Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	conscience_n	good_a	sin_n	3,825	5	5.2827	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91733	Rules for the government of the tongue: together, with directions in six particular cases. [brace] 1 Confession of our faults to men. 2 Confession of Christ before men. 3 Reprehension of faults in others. 4 Christian communication. [brace] Vrbanity and eloquence. 5 Consolation of the afflicted. 6 Self-commendation, and a disproof of perfection in this life. Added, as a supplement, to the Rules for governing [brace] 1 the thoughts, 2 the affections, in the Precepts for Christian practice, or, The rule of the new creature, new model'd. / By Edward Reyner, minister of the Gospel in Lincolne.	Reyner, Edward, 1600-1668.; Reyner, Edward, 1600-1668. Precepts for Christian practice.	1656 (1656)	Wing R1230; Thomason E1594_2; ESTC R208861	220,132	401

for them 1 Who cannot speak for themselves Prov. 31.8 open thy mouth for the dumb 2 Who if they do speak may not be heard Prov. 31.9 and 24.11 12 Open thy mouth plead the cause of the poor and needy 10 To procure and promote Sions c Isa 62.1 6 welfare All these are fit occasions to speak on and fit Seasons to speak in And by not speaking then wee betray the cause of God the good of others the credit of the Gospel and the conscience of our duty Then silence is our sin and our shame Fourth Season of Speech is when the persons to bee spoken too are attentive willing to hear and in a readinesse or capacity to receive our words as the people did Jobs Job 29.23 They waited for mee to hear mee speak and they opened their mouth wide i. e. gaped for my words as for the latter rain Jobs speech was then in season When they to whom wee speak seem to have an obedient ear to take in that Counsel comfort or reproof wee give forth to them and to bee wrought upon thereby and appear to bee as mettal melted fit to bee new moulded as iron heated fit to bee hammered as hungry empty bellies fit to bee fild and fed In this posture Christ found the Woman of Samaria John 4. therefore hee spake to her many things Our Speech should bee in season for three Reasons Reas 1. There is beauty and sweetnesse therein Ecel 3.11 For God hath made every thing beautifull in his time that is in the season God appointed to it every word as well as every work Silence in its season and speech in its season Such are words of Delight which the Preacher sought to find out d Eccl. 12.10 A word fitly spoken saith Solomon that is for time as well as for place or persons is like apples of gold in pictures of silver Some think it was a kind of ornament used in those dayes or that golden Apples were set in silver Cases or Dishes so as the one did grace and let out the other Gold and Silver are precious mettals Apples and pictures are pleasant to the eye lovely to look upon Apples are also sweet to the mouth Words are the pictures of the mind drawn with the pencil of the Tongue and the apples of the mouth are the fruits of the lips Good words spoken in season are precious and pleasant sweet and amiable gold for their worth framed as one hath it to silver-like opportunities Herewith the Spouse craves to bee comforted Cant. 2.5 Comfort mee with Apples for the savour of these apples that is of good seasonable words greatly refresh Languishing fouls that are sick of love to Christ Christ commends the smell of the Churches Nose or mouth her sweet breath to be like apples for their redolency fragrancy in the season of them Cant. 7. Apples have a delightfull breath or smell Words inseason are like the apples of Eden that grow upon the Tree of Life for a wholesome Tongue is a Tree of Life Prov. 15.4 and the fruit of the righteous is a Tree of Life e Prov. 11.30 and seasonable words are a part of that fruit They are like flowers in the Spring fresh and fair in their colours exceeding Solomon in his Glory sweet and pleasant in their Smell Words spoken out of season are like withered flowers without colour and smell To keep Time in Musick makes it melodious to strike and stop every string and sing every note in due season So words spoken in season are Musick and melodie in the ears of those that hear them Reas 2. There is efficacy and acceptablenesse therein Prov. 15.23 A word spoken in due season how good is it how profitable and effectuall how welcome and acceptable even as rain in season how doth it refresh the earth and make it fruitfull It s as meat in season which nourisheth and satisfieth all living Creatures f Ps 145.15 16 as fruit in due season which God hath promised the righteous shall bring forth Psa 1.3 fully ripe savoury and wholesome yea as a Coach upon the wheeles for the words runne thus in the Original A word spoken upon his wheels g Prov. 25.11 it moves easily and swiftly goeth smoothly and roundly away like a Triumphant Chariot being oiled with the fitnesse of the season wherein it is spoken Abigals speech to David and the wise woman of Abel's speech to Joab how good were they being spoken upon the wheeles to save Nabals life and the City of Abel 1 Words spoken out of season are like a Cart without wheeles or like Pharaohs Chariots when the wheels were taken off which made them go heavily They are uncomely and uncommodious as snow in summer and as rain in harvest which doth hurt The same words spoken at one time scil in season would bee butter and honey yea kisses which spoken at another time viz. out of season may prove wormwood and gall yea stabs Reas 3. There is art and expertness therein It requires great wisdome and skill to circumstantiate words well or to fit them to time and place c. to discern the opportunity of a speech It is a parcell of Tongue-skill or learning to time a word well as to time notes and stroaks in Musick Isa 50.4 God hath given mee saith the Prophet Isaiah and to Christ much more the Tongue of the learned that is a well-skild Tongue that I should know how to speak a word in season or how to time or season a word to him that is weary If wee speak not when wee ought then silence is our folly Opportunity is the quintessence of time for speaking as well as for acting Fifthly and Lastly Have respect to the End why you speak The end of Speech let that bee pure and sincere to wit Gods glory Others good As the Occasions that have in them a tendency hereunto are an opportunity of Speech So a fixed intention or aim at these two is the right end of Speech 1 Gods glory whether yee eat or drink or whatsoever you do saith Paul So 1 Cor. 10.31 whether yee keep silence or speak or whatsoever yee say say all to the glory of God To this end account your Tongues your glory as David not to trumpet your own excellencies or praises but to declare the Majesty and glory and honour of God 2 Others good for their instruction Reprehension Consolation Direction Confirmation Reduction Resolution Vindication Satisfaction Keep these as the mark in your eye to take aim at in what yee speak as to man according to the Apostles Rule which should bee followed both in the intention and execution of our Speech Let no corrupt communication proceed out of your mouth Ephes 4.29 but that which is good to the use of edifying that it may minister grace to the Hearers Let your ends in speaking ever bee to bring glory to God and to

2 Pet. 1.13 The Second Reason from the Commodity of Reproof in the effects thereof as 1 To awaken and rouse up such as slumber and a means to keep them waking and watchfull To this end Reproof hath both a cry or call and a rod in it to smite the offending Brother on the ear and heart as the Angel smote Peter on the side to waken and raise him up Let the Righteous smite mee Act. 12.17 Psa 141.5 saith David that is reprove mee Reproofs are not only words but blows to drousy souls Solomon calls them the wounds of a friend Prov. 27.6 Hereby Nathan awakened David who was fast asleep in his sin 2 Sam. 12.7 and Christ the Woman of Samaria by telling her of her filthy sin of Adultery Joh. 4.18 2 To quicken and sharpen dull dead spirits A wise and holy Reproof hath spirit and life in it and conveyes both into them that receive it Turn you at my Reproof saith wisdome what then Pro. 1.23 Chap. 6.23 Behold I will poure out my spirit unto you and the reproofs of instruction are the way of life that is both to quicken and to save Reproofs are lively and life-giving the ear that heareth the Reproof of life abideth among the wise Prov. 15.31 3 To heal distempers and disorders in others Reproof is a soveraign medicine an Antidote against sin David calls it an excellent oyl Psal 141.5 which shall not break his head but give it a plaister The oyl of Reproof being well rub'd in doth cure comfort and refresh a diseased soul It hath a peircing sinking soaking property for a Reproof entreth more into a wise man saith Solomon than a hundred stripes into a fool Prov. 17.10 Tat. 1.13 and it is a means to make men sound in the faith and to purge out corrupt humours 4 To rectifie those that go wrong and to keep them from evil and from the path of the wicked Prov. 4 14. and from the evil woman Prov. 6.23 24. 5 To suppresse sin Many transgressions may be prevented if a by-stander would give but a check thereto by Reproof for Reprovers are a terrour to evil-doers and keep them in awe that they do not offend when such are present whom they know will rebuke them The wicked keep their mouthes with a muzzle while the godly are before them The Majesty of a Reprover will tame the Insolency of a sinner 6 and lastly to give the Remainder in a cluster Reproof is a means of Grace 1 To beget wisdome The Rod and Reproof give wisdome Prov. 29.15 2 And to encrease knowledge Reprove one that hath understanding Prov. 19 25. and hee will understand knowledge Reproof hath an instructing and prudentizing quality 3 To cherish love among the wise Rebuke a wise man and hee will love thee saith the wise man Prov. 9.8 4 To procure favour Hee that rebuketh a man afterwards shall find more favour than hee that flattereth with his Tongue Prov. 28.23 A wel-given and well-taken Reproof doth greatly endear and engratiate the Reprover to the reproved 5 To adorn those especially that hearken to it for to reprove another wisely is to hang a Jewel or gold Ring at his ear Prov. 25.12 A wise and well-taken Reproof is a great Ornament both to the Reprover and the reproved 6 To obtain comfort and a blessing for to them that rebuke the wicked shall bee delight and a good blessing shall come upon them Prov. 24.25 1 Delight from the discharge of their duty and the testimony of their consciences and from hope of Gods acceptance and of the prevalence or good successe thereof with man 2 A good blessing from God and from good men shall come upon Reprovers as a reward of their faithfulness herein for the godly will set their affections on them give testimony of them and offer prayers and praises to God for them Reas 3 From the excellency of Reproof Excellency 1 This is Gods manner of dealing with his Children for their good scil to reprove them for their faults As many as I love I rebuke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Lord Rev. 3.19 My for faint not when thou art rebuked of the Lord. This is the Method of the Spirit Heb. 12.5 ver to bring men to comfort by Reproof When the COmforter is come the first thing hee will do is this Hee will reprove c. Joh. 16.8 God reproves his people to humble and reform and save them and hee reproves the wicked to convince restrain and condemn them Psal 50.21 To them God saith These things hast thou done c. but I will reprove thee and set them in order before thine eyes Thus God reproved Kings for Israels sake 1 Chron. 16.21 What God doth is excellent Gods example or exercise of Reproof puts sublimity and excellency upon it as it is mans duty 2 This is one of the highest acts of amity and fidelity scil to reprove a Brother when hee offends Though it bee a fruit and flower of love yet in some cases it is better than love Open rebuke is better than secret love Prov. 27.5 or an open reproving love is to be preferred before a secret silent love for the former delivers a Brother from sin and Satan and the latter delivers him up to both The former is fruitfull the latter barren Love without rebuke when our Brothers case requires it is like a Bow without an Arrow to shoot in it like a knife without an edge to cut a hand without a plaister to heal or like a Bee without a sting a drone or slug good for nothing 3 David calls Reproof a precious Oyl Psal 141.5 Christ calls it a pearl and holy thing Mat. 7.6 Solomon prefers it before silver and gold and rubies It is the Merchandize of Wisdome which is better than precious Treasures Prov. 3.14 15. Hee calls it an ear-ring of gold an ornament of fine gold Chap. 25.12 The Reasons inforce a double duty upon us scil To give and take Reproof well 1 Duty to give Reproof to those that offend Great is our averseness to it the common causes whereof are 1 Ignorance and folly wee know not how to do it aright 2 Want of love to mens souls and of hatred to their sins 3 Self-guiltinesse of the same faults 4 Unfaithfulnesse to God and man 5 Fearfulness or want of zeal and courage Godly men have much bewailed it in themselves as it is reported of Mr. Hieron a faithfull Minister of Christ in his Generation that he did say when he lay on his death-bed I confess that in publick I have been somewhat full in Reproof Admonition Instruction but in private my backwardnesse my bashfulnese my dastardliness hath been intolerable and I may truly say that if any thing lye as a burden upon my conscience This it is These Reasons should bee as Nails to fasten this duty of Reproof to our hearts and as Goads to prick us forward to the practice of

magnifie the free Grace of God p. 123 8 To prevent sin in others p. 123 What faults wee ought to confess to others and what wee may conceal p. 124 125 c. 2 To what persons wee should confess our faults p. 127 3 From what Principles and in what manner this should bee done p. 129 The causes of mens backwardness to confess sin p. 131 How sin is to be named p. 132 The second case in which Direction is given is The confession of Christ before men p. 134. Four Things concerning it are opened 1 What this confession is p. 134. 2 When it should be made p. 139 3 Why we should confess with the mouth p. 146 The Reasons are drawn 1 From God they are three p. 147 2 From Christ they are two ibid. 3 From our selves they are four p. 151 4 From others p. 151 4 How this Confession should be made p. 157 In seven Particulars 1 Freely without Compulsion 2 Plainly without obscurity p. 157 158. 3 Boldly without fear p. 159 4 Constantly without giving over p. 160 5 Innocently without giving offence p. 161 6 Sincerely out of Love p. 162 Zeal p. 163 7 Patiently with a resolution to suffer for our Testimony p. 163 The third case is Reprehension Touching which three things are declared scil Preparatives Rules and Reasons 1 Preparatives to it four 1 Wisdome 166 2 Righteousness 167 3 Faithfullness 167 4 Boldness 168 2 Rules for Reproof which respect four things 1 The matter to bee reproved that is 1 Sin the chief object of Reproof p. 168 2 What we know to be a fault both in it self and in them whom we reprehend p. 169 2 The persons to bee reproved p. 170 And who are not to be reproved 172 173 3 The manner how to reprove that is by observing five Rules 1 Rule Reproof must be given 1 In love to their Persons 174 2 In Pitty to their infirmities 174. 3 In Meekness without Pride passion bitterness 175 4 With respect to their credit 175 2 Rule Reproof must be seconded with Arguments p. 176. to set it home 3 Rule Reproof should bee formed in Scripture-terms 176 4 Rule Reproof should bee begun and ended with prayer 177 5 Rule Reproof for the manner of it should be suited 1 To the quality of the person to be reproved 178 There be two wayes of reproving 181 1 Directly 2 Indirectly by way 1 Of obsecration 2 Insinuation 181. 3 Illustration 4 Exemplification 182 2 To the Nature of the offence as it is 1 Open or secret 183 2 Great or smal ibid. 3 As committed out of weakness or wilfullness 184 4 As committed seldome or often 5 As the party offending hath been reproved either not before or often 184 4 The Season when to reprove others 185 The third thing is the reasons why wee should reprove others drawn from three heads 1 The Necessity of it in respect 1 Of our selves 187 2 Of others 188 2 The Commodity of Reproof in the effects thereof which are six p. 191 3 The Excellency of it 193 The Reasons inforce a double duty upon us 1 To give reproof to others Five Causes of our Averseness to it 195 What is required of us hereunto 195 196 2 To take Reproof well 199 To this end take notice of four things 1 Of our backwardness to it 199. and four causes thereof 201 2 The right manner of bearing Reproof 202 To wit 1 Humbly 2 Thankfully 3 Effectually 4 Patiently 203 3 The means of taking Reproof well scil three 1 A wise heart 103 2 An obedient ear 3 A tractable spirit 204 4 Motives to this duty from two heads 1 The good of receiving Reproof in four particulars p 204 2 The evill of rejecting it 1 The evill of sin in six particulars 207 2 The evill of punishment 210 The fourth case is Communication or conferring together of the matters of God 212 1 Rules for it 2 Reasons of it 1 Rules for it which are ten 1 In company improve time for profitable edifying discourse 214 2 Observe the dispositions and conditions of the persons present to suit your discourse 1 To their Necessities 214 2 To their capacities 215 3 Raise spirituall discourse from temporall occasions 215 4 Observe what subjects Gods providence puts into your minds and mouths 217 5 Get some Common heads into your minds and hearts that may bee of generall use to all and at all times 217 6 The asking and answering of questions aright conduceth much to mutuall edification 218 This wee find 1 Under Precept in the old Testament 218 2 Under practice example in the New 220 The right manner of asking questions 221 7 Its lawfull to discourse of natural moral and civill matters 222 Urbanity or the use of Recreationall speeches is lawfull 223 Your Rules for ordering the same 1 For matter 224. 2 For manner 3 For measure 4 For end 225. The use of Ironies 226 227 8 In speech seek not so much to shew wit or eloquence as efficacious power of speech 227 Eloquence may bee used proved by four Reasons 228 and how 230 9 Rule Speak of good things at home in your own families 230 231 10. Let your discourse proceed from good Principles as 1 The fear of God 2 Love to others souls 3 Delight in spirituall things 231 2 Reasons of it why Christians should confer together they are five Reas 1 This is part of the Communion of Saints 231 232 2 All sorts of persons confer about their own matters 233 3 To this end variety of gifts are given by the Spirit of God 235 4 This will augment our parts and further our Accounts 236 5 This service of godly discourse is very acceptable 1 To God 236 2 To Jesus Christ 237 The fifth Case is Consolation to comfort one another 239 Touching which are delivered 1 Rules 2 Reasons 1 Rules for comforting others which are six 1 Know their case what it is and the cause of their trouble 239 2 Then pity them and sympathize with them 240 3 Apply comforts suitable to their needs 240 1 If their case be Necessity ibid. 2 If it bee death of friends 241 3 If Persecution 242. 4 If desertion 243 5 If any other Affliction ibid. 4 Rule Chuse the best means to comfort others by as 1 Kind and loving speeches 244 2 Strong reasons or arguments 245 3 Plain Scriptures fitly applyed ibid. 4 Experience both our own 246. and others 247 5 The evidence and exercise of our Graces ibid. 6 Prayer to God 248 5 R●le Consider the persons who are fit to bee comforted 1 Gods people above all others 249 2 Weak and faint souls ibid. 3 Mourners for sin 250. For want of Gods presence 251. For Misery ibid. 4 Seekers of Christ 252 6 Rule write letters of Consolation 252. Send Messengers 253. And take journies to comfort others 254 II Reas Why we should comfort others drawn from four heads Reas 1 The Necessity and Commodity of comfort in respect of

Churches sores Edifying discourse is a great help towards Heaven 3 Consolation for God creates the fruit of the lips to bee peace peace to sad sorrowfull m Isa 57.19 souls 1 Thes 5.14 Barnab as by his Tongue was a son of Consolation Act 4.36 God poures the oyl of gladnesse into disconsolate souls and troubled spirits by the mouths of his servants But God seldome useth ungoverned vain tongues as Instruments of spirituall good to others If wee would procure the temporal or promote the eternal good of others their present comfort or future felicity then wee should get use and keep a good tongue in our heads which is compared by the Holy Ghost in Scripture to the most excellent and usefull things as 1 To choice silver Prov. 10.20 To the Tree of life Prov. 15.4 that would have given immortality to the eaters To a precious Jewel Prov. 20.15 To food Prov. 10.21 To Physick or medicine Prov. 12.18 But of these something was spoken before The fifth and last Reason is drawn from the conveniency of helps 5 The conveniency of Helps afforded us for the government of the Tongue As 1 Other Organs are double God hath given us two eyes two ears two hands two feet but one tongue which is more easily ruled than two Alas how can wee guide two tongues that cannot govern one well 2 God hath set a double fence or guard before the mouth scil of lips and of teeth to keep the Tongue in and hath shut it up in he mouth as in a Cloister or hole of the head with doors to signifie there is a precious treasure in the Tongue linguam velut in specum abdidit saith Erasmus to teach it modesty and keep it under restraint and make it slow to speak No other member hath the like God hath so framed the ears as they should be alway open and therefore swift to hear and he hath covered the eyes with a thin skin only for defence and for sleep 3 God gives Reason to be a guide to the Tongue and permits not the use of the tongue before the use of Reason in some measure as we see in little Children who are not suffered to speak till they have some understanding 4 God hath placed the Tongue in the head which is the subject and seat of all the senses both interior as imagination and memory and exterior as seeing hearing smelling tasting touching The Tongue hath near to it the Organs of all these senses as the eyes ears nose the faculty of tasting is peculiar to the Tongue and though the power of touching be dispersed through all the parts of the body yet the tongue hath a more subtill and curious touch than other members for the taste is made by the contact of the tongue which can perceive the least hair that is mingled with meat Therefore our Tongues should not speak before wee have consulted with all the neighbouring senses to get what information they can give us concerning the persons or things spoken of or to especially with the eye and ear which are called senses of Discipline to which the Principality is ascribed because by reading and hearing we may be not only informed of the matter spoken of but instructed to speak wisely and profitably Hence it is 1 Erasmus That the ministry of the Tongue should be the last as one saith of all the members that is a man should hear see smell taste feel before he speak as the sentence of the Judge followeth after the evidence of the witnesses the pleadings of the lawyers and the verdict of the Jury 2 What a man speaks from the knowledge and experiences of the senses he asserts with confidence and boldnesse 1 Joh. 1.1.2 3. as John did That which wee have seen and heard and our hands have handled declare wee unto you 3 Providence so ordereth it as those that are deaf many of them are dumb also because they cannot hear instruction nor learn wisdome to speak aright therefore they shall not speak at all 5 God hath placed the Tongue between the heart and the brain in the confines of both to take counsel of and to be directed by both as well as to bee an interpreter of both 6 God gives us his word to be a rule for our tongues to speak by his Spirit for a guide to direct them in all our words and his grace to season all our speech 7 and lastly God himself is willing to be the keeper both of our mouths for therefore David found in his heart to put up that request to God in Psal 141.3 Set a watch O Lord before my mouth keep the door of my lips and of our keeping and watching of the same for Except the Lord keep the City I may say keep the mouth the watchman over both watcheth in vain The more means God gives us of eschewing evil or doing good with any member the greater is our sin if we neglect the same To the general Rules of Speech I will adde special directions in some particular cases as Confession Reprehension Communication 1 In Confession 1 Of our sins to men 2 Of Christ and his Truth before men 1 In confessing our sins to men This is a Text-duty a Iames 5.16 confesse your faults one to another saith the Apostle James and pray one for another that yee may bee healed not only to the Elders of the Church but to your Brethren also For this is to be understood of all the faithfull whether Pastors or people Confesse your faults 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is non omnes uni● sod quiliber alterl not all to one but every one to another Brother to Brother and Neighbour to Neighbour All that are to pray one for another ought to confesse their faults one to another This duty is mutuall and reciprocall As for Auricular Confession which the Papists hold absolutely necessary scil for every one to confesse all his sins with all the circumstances of them in the ear of a Priest once a year at least is a meer invention or design for politick ends scil to know the secrets of others to keep them in awe and to inslave the soules consciences and devotions of the people to their Interests The Papists would father this their Doctrin upon James in the Text but there is no cause or colour at all for it By the Apostles Rule the Priest should confesse his faults to the penitent persons as well as they theirs to the Priest I will give you three directions in this duty 1 In what cases 2 To what persons 3 From what Principle Confession is to bee made to others 1 In what cases you should confesse your faults one to another eight especially 1 In scandal Scandal given by persons either before or after their Reception into the Church and fellowship of the Gospel 1 Before the same Those that desire it having formerly committed grosse sins notoriously known should solemnly acknowledge their sinfull courses

him better than he was 2 Cor. 12.6 We should bewail the neglect of and aversenesse to this duty in all sorts even from young to old the most are more forward 1 To commit sin with others or to incourage others unto sin 2 To deny hide or excuse their sins even when they are taxed and reproved for them 3 Or to outface their faults and justifie them than to confesse them to others It is the property of sinners and the infirmity of Saints who are but as Infants in measure and sanctified but in part to palliate and cover their sins as much as they can This hath been their manner from the beginning or from sins entrance into the World See it in our first Parents Adam layed the blame of his sin upon Eve and Eve of her sin upon the Serpent Sarah covered her laughter with a lye she feared a reproof for what she had done Gen 18.15 but she was not afraid to deserve it by denying what she had done What a miserable sort of excuses will bee pleaded saith one when men are charged with sin for all are graven out of Adam Mr. Greenham I have read a Proverb that sin seweth it self a garment being ashamed to go naked that is excuses invented by Satan but made by men and women as the suit of fig-leaves were by Adam and Eve who were the first offenders but they cannot cover sins nakednesse nor keep it warm nor put any comliness upon it for the excuse of sin multiplies sin and makes addition thereunto Quest Why are men so backward to confesse sin Ans 1. Because confession of sin contains in it or brings shame and grief along with it for sin which sin cannot indure They are as smoak to the eyes Vinegar to the teeth bitter as Gall and wormwood to the taste of sin Sin hath so perverted the soul as to misplace shame in acknowledging offences which should be placed in offending 2 Confession is an Ejection of sin as it is said where sin is freely confessed it is fully cast out It layes an ingagement upon men not to commit sin again when they have confessed it but absolutely to hate it to part with it and put it away This neither Satan nor sin its brat can indure They hate putting away where they have gotten possession they desire to hold it Confession separates between sin and soul and makes a divorce 3 Because Confession is a bringing of sin that horrid Monster to light an open discovery of it in its shape and colours which are most ugly and deformed Now sin hates the light Joh. 3.20 and hates comming to the light and hates Confession which causeth it and hides it self in the bosome of the sinner Satan imploys all his pollicy and sin all its power and interest it hath in us to conceal it and to wave the confession of it Sin loves to wear a veil of secrecy or a vizzard of counterfeit piety or a Garment of excuses that the filth and shame of its nakednesse may not appear or to wrap it self like the Devil in Samuels mantle As false Prophets come to us in sheep cloathing so doth sin in the guise colour or shew of vertue to deceive us Object Sin is a filthy shamefull thing it becommeth Saints not once to name it as Fornication Vncleannesse Covetousnesse Ephes 5.3 why then should we confesse it Ans 1. Though sin bee filthy and abominable in it self yet the Confession of sin is clean and commendable 2 There is difference between naming and naming of sin scil 1 With delight in it boasting of it or indulgence to it This naming of sin is sin 2 Or with detestation of it and indignation at it and grief for it This naming of sin is good and gracious 3 To conceal sin but not to confesse it when there is occasion is sinfull modesty shamefull shamefastnesse to keep Satans counsell to hide and harbour a Theef or murderer in our bosomes that will rob our souls and cut our throats this argueth stubbornnesse of spirit and self-hardening against reproof Such a disposition is the high-way to destruction For he that covereth his sins Prov. 28.13 that is who will not confesse them no not when he is called thereunto shall not prosper and he that being often reproved hardeneth his neck refusing to confesse or to amend his fault shall suddenly be destroyed and that without remedy 4 A serious and religious confession of sin is a Remedy to cleanse and heal soul-maladies The first peece of amends for our sinning is to confesse our sins The hiding of sin is like the covering or skinning of a sore which will fester inwardly and break out dangerously What a restraint would this be to sin to take liberty to do nothing no not secretly which we would not take boldnesse to confesse even openly To Confesse sinne aright is an Herb of Grace which grows not in natures Garden when a man is condemned in himself through deep Conviction and sense of sinne hee will bee free to accuse himself before others when hee feels the bitternesse of sinne in his Soul he will cast it up as loathsome stuff though hee swallowed it down as a sweet morsel Many famous men as Austine Origen and others have been free to publish the Errors of their opinions to the world Why should we be unwilling to confesse the Errors of our manners Rom. 10.10 With the heart man believeth unto righteousnesse and with the mouth confession is made unto Salvation HEre is a double duty annexed to two principal parts of man 1 The Duty of the Heart that is faith and the effect thereof is Righteousnesse that is we are justified by faith apprehending the righteousness of Christ 2 The Duty of the Mouth that is confession and the consequent of it is Salvation Observe the order and Connexion of these two 1 The order the Heart goeth before the Tongue and Believing before Confessing 2 The Connexion of them as of the cause with the effect for Faith in the Heart is the Root or principle of confession with the Mouth both should go together as fire and flame as spring and stream as Tree and fruit Doctrine It is a Gospel-Duty to confesse with the Mouth as well as to beleeve with the Heart I desire to open four things 1 What this Confession is 2 When it should be made 3 Why 4 How 1 What it is This Confession is an open Profession of Christ What Confession is and his Gospel Truths and wayes and a pleading for the same 1 Of Christ of whole Christ 1 Of his Natures or divinity and humanity The woman of Canaan confessed Christ to bee Lord and the Son of David that is to bee both God and a Mat. 15.22 man John the Baptist confessed him to bee the Son of b Joh. 1.20 27 34. God the Eunuch did the like Act. 8.37 Peter confessed him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christ the son

Jesus and for the word of God which had not worshipped the Beast c. and they lived and reigned with Christ a thousand years They that would overcome the Accuser of the brethren by the word of their Testimony should not love their lives unto the death Rev. 12.11 but undervalue them and bee willing to expose them to danger in comparison of the confession of Gods truth Obj. Men will not receive our Testimony of Christ and his Truth Answ 1. No more would many receive Christs testimony Joh. 3.32 nor the testimony of his Prophets and Apostles vers 11. which made them complain Lord who hath beleeved our report 2 Yet being called to it wee must give Testimony to Christ and his truth Ez●k 2.5 7. whether men will hear or they will forbear but they shall know there hath been a witnesse of Jesus Christ before them and our Testimony for Christ will be a witnesse against them Mat. 10.18 THe Third particular case in which I am to give Direction is Reprehension To reprove is to tell another of his fault to the end he may repent and amend Mat. 18.15 Luk. 17.3 Let mee give you 1 Preparatives to it 2 Rules for it 3 Reasons of it 1 Preparatives to it which are four Wisdome Righteousness Faithfullness and Boldnesse The qualifications of a reprover 1 Wisdome Wisdome to understand the whole business of reproof what belongs to the Substance and Circumstances to the matter manner and opportunies thereof wisdome is profitable to direct herein Eccles 10.10 for the regular performance of reproof The wise man commends wisdome upon this accompt As an ear-ring of gold and an ornament of fine gold so is a wise reprover upon an obedient ear Prov. 25.12 It hath a redoubled excellencie A wise reprover is such a one as can fit the reproof to the ear of the reproved and hang it on handsomely as a Jewel and fasten it to stay A wise mans reproof thus taking effect becomes a great ornament to the reproved who is thereby reformed even as a Diamond in a Diadem Wisdome is required in a reprover and obedience in the reproved A seasonable reproof is more beneficiall to him that receives and obeys it than if the reprover should adorn his ear with an ear-ring or bestow a precious Jewel upon him spirituall garnishings with grace are far more glorious than all external deckings of Nature or Art It is better to hear the rebukes of the wise saith the Preacher Eccl. 7.5 than the songs of fooles their jeasts fancies or flatteries Wisdome makes Christians able or potent to admonish one another as it did the Romans and it sends forth a reproof with force Rom. 15.14 as an arrow out of a Bow to make it flye and hit the mark The words of the wise have weight 2 Preparative is Righteousness Righteousness we are fit to reprove faults in others when we are free especially from those faults in our selves to blame others when we are blamelesse else they may say to us Physician heal thy self begin at home first to reform thy self then reprove us shall vice reprove sin Thou Hypocrite saith Christ first cast the Beam out of thine own eye Mat. 7.5 then thou shalt see clearly to pull the mote out of thy Brothers eye It was Davids not only concession but petition Let the Righteous that is he who is godly and unblameable in himself smite mee scil with a rod of reproof and it shall be a kindness The reproof of the Righteous carries healing under its wings and authority to cause yea to command entrance and obedience 3 Faithfulness Preparative is Faithfulnesse to God and man 1 To God to tender his glory and by reproof to prevent sin in others and the dishonour that might come thereby to Gods Name 2 To man To love our neighbour as our selves and to seek his good as our own even the salvation of his Soul the chief good of all and to prevent evil from him as well as from our selves especially sinne which is the greatest evil and that by reproof which is a means of prevention of it as well as of recovery from it It is good service to prevent sin Prov. 27.6 Faithfull are the wounds of a friend that is reproof saith the wise man but the kisses that is fawnings and flatteries of an enemy are deceitful Then faithfulnesse fits us for reproving As wisdome gives direction so faithfulnesse layeth an obligation to the duty He is a faithfull man who zealously indeavoureth to keep dishonour from God and sinne from man or man from sinne It is faithfulness to reprove a brother or neighbour when he offends Fourth Boldnesse Is boldnesse and courage not to fear the faces or frowns of others for that will stop our mouths from giving even just and necessary reproofs Now wisdome righteousnesse and faithfulness breeds boldnesse II Rules for reproof which respect 1 The matter what 2 The persons whom 3 The manner how 4 The season when we should reprove 1 The matter The matter to be reproved The Rules for it are two First The chief matter or principal object of reproof is sinne against God or man Any thing that is a transgression of the Law of God or a violation of the just laws of men not only haynous crimes but lesser faults as disorderly walking idlenesse talkativenesse 2 Thes 3.11 rudenesse in behaviour as Levi. 19.32 not to rise up before the hoary-head nor to honour the faces of the Elders and busy medling in other mens matters If a man do evil as God said to Cain sinne lyeth at the door Gen. 4.7 to be reproved in him or punished upon him if he do not repent and reform Second Rule Bee sure the thing wee reprove in others bee a fault in it self and also a fault in them or that they are guilty of it Wee should not go upon meer conjectures and suspicions or bare rumors and hear-sayes which are often false Our Saviour did not so Is 11.2 3 4 Hee did not judge after the sight of his eyes nor reprove after the hearing of his ears that is not from outward appearances or reports but upon certain knowledge else wee do not admonish but either mistake the matter if it bee not a fault or we falsly accuse and slander the person whom wee reprove if hee bee not guilty of the fault wee charge upon him So wee break one commandement scil in bearing false witnesse to keep another to wit that of reproving and wee may bee justly reproved for reproving unjustly Mat. 16.21 as Peter was by Christ when Christ shewed to his Disciples that hee must go to Jerusalem and suffer and bee killed Then Peter took him aside and began to rebuke him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chide or charge as a master doth his servant as some understand the word for it as a fault in him but Christ reproved him sharply for his

the Churches state that hee might have joy and comfort in their perseverance Phil. 2.19 and progress in holiness I trust in the Lord Jesus to send Timotheus shortly unto you that I may be of good comfort when I know your state Sixth means of comforting others is prayer to God 1 For comfort to be conveyed into the hearts of others ●ol 2.1 2 Paul its probable wrestled with God by prayer for the Colossians and for them of Laodicca that their hearts might bee comforted 2 For the gift or faculty of comforting others to be given to us Isa 50.4 the tongue of the learned which God hath promised that we may know how to speak a word in season to him that is weary It is a special and excellent gift to be able to comfort afflicted souls worth beging of God by prayer Fifth Rule Consider the persons who are fit to be comforted as 1 In general Gods people above all others for it is their portion it is the childrens bread that must not be given to doggs Isa 48.22 There is no peace nor comfort to the wicked Cap. 40.1 2 saith the Lord. But comfort yee comfort yee my people saith your God speak yee comfortably to Jerusalem and cry unto her that her warfare is accomplished and her iniquity is pardoned Paul sent to comfort the Saints and Beleevers at Rome Corinth Ephesus Colosse and Thessalonica Christ said to the Woman diseased twelve years Daughter be of good comfort Mat. 9.22 thy saith hath made thee whole They are the fittest subjects and best bottles to pour the water of comfort into to them of due it belongs therefore give it to them 2 Weak and faint souls 1 Thes 5.14 We exhort you brethren saith Paul comfort the feeble minded support the weak Such as are dejected with fear or feeling of tentations or afflictions or duties or tossed too and fro with fluctuations of mind that have little strength to perform Duties or bear Crosses or resist Tentations or wait for Promises such should be supported strengthened Isa 35.3 4 and encouraged Strengthen yee the weak hands and confirm the feeble knees say to them that are of a fearful heart be strong fear not c. The Shepheards of Israel are sharply reproved for this Ezek. 34.4 2 Cor. 7.6 They strengthened not the weak God himself comforts them that are cast down scil in their mindes and hearts and lye low in their own eyes the humble or the abjects as the Old Translation hath it if this be a glorious act of mercy in God sure it can be no less than an honourable duty in man Third sort are Mourners for sin for want of Gods presence and for misery 1 Mourners for Sin who are deeply humbled in the sight and sence of their sins and in the apprehension of Gods displeasure against them such have need and are fit to receive comfort Acts 2.37 38 as the Jews when they were pricked in their hearts at Peters Sermon and the Jaylor when he came trembling and fell down before Paul and Silas Act. 16.29 30 31 saying Sirs what must I do to be saved And the Excommunicated person when he was a true penitent for his sins Paul writ to the Church of Corinth to forgive him and comfort him lest such a one should be swallowed up with overmuch sorrow even for sin for sorrow is a Gulf which when it exceeds will devour And the Woman in the Gospel that had been a notorious sinner Luk. 7.37 38 when she stood at Christs feet behind him weeping washing them with her tears wiping them with her hairs and kissed them that is humbled her self low before him then Christ comforted her he said unto her thy sins are forgiven Vers 48. Mat. 5.4 Christ hath pronounced them blessed that mourn and promised they shall be comforted and his servants not only Ministers but people must be his instruments to perform the same Isa 57.18 God promiseth to restore comfort to penitentiall mourners 2 Mourners not only for sin but for want of Gods presence and the light of his countenance as those that walk in darkness and see no light or go mourning without the Sun as wives when their husbands are gone from home Job 30.28 and Children when their Parents are in a far Country The Children of the Bride-chamber have need of Comfort when the Bridegroom is taken from them and they mourn for his absence Mat. 9.15 3 Mourners for misery ought to bee comforted as for necessities death of friends persecutions or any outward afflictions as the Jews Captives in Babylon God gave charge they should bee comforted so some understand that place by publishing to them the approach of their deliverance Isa 40.1 2. that their warfare was accomplished that is their seventy years captivity were expired or drew to an end Job implyes this when he saith hee dwelt as a King in the Army as one that comforteth the mourners Job 29.25 To him that is afflicted pity should bee shewed that is comfort should bee given from his friend saith Job and hee that refuseth to do it Job 6.14 for saketh the fear of the Almighty Comfort is as needfull as Wine to bee given unto those that bee of heavy hearts Pro. 31.6 7. that they may drink and remember their misery no more The Fourth Sort are seekers of Christ Cant. 3.1 2. these are objects of comfort as the Spouse when she sought her Beloved up and down night and day in her bed and in the broad wayes The watchmen should have comforted her with tidings of her beloved but did not yea they smote and wounded her Ver. 3. Cap. 5 6 7 8. while she was in pursuit of him and sick of love for him And the women that came to the Sepulcher to seek their dead and buried Saviour See how an Angel comforts them fear not for I know that yee seek Jesus which was crucified Mat. 28.5 hee is not here for hee is risen go quickly and tell his Disciples that hee is risen from the dead and they departed with fear and great joy Christ himself appeared to Mary Magdalen when shee was weeping and seeking him at the Sepulcher Joh. 20.11 to 19. Mary saith hee to her Rabboni that is Master saith she to him Cryers after Christ should bee comforted as blind Bartimeus was probably by the Disciples when hee cryed vehemently Jesus thou son of David have mercy on mee they said unto him bee of good comfort behold hee i. e. Christ calleth thee and hee casting away his garment arose and came to Jesus Mar. 10.49 50. These four sorts to wit Saints weak ones mourners seekers are sons of Peace and capable of comfort to bee sons of Consolation The Sixth Rule Write Letters send Messengers and take journeys of purpose to comfort others 1 Write letters of consolation to the afflicted as Paul did Epistles which are