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Rules that shew vs how to carry our selues towards wicked men.
HItherto of the Rules that concerne all men: now the particular rules direct our car∣riage either towards wicked men, or towards godly men.
Our conuersation towards wicked men may bee ordered by these rules:
First, we must auoid all needlesse societie with them, and shunne
their infectious fellowship, espe∣cially * 1.1 wee must take heed of any speciall familiarity with them, or vnequall yoaking our selues with them, by marriage, friend∣ship, or leagues of amitie, Psalme 1. 1. 1 Cor. 6. 17. Ephes. 5. 7, 11. Prou. 23. 20. & 4. 14, &c.
Secondly, when wee haue oc∣casion * 1.2 to cōuerse with them, we must studie how to walke wisely towards them, so as we may be so farre from giuing scandall, as, if it be possible, wee may winne them to glorifie God and his truth in our profession. It re∣quires much skill to order our selues aright in those things that are to be done in the presence of wicked men, or in such things as must come by report vnto them, and their scanning. Now there are diuers things of admirable * 1.3 vse in our carriage to put them to silence, and to take them in their consciences, at least to thinke well of vs: Such as are:
2. Mortification. A sound care * 1.4 to reforme our wayes, and true hatred and griefe for our owne sinnes, will cause many times wicked wretches to say of vs, that wee are the people of the Lord, Esay 61. 3, 8. I say, a sound care of reformation; for to professe a mortified life, and yet in any thing to shew that we can liue in any fault without repentance, this prouokes them exceeding∣ly to speake euill of the good way of God. Therefore the first care of a Christian, that would be rightly ordered toward wic∣ked m•…•…n, must be to liue without offence, and to discouer a true mortified minde, and an heart broken for sinne.
Secondly, to speake with all * 1.5 reuerence and feare, when we in∣treate of matters of Religion, much amazeth the prophane conscience of a wicked man; whereas cursorie discourses of such grand mysteries, & emptie
and vaine ianglings doe excee∣dingly occasion a confirmed wilfulnesse and prophanenesse in such men, 1. Pet. 3. 16. and Prou. 24. 26.
Thirdly, it is a most winning * 1.6 qualitie in all our carriage, to shew meekenesse of wisedome, to expresse a mind well gouerned, free from passions, and also from concei∣tednesse, frowardnesse, affecta∣tion, and the vaine shew of what wee haue not in substance. For each of these haue in them singu∣lar matter of irritation, and pro∣uoke wicked men to scorne, and hatred, and reuiling.
Fourthly, there is an holy kind of Reseruednesse, which may a∣dorne the life of a Christian, in his carriage among wicked men: and this Reseruednesse is to be shewed,
1. In not trusting our selues too * 1.7 farre with them, not beleeuing e∣uery word, not bearing our selues vpon euery shew of fauour from
them. For as too much suspition of them breeds extreme alie∣nation, if they perceiue it; so cre∣dulitie is no safe way, Prou. 14. 15. Ioh. 2. 24.
2. By abstaining from iudging of them that are without. It is a most intemperate zeale, that spends it selfe in the vaine and bootlesse censure of the estate of those that are without. Those censures haue in them matter of prouocation and nothing of edi∣fication. It were happy for some Christians, if they could with the Apostle, say often to their owne soules, What haue I to doe to iudge them that are without? 1 Cor. 5. 12, 13.
3. By studying to be quiet, and meddle with our owne businesse; ca∣sting about, how to cut off all occasions, by which we might bee tangled with any discord or contention, or much businesse with them. It is a godly ambition to thirst after this quietnesse of
life, 1 Thess. 4. 11, 12.
4. By our silence in euill times; alwayes auoyding all such dis∣courses, as might bring vs into danger, without any calling for our owne edification, or the edi∣fication of others. Many a man hath smarted sorely for want of this bridle for his tongue, when his words could doe no good to others, and much hurt to him∣selfe, Amos 5. 13. Dauid held his peace while the wicked were present, Psal. 39. 1.
5. In forbearing to reprooue scorners, Prou. 9. 7, 8. and 23. 9.
6. In seasoning their words with salt, so as they discouer no vani∣tie, lightnesse, vainglory, malice, or desire of reuenge, or the like faults in their speeches.
7. In answering the foole, but not according to his follie, that is, not in such pride, passion, or re∣uiling fashion as the foole obiects in, Prou. 26. 4, 5.
8. In getting out of their com∣panie,
when wee perceiue not in them the words of wisedome. If wee see they grow once to be per∣uerse, outragious, or wilfull in any notorious offence of words or workes, we must get from a∣mongst them.
Thus of the eight wayes wherein we should shew reser∣uednesse: they are of excellent vse, if men would studie them, and practise them.
5. Mercie is amiable euen in * 1.8 the eyes of wicked men: and mercifull Christians, that are full of good works, doe bring a great deale of honour to religion. It is true Religion and vndefiled, to visit the fatherlesse and widowes, and to be vnspotted of the world. A con∣uersation that is vnrebukeable, and full of mercie also, cannot but be very honorable: whereas Religion it selfe, when it is •…•…a∣ted in the brests of such Chri∣stians as haue forgotten to shew mercy, and not studie how to
bee doing good to others, is ex∣ceedingly darkened in the glory of it, and many times extremely ill spoken of. A true Christian should hold it a great disparage∣ment, that any Papist, or carnall man in the world (in equall com∣parison) should put them downe for either the tendernesse or the abundance of workes of mercie, 1 Peter 1. 12. Math. 15. Iames 27.
6. When we haue cause and a * 1.9 calling to speake for the truth, or to reprooue sinne, it is an ex∣cellent grace to bee vndaunted, and free from s•…•…ruile feares or flattery. To giue place to wic∣ked men in Gods cause, or to feare their faces in the quarrell of Religion, or to shew a minde that would repent of wel-doing, or that basely would stoupe some way to honour vngodly persons for our owne ends, is so farre from gaining true fauour with euill-minded men, that it
makes them to scorne and hate vs and Religion so much the more: whereas a godly man, that is vnmoucable, and refuseth to praise the wicked, or iustifie the vn∣godly; and when he hath cause, will contend with them, as Salomons Phrase is, and not be like a trou∣bled fountaine, or acorrupt spring: hee may for the time receiue ill words from the wicked, but his heart is afraid of him, and his conscience doth admire him, Prou. 24. 25. and 28. 4. and 25. 26 1 Cor. 16. 22.
7. The like aduantage is * 1.10 brought to the conuersation of a godly man, when he can shew like patience and firmenes of mind in bearing all sorts of afflictions and crosses. Patience in afflicti∣on, makes a great shew before a wicked man, that well knowes how vnable he is so to carry him∣selfe, 1 Pet. 3. 14.
Lastly, to loue our enemies, and shew it by our suies in forgiuing
them, or being ready heartily to please them, and to ouercome their euill with goodnesse: To pray for them when they reuile and persecute vs, is a transcendent vertue; euill men themselues be∣ing Iudges, Luk. 6. 27. to 31. Pro. 10. 22.
Needlesse socretie with them must bee auoyded.
Great wis∣dome re∣quired in conuersing with them.
Diuers things that affect the hearts euen of the worst men, are:
1. A morti∣fied life.
2. Reue∣rend speech of Religi∣on.
3. Meekenes of wisdome
4. Reser∣uednesse in foure things.
5. Mercy.
6. Vndaun∣tednesse in a good cause.
7. Patience in afflicti∣on.