making the Tongue which should be like choice silver precious as common as drosse or dust which God hath designed to speciall use The vanity of lightnesse rashnesse and inconsideratenesse There is a variety of vanity in many words answerable to what is found in many dreams In fond babling as many vanities are to be found as in plain doting To make up that in number or repetition of words which is wanting in weight of matter the practice of those that magnify their mouths above measure and love to hear themselves speak conceiting they please others because they please themselves this also is vanity Of many long speeches it may be truly said that a little were too much They that are full of words are like those Trees that are full of leaves but bear little fruit much chaffe little corn many evils arise of much speech Therefore Licurgus made few Laws for the Lacedemonians because they spake little for they did professe silence and were enemies to much speech 3 Iniquity In the multitude of words there wanteth not sin saith Solomon ◠Prov. 10.19 that is of rash superfluous words for in the multitude of pondered and wel-sealoned words there wants not Grace This Proverb directs us to a Compendium of speech pro re natâ as the matter doth require A vein of speaking too much causeth speaking amisse and venting of evil and is commonly attended and tainted with self-conceit and vain glory even in speaking that which is good Usually pride or passion sets the Tongue on work when it overfloweth with words Therefore let your words be 1 Few to God 2 Not over many to men 1 Few to God in your addresses to him This is the Preachers Counsel n Eccles 5.2 Be not rash with thy mouth and let not thine heart bee hasty to utter any word before God either in prayer or in vows for God is in Heaven and thou upon earth therefore let thy words bee few Do not over-over-word it in holy duties without sufficient matter and suitable affections When yee pray saith our Saviour o Mat. 6.7 use not vain repetitions that is idle Tautologies needlesse and heartlesse multiplying of words for so do the Heathen who think to bee heard for their much speaking Not that all ingeminations or repetitions are unlawfull for there may be good use of them both in prayer to express earnestnesse of affection and also in preaching and in conference to make the people understand and remember better and to cause a deeper impression in them But they are idle as one fitly expresseth it when mens words exceed their matter or both words and matter exceed their attention and affection A man may pray much yet speak little if fervent in spirit as did the Publican 2 Let not your words be over many to men Prov. 23.2 but rather serious and short Avoid loquacity As ye should put a knife to your throat if yee bee given to appetite so put a bridle into your mouth if yee bee given to much talking For the babling of the tongue is like the turning of a Cistern Cock and the overflowing of words causeth a current of sin Who hath woe who hath babling vain frivolous talk They that tarry long at the wine saith the wise man p Prov. 23.29 30. Over-drinking produceth over-talking A babler is no better than a Serpent that will bite the passenger Eccles 10.11 if uncharm'd Reas 3 Because an open mouth bewrayeth an empty frothy heart as an open Vessel argues the commonnesse of the liquor that is in it When a Chest stands wide open we conclude there is no silver nor gold in it Wee keep our Coffers lockt wherein wee lay up our Rings Jewels and precious things wee keep the mouths of pots and glasses that have sweet or strong waters in them close stopt lest the giving of them full vent should let out or diminish the vertue of them When the heart hath a good Treasure in it the mouth is kept under lock and key and will not lavish out words prodigally to no purpose but lay them out frugally to the profit of others When the Tongue speaks without stint or restraint quicquid in buccam venerit the heart is common vain and vile The third Grace f the lips is Meekness and Humility 3 Meekness 1 Pet. 3.15 without pride Ostentation or harshnesse Bee ready saith Peter to give an answer to every man Tit. 3.1 2. c. with meekness and fear Put them in mind saith Paul to Titus tospeak evil of no man to bee no Brawlers but gentle shewing all meeknesse unto all men to wit in word as well as in deed Meek and kind language purchaseth good Will and a good Name Reas 1 Because Meeknesse makes both the Tongue and the words soft dips them both in oyl 1 The Tongue and a soft Tongue breaketh the bone q Prov. 25.15 that is peirceth and convinceth perswadeth and overcometh an angry implacable heart a stout stern spirit which else would not buckle 2 The Words and a soft answer turns away wrath r Prov. 15.1 As Abigails milde and meek answer diverted Davids rage and resolution to kil Nabal Gideons gentle speech allayed the sharp chiding of the Ephraimites ſ Judg 8.1 2 3. Then their anger was abated towards him when he had said that Hard to hard as the saying is will never do Hard speeches cannot break or mollifie hard hearts Grievous words stir up anger they adde oyl to the flame Soft words cast water upon it to quench it Be curteous or affable saith Peter t 1 Pet. 3.8 9. not rendring evil for evil or railing for railing but contrariwise blessing It s water not fire that can put out fire nor dirt that can wash off dirt Soft words and hard arguments proceeding from meekness of wisdome do convince and perswade powerfully Reas 2 Because pride in the mouth is a rod to strike others wherewith the fool layeth about him like a mad man u Prov 14.3 In the mouth of the foolish is a rod of pride saith the wise man Such at length shall bee beaten with their own rod for their own Tongue shall fall upon them A fools lips enter into contention w Pro. 18.6 and his mouth calleth for stroaks The Lord will cut off the Tongue that speaketh proud things x Psal 12.3 Though the Tongue bee but a little member yet it boasteth great things saith James y Jam. 3.5 Boasting is the usual sin of the Tongue and the Tongue is ordinarily the Servant of pride Therefore Hannah said to her adversary who insulted over her for her barrennesse Talk no more so exceeding proudly let not arrogancy proceed out of your mouth z 1 Sam. 2.3 Reas 3 Roughnesse or harshnesse of speech is an uncomlinesse ill beseeming the mouth either of a great or good man Nabals churlish answer to Davids Servants had like to have cost him his life
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
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-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
of his people to bee affected with to make an impression on them The Fifth Rule Get some common heads into your minds and hearts that may bee of general use to all and at all times as the sinfullnesse of sin the excellency of Christ and Grace the vanity of Creatures the uncertainty and troubles of life the approach and great consequence of death the last judgement the joyes of Heaven and torments of Hell the piety and felicity of the godly the iniquity and misery of the wicked especially get not only your heads fraught with notions but your hearts fil'd with affiance in affection to and experience of Jesus Christ and speak of him freely and frequently to others to carry Christ to them or to draw them to Christ As the Spouse did of her beloved Cant 5.10 6.1 c. to the daughters of Jerusalem as the two Disciples going to Emmaus did of Jesus of Nazareth and the Prophet did of that good matter his heart had indited concerning Christ the King of Saints Psal 45.1 for Christ is a most sweet profitable and successfull subject of discourse and ever in season The Sixth Rule The asking and answering of questions aright may conduce much to mutual edification As when others have doubts and desire to bee resolved in matters of Religion or in cases of conscience wee may help them greatly by giving them clear and sound answers or solutions thereof This is a fruitfull way of improving time and talents abilities and opportunities This wee find under precept in the old Testament and under practice in the New 1 Under Precept in the Old Testament there are commands for asking and answering questions about the word and works of God As 1 Children of their Fathers concerning 1 Gods Providence ask thy Father and hee will shew thee Dâ—u 32.6 7 8. thy elders and they will tell thee to wit the wondrous works God did for Israel as in their redemption out of Egypt in dividing the land of Canaan among them by Lot when your Children ask their Fathers in time to come what mean you by these stones set up in the midst of Jordan Then yee shall answer them Josh 1.6 7. that the waters of Jordan were cut off and those stones shall bee for a memorial unto the Children of Israel for ever scil Vers 21 22 That Israel came over this Jordan on dry land As the Children were to ask the meaning of Gods great Works so their Parents were enjoyned to answer them and instruct them in the knowledge thereof 2 Concerning Gods Ordinances or religious Services and the meaning and reason of them as of the Sacraments and administrations of them Children were to ask and their Parents were commanded to teach them the occasion signification and use thereof as of the Passeover Exod. 12.26 27. When your children shall say what mean you by this service yee shall say it is the Sacrifice of the Lords Passeover In like manner should Christians teach their Children the meaning of Gospel-Sacraments scil Exod. 13.14 15. Baptism and the Lords Supper so concerning the consecrating of the first-born see what that meant 3 Concerning the Law of God Deut. 6.20 When thy Son asketh thee what means the Testimonies Statutes and Judgements which the Lord our God hath commanded you That is the whole Law Moral Ceremonial and Judicial Ainsw One calls this A brief Catechism containing the Grounds of Religion Vers 21. to the end Then thou shalt shew unto him the occasion end and benefits thereof the Law was given to the Fathers psal 78.5 6 that they should make it known to their children 2 People of their Ministers Mal. 2.7 The Priests lips should keep knowledge and they should seek the Law at his mouth Not only in publick by hearing his Doctrin but in private also by propounding their Doubts and Queries to him 3 One private person of another Thus shall yee say every one to his neighbour and every one to his brother Ies. 23.35 what hath the Lord answered and what hath the Lord spoken It is said in Zech. 3.10 Yee shall call every man his neighbour under the Vine and under the Fig-tree Some understand this not only of a secure State without all danger and fear but of their communion together to promote the salvation one of another 2 The duty of asking Questions wee finde under practise and example in the New Testament this was an edifying course to the Disciples of Christ and Primitive Christians when Christ spake these words concerning the removing of his bodily presence from them Joh 16.16 17 A little while and yee shall not see me c. The Disciples first enquired among themselves what these words meant and because they could not satisfie themselves they were desirous to ask Christ to explain himself Vers 19 20.21 which he perceiving did when the Disciples heard Christ deliver any thing which they understood not they asked him the meaning thereof when he was alone Mark 4.10 As of the Parable of the Sower and of that Parable or sentence Mar. 7.15.17 That which goeth into a man cannot defile the man but the things which come out of him Mar. 10.9 10.11 Mar. 13.1 2 3 4 And of what he spake concerning the indissolubleness of marriage and the destruction of the Temple When the Eunuch understood not what he read in Isaiah concerning Christ Isa 53.7 he asked Philip the meaning Acts 8.34 35 I pray thee of whom speaketh the Prophet this of himself or of some other man Then Philip opened the Scripture to him Let Christians take notice of their doubts and scruples and wait for an occasion to propound them to such as are able to resolve them To question much is the way to learn much especially if the questions bee suited to the Askers necessity and to the Answerers faculty this is the way to glean up knowledge Col. 4.6 There is a dexterity in asking and answering questions aright 1 Questions should be asked not out of curiosity to shew wit or please fancy or to scratch an itching humour but in sincerity out of love to the truth to know it to the end we may do it and readily to submit to it when it is discovered to us 2 Not about things that are vain and unprofitable but what may tend to godly edifying in faith and love 1 Tim. 1.4 in holiness and obedience 3 Avoyd subtile and acute Questions in common discourse which as one saith resemble Crafishes where there is more picking work than meat to eat These ingender strife of words vain janglings and animosities 4 Questions of Religion should bee debated without pride and passion or desire of praise or victory but in a spirit of love and meekness that truth may be made to appear to strike fire that by the sparks of Arguments we may light the lamp of truth 1 Tim. 6.4 Hereby we
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 â—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
is establish them by comforting them 2 Thes 2.17 Ver. 2. and that they may not bee soon shaken in mind nor troubled Consolation is a means of confirmation 6 Comfort is commodious to edify others in holiness and obedience for consolation is a means of Edification Comfort as well as Counsell builds men up further into the body of Christ Phil. 3.13 for it corroborates the heart it heightens and raiseth up their spirits to a higher pitch of resolutions and indeavours with Paul to forget those things that are behind former attainments and performances and to reach forth unto those things which are before that is a greater measure of grace from God or of actings for God Hence the Churches in Judea and Galilee were edified and multiplied while they walked in the fear of the Lord and comfort of the Holy Ghost Act. 9.31 Paul exhorts the Thessalonians to comfort and edifie one another that is to edifie by comforting 1 Thes 5.11 1 For Comfort is a great incouragement to duties as Hezechiahs comfortable words were to the Levites hearts that taught the good knowledge of the Lord to excite them to go on 2 Chron. 30.22 and to the hearts of the people commanders and souldiers to fortifie and animate them against the fear of the King of Assyria and his multitude 2 Chron. 32.6 7 8 2 Consolation is a means to lead others forward towards perfection therefore Paul joyns them together 2 Cor. 13.11 finally brethren farewell be perfect be of good comfort Secondly 1 Comfort may bee needfull also in respect of the bodyes of others or outward man which would perish in their afflictions were not their souls strengthened by comforts to stand under the weight and pressure thereof Comforts are sinnews to the Soul and great repairers of strength and refreshers or cheerers of spirits even to the body Reas 2. From the misery of them that want comfort It s a most sad condition to be in affliction and to have no comforter Eccl. 4.10 for such are alone and woe to him that is alone and they bear their burdens alone and so are like to sink under them This was a great aggravation of Davids troubles when reproach had broken his heart Isal 69 19 20 and hee was full of heavinesse I looked for some to take pity but there was none and for Comforters but I found none And when hee was in the cave Psal 143.3 4 whither hee fled from Sauls persecution and his spirit was overwhelmed within him I looked on my right hand and beheld but there was no man that would know mee Lam. 1. verse 2.8 16 17.21 no man cared for my soul And of Sions miseries that shee had no comforter which is five times repeated in the first Chapter of Lamentations Solomon considered this to bee a great evil under the Sun scil the tears of the oppressed and the power of the oppressor Eccl. 4.1 and the oppressed had no Comforter This was the deplorable estate of the Jews in their captivity Isaiah 54.11 so some understand that in Isaiah O thou afflicted tossed with tempest and not comforted This was Ninevehs said case in her miserable ruine she had none to bemoan her nor to comfort her Nah. 3.7 Reas 3. From the excellency of the duty in it self this is high and honourable imployment to comfort others for it is 1 The work of God 2 The practice of the godly 1 It is the work of God to comfort poor souls Isa 57.15 2 Cor. 7.6 of the highest God to comfort the lowest hearts even abjects God is not ashamed of the businesse no hee gloryeth in it as in a title of Excellency 2 Cor. 1.3 Isa 51.12 to be called the Father of mercies and the God of all comfort as in a beam of Majesty stream of mercy and exercise of delight I Ver. 3 even I am hee that comforteth you and the Lord shall comfort Sion as a Father doth his Sonne Psal 103.13 and a mother doth hers As one whom his mother comforteth saith God So will I comfort you Isa 66 13 and yee shall bee comforted in Jerusalem yea Gods compassions and comforts toward his people farre exceed those of the most tender hearted mother to her sucking child Isa 49.19 Can a mother forget her sucking child c. yea they may but I will not forget thee saith God to Sion To comfort is the act as of the Deity so of the Trinity and of every person in it 1 Of God the Father 2 Cor. 1.3 The Father of our Lord Jesus Christ is the Father of mercies the God of all comfort 2 To comfort is the act of God the Sonne for hee as God-man and Mediatour is the fountain of all consolation If there be any Consolation in Christ saith Paul Phil. 2.1 Hee doth not question it but suppose it or takes it for granted q. d. seeing there is or as ever yee look to receive comfort from Christ fulfil yee my joy Isa 61.1 2 c. Christ is appointed by the Father and annointed by the Holy Ghost to comfort his people by office as their Prophet Christ suites comfort to the sufferings of his people for kind and proportions them for measure 2 Cor. 1.5 as Paul saith As the sufferings of Christ abound in us so our consolation also aboundeth by Christ Joh. 14.18 Christ promiseth comfort to them as hee did to his Disciples I will not leave you comfortlesse Joh. 16.20 22 I will come to you 3 To comfort is the act of God the holy Ghost It is his proper work to speak or apply comforts to the hearts of Gods people from the father and the Son Hence 1 Hee is call'd the Comforter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime and principal of all comforters 2 Hee is prayed for by the Sonne to the Father and promised both by the Father and the Sonne to bee sent as from both John 14 16.26 15.26 16.7 under this name and Notion or for this purpose to bee a comforter to his people God the father is the author of all comfort by destination or appointment of it to us for hee hath appointed us to obtain as salvation so consolation by Jesus Christ 2 Cor. 1.3 4 5 and hee comforteth us by his Son hence our consolation is said to abound by Christ 2 God the Son is the Author of Consolation 1 By redemption or purchase as of us so of joy and comfort for us by his bloud as the price thereof so that the Christians comfort is a dear-bought commodity to Christ it cost him not only exceeding sorrow but his bloud and his life 2 By reception of it as Christ bought it so he took it and keeps it for our use when he ascended up on high he received as gifts Psal 68 18 so comforts for men to give forth the same to them thus it
Piety though it come farre short of compleat perfection Thus the holy Scripture frequently call grown Christians in understanding and wisdom in grace obedience and experience perfect that is in comparison of VVeaklings Novices New beginners or Non-proficients in Christianity Heb. 5.12.13 14 Or of Babes who have need of Milk and not of strong meat but strong meat belongs to the perfect who by reason of habit got by long practice have their senses exercised to discern both good and evil In this sense we are to understand Perfect in the following places Wee speak wisdom among them that are perfect 1 Cor. 2.6 Let as many as be perfect be thus minded Phil. 3.15 If any man offend not in word the same is a perfect man Jam. 3.2 The Apostle John makes three several Ages of Christians to wit Children Young men and Fathers John writ to each of them 1 Joh. 2.12 13 14. and a higher Age may bee said to be perfect in respect of a lower as young men in comparison of Children and Fathers being compared with Young men Thus high acts of Graces attainable in this Life are cald the perfection of them as 1 Of Faith as Abrahams leaving his Country in obedience to Gods call going he knew not whither Heb. 11.8 and his offering up Isaac vers 17. and his beleeving he should beget I saac in his Old age when his body was dead and his Wives barren Rom. 4.19 20. these were high acts of his faith the sincerity officacy excellency or sublimity whereof was manifested by his works Jam. 3.22 By works saith James his faith was made perfect that is declared so to be 2 So high acts of Patience as to endure many and heavie and tedious afflictions and persecutions for Christs Name are the perfection of Patience that is cald perfect patience Let patience have her perfect work Jam. 1.4 saith James that yee may be perfect and intire wanting nothing 3 So high acts of Love as to love God with all our hearts to love others as our selves even our enemies to lay down our lives for the Brethren to serve God without servile fear these and the like are call'd perfect love 1 Joh. 4.17 18. This is call'd Perfectio viae the perfection which the Saints can attain unto in or by the way to Heaven That is the greatest measure of God which God hath decreed to give to every one of his Elect in this world which some conceive to be Pauls meaning in Ephes 4.7 The height of our grace here proceeds from the measure of Christs Gift To every one of us is given Grace according to the measure of the gift of Christ To this perfection Paul laboured to bring the Colossians by his Ministry as every faithful Minister of Christ should do his people that hereby he might prepare them for and lead them forward to their absolute perfection in Heaven Col. 1 2◠We preach Christ saith Paul warning and teaching every man in all wisdom that we may present every man perfect in Christ That which is called Perfectio patriae is that plenary perfection which the Saints injoy in their own Country when they go home to their Fathers house in Heaven not before 3 In respect of uprightness This is generally call'd perfection both in the Old and New Testament To be sincere and simple-spirited without guile in our Principles and intentions or aims this is not Legal perfection which is absolute conformity to the Law of God exacted in the Governant of VVorks but Evangelical required in the Covenant of Grace wherein new obedience performed with a sincere heart and willing minde is accounted perfection 2 Cor. 8.12 yea God hath promised therein to accept of us in Christ according to that we have and not according to that wee have not even of the will for the deed and not to impute unto us our imperfections For God measureth not our new obedience by the perfection of our performance but by the sincerity of our affections and purpose of our hearts In this sense Perfection is opposed not to imperfection but to Hyprocrisie A sincere Christian is a perfect that is a true real Christian An hypocrite is but the picture of a Chri-Christian In our militant state integrity and infirmities are consistent in the same soul What is done uprightly is said to bee done with a perfect heart Iob 1.1 Psal 37.37 and with the whole heart in this sense as I shewed before Job was cald a perfect man and Noah Gen. 6.9 Mark the perfect man behold the upright saith David Asa's heart was said to be perfect with the Lord all his days 2 King 20.3 1 King 15.14 Hezekiah walked before God in truth and with a perfect heart 1 Chro. 28.9 David commands his Son Solomon to serve the God of his Father with a perfect heart and with a willing minde Pauls simplicity and godly sincerity was his perfection in this world 2 Cor. 1.12 Revel 3.2 I have not found thy works perfect before God saith Christ to the Church of Sardis that is sincere but hypocritical 4 We are said to bee perfect in respect of Furniture when we are furnished with Gifts and Graces for the place God hath set us in or for the work God hath called us to do and we are made able and ready thereunto All Scripture saith Paul is given by inspiration of God and is profitable for Doctrin reproof 2 Tim. 3.16 17. instruction in righteousness that the man of God that is the Minister may be perfect What is that Throughly furnished for every good work that is the discharge of his whole duty A supply of what is lacking in Grace attainable here or a furnishing to duty is cald perfection in Gods Word Ephes 4.12 When Christ ascended on high he appointed Ministers in his Church for the perfecting of the Saints that is to supply what is wanting in their holiness and obedience to build them up further Acts 20.32 Pauls earnest desire and endeavour was to perfect what was lacking in the Thessalonians faith 1 Thes 3.10 Heb. 13.21 The God of peace prays Paul for the Hebrews make you perfect in every good work to do his will or prepare and fit you for every good work or accomplish that in you which yet is defective as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimates To bee able in some measure to do his will on earth is a Christians perfection on earth a setting of things in good frame and comely order in the Church which formerly were amiss is call'd perfection 2 Cor. 13.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Beza expounds that place This also wee wish even your perfection your restauration or reconcinnation that the members which were shaken out of joynt might bee restored and things amiss among them in faith and manners rectified 5 In respect of desire and indeavours after perfection to advance in Gods ways as farre and fast
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 Râ—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