Sermon 14

Psalm 119:13. With my lips have I declared all the judgments of your mouth.

For the coherence of these words, you may refer them either to the 11th or 12th verse. If to the 11th verse, there he speaks of hiding the word in his heart, and now it breaks out in his tongue. First it must be in the heart, and next in the tongue. First in the heart. It is but hypocrisy to be speaking and talking of good things, when we have not been refreshed and warmed by them ourselves. Christianity is not a religion to talk of, but to live by. There are many rotten-hearted hypocrites that are all talkers; like the moon, dark in themselves, whatever light they give out to others; or like Negroes, that dig in rich mines, and bring up gold for others, when themselves are poor. The power of grace in the heart, is a good foundation for grace in the lips. This is the method and order wherein David expresses it, I have hidden your word in my heart; and then, with my lips have I declared, etc. And as it must be first in the heart, so next in the tongue. (John 7:38) Christ speaks of him that believes in him, that out of his belly shall flow rivers of living water. By the belly is meant the heart; when there is true grace in the heart, the sweet influences thereof will flow forth in their common discourse for the refreshing of others; as a spring sends forth the streams to water the ground about it. If the heart be full, the tongue will drop what is savory. I say, certainly if it be within, it will break out. The word is to be hidden, but not like a talent in a napkin, but like gold in a treasury, to be laid out upon all meet occasions. Thus referring it to the 11th verse, there may be a fair connection.

Or if you refer it to the 12th verse, Blessed are you, O Lord: teach me your statutes: teach me, that I may teach others. Our requests for knowledge are likely to succeed, when we are willing to exercise this knowledge for the glory of God, and the good of others. Talents thrive by their use. To him that has shall be given (Matthew 25:29), that is, to him that uses his talents. Trading brings increase; and so it may be used as an argument to back that petition, Lord teach me: for I have been ever declaring with my lips all the judgments of your mouth.

Again, none can speak of God with such savor and affection as he that is taught by God: Teach me, and I have or will declare (it may be read either way) all the judgments of your mouth. A Heathen could say, Non loquendum de Deo sine lumine: We must not speak of God without light. The things of God are best represented with the light of his own grace. David shows that he would perform the duty of a good disciple; that he would teach others, if God should teach him.

In the words two things are to be explained: 1. What he will declare, all the judgments of your mouth. 2. In what sense he will declare them.

First, what he will declare. God's will revealed in Scripture is called the judgments of his mouth. His judgments, I have shown that, at verse 7, at large. Briefly now I will add two reasons: first, because it is the rule according to which we must judge of all spiritual truth. (Isaiah 8:20) To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Secondly, it is the rule according to which we must look to be judged both here and hereafter. Here: I will chastise them (or judge them) as their congregation has heard. According to the sentence of the word, so will the course of his providence be; and according to which we shall be judged hereafter. (John 12:48) The word that I have spoken, the same shall judge him in the last day. God's providences are a comment upon the Scriptures. The Scripture is not only a record of what is past, but a calendar and prognostication of what is to come; you may read your doom, your judgment there; for the statutes of the Lord are all called judgments, because of an answerable proceeding in the course of God's providence; if men escape here, they will not escape the judgment of the last day, when the sentence of that God shall infallibly be made good. Now the verdict of the word it is called the judgments of his mouth, as if God himself had pronounced by oracle, and judged from heaven in the case; and these judgments of his mouth the Psalmist says, shall be the matter of his discourse and conference with others.

Secondly, in what sense it is said that he will declare all the judgments of his mouth? In this speech David may be considered as a king, as a prophet, or as a private believer.

1. As a king, so some conceive, that whenever he judged or gave sentence upon the throne, he would declare the judgments of God's mouth; that is, decree in the case according to the sentence of the law. In favor of this sense it may be alleged,

1. That certainly the king was bound to study the law of God, as you shall see (Deuteronomy 17:18-19). When he sits upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests, the Levites: and it shall be with him, and he shall read therein all the days of his life. Every king was bound to have a copy of the law, the Rabbis say, written with his own hand, carried about with him wherever he went in city or camp.

2. That the kings of Judah were bound up by the Judicials of Moses (out of that which is before the priests and Levites) — that is, according to your Judicial laws, so will I pass sentence upon malefactors.

3. That proceeding according to this rule, their declarations in court were the judgments of God's mouth. (2 Chronicles 19:6) He said to the judges, Take heed what you do: for you judge not for man, but for the Lord, who is with you in the judgment. If this sense did prevail, we might observe hence, that a godly man uses the word to season the duties of all his relations. And again, that a good magistrate is so to judge upon the throne, that his sentences there may be as the judgments of God's own mouth. But that which caused this misconception was the word "judgments," which is not of such a limited import and signification, as those that pitched upon this interpretation did conceive; and therefore mistook the meaning of this place.

2. David may be considered here as a Prophet, and so as a pattern of all Teachers. He asserts his sincerity in two respects: 1. As to the matter of his doctrine, it should be the judgments of God's mouth, such as he had received from God. 2. As to the extent, that he would declare all the judgments of his mouth.

1. As to the matter of his doctrine, it should be the judgments of his mouth. That which should be declared and taught in the Church, should not be our own opinions and fancies, but the pure word of God; not the vanity of our thoughts, but the verity of his revelations; otherwise we neither discharge our duty to God, nor to the children of God. Not to God, when we come in his name without his message. Ah Lord! you have greatly deceived this people, says the Prophet Jeremiah to God (Jeremiah 4:10): You, you have done it, because the false prophets had done it in his name. The dishonor reflects upon him when his ordinance is abused to countenance the fancies of our own brain. Nor to the children of God, whose appetite carries them to pure unmixed milk. As new-born babes desire the sincere milk of the word, that you may grow thereby (1 Peter 2:2), unmixed milk. The more natural the milk is, and without any mixture, the more kindly to a gracious appetite. To mix it with sugar, and the luscious strains of a human wit, does but disguise it, and hide it from a spiritual taste. But to mix it with lime (as Jerome says of heretics) makes it baneful and noxious. Thus he speaks of his faithfulness as a Prophet, a public Teacher in the Church.

2. As to the extent, all the judgments of your mouth, without adding or diminishing. No part of God's counsel must be forborne, either out of fear or favor. Our work is not to look at what will please or displease, but what is commanded. I have not shunned to declare the whole counsel of God (Acts 20:27). If it be the counsel of God, let it succeed how it will, it must be spoken; so David here, all the judgments of your mouth.

3. David may be considered as a private Christian; and so I would declare all the judgments of your mouth in a way of conference and gracious discourse: This is the sense I shall manage. The consideration I shall insist upon is this:

Doctrine. It concerns all that fear God to declare upon meet occasions the judgments of his mouth.

How? in the way of public teaching, shall every one that has knowledge and parts teach?

I answer, No: there are some separate for that work. Separate to me Paul and Barnabas for the work to which I have called them (Acts 13:2). Paul and Barnabas were gifted and called by the Spirit, yet were to be solemnly authorized by Prophets and Teachers at Antioch, by Officers of the Church.

Was it not enough they were called by the Holy Ghost? What can man add more?

There must be order in the Church: though they were called, yet they were to be ordained, and to have a solemn commission. It is true, all Christians are Prophets, yet they are not to invade the ministerial office: As they are also all Kings, yet they are not to usurp the magistracy, or to disturb the ruler in his government. If Christians would but meditate more, and see how much they have to do to preach to their own hearts; if they would but regard the unquestionable duty that they owe to their families more, this itch of public preaching would be much abated, and many other confusions and disorders among us would be prevented; and they would sooner find the Lord's blessing upon interchangeable discourse, gracious conferences, than this affectation of Sermoning and set-discourses.

Well then, we are to declare the judgments of his mouth, not by way of public teaching, but by way of private conference, edifying others, and glorifying God by the knowledge and experience that we have,

First, In our own Families.

Secondly, In our Converses.

1. In our own families, in training up children and servants in the way of the Lord, and inculcating the doctrine of God upon them. This is a commanded duty, as you may see (Deuteronomy 6:6-7): And these words which I command you this day, shall be in your heart. What then? — and you shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up. Morning and evening, rising up and lying down, at home and abroad, they should be instructing their families. When the word of God is in the heart, thus it will break out. And (Deuteronomy 11:19) you have the same again. This is a duty God reckons upon, that you will not omit such a necessary piece of service. (Genesis 18:19) I know Abraham, that he will command his children and his household after him, and they shall keep the way of the Lord. God promises himself, that from Abraham and his family he should have respect. God has made many great promises to Abraham, as he does now to all believers; but if you would have him bring upon you that which he has spoken, you must not disappoint him. The seasoning of youth early in your families is a very great advantage. The family is the seminary of the church and state; and usually those that are bred ill in the family, they prove ill when they come abroad. A fault in the first concoction is not mended in the second; and therefore here you should be declaring the mind and counsel of God to them. Many that afterwards prove eminent instruments of God's glory, will bless you for it to all eternity. It is the best love you can express to your children, when you take care to season them with the best things. A husband is charged to love his wife, how shall he express this love? (Ephesians 5:25-26) Even as Christ also loved the Church, and gave himself for it, that he might sanctify and cleanse it, etc. I suppose the degree is not only commended for a pattern, but the kind; it must be such a love as Christ bore to his Church: He gave himself for her, that he might sanctify her. It must be such a love as tends to sanctification. It is a poor kind of love parents express to their children, in providing great estates and portions for them, or bringing them up in trades that they may thrive in the world; but when you train them up for heaven, there's the best love. (Proverbs 4:3-4) For I was my father's son (he was the darling) tender and only beloved in the sight of my mother: And wherein was that love expressed? He taught me also, and said to me, Let your heart retain my words: keep my commandments and live. So for servants, it is not enough to provide bodily maintenance for them, so we do for the beasts if we would use their strength and service; but we are to instruct them according to our talents; and that's the best love we can show, to provide for their souls.

2. In our conversations, speaking of God and of his word in all companies; instructing the ignorant, warning and quickening the negligent, encouraging the good, casting out some savory discourse wherever we come. So (Psalm 37:30): The mouth of the righteous speaks wisdom, and his tongue talks of judgment. A good man studies in his speeches to glorify God, to edify those he speaks to. I will declare your judgments, says David. Wise and gracious discourse drops from him. So (Song of Solomon 4:11): Your lips, O my spouse, drop as the honeycomb: honey and milk are under your tongue. The passages of that song are to be understood in a spiritual sense; now the lips and the tongue being instruments of speech, and milk and honey things by which the word is expressed, I suppose it is meant of a conference; and because the word of God is compared to milk and honeycomb, it shows that their conference should be gracious and edifying; this is that which drops from a sanctified mouth.

For the reasons of this:

1. I shall argue from the interest which God has 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 ourselves to the Lord's use, we did not make exception: the same argument which holds good for the whole body, why it should be possessed in sanctification and honor, holds good for every part of it. (1 Corinthians 6:12) You are bought with a price, therefore glorify God in your bodies, and in your spirits, which are God's. Your whole is God's, your spirit, your body, and every part; your wit, strength, hand, tongue, is all God's, and therefore he expects to be glorified by your tongue. They were rebels that said, (Psalm 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 to Caesar the things that are Caesar's, and to God the things that are God's. Your tongue and your lips, whose are they? If you could make your tongue of yourself, then you might use it for yourself; 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 God's.

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, With it we bless God (James 3:9). The benefit of speech is our privilege above angels and beasts. Angels have reason, but no tongues; and beasts have tongues, but no reason to guide them and direct them. But now we have tongues and reason both, that we may declare our Maker's praise. Surely this member and instrument was not given us to savor 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 has a voice like itself, and therefore so should the new creature have. The ox bellows, the ass brays, 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 has a vain heart, and therefore his discourse is idle and frivolous (Proverbs 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 sees 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 discovers rotten lungs. Every man's 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 honors, offices, and the like. As they are of the flesh, so their talk savors of fleshly things. Every man has 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 offenses received. But a godly man has a voice too, like himself; he will be declaring the judgments of God's mouth, he will be speaking out of the word of God, of things within his sphere, and suitable to his kind (Matthew 12:35). A good man out of the good treasure of his heart, brings forth good things. Still the tap runs according to the liquor with which the vessel is filled; and a man's speech reveals him of what kind he is; and therefore since every creature has 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 itself. Omne bonum sui diffusivum. You being converted, strengthen your brothers (Luke 22:32). He had had experience of a changeable heart; now go strengthen others. Fire turns all things about it into fire. Leaven pierces through the whole lump. So, grace seeks to propagate and diffuse itself. Therefore when the work of God is written upon a man's 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 Christ's 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 has 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 has 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.

5. It discovers 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. Colossians 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 (Proverbs 16:23): The heart of the wise teaches his mouth, and adds learning to his lips. When our speech has weight and worth in it, and we are ready upon all occasions, it argues 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 has more plenty of it than silver: so, when we are ready to bring out gracious discourses, it argues a treasure and stock within. 2. It argues 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 speaks 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 savor 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 savor of the world, all their teaching does savor of their affections. But both places give this general truth, What a man's affections are upon, it is most ready in his mouth. Therefore it argues we are affected with the word of God, when we are declaring it upon all occasions.

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 ourselves. (Proverbs 11:25): The liberal soul shall be made fat: and he that waters, 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 ourselves. 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.

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 God's mouth.)

1. In our relations, that we do no good there, in declaring the judgments of God's 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 master's use. The husband is to converse with his wife as a man of knowledge (1 Peter 3:7), and the wife to gain upon the husband (1 Peter 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 does an idolatrous family carry on their way and their course! See (Jeremiah 7:18): The children gather wood, and the fathers kindle the fire, etc. says 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 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 to work in a course of godliness. Christians should reason thus: What honor has God by making me a father, a master of a family? Every such a one has 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. You are my crown and my rejoicing, says the Apostle of the Thessalonians converted by his ministry. It will be a crown of honor 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.

2. In our conversations, how little do we edify one another! If Christ's 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 (Ephesians 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 argues a rotten heart. Or, 2. Idle and vain, as foolish tales. The Apostle bids Timothy (1 Timothy 4:7) to refuse profane and old wives' fables, or vain compliments, though we are to give an account for idle words (Matthew 12:36). Or else like the Athenians, we spend our time in hearing and telling news (Acts 17:21). Or we please and solace ourselves with frothy flashes of a wanton wit, and jesting that is not convenient, which the Apostle forbids (Ephesians 5:4). The praise of a Christian lies 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 Lord's 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 does no hurt, but what good does it do? Does it tend to the use of edifying? A Christian that has 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 men's matters or faults, as the Apostle speaks of those (1 Timothy 5:13) that wandered from house to house; that not being idle only, but tattlers also, and busybodies, speaking things which they ought not. (Leviticus 19:16) You shall not go up and down as a tale-bearer among your people. The Hebrew word signifies a merchant, or one that goes about with spices to sell; from there the word is used for one that wanders from place to place, uttering slanders as wares. These peddlers will always be opening their packs. Men fill up time by tattling and meddling with others: 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 (John 3:31). The habituating ourselves 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 has 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 says, and dote upon strife of words (1 Timothy 6:4)? Thus if we did put ourselves 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 (Colossians 4:6): Let your speech be always with grace, seasoned with salt, that you may know how you 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 (James 2:12): So speak as those that shall be judged by the law of liberty. Certainly a gracious heart will thus do. He that does not want a heart, will not want an occasion of interposing somewhat for God. This was Christ's manner (Luke 14:15): when he was eating bread in the Pharisee's house, he discourses, 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 (John 4:14), he discourses of the well of living waters which springs up to eternal life; still he draws towards some gracious improvement of the occasion. So (John 7:37) when he was at the Feast of Tabernacles, and it was the custom there to fetch water from Siloam, 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 spiritualizes the occasion. If our hearts were as they ought to be, we would have a gracious word more ready; we would either be beginning, or carrying on good conference wherever 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 hinders us from being more fruitful in our conversation.

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 (Colossians 3:6; Colossians 1:5, 11; Hebrews 3:13; Jude 1:20). Christians should often meet together for prayer and spiritual edification (Hebrews 10:24-25; Romans 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 singles out for more immediate converses, as Peter, James, and John, in his Transfiguration (Matthew 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 other's grace (Romans 1:12): that I may be comforted together with you, by the mutual faith both of you and me. And it is a mighty strengthening in evil times (Malachi 3:16): then they that feared the Lord, spoke often one to another, and the Lord hearkened and heard it. 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 does 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 (Romans 16:3; 1 Corinthians 12:21). The eye cannot say to the hand, I have no need of you; 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 differs 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 (Psalm 66:16): come and hear all you that fear God, and I will declare what he has done for my soul. Ferus speaks of some old monks — Conveniebant in unum, audiebatur verbum Dei, etc. — 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 honor to God, use and comfort to the saints.