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Post by Admin on Dec 6, 2023 16:11:26 GMT -5
CHAPTER XI.
Rules about the Sacrament of Baptism.
Thus of the rules of our carriage about hearing: Next we are to consider, how we are to order ourselves in respect of the Sacraments: The Sacraments are two: Baptism, and the Lord's Supper.
The duties we are bound to in respect of Baptism, concern either
1. Our children.
2. Our selves.
3. Others.
For our children, it is our duty to present them unto Baptism, but withal we must look to it, that it be done in due time, and with faith and thankfulness to God: In due time, so as thereby we signify our great estimation of God's mercy to our seed, and our great desire to have the Covenant sealed, even unto them. We must also bring them
to Baptism with faith in God's Covenant. The Lord hath bound himself to be our God, and the God of our seed: Now it is our parts to give glory to God, and to declare before the Lord our persuasion of his goodness and claim to that part of his Covenant. By faith we plead our right, whereas by unbelief we give God occasion to neglect our seed. I add also with thankfulness, because we ought with great joy and acknowledgement of the free grace of God, to behold our seed admitted in the sure covenant of mercy and salvation with our selves, and ought to think that God hath done more for our children, to admit them into Covenant by Baptism, then if the greatest person on earth had made upon them the assurance of some great estate of maintenance or preferment.
Secondly, for ourselves, we must make conscience of it, to make use of our own Baptism, and that throughout the whole course of our life: It is given us as a seal of God's promises, and as a vow of our obedience, and so we must make use of it all the days of our life, especially in three cases:
First, in the case of doubting and fear of the forgiveness of our sins,or of the salvation of our souls: for Baptism saveth us, that is, effectually assures us of our salvation; and we do not offend in trusting God's promise made in his Word, and signed and sealed in Baptism. As certainly doth it save our souls, as the Ark saved the bodies of Noah and his household; so as we cannot miscarry, if we leap not out of the Ark into the Seas of waters. Let us stick to our Baptism, and then we are safe: The washing in Baptism did assure the washing of our souls by the Blood of Christ for our sins. If I be tempted to doubt of my salvation, I must say to my own soul, Hath not the Lord provided me the Ark of Baptism to preserve me from the seas of his wrath? And if I doubt the forgiveness of sins, I must say, Hath not the Lord washed me from my sins by the blood of his Son? Did he not show me so much in Baptism? We sin shamefully, in that we do not make this use, but neglect the confidence Baptism should work in us, as if the Lord had but dallied with us, or that Baptism were but some idle Ceremony, 1. Pet. 3. 21. 1. Cor. 15. 29. Act. 22. 16.
2. Secondly, in the case of temptation to commit sin: we ought to fight against sin by his mighty weapon of our Baptism, and so we may do by diverse arguments: As,
First, in my Baptism I have made a vow to God, that I would cleave to him in Jesus Christ, and renounce the world, the devil and sin: and shall I break my vow to God, that would be ashamed to break my promise to men?
Secondly, my Baptism was the Baptism of repentance: and shall I yet live in sin? My body was washed: and shall my soul be still impure? Math. 3. 11. Mark. 1. 4. Acts 13. 24.
Thirdly, by Baptism I was assured of the virtue of the death of Christ to kill sin in me: And shall I not believe the operation of God, that he can deliver me from the power, or powerful temptations, or inclinations to any sin? Shall I not seek strength of Christ? or shall I betray myself to the devil and the flesh? In Christ I am dead to sin, and shall I yet live therein? Rom. 6. 1, 3. Col. 2. 12.
Thirdly, our Baptism must be used against the doubts of persevering, or whether we shall be kept unto salvation, and whether our bodies shall be raised again at the last Day: for God hath assured all this unto us in our Baptism, that we have our part not only in the death of Christ, but also in the resurrection of Christ: and if Christ be raised
in us, Christ can die no more, either in himself, or in our hearts, and the same power, that raised him out of the grave, will also raise up our bodies at the last Day, as is pleaded, Romans 6. 10, &c. Galath. 3.27, 28. 1. Cor. 15. 29. 1. Pet. 3. 21. If we be baptized, and believe, we shall certainly be saved, Mark. 16. 16.
Thus as it concerns ourselves.
3. In respect of others, we are bound to the good behavior in Baptism, as to acknowledge the communion of Saints: so are we tied to preserve our selves in all brotherly love with the godly, who wear the same Livery with us, and are Soldiers pressed to the same war, and have taken upon them the same holy Vow with us: we are bound in Baptism to love them, to stand for them above all other people, and to live with them in all holy love, to our lives end, Ephes. 4. 3, 4,5. 1. Cor. 12. 13. & 1. 13. Gal. 3. 27, 28.
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Post by Admin on Dec 6, 2023 16:12:19 GMT -5
CHAPTER XII.
Rules about the Lord's Supper.
HItherto concerning Baptism: The Rules that concern the Lord's
Supper, follow.
Now concerning this Sacrament, we are charged with these things:
1. First, Examination, 1. Cor. 11. we must examine ourselves, and so
eat and drink: Examine ourselves, so as we be sure there be no sin in
our hearts and lives, which we have committed, but we are desirous
to forsake, and do unfeignedly judge ourselves for it, being as
desirous to forsake it, as we desire God should in the Sacrament
forgive it.
2. Secondly, The discerning of the Lord's Body and Blood: so coming
to partake of these outward signs of Bread & Wine, as we withal
know and believe the presence of Christ; and that God doth as
effectually give Christ to the soul of the believer, as he gives Bread
and Wine to his body: yea, we must thus discern and believe, that he
is there offered and given unto us also, and that God doth not delude
us, but as truly gives us the Body and blood of Christ, as he doth by
the Minister give us the bread and wine, 1. Cor. 11.
Thirdly, the showing forth of the death of Christ: This is a solemnity,
where we must intend to make a solemn remembrance of the Passion
and Death of our Savior, not only in being present at the breaking of
the Bread, and pouring out of the Wine, but in raising up in our
hearts a thankful remembrance of his grievous sufferings and death
for our sins, Math. 26. 1. Cor. 11.
Fourthly, Fellowship and loving communion with the godly, which
we both signify, and vow in the Sacraments, and testify before God
and men, that we will cleave unto them above all the people in the
world, as being the same bread with us, even members of the same
Mystical Body of Christ, 1. Cor. 10.
Fifthly, special reconciliation with such as we have offended, bearing
malice to no man, and desiring and seeking peace with all sorts of
men, Math. 5. Rom. 12.
Sixthly, and lastly, the vows of sincerity, resolving to keep this feast
all our life in the unleavened bread of sincerity and truth, even to
spend. our days in all uprightness of heart, and unfeigned hatred of
all sin and hypocrisy, 1. Cor. 5. 8.
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Post by Admin on Dec 6, 2023 16:13:24 GMT -5
CHAPTER XIII.
Rules about prayer.
Thus of the Sacraments.
The Rules concerning prayer follow; where besides the general Rules,
that belong to all worship, these things in special must be heeded
concerning prayer.
1. Thy words must be few, Eccles. 5. 1, 2. and the reason is, because God is in heaven, and thou art in earth: He is full of Majesty and Wisdom, and thou art an infirm and sinful creature: Length of itself doth not commend prayer; we must speak as becomes the Majesty of God, without vain repetitions and babblings, pattering over of the same things is not pleasing to God: As affectation is ill in anything, so much more ill in prayer. This Rule may be unsavory in the taste of some that are transported with rash zeal: But let them take heed of will-worship: the words are so plain in the Text, as they must inform themselves about them: The Lord knew what was fittest for us, when
he gave us this charge.
2. Thy heart must be lifted up in the performance of this duty; This is often imported in diverse Scriptures, and this lifting up of the heart hath diverse things in it.
1. Understanding: thou must be advised what thou prayest for, and know thy warrant, that what thou asks is according to God's will. 1.Cor. 14. 15. 1. John. 5. 14
2. Freedom from distractions: Thy heart must be cleansed from passions and lusts: Thy prayer must be without wrath, 1. Tim. 3. 8.And as the distractions arising from passion must be avoided, so must all other distractions.
3. Fervency, or the stretching out of the affections according to the matter of prayer; thou must express the affections of prayer: for God looks at the prayer of thy heart, not at the prayer of thy lips only.
3. Thou must pray with all manner of prayer, according to the occasions of prayer: Thou must pray at thy set times daily, and thou must pray also with ejaculations (as Divines call them) that is, those sudden and short speeches to God, when thy heart is moved upon special occasion: Thou must use Supplications, Deprecations, Intercessions, Confessions, giving of Thanks, or the like, according to thy necessities, or the other occasions of thy life: Thou must strive to get a fitness and language to speak unto God for thy self in thine own words, as may best express the desires of thine heart, Eph. 6. 18
4. Thou must continue and persevere in prayer without ceasing: prayer must be the work of thy whole life, not an exercise for a fit, for a day or two, or a week or two, or a month or two: thou must make conscience of prayer always, Ephes. 6. 18. 1. Thess. 3. 17.
5. When thy prayer is grounded upon God's will, thou must be instant, and not faint, or be discouraged: Thou must pray without doubting and wavering, as resolved never to cease praying, till God hear and show mercy. 'It is baseness of mind, not humility, to be quickly discouraged: if God entertain us not according to our expectation, or liking, we must not be weary of seeking to God, but set upon prayer, with a resolution to take no nay, Luk. 18. 1. I am. 1.6.
6. Thou must remember supplication for all Saints, especially to pray heartily for Magistrates & Ministers; especially those under whose charge thou art, Ephes. 6. 18, 19. 1. Tim. 2. 1.
7. Thou must look to it, that in all things thou give thanks: Let the Lord see the truth of thy heart herein, that what thou obtainest from God, especially by prayer, thou wilt with all gladness remember and acknowledge: This Rule must by no means be forgotten, 1. Thess. 5.18. Colos. 4. 2
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Post by Admin on Dec 6, 2023 16:14:11 GMT -5
CHAPTER XIV.
Rules about reading the Scriptures.
Thus of the Rules that concern prayer: There remains the reading of
Scripture, and singing of Psalms, as the other parts of the ordinary
worship of God.
Concerning the reading of the Scriptures, I will instance in one place
of Scripture only, which contains the charge given to Joshua, chap. 1.
8, 9. which comprehends the substance of the necessary directions
about private reading. I say necessary; for godly men may, and have
advised diverse courses for reading of Scripture, which are not
absolutely necessary, but arbitrary, as may stand with the leisure and
capacity of the person that will read: such are those directions, that
show how many chapters may be read in a day, and what things may
be observed in reading, &c. which, as they may be profitable to many
Christians, & expedient too, yet they must not be understood so, as
that those persons sin, which read not so often, or so many chapters,
or the like. The things therefore that must necessarily be observed by
such as can read the Bible, I take to be these:
First, they must exercise themselves therein daily, they must
constantly be employed therein, & if their occasions interrupt them
at some time, they must redeem it at other times: This is the praise of
the blessed man, That he exerciseth himself in God's Law day and
night; that is, constantly, Psal. 1. 2.
Secondly, in reading they must meditate therein, that is, they must
observe profitable things, as they read, attending to reading, &
marking what the Lord saith unto them by that part of the Word
which they read: This is that meditation, which is chiefly required of
a Christian, to get into their hearts good thoughts from the matter
they read of, so as they may the better be enabled to employ their
thoughts all the day after.
Thirdly, The Word of God must not depart out of their mouth; they
must make the best use of it they can, in conference to speak of it to
others, for the edification of themselves and others.
Fourthly, They must observe in their reading, what the Lord saith
unto them, that concerns their practice: They must observe to do
according to those holy directions they read of: They must bring a
mind desirous, and resolved to let the Word of God both inform
them, & reform them, making conscience of it, to let God direct them
by his holy Word read, and not only by the Word preached to them:
Their lives must be bettered by their reading, and to that end they
must observe the chiefest things they can, out of their reading, to
remember them in their practice.
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Post by Admin on Dec 6, 2023 16:15:08 GMT -5
CHAPTER XV.
Rules about singing of Psalms.
The rules, that concern the singing of Psalms, are summarily comprehended in that place, Col. 3. 16. and they are these:
1. First, they must teach one another by their Psalms, and Hymns, and spiritual songs. They must learn to profit, and make good use of the holy matter contained in the Psalms they sing.
2. Secondly, they must sing with their hearts, they must attend to the matter they sing of, & lift up their hearts, as well as their voices.
3. Thirdly, they must sing with grace in their hearts, they must employ the graces of the holy Spirit, or God's Spirit in singing of Psalms, as well as in prayer, or any other ordinance of God.
4. Fourthly, they must make melody to the Lord: They must direct their songs to God, and to his glory, and not use them as mere civil employments, but as parts of God's service.
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Post by Admin on Dec 6, 2023 16:15:54 GMT -5
CHAPTER XVI.
Rules about Vowing and Swearing.
Hitherto of the Rules, that concern the most usual parts of God's service: There are other parts of God's service, which are to be used, but at certain times, and upon special occasions, & these are Vows, and Oaths, and Fasting.
The rules about Vowing are briefly comprehended in that place,
Eccles. 5. 3, 4. and they are chiefly two.
1. First, Before thou vowest, consider: consider, I say, thine own strength, whether thou be able to do it: and consider also the end, that it be to God's glory; and consider the matter, that thou vow not things unlawful: and consider what may be the events of thy Vow, for all Vows being made before the Angel, that takes notice of all
Covenants, it will be in vain afterwards to plead, it was an error, thou wast mistaken: God may be angry at thy voice, and destroy the work of thy hands: Be not rash therefore, to cause thy flesh to sin therein.
2. Secondly, when thou hast vowed thy vow to God, defer not to pay it, be sure thou perform it: it is a grievous offense to break a lawful vow: Better it is thou shouldst not vow, then that thou shouldst vow, and not pay.
Thus of Vowing. Concerning the Oath, when thou art called to swear, thou must observe these Rules:
First, that thou swear not by anything which is not God, Jer. 5. 7.
Secondly, that thou swear in truth, that is, that thy conscience know, what thou swears is true.
Thirdly, that thou swear in judgment, that is, with due consideration of the nature of God, and with sound deliberation, not rashly, and diligently weighing of all things, that belong to the matter thou swears about.
Fourthly, that thou swear in righteousness, that is about lawful things, & just matters: Thou must not swear to do unjust things, as David swore to kill Nabal: nor must thou swear about impossible things, or about things that are doubtful and uncertain: Nor in the form of thy oath must thou use such words, as be contumelious to God, or express not sufficient reverence to the Divine Majesty, as they that wickedly swear by any part of Christ, or such like.
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Post by Admin on Dec 6, 2023 16:16:45 GMT -5
CHAPTER XVII.
Rules about Fasting.
Thus of Vows and Swearing; Fasting follows: Now if we would keep a
religious Fast unto God, we must observe these two Rules.
First, we must look to the strictness of the abstinence in the day of
our Fast; for we must abstain from all sorts of meat as well as one,
and from all labor also, and from our costliest apparel, and from
recreations and usual delights: We must keep the day, as we keep the
Sabbath, in forbearing our own works, Jon. 3. 6, 7. 1. Cor. 7. 5. Joel 1.
& 2. Levite. 16.
Secondly, the time must be spent in religious duties, as a Sabbath,
especially in the exercises that concern the humiliation of the soul, in
renewing of our repentance, for the obtaining of pardon of sin, or
some special blessing of God, or the preventing, or removing of some
great judgment of God.
The former rule concerns only the ceremony, or outward exercise of
the body: but this rule contains the substance of the duty, without
which a religious fast is not kept unto God, who regardeth not the
hanging down of the head like a bull-rush, if the soul be not humbled
before God for sin: Lev. 16. 29. Joel 1. 14. & 2. 16, 17.
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Post by Admin on Dec 6, 2023 16:17:37 GMT -5
CHAPTER XVIII.
Rules about the Sabbath.
Hitherto of the Rules, that concern the parts of God's worship: The rules, that concern the time of God's worship, follow, and this time especially is the Sabbath day.
Now the rules, that bind us to the good behavior concerning the Sabbath, concern either the preparation to the Sabbath, or the manner of performing holy duties on the Sabbath.
The preparation to the Sabbath, contains in it these things.
First, the ending of all our works on the six days, as God did his: Gen.2. 2.
This example of God is set down, not only to show what he did, but to prescribe unto us, what we should do, as is manifest by urging this example in the reason of the commandment: We must then take order to finish the works of the week days with such discretion, that neither our heads be troubled with the cares of them, nor our hands tempted to work about them on the Sabbath day.
Secondly, the preventing of domestical grievances, and perturbations, Levite. 19. 3. Ye shall fear every man his mother and his father, and keep my Sabbath. Discords and contentions, and heart-burnings in the members of the family, extend their infection, and hurt, even to the profaning of God's Sabbath. The Lord looks not to be served aright in his House, if people live not quietly, and lovingly, and dutifully in their own houses.
Thirdly, we must cleanse ourselves, that we may keep the Sabbath, Neh. 13. 22. Which place, though it speak of Legal cleansing, yet it shadows out that Moral and perpetual care of cleansing ourselves, that ought even to be found in us. And thus we do cleanse ourselves, when we humble ourselves, that we may walk with God, confessing our sins, even the sins of the week past, & making our peace with God, through the name of Jesus Christ.
Thus of the duties of preparation: Now for the manner of keeping the Sabbath, the rules prescribe unto us these things:
1. Rest from all our works, whether they be works of labor, or works of pleasure. Works of labor the Scripture instance in such, as are selling of victuals: Neh. 13.15. Carrying of burdens: Jerem. 17.
Journeying from our places, Exod. 16. 29. The business of our callings done by ourselves, our children, servants, or cattle, which the words of the Commandment forbid. And as works of labor, so also works of pleasure are forbidden, Isaiah 58. 13.
2.Readiness and delight. We should love to be God's servants on this day, Isaiah 56.and consecrate it with joy, as a glorious privilege to us, Isaiah 58.13.abhorring weariness, or a desire to have the Sabbath gone, and ended, Amos 8.
3. Care and Watchfulness. We must observe to keep it: Exod. 31. 16. we must take heed to ourselves, that no duty be omitted, and that weno way profane it, tending our hearts, and our words, Jer. 17. 21.
4. Sincerity, and this sincerity we should show diverse ways.
First, by doing God's work with as much care, as we would do our own, or rather showing more care for the service of GOD. They had their double sacrifices on the Sabbath, in the time of the Law, and we should study, how we might please GOD in especial manner on that day, choosing out the things that might delight him: God hath taken but one day of seven for his work; and shall we not do it willingly?
Further, if we respect our selves, shall we not be as careful to provide for our souls on the Sabbath, as for our bodies on the week days?
2. By observing the whole day, as well as a part, and keeping the Sabbath in our dwellings, as well as in God's house: God requires the whole day, and not a part. As we would not be contented our servants should work for us only an hour, or two in the six days: so neither should we yield less unto God, then we require for our selves. Nor will it suffice to serve God by public duties in his House, unless we serve him also by private duties in our own dwellings, Commandment 4. Levite. 23. 3.
3. By avoiding the lesser violations of the Sabbath, as well as the greater, especially not transgressing of contempt, or willfulness in the least things we know to be forbidden. The Prophet instances: Isaiah 58. 13. We must not speak our own words. Thus of sincerity.
5. The fifth thing required of us, is Faith: we must glorify GOD by believing, that he will make it a day of blessing unto us, and perform that blessing he hath promised, accepting our desire to walk before him in the uprightness of our hearts, and passing by our infirmities, and frailties. We many times disturb the rest and Sabbath of our souls by unbelief, Commandment 4. Genes. 2. 2. Exod. 31. 13. Eze. 20. 20. & 46. 2, 5.
6. The last thing is Deprecation: we must beseech God, when we have done our best, to show us mercy, and spare us for our defects and weaknesses. Thus we must end the day, and reconcile ourselves to GOD, that the Rest of Jesus Christ may be established in our hearts, Neh. 13. 22. And thus of the rules, that bind us to the good
behavior, in respect of the time of God's worship.
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Post by Admin on Dec 6, 2023 16:19:04 GMT -5
CHAPTER XIX.
Rules that show us how to carry ourselves, when we come into
company, in respect of Religion.
HItherto of the rules, that concern our carriage toward God?
Now it follows, that I break open those directions, that should bring
our lives into order in respect of men: And these rules are of two
sorts, for either they are such, as bind us to the good behavior
towards all men, or such, as order our conversation toward some
men only, as they are considered to be either wicked or godly.
The rules that concern all men, may be cast into two heads, as they
belong either to righteousness, or to mercy.
The rules that belong to righteousness, order us either in company,
or out of company.
The rules which we are to observe in company, concern either,
1. Religion, or
2. The sins, and faults of others: or
3. Our own inoffensive behavior towards all men.
1. For the first, when we come in company, we must be careful to be
that which may become the glory of God's truth, and the Religion we
profess, that we take not up the name of God in vain: And thus we
shall rightly order ourselves, if we observe these Rules:
First, to be soundly advised, before we fall into discourse of Religion,
not doing it, till God may be glorified by it; A wise man concealeth
knowledge, but the heart of fools will publish foolishness: It is as
great a discretion to know how to conceal knowledge, as it is to know
how to use knowledge.
Secondly, avoid vain janglings, and contradiction of words, such as
are
1. Doubtful disputations about Ceremonies, and things indifferent, which may entangle the weak, and keep them from more necessary cares and knowledge, Rom. 14. 1.
2. Curious Questions, about things that are not revealed in the Word, Rom. 12. 3. Be wise to sobriety.
3. Unprofitable reasonings, such as were those about Genealogies, in the Apostles time, 1. Tim. 1.
Thirdly, If thou be asked a reason of the hope that is in thee, by such as have authority to require it, or need to seek it, then answer: But be sure to remember two things; namely, that thou answer with all reverence, as may show how much thou art affected with the Majesty of God's truth, and withal with meekness, that is, without passion or
frowardness: and without affectation, or conceitedness, or willfulness in thine own opinions, 1. Pet. 3. 15.
Fourthly, let thy communication be yea, yea, and nay, nay: otherwise, customary and vain swearing, is a most damned sin, and such as God will surely plague
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Post by Admin on Dec 6, 2023 16:20:19 GMT -5
CHAPTER XX.
Rules that show us how to carry ourselves in company, in respect of the faults of others.
Thus of our carriage in company in respect of Religion. Now concerning the faults of others, we must observe these Rules:
First, we must never in our discourse justify the wicked, or condemn the righteous; all excess in words is evil, but this is an abomination to the Lord: We must ever honor those that fear the Lord, and as for vile persons, they are to be contemned, Psal. 15. 4. Amos 5. 15. Provâ–Ş17. 15.
Secondly, let thy conversation and discourse be without judging, Math. 7. 1. lam. 3. 17. It is time exceeding ill-spent, that is spent in censuring of others. And the rather should we take heed of judging, if we consider how the holy Ghost hath matched that sin in that place of James, we must be without judging, without hypocrisy: as if he
would signify, that great Censurers are commonly great Hypocrites; and as any are more wise, they are more sparing of their Censures.
Thirdly, thou must not walk about with tales; take heed of Talebearing: He goes about as a slanderer, that revealed a secret, though it be true he speaks. It is a marvelous evil custom, that many have to fill up their discourse with the report of the frailties of others, which they by some means or other, come under-hand to know: This is an evil frequently condemned in Scripture, and yet most usually practiced; as if it were lawful to speak of anything which
they know to be true: Thou shalt not walk about with Tales, nor stand against the blood of thy neighbor: A strange connection, by which the Lord imports, that this Tale-bearing is a kind of murder; and it is true in the case of many a man; thou wert as good lay violent hands upon him, as with that licentiousness of words to divulge tales concerning him, Prov. 20. 19. & 11. 13. Levite. 19. 16. And for the better strengthening of this rule, thou art yet charged to look to thy ears too, as well as thy tongue; Thou must not receive evil reports against thy neighbor, but make it appear, thou art not pleased with such Tales, Psa. 15. 3. Yea, thou art forbidden the society of such persons, as carry Tales; Thou must not meddle with Talebearers, nor with such as flatter with their lips; Certainly such creatures commonly flatter the present, and reproach the absent, Prov. 20. 19.
Fourthly, if thou do know an offense in any, with whom thou converses, thou shalt not hate him in thy heart, but rather reprove him plainly: For, he that rebukes a man, shall afterward find more favor then he that flattered with his tongue, Lev. 19. 17. Prov. 28. 23.
Fifthly, as for the mere frailty of others, hold thy tongue, pass by them: A fool despises his neighbor, but a man of understanding will hold his peace, Prov. 11. 12. Commonly they that have most defects themselves, are aprest to contemn others for their weaknesses: but a wise man must so distinguish of the faults of others, that he cover more frailties, and learn of God to pass by the infirmities of his servants: The Antithesis shows, that a wise man doth not' only hold his tongue, but restrain his thoughts from thinking the worse of others for such infirmities.
Sixthly, against the passions & wrongs of others thou must arm thyself with a soft answer, and be sure thou render not evil for evil, Prov. 15. 1. 1. Thess. 5. 15. or rebuke for rebuke, 1. Pet. 3. 9.
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Post by Admin on Dec 6, 2023 16:21:21 GMT -5
CHAPTER XXI.
Rules that show us how to carry ourselves in company, and not give
offense.
Thus of our carriage towards others in company, as it respects their
faults: Now followeth the third sort of rules, which order our
behavior toward others in company in respect of in-offensiveness. It
ought to be our principal care to carry ourselves so, as nobody may
take offense at us.
Now these rules may be directed to their heads, as they concern,
of our behavior toward others.
1. The humility,
2. The discretion,
3. The purity,
We must carry ourselves humbly, discreetly, and honestly in our
conversation with others, so shall we converse with much
amiableness, and reputation:
First, unto the humility of our conversation belong these Rules:
1. First, be soft, show all meekness to all men, restraining the
inordination of thy heart, endeavoring to show thyself gentle, and
peaceable, and harmless, and easy to be entreated, Tit. 3. 1, 2. Prov.
8. 13. I am. 3. 13.
2. Secondly, thou must bow down thine ear, and hear the words of
the wise, and apply thine heart to get knowledge, and profit thyself
by others, Pro. 23. 17. This is the same with that of James, be swift to
hear, and slow to speak, Jam. 3. 19.
3. Thirdly, put not forth thyself, nor stand in the place of great men,
till thou be called, Prov. 25. 6.
In general, concerning humility, the Apostle Peters phrase is much to
be noted, he saith, we should clothe ourselves with humility: which
notes both the great measure of it, it should cover all our actions, and
also the continuance of it: When we go amongst men, we should stir
up our hearts, and fashion ourselves to express this grace, and not
dare to be seen without humility, no more than we would be seen
without our clothes. Humility hides our nakedness, and pride and
passion lay it open to the view and contempt of others.
2. Secondly, neither is humility all that is required to make our
conversation without offense, or provocation; but we must also carry
ourselves discretely, and to this end there are these excellent Rules:
First, thou must consider to speak what is acceptable, and avoid what
may irritate; there is singular use of this rule, if it were followed,
Prov. 10. 32, 13. & 13. 23.
Secondly, thou must mark those that cause division and offenses,
and avoid them, and shun the society of such, Rom. 16. 17, 18. This
will breed thee much peace, and deliver thee from much suspicion in
others.
Thirdly, thou must make no friendship with the angry man; for
either by much conversing with him, thou mayest learn his ways, or
else it will be a snare to thee, that thou shalt neither know how to
keep his favor, nor yet how to break off from him, without much
unrest and inconveniences, Prov. 22. 24, 25.
Fourthly, it is a great discretion in evil time to be silent. In things
wherein thou mayest endanger thy self, and not profit others, it is thy
best way, and a wise course, to forbear speech of such things, Amos
5. 13.
Fifthly, so likewise it is thy discretion in matters of danger to forbear
the communicating of thy secrets to any, though thou mightest be
tempted to a persuasion of trust in those, to whom thou wouldst
reveal them: It may often repent thee to have spoken, but seldom to
have held thy peace, Micah 7. 5.
Sixthly, with-draw thy feet from thy neighbor's house, left he be
weary of thee and hate thee: This is an excellent rule given by
Solomon, Pro. 25. 17. If thou wouldest converse with reputation, take
heed of idle gadding from house to house, when thou hast no
occasion or employment: Thou mayest draw hereby much secret
contempt, and loathing of thee, when thy emptiness and vanity shall
be thereby discovered. An empty conversation, that hath in it no
exercise of piety or virtue, if it be frequent, occasioneth secret, and
unutterable scorn.
7. Restrain thine own passions in conversing. There are none so wise,
but if they show their passions of immoderate anger, fear, grief; yea,
or joy, but they discover much weaknesses in their disposition, which
would be covered if thou didst bridle the excess of thy passions. A
wise man covereth shame, when a fool is presently known: It is the
best praise not to have such weaknesses; but the next to this, is by
discretion to bridle ourselves, so as we may hide our weaknesses
from breaking out.
Lastly, thou mayest make good use of that direction of Solomon
about thy friend, Bless not thy friend with a loud voice, rising early in
the morning; for it may be accounted a curse to thee: Take heed of
flattery, which instead of effecting thine own ends, may bring thee
out of all respect. He doth not forbid the just praise, and
encouragement of friends, but the intending of praise of purpose to
the uttermost notice of thy friend (this is to praise him with a loud
voice) and the affectation of preventing others in praising; and of
doing it in such things as are not yet sufficiently known to be praiseworthy,
and to set one's self so to praise, as if he studied to do
nothing else, but humor his friends, especially if it be but once
perceived, that thou dost it but for thy own ends. It is a great part of
wisdom, to know how to speak of the praise of others, so as neither
sinister ends be intended, nor the humoring of those we praise: to do
it sparingly and seasonably, is a great discretion.
And thus of the Rules, that make our conversation amiable, in
respect of discretion3. Thirdly, that our conversation may not be hurtful and offensive,
we must look to the purity of it, and so these Rules following are of
singular use:
First, in general, Refrain thy tongue from evil, and thy lips that they
speak not guile, Psal. 34. 13. For he that keepeth his mouth, keepeth
his soul, Pro. 22. 23. Take heed of the usual vices of the tongue: for
thereout may come much mischief, and discontent to thyself and
others.
Secondly, in particular look to thyself carefully, that thou avoid those
three evils mentioned by the Apostle: Ephes. 3. 4. viz. Filthy
speaking, Foolish talking and jesting. By jesting he means those
biting jests, that under pretense of showing wittiness, or conceit, do
secretly leave disgrace upon the persons whom they concern.
Thirdly, avoid with detestation the excess in drinking and reveling,
and suffer thyself upon no pretense, to be drawn to give way to thine
own practice in them, 1. Pet. 4. 3.
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Post by Admin on Dec 6, 2023 16:22:55 GMT -5
CHAPTER XXII.
How we must carry ourselves out of company.
Thus of thy carriage in general in company. Now out of company
thou must look to these things:
1. First, thou must fashion thy heart, by the use of all good means, to
the love of all sorts of men. This <H&G>, love of men, is a virtue little
thought on: yet greatly necessary, as a foundation of all practices in
conversing with others, and we should labor to abound in love
towards all men, 1. Thes. 3. 12.
Secondly, remember to pray for all sorts of men: This is a precept
given us in charge by the Apostle, 1. Tim. 2. 1. and belongs to this
place, and we ought to make conscience of it according to the
occasions of our callings, or acquaintance with other men: we should
even in secret seek to profit our neighbors by praying for them.
Thirdly, we should provide, even out of company to order our affairs
so, as that we may live,
1. Honestly without scandal, 1. Cor. 10. 32. Phil. 1. 10.
2. Justly, without deceit or fraudulent dealing, Lev. 19. 35. 36. 1.Thes. 4. 16.
3. Peaceably without strife with any, if it be possible, Prov. 3. 29, 30.
Zach. 7. 10. Hebr. 12. 14.
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Post by Admin on Dec 6, 2023 16:24:25 GMT -5
CHAPTER XXIII.
Rules about works of Mercy.
Hitherto of the rules, that concern righteousness. Mercy followeth. Now in showing mercy, diverse things are charged upon us.
First, Willingness. We must give cheerfully: For the Lord loveth a cheerful giver. We must love mercy, as well as show mercy. Our hearts should be ever answerable to our power. We must be ready,and prepared to show mercy, abhorring delays, and putting off of time, or seeking excuses: Our ears should be open to the cries of the poor, rather than be behind hand; we should sell, that we might give alms, Mich. 6. 8., 1. Tim. 6. 18., 2. Cor. 9. 4, 5, 6, 7., Pro. 22. 23, 13., Luke 12. 33., Pro. 3. 27, 28.
Secondly, Labor and Diligence. We should take pains, and work hard according to all the occasions of mercy. This is the Apostles phrase:
God will not forget your work, and labor of love, Heb. 6. 10. We must be forward to do those works of mercy, that require our pains and
travail about them, as well as those we may do and sit still, 2. Cor. 8. 16, 22.
Thirdly, Liberality: We must open our hands wide, Deut. 15. 8. we must be rich in those good works, 1. Tim. 6. 18. we must not give
sparingly, 2. Cor. 9. 6. we must give to our power, and sometimes beyond our power: 2. Cor. 8. 2. we should desire to answer the expectation had of our bounty, especially the expectation of our teachers that know us and our estates, 2. Cor. 8. 24. we should strive
to abound in this grace also, as well as in other graces of the Spirit, 2. Cor. 8. 9. we should give to seven, and also to eight, Eccles. 11. 2. we must make good measure, yea and pressed down, Luke 6. 8.
Fourthly, Humility. There is great use of humility, in showing mercy. Now we should show our humility diverse ways about mercy: As
First, in helping others, without exalting ourselves, and domineering over them. The rich must not think to rule the poor, and to command
them, as if they were their vassals: we should so show mercy, as not to stand upon terms of their beholdingness, to whom we show mercy,Prov.22. 7.
Secondly, in not despising the poor; we must not think of them meanly, and contemptuously, because they stand in need of our help, whether it be in body or mind, Prov. 14. 21.
Thirdly, in accepting exhortation, showing ourselves willing to be called upon, and stirred up to mercy, 2. Cor. 8. 17.
4. By our penitency, when we go to God, after we have done our best, and confess the corruption that cleaves unto us, even when we have shown our best desires to communicate to others, and withal striving to plow up the fallow ground of our hard harts, that they may be more fit to express the bowels of mercy, Hos. 10. 12.
Fifthly, the Macedonians shown their humility in this, that they prayed the Apostle to accept their gifts, giving themselves also to be disposed of to the Lord, and unto them by the will of God, 2. Cor. 8.5.
Thus of the humility to be shown in doing works of mercy.
A fifth thing required in showing mercy, is Faith; and faith is needful in two respects.
First, to believe God's acceptation of the mercy shown. For a godly Christian, that is not vain-glorious, hath so mean an opinion of his
best works, that he finds need to fly to God's promises, and dares not trust upon his own goodness. Now God hath promised to accept of that we do, if there be a willing mind: The will is accepted for the deed, 2. Cor. 8. 12.
Secondly, to believe the success and reward from God, and that we shall not lose, by what is so expended. Though the persons to whom we show mercy, should be so ungrateful, that it were as bread cast on the waters: yet we ought to believe, that our seed cast on the waters, shall bring us a plentiful harvest, Eccles. 11. 1. And it is certain, whatsoever the persons be, yet what is given, is sowed. And if the Husbandman do not think his come spoiled, that he casts upon his land, no more ought a Christian to think that to be lost, that is given to the poor. Nature may disappoint the hope of the Husbandman, but in works of mercy, there is no venture, but a sure increase from the Lord, 2. Cor. 9. 9, 10. and therefore our faith should make us get bags to put up the certain treasure we shall gain by mercy from the Lord, Luke 12. 33.
A sixth thing required in showing mercy, is discretion, and discretion should show it self
First, by distributing our alms in the fittest course we can, having a principal respect to godly poor. He that showeth mercy, ought to
have a good eye, Prov. 22. 9.
Secondly, by observing our own ability, so to ease others, that we burden not ourselves, 1. Cor. 9. 14, 15.
Thirdly, by taking heed that we spend not upon the rich by needless entertainments, what ought to be bestowed upon the poor,Prov.22.16.Luke 14.13.
Fourthly, by avoiding scandal, or giving offense, that none blame us in our abundance, but providing things honest in the sight of God and men, 2. Cor. 8. 20, 21. yet so as we endeavor in a holy & discreet manner to provoke others by our zeal, 2. Cor. 9. 2.
A seventh thing required in showing mercy, is Sympathy, Pity, a Fellow-feeling of the distresses of others, being like affectioned and
laying their miseries to heart, Heb. 13. 3. Col. 3. 12. Rom. 12. 16. Job 30. 25. There should be bowels in our mercy.
The last thing is Sincerity. Now this sincerity should be shown diverse ways, as:
1. In the matter of our alms. It must be of goods well gotten. For God hateth robbery, though it were for burnt offerings, Isaiah 61. 8.
2. In the manner we must show mercy, without wicked thoughts, or grief of heart, Deut. 7. 7, 8. to 12. and without hiding ourselves from
the poor, Isaiah 58. 7. and without excuse to shift off the doing of it, Prov. 24. 11, 12.
3. In the ends. That we do not our works to be seen of men, or to merit of God: but with an unfeigned desire to glorify God, and make our profession to be well spoken of, and show the true love and pity we bear to the creature in distress, Math. 6. 2. Cor. 9. 19.
4. In continuing our mercy; not forgetting to distribute, but still remembering the poor, Heb. 13. 16. Galat. 2. soundly performing the
mercy with constancy, which we have purposed, willed, or promised. It were an excellent order, if Christians would follow the Apostles rule, every week, as God hath prospered them, to lay aside for the poor, 1. Cor. 1. 16. 2. 2. Cor. 8. 11.
5. In the kinds of mercy, that we be ready to show spiritual mercy, as well as corporal, and in corporal mercy to do good all the ways we
can, as well as one way: As by lending, protecting, releasing, visiting, and giving; and thus to the poor, to such as are fallen into decay, and
to the strangers also: as many Scriptures require.
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