. of a sinner. If we hear of the conversion of a sinner, it puts us upon rejoycing and praising God, and expres­sing our thankfulness in words and actions: It was meet we should make merry, and be glad; for this thy brother was dead, and is alive again, &c. saith the Father of the returning. Prodigal to his elder Brother, Luk. 15.32.

Apur­chase made.7. The making a purchase of house or land, leads us into a discourse of purchasing the field wherein lay hid the treasure; and of selling all, to buy the pearl of great price, Matth. 13.44, 45, 46. In brief, where I have given one in­stance, I might with ease give an hun­dred, the voice of Providence uttering fresh newes every day. Providence is the best and truest interpreter of the Decrees of God; and what lay in the womb of Decree before time, even from eternity, that Providence brings forth day by day, and so administreth fresh matter continually for Christian Conference, to all that delight and take pleasure therein.

From the word of God.3. If the voice and speech of men one to another, and the voice of God in Providence, suggest occasion for holy discourse and conference, then surely the voice of God in his word, read, prea­ched, or heard, doth it much more. Christians do you not read, and search the Scriptures day by day? I take it for granted, that you do, and take delight in so doing: and what, understandest thou all thou hearest or readest? is there [Page 195]nothing too hard for thee? if so, then put questions to persons of understan­standing, Ministers or people, among whom thou comest, saying, what is the meaning of this, or that portion of Scrip­ture? And they will be opening and expounding hard places to thee: Mini­sters especially, their lips should keep knowledg, that's their duty; and for the people to seek the law at their mouths, Mat. 27. is their dutie also. And studie not out questions tending to strife and vain jangling, or abstruse inquiries, to puzzle others, as some do, and go away scoffing and boasting, saying, I think I have po­sed one parson to day, or gravelled such or such an one, non-plust him, so that he had nothing to answer: but let the questions be such as tend to the edifi­cation of your selves, and others, by inlarging the understanding, in a way of knowledge, but principally to the warming of your hearts and affections, to the purging of your consciences, to the regulation and better ordering of your lives and conversations. For when you have heard the word preached, know it is spiritual seed, labour to har­row [Page 196]it into your hearts by holy medita­tion, Mat. 13.3, 4. and 18, 19. 1 Pe. 2.2. Isa. 55.2. and by Christian communication, that so it may spring up and grow in heart and life, and thou maist have a rich and goodly crop of it in grace and glory: It is also our spiritual food, and in order to nourishment must have its due digestion. Now they tell us of three concoctions as to natural food; the first they call Chylification in the Stomack, the second Sanguification with the Liver, and the last Assimila­tion in every part; the nutriment being conveyed to every part, is made like to that part it is conveyed to: suitable hereunto, the Word in order to our spi­ritual nourishment and growth in grace, must have various digestions: First by Meditation, and Conference: A second, in our will and affections, being subdued by it, to will what God wills, to love or hate what God loves or hates: and lastly, in our lives and practice, when we exercise our selves herein, to have consciences void of offence, toward God, and toward men, as Paul did, Acts 24.16. Yet there is this vast difference in the resemblance; for wheras our meats [Page 197]and drinks are assimilated and made like to the parts of man, fed by them; the word, our spiritual food, changeth the man into its own likeness, makes the inward and outward man spiritual and holy, like it self, so far as it turns to nourishment. And remember this, that an errour in the first concoction is sel­dome mended in the second or third, but vitiates the whole; and the gross neglect of meditation and conference, is one great cause why we are no better in our hearts, and in our lives: and many, too many professors who hear much, but thrive little, they have, or seem to have good appetites, but to be sure they have very bad digestions, by reason of their failings in holy Meditation, and Christian Conference.