A51842:622
One hundred and ninety sermons on the hundred and nineteenth Psalm preached by the late reverend and learned Thomas Manton, D.D. ; with a perfect alphabetical table directing to the principal matters contained therein.
London: printed for T.P. &c, 1681
Title page: Internet Archive scan of the Early English Books microfilm
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
For the Reasons of this:
1. I shall argue from the interest which God hath in the lips and tongue, and therefore they must be used for God: he made them, bought them, and (if we belong to him) we gave them up with other things to him: We did not reserve our tongues; when we resigned and surrendered our selves to the Lords use, we did not make exception: the same argument which holds good for the whole body, why it should be possessed in sanctification and honour, holds good for every part of it. 1 Cor. 6. 12. Ye are bought with a price, therefore glorify God in your bodies, and in your spirits, which are Gods. Thy whole is Gods, thy spirit, thy body, and every part; thy wit, strength, hand, tongue, is all Gods, and therefore he expects to be glorified by thy tongue. They were Rebels that said, Psal. 12. 4. Our lips are our own, who is Lord over us? There is nothing we have that is ours, but God's. Our hearts are not our own, to think what we will; nor our tongues our own, to speak what we will. God expects service from the tongue, otherwise we must be answerable for it when our Sovereign Lord calls us to an account. Now it is strange God should have so clear a right to our speech and language, and yet so little a share therein. Give unto Cesar the things that are Caesars, and unto God the things that are Gods. Thy tongue and thy lips, whose are they? If thou couldst make thy tongue of thy self, then thou mightst use it for thy self; but since you had it from God, you must use it for God. But alas! how little are men mindful of this? Follow them all the day, you get not one word of God from them; they use their tongues as if they were their own, not Gods.
1. I shall argue from the interest which God hath in the lips and tongue, and therefore they must be used for God: he made them, bought them, and (if we belong to him) we gave them up with other things to him: We did not reserve our tongues; when we resigned and surrendred our selves to the Lords use, we did not make exception: the same argument which holds good for the whole body, why it should be possessed in sanctification and honour, holds good for every part of it. 1 Cor. 6. 12. Ye are bought with a price, therefore glorifie God in your bodies, and in your spirits, which are Gods. Thy whole is Gods, thy spirit, thy body, and every part; thy wit, strength, hand, tongue, is all Gods, and therefore he expects to be glorified by thy tongue. They were Rebels that said, Psal. 12. 4. Our lips are our own, who is Lord over us? There is nothing we have that is ours, but God's. Our hearts are not our own, to think what we will; nor our tongues our own, to speak what we will. God expects service from the tongue, otherwise we must be answerable for it when our Soveraign Lord calls us to an account. Now it is strange God should have so clear a right to our speech and language, and yet so little a share therein. Give unto Cesar the things that are Cesars, and unto God the things that are Gods. Thy tongue and thy lips, whose are they? If thou couldst make thy tongue of thy self, then thou mightst use it for thy self; but since you had it from God, you must use it for God. But alas! how little are men mindful of this? Follow them all the day, you get not one word of God from them; they use their tongues as if they were their own, not Gods.
2. It is the glory of the tongue to serve God in this kind. It is the most excellent member in the body, when it is well used for the glory of God and edification of others; therefore called our glory often in the Psalms, Awake my glory; that is, my tongue; and what is glory in the Old Testament, is rendered tongue in the New, Acts 2. Our tongue is our glory, why? because we have this advantage by it, we may speak for God, Therewith bless we God, Jam. 3. 9. The benefit of speech it is our privilege above Angels and Beasts. Angels they have reason, but no tongues; and Beasts they have tongues, but no reason to guide them and act them. But now we have tongues and reason both, that we may declare our Makers praise. Surely this member and instrument was not given us to savour meats and drinks, that is not the highest use of it, but to express the senses and affections of the mind; not to utter vain, frothy, frivolous things (what an abuse is that?) but to comfort and instruct one another in the things of God. It is our glory.
2. It is the glory of the tongue to serve God in this kind. It is the most excellent member in the body, when it is well used for the glory of God and edification of others; therefore called our glory often in the Psalms, Awake my glory; that is, my tongue; and what is glory in the Old Testament, is rendred tongue in the New, Acts 2. Our tongue is our glory, why? because we have this advantage by it, we may speak for God, Therewith bless we God, Jam. 3. 9. The benefit of speech it is our priviledg above Angels and Beasts. Angels they have reason, but no tongues; and Beasts they have tongues, but no reason to guide them and act them. But now we have tongues and reason both, that we may declare our Makers praise. Surely this member and instrument was not given us to savour meats and drinks, that is not the highest use of it, but to express the senses and affections of the mind; not to utter vain, frothy, frivolous things (what an abuse is that?) but to comfort and instruct one another in the things of God. It is our glory.
3. Every creature hath a voice like it self, and therefore so should the new creature have. The Ox bellows, the Ass brayeth, Goats and Sheep may be known by their bleat; and so is a man by the tenor of his discourse. As the constitution of the mind is, so are their words. A wicked man hath a vain heart, and therefore his discourse is idle and frivolous, Prov. 10. 20. The tongue of the just is as choice silver: but the heart of the wicked is little worth. The antithesis shows it should have been said, the tongue of the wicked is little worth; but he would point at the cause of it, the heart of the wicked. There's a quick intercourse between the tongue and the heart. Now because the heart of the wicked is nothing worth, all his thoughts and musings are vain; he goes grinding chaff in his mind all the day; his mind like a Mill is always at work: not upon corn, that it might be bread for his soul; but upon chaff: therefore because his heart is nothing worth, his tongue is nothing worth. The tongue of the just is as choice silver, it brings in a great deal of treasure. But take a wicked man, all the workings of his heart, his thoughts and discourses, when summed up together, the product and total sum at night is nothing but vanity. The Lord seeth all their thoughts are but vain. A vain heart will have vain speeches, and so a cankered sinner will have cankered discourse, as a putrid breath discovereth rotten lungs. Every mans speech is as his humour is; come to a covetous person, he will be discoursing of Farms, Oxen, Bargains, Wares, and such like. Come to an Epicurean Gallant, to a Voluptuary, and he will be telling you of Horses, Games, Dogs, Meats, Drinks, merry company. Go to the Ambitious, they will be talking of Honours, Offices, and the like. As they are of the flesh, so their talk savours of fleshly things. Every man hath a voice like himself, he speaks according to the constitution of his mind. Go to the discontented man, he will be talking of his Adversaries, telling of affronts, wrongs, and public offences received. But a godly man hath a voice too, like himself; he will be declaring the judgments of Gods mouth, he will be speaking out of the word of God, of things within his sphere, and suitable to his kind,
Still the Tap runs according to the Liquor with which the Vessel is filled; and a mans speech bewrays ⟨p. 80⟩him of what kind he is; and therefore since every creature hath a voice like himself, so should the new creature have.
Still the Tap runs according to the Liquor with which the Vessel is fill'd; and a mans speech bewrays ⟨p. 80⟩him of what kind he is; and therefore since every creature hath a voice like himself, so should the new creature have.
4. I shall argue from the nature of Good, which is communicative, and loves to propagate it self. Omne bonum sui diffusivum. Luke 22. 32. Thou being converted, strengthen thy brethren. He had had experience of a changeable heart; now go strengthen others. Fire turneth all things about it into fire. Leaven pierceth through the whole lump. So, grace seeks to propagate and diffuse it self. Therefore when the work of God is written upon a mans mind, and laid up in his heart, he will be declaring and speaking of it to others. Naturalists observe, that Mules and creatures which are of a Mongrel race, do not procreate after their kind: so the false Christians are not for propagating and enlarging Christs interest; they are not so warm, spiritual, and heavenly in their discourses. Andrew when acquainted with Christ, calls Peter, and both call Nathanael, John 1. 41, 45. We have found the Messiah. John calls his Disciples. As a Hen when she hath found a Worm, or a Barley-corn, clucks for her Chickens that they may come and partake of it with her; so a man acquainted with Christ, who hath tasted that the Lord is gracious, he cannot hold, he will be calling upon his friends and relations to come and share with him of the same grace. As they have more of God, they will improve it for the comfort of others, and are willing to take hold of all opportunities to this end.
4. I shall argue from the nature of Good, which is communicative, and loves to propagate it self. Omne bonum sui diffusivum. Luke 22. 32. Thou being converted, strengthen thy brethren. He had had experience of a changeable heart; now go strengthen others. Fire turneth all things about it into fire. Leven pierceth through the whole lump. So, grace seeks to propagate and diffuse it self. Therefore when the work of God is written upon a mans mind, and laid up in his heart, he will be declaring and speaking of it to others. Naturalists observe, that Mules and creatures which are of a Mungrel race, do not procreate after their kind: so the false Christians are not for propagating and enlarging Christs interest; they are not so warm, spiritual, and heavenly in their discourses. Andrew when acquainted with Christ, calls Peter, and both call Nathanael,
5. It discovereth plenty of knowledge, and a good esteem of the word. 1. Plenty of knowledge, when it is so apt to break out. When these living waters run out of the belly, it's a sign of a good spring there. Col. 3. 16. Let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing one another. It's a sign we have gotten the riches of understanding; for out of the abundance of the heart the mouth speaks. So Prov. 16. 23. The heart of the wise teacheth his mouth, and addeth learning to his lips. When our speech hath weight and worth in it, and we are ready upon all occasions, it argueth a good stock of the word. You know a man that puts his hand in his pocket, and brings up gold at every draught, it's a sign he hath more plenty of it than silver: So, when we are ready to bring out gracious discourses, it argueth a treasure and stock within. 2. It argueth a good esteem of the word. Things that are dear and precious to us, we use to discourse of them. What we love, admire, and affect, the tongue will be occupied about such things, John 3. 31. He that is of the earth, is earthly, and speaketh of the earth. And 1 John 4. 5. They are of the world: therefore speak they of the world. I know it is spoken in the first place of ordinary Teachers. All men whose original is of the earth, they savour of it in their speech; when they speak of divine things, there is some earthiness in it. The other Scripture is meant of false Teachers, they savour of the world, all their teaching doth savour of their affections. But both places give this general truth, What a mans affections are upon, it is most ready in his mouth. Therefore it argueth we are affected with the word of God, when we are declaring it upon all occasions.
5. It discovereth plenty of knowledg, and a good esteem of the word. 1. Plenty of knowledg, when it is so apt to break out. When these living waters run out of the belly, it's a sign of a good spring there. Col. 3. 16. Let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing one another. It's a sign we have gotten the riches of understanding; for out of the abundance of the heart the mouth speaks. So
6. It is for our benefit to be talking of good things to others. The breasts that are not sucked, do soon grow dry; but the more they are milked out, and drawn, the greater is the increase: so in spiritual things, we gain by communicating. By discourse truths are laid more in view. We find in any art of common learning, the more we confer about things with others, the more understanding we get our selves. Prov. 11. 25. The liberal soul shall be made fat: and he that watereth, shall be watered also himself. It is spoken of Alms; it is true of spiritual Alms, as plain Experience shows; by watering and refreshing others, the more we are comforted and refreshed our selves. The loaves were increased in the dividing. Solomon compares Conference to the whetting iron upon iron; the more one iron is whet upon another, both are sharpened; so by Conference our gifts are increased. Earthly goods, the more they are given out, we have the less in view and visible appearance, though God can increase them: but now in heavenly and spiritual things, in the very giving out to others, they are increased upon our hands.
6. It is for our benefit to be talking of good things to others. The breasts that are not suckt, do soon grow dry; but the more they are milked out, and drawn, the greater is the encrease: so in spiritual things, we gain by communicating. By discourse truths are laid more in view. We find in any art of common learning, the more we confer about things with others, the more understanding we get our selves. Prov. 11. 25. The liberal soul shall be made fat: and he that watereth, shall be watered also himself. It is spoken of Alms; it is true of spiritual Alms, as plain Experience shews; by watering and refreshing others, the more we are comforted and refreshed our selves. The loaves were encreased in the dividing. Solomon compares Conference to the whetting iron upon iron; the more one iron is whet upon another, both are sharpned; so by Conference our gifts are encreased. Earthly goods, the more they are given out, we have the less in view and visible appearance, though God can increase them: but now in heavenly and spiritual things, in the very giving out to others, they are encreased upon our hands.
USE 1. To shame us for our unprofitableness in our relations and converses (for these are two things wherein a Christian should take occasion to declare the Judgments of Gods mouth.)
1. In our Relations, that we do no good there, in declaring the Judgments of Gods mouth to one another. Surely every Relation is a Talent, and you will be accountable for it, if you do not improve it for your Masters use. The husband is to converse with his wife as a man of knowledge, 1 Pet. 3. 7. and the wife to gain upon the husband, 1 Pet. 3. 2. and both upon the children and servants. The members of every Family should be helping one another in the way to heaven. With what busy diligence doth an Idolatrous Family carry on their way and their course! See Jer. 7. 18. The children gather wood, and the fathers kindle the fire, &c. saith the Lord. Every one will have his hand in the work, and are quickening and inflaming one another; Fathers, Children, Husbands, Wives, all find some employment or other about their Idolatrous ⟨p. 81⟩Service. O that every one would be as forward, and zealous, and helpful in the work of God. O that we were as careful to train and set our families a work in a course of godliness. Christians should reason thus: What honour hath God by making me a Father, a Master of a Family? Every such a one hath a charge of souls, and he is to be responsible. It will be no grief of heart to you, when by your means they become acquainted with God. Ye are my Crown and my rejoicing, says the Apostle of the Thessalonians converted by his Ministry. It will be a crown of honour and rejoicing in the day of the Lord, when you have been instrumental not only for their prosperity in the world, but of their increasing in grace.
1. In our Relations, that we do no good there, in declaring the Judgments of Gods mouth to one another. Surely every Relation is a Talent, and you will be accountable for it, if you do not improve it for your Masters use. The husband is to converse with his wife as a man of knowledg, 1 Pet. 3. 7. and the wife to gain upon the husband, 1 Pet. 3. 2. and both upon the children and servants. The members of every Family should be helping one another in the way to heaven. With what busie diligence doth an Idolatrous Family carry on their way and their course! See
2. In our converses, how little do we edify one another! If Christs question to the two disciples going to Emmaus, were put to us, Luke 24. 17. What manner of conversation had you by the way? What cause should we have to blush and be ashamed! Generally our discourse is either, 1. Profane and sinful; there is too much of the rotten communication which the Apostle forbids, Eph. 4. 29. Let no corrupt communication come out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearer. Rotten discourse argueth a rotten heart. Or, 2. Idle and vain, as foolish tales. The Apostle bids Timothy, 1 Tim. 4. 7. To refuse profane and old wives fables, or vain complements, though we are to give an account for idle words, Mat. 12. 36. Or else like the Athenians, we spend our time in hearing and telling news, Acts 17. 21. Or we please and solace our selves with frothy flashes of a wanton wit, and jesting that is not convenient, which the Apostle forbids, Ephes. 5. 4. The praise of a Christian lieth not in the wittiness, but in the graciousness of his conversation. That which is Aristotle's virtue is made a sin with Paul, (foolish jesting.) You should rather be refreshing one another with what experiences you have had of the Lords grace; that is the comfort and solace of Christians when they meet together. But when men wholly give up themselves to move laughter, all this is idle and vain discourse. It is not enough to say it doth no hurt, but what good doth it do? doth it tend to the use of edifying? A Christian that hath God and Christ, and his wonderful and precious benefits to talk of, and so many occasions to give thanks, he cannot want matter to discourse of when he comes into company; therefore we should avoid vain discourse. Or, 3. We talk of other mens matters or faults, as the Apostle speaks of those, 1 Tim. 5. 13. That wandered from house to house; that not being idle only, but tattlers also, and busy bodies, speaking things which they ought not.
Thus have I heard of such or such an one. 4. Or our discourse is wholly of worldly business, not a word of God: They are of the earth, and speak of the earth, Joh. 3. 31. The habituating our selves to worldly discourse together, without interposing something of God, it is a great disadvantage. 5. Or vain jangling; if we speak of any thing that hath an aspect upon Religion, we turn it into a mere dispute about opinion; we do not use Conferences as helps to gracious affections. How many are there sick of Questions, as the Apostle saith, and dote upon strife of words? 1 Tim. 6. 4. Thus if we did put our selves to question at night, What have I spoken? What good have I done? What good have I received from such company? it would make the Word more sensible, and active upon our souls.
Thus have I heard of such or such an one. 4. Or our discourse is wholly of worldly business, not a word of God: They are of the earth, and speak of the earth, Joh. 3. 31. The habituating our selves to worldly discourse together, without interposing something of God, it is a great disadvantage. 5. Or vain jangling; if we speak of any thing that hath an aspect upon Religion, we turn it into a meer dispute about opinion; we do not use Conferences as helps to gracious affections. How many are there sick of Questions, as the Apostle saith, and dote upon strife of words? 1 Tim. 6. 4. Thus if we did put our selves to question at night, What have I spoken? What good have I done? What good have I received from such company? it would make the Word more sensible, and active upon our souls.
Use 2. To press us to holy Conference, both Occasional and Set.
1. Occasional: We are not left at random in our ordinary discourse to speak as we will; but at all times, and with all persons we should have an eye to the good of those with whom we speak: Col. 4. 6. Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man. In Visits, Walks, Journeys, let your speech be always with grace, we should ever be drawing to good discourse, as remembering we must give account: Jam. 2. 12. So speak as those that shall be judged by the law of liberty. Certainly a gracious heart will thus do. He that doth not want a heart, will not want an occasion of interposing somewhat for God. This was Christs manner, Luk. 14. 15. when he was eating bread in the Pharisees house, he discourseth, Blessed is he that shall eat bread in the Kingdom of God. There will be a feast in Heaven when we shall sit down with Abraham, Isaac, and Jacob, in the Kingdom of God. So when Christ was at Jacob's Well, Joh. 4. 14. he discourseth of the Well of living waters which springeth up to eternal life; still he draweth towards some gracious improvement of the occasion. So Joh. 7. 37. when he was at the Feast of Tabernacles, and it was the custom there to fetch water from Siloa, and pour it out upon the Altar of Burnt-offerings, they were to make a flood of it; Christ improves it, If any man will come to me, out of his belly shall flow rivers of living water. He spiritualizeth the occasion. If our hearts were as ⟨p. 82⟩they ought to be, we would have a gracious word more ready; we would either be beginning, or carrying on good conference where ever we come. But Christians are to seek, either through barrenness, or leanness of soul, they have not that good treasure or stock of knowledge in them, or through the custom of vain speech. And the great cause of all is the prevalency of an unsanctified and worldly heart, this hindereth us from being more fruitful in our converse.
1. Occasional: We are not left at random in our ordinary discourse to speak as we will; but at all times, and with all persons we should have an eye to the good of those with whom we speak:
2. It should press us to holy Conferences set. There may be, and should be some set time for mutual edification. It is not the duty only of Ministers, but also of private Christians, keeping within the bounds of their station, and the measures of their knowledge, to teach and to instruct one another. The Scriptures are full for this, Col. 3. 6. Col. 1. 5, 11. Heb. 3. 13. Jucle v. 20. Christians should often meet together for prayer and spiritual edification. So Heb. 10. 24, 25. Rom. 15. 14. I heap up these places because of the error of the Papists who will not have the Laity speak of Scripture, or things pertaining to Scripture. Whereas you see these injunctions are plain and clear, and it is a great part of that holy Communion that should pass between Saints, this mutual exhorting, quickening, and strengthening one another's hands in the work of the Lord. These places are not to be understood of public Communion, of Church-societies, but of private conferences, by way of interchangeable discourse, and mutual edification. It is not necessary these Set-conferences should be always, and all the members of the Church meet and confer together; but a company of savoury Christians whose spirits suit best in commerce, and most likely to help one another. Though I am to love all the brotherhood, and carry a respect to all in relation to me; yet I am to single out for my advantage some of the most eminent, or the most suitable (for great regard is to be had to that.) Christ made a distinction in his little flock, in his family, shall I call it; some he singleth out for more immediate converses, as Peter, James, and John, in his Transfiguration, in Mat. 17. 1. and in his Agonies; these were the flower, the choice that he singled out for his special converse. I speak not of public meetings, in public societies, but set conferences with gracious Christians with whom our spirits suit best, and are likely to be of greatest help in maintaining of the spiritual life. These set times the people of God have ever made conscience of. It is a great comfort and refreshing to be conscious to the exercise of each others grace:
And you will find the benefit of the manifold graces of God, that what one wants, will be supplied by the help of another. God doth not so give his gifts to one, but that he needs others help. Paul calls Aquila and Priscilla, Fellows or helpers in Christ Jesus. And Apollo, a mighty man in the Scriptures, had a great deal of help by Aquila and Priscilla, Rom. 16. 3. 1 Cor. 12. 21. The eye cannot say unto the hand, I have no need of thee; nor the head to the feet, I have no need of you. The meanest have their use, quickening, and strengthening one another. This mutual edification differeth from Ministerial or Church-society, because the one is an act of Authority, the other of charity, the one in the face of the congregation, the other by a few Christians in private; and it may be improved to awaken each other to consider of God, of the ways of God, the word of God, the works of Creation and Providence, Redemption, the Judgments he executes in the world, mercies towards his people, the experiments and proofs of his grace in your Christian warfare: Psal. 66. 16. Come and hear all ye that fear God, and I will declare what he hath done for my soul. Ferus speaks of some old Monks Conveniebant in unum, audiebatur verbum Dei, &c. they were wont to meet together, and after they had read the Word of God, every one did acquaint one another with his weaknesses, with his temptations, and mutually asked counsel, and comforted one another out of the Word of God, and after this they concluded all with prayer, and so every man went to his home. These examples did we observe them, they would be most useful to us, we might drive on a trade to Heaven, and be of very great profit in the spiritual life; if the gifts of private Christians were managed without pride, vain glory, and without despising of the weak, it would be of exceeding honour to God, use and comfort to the Saints.
And you will find the benefit of the manifold graces of God, that what one wants, will be supplied by the help of another. God doth not so give his gifts to one, but that he needs others help. Paul calls Aquila and Priscilla, Fellows or helpers in Christ Iesus. And Apollo, a mighty man in the Scriptures, had a great deal of help by Aquila and Priscilla,
3. Every creature hath a voice like it self, and therefore so should the new creature have. The Ox bellows, the Ass brayeth, Goats and Sheep may be known by their bleat; and so is a man by the tenor of his discourse. As the constitution of the mind is, so are their words. A wicked man hath a vain heart, and therefore his discourse is idle and frivolous, Prov. 10. 20. The tongue of the just is as choice silver: but the heart of the wicked is little worth. The antithesis shews it should have been said, the tongue of the wicked is little worth; but he would point at the cause of it, the heart of the wicked. There's a quick intercourse between the tongue and the heart. Now because the heart of the wicked is nothing worth, all his thoughts and musings are vain; he goes grinding chaff in his mind all the day; his mind like a Mill is always at work: not upon corn, that it might be bread for his soul; but upon chaff: therefore because his heart is nothing worth, his tongue is nothing worth. The tongue of the just is as choice silver, it brings in a great deal of treasure. But take a wicked man, all the workings of his heart, his thoughts and discourses, when summed up together, the product and total sum at night is nothing but vanity. The Lord seeth all their thoughts are but vain. A vain heart will have vain speeches, and so a cankered sinner will have cankered discourse, as a putrid breath discovereth rotten lungs. Every mans speech is as his humor is; come to a covetous person, he will be discoursing of Farms, Oxen, Bargains, Wares, and such like. Come to an Epicurean Gallant, to a Voluptuary, and he will be telling you of Horses, Games, Dogs, Meats, Drinks, merry company. Go to the Ambitious, they will be talking of Honours, Offices, and the like. As they are of the flesh, so their talk savours of fleshly things. Every man hath a voice like himself, he speaks according to the constitution of his mind. Go to the discontented man, he will be talking of his Adversaries, telling of affronts, wrongs, and publick offences received. But a godly man hath a voice too, like himself; he will be declaring the judgments of Gods mouth, he will be speaking out of the word of God, of things within his sphere, and suitable to his kind, Mat. 12. 35. A good man out of the good treasure of his heart, bringeth' forth good things.
2. In our converses, how little do we edifie one another! If Christs question to the two disciples going to Emans, were put to us, Luke 24. 17. What manner of conversation had you by the way? What cause should we have to blush and be ashamed! Generally our discourse is either, 1. Prophane and sinful; there is too much of the rotten communication which the Apostle forbids, Eph. 4. 29. Let no corrupt communication come out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearer. Rotten discourse argueth a rotten heart. Or, 2. Idle and vain, as foolish tales. The Apostle bids Timothy, 1 Tim. 4. 7. To refuse prophane and old wives fables, or vain complements, though we are to give an account for idle words, Mat. 12. 36. Or else like the Athenians, we spend our time in hearing and telling news, Acts 17. 21. Or we please and solace our selves with frothy flashes of a wanton wit, and jesting that is not convenient, which the Apostle forbids, Ephes. 5. 4. The praise of a Christian lyeth not in the wittiness, but in the graciousness of his conversation. That which is Aristotles vertue is made a sin with Paul, (foolish jesting.) You should rather be refreshing one another with what experiences you have had of the Lords grace; that is the comfort and solace of Christians when they meet together. But when men wholly give up themselves to move laughter, all this is idle and vain discourse. It is not enough to say it doth no hurt, but what good doth it do? doth it tend to the use of edifying? A Christian that hath God and Christ, and his wonderful and precious benefits to talk of, and so many occasions to give thanks, he cannot want matter to discourse of when he comes into company; therefore we should avoid vain discourse. Or, 3. We talk of other mens matters or faults, as the Apostle speaks of those, 1 Tim. 5. 13. That wandred from house to house; that not being idle only, but tatlers also, and busie bodies, speaking things which they ought not. Levit. 19. 16. Thou shalt not go up and down as a tale-bearer among thy people. The Hebrew word signifies a Merchant, or one that goeth about with Spices to sell; thence the word is used for one that wandreth from place to place, uttering slanders as wares. These Pedlars will always be opening their Packs. Men fill up time by tatling and medling with others:
2. It should press us to holy Conferences set. There may be, and should be some set time for mutual edification. It is not the duty only of Ministers, but also of private Christians, keeping within the bounds of their station, and the measures of their knowledg, to teach and to instruct one another. The Scriptures are full for this, Col. 3. 6. Col. 1. 5, 11. Heb. 3. 13. Iucle v. 20. Christians should often meet together for prayer and spiritual edification. So Heb. 10. 24, 25. Rom. 15. 14. I heap up these places because of the error of the Papists who will not have the Laity speak of Scripture, or things pertaining to Scripture. Whereas you see these injunctions are plain and clear, and it is a great part of that holy Communion that should pass between Saints, this mutual exhorting, quickning, and strengthning one anothers hands in the work of the Lord. These places are not to be understood of publick Communion, of Church-societies, but of private conferences, by way of interchangeable discourse, and mutual edification. It is not necessary these Set-conferences should be always, and all the members of the Church meet and confer together; but a company of savoury Christians whose spirits suit best in commerce, and most likely to help one another. Though I am to love all the brotherhood, and carry a respect to all in relation to me; yet I am to single out for my advantage some of the most eminent, or the most suitable (for great regard is to be had to that.) Christ made a distinction in his little flock, in his family, shall I call it; some he singleth out for more immediate converses, as Peter, Iames, and Iohn, in his Transfiguration, in Mat. 17. 1. and in his Agonies; these were the flowr, the choice that he singled out for his special converse. I speak not of publick meetings, in publick societies, but set conferences with gracious Christians with whom our spirits suit best, and are likely to be of greatest help in maintaining of the spiritual life. These set times the people of God have ever made conscience of. It is a great comfort and refreshing to be conscious to the exercise of each others grace: Rom. 1. 12. That I may be comforted together with you, by the mutual faith both of you and me. And it is a mighty strengthning in evil times, Mal. 3. 16. Then they that feared the Lord, spake often one to another, and the Lord hearkned and heard it.
