It is hee that talketh with thee Joh. 7.35 36 37. And hee said Lord I beleeve and hee worshipped him Second Case Wee are cal'd to confesse Christ when wee are engaged in disputes or reasonings with others about the matters of Christ and his Gospel Jud. 3 then we should contend earnestly for the faith which was once delivered unto the Saints for defence of the Truth and to convince gainsayers Even as Isaacks Servants strove with the Philistims for the well of water they had found Gen. 26.21 knowing that every Christian in his place Phil. 1.17 is set for the defence of the Gospel as well as Paul How plainly and boldly did Paul confesse Christ and how strenuously did hee contend for the Truth as it is in Jesus Act. 19.29 in his disputes with the Grecians at Jerusalem but they went about to slay him Hee being too hard for them at arguments they would bee too sharp for him at weapons with the Jews and devout persons in the Synagogue and in the market daily with them that met with him Act. 17.18 and with certain Philosophers at Athens wherein hee stoutly maintained that the God who made heaven Vers 24 25 28 and earth and preserves all things Vers 30 31 is the only true God and the doctrin of repentance of the last judgement and of the Resurrection Vers 18 19 20 For which dispute the Philosophers persecuted him and brought him unto Areopagus that was the high Court of Justice in Athens as a violator of their Religion to bee judged Paul and Barnabas were stout Champions for the Truth in their Disputes at Antioch with the Jews Act. 15.2 that maintained the necessity of Circumcision Stephen in his dispute with the Doctors of five several Classes Act. 6.9 Vers 10. so confounded them that they were not able to refist the wisdome of the Spirit by which hee spake then they fell to Satanical Artifices as to subornation of false witnesses against him Vers 11 12 c. and persecution of him even unto death Contending for the truth of Christ is confessing of Christ before men This is a Gospel-becomming conversation among Christians Phil. 1.27 which Paul pressed upon the Philippians that whether hee was present or absent hee might hear of their affairs that they stand fast in one spirit with one mind striving together for the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or wrestling together for the defence of the Truth Pauls Zeal in striving for the Truth and for every parcel of it because precious to him doth further appear by four things 1 He chid the Galatians for their Levity Gal. 1.16 that they were so soon drawn away from the Truth and hee curseth them that bring any other Gospel than what hath been preached unto them whosoever they bee whether men or Angels and in Chapter 3 verse 1 Gal. 3.1 He rebukes them sharply for being carried away from their obedience to the Truth of the Gospel O foolish Galatians who hath bewitched you 2 Gal. 2.4 5 The false Brethren that crept in privily to spy out the liberty which the Apostles had in Christ Jesus from legal observances Paul yielded not an inch to them Gal. 2.5 no not for an hour that the Truth of the Gospel might continue with the Galatians and they might resolvedly continue therein 3 When Peter dissembled and halted between two Opinions scil his eating and nor eating with the Gentiles he others following his example did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk with a right foot according to the Gospel Gal. 2.11 12 13 14 Paul withstood Peter to the face that is Vers 11. Ver. 14 15 16. openly professedly because he was to be blamed and he reproved him sharply boldly before them all 4 Paul wished that the corrupters of Christs Truth or vehement Urgers of Circumcision who troubled or unsetled the Galatians were cut off Gal. 5.12 to wit as superfluous flesh that themselves might suffer what they do The Third Case when we are in company where the Name of Christ is blasphemed or his Truths ways Servants are evil spoken of contradicted or calumniated Then ought 〈◊〉 stand up in defence of Christ and of what is Christs person or things to speak as much for them as others speak against them yea more to out-speak them and put them to silence else wee should betray Christ and his cause by our silence for that would seem to be a consent and the wicked would thereby be imboldened to continue yea to multiply their evil speakings and weak ones would be occasioned to fall from the Faith and strong Christians would bee much offended and the glory of Christ and the splend or of his Truth would be greatly darkened and impeached thereby In this case confession of Christ is necessary though we be not examined about him or his Thus I have shewed when we ought to confess with our mouthes at other times we have liberty to conceal our Faith and opinions yea our persons sometimes as Christ himself did The Third Thing why ought we to confesse with the mouth The Reasons may be drawn from God Christ our selves and others 1 From God they are three 1 Because Confession is a homage service and fealty which God requires of us and swears he will have from us Isa 45.23 compared with Rom. 14.11 As I live Isa 45.24 saith the Lord every knee shall bow to mee and every Tongue shall confesse to God and surely shall one say In the Lord have I Righteousness and strength By denying or not doing the same we make God falsifie his oath or provoke him to punish us 2 Because God the Father did confesse or give Testimony even by a voice from Heaven to his Son Jesus Christ both at his Baptism Mat. 3.17 and at his transfiguration Mat. 17.5 saying This is my beloved Son in whom I am well pleased This voice saith Peter came from the excellent glory when Christ received from God the Father honour and glory Our Saviour saith often The Father that sent mee beareth witnesse of mee Joh. 5.32 37 8.18 As we should receive the witnesse of God which hee hath testified of his Son 1 Joh. 5.9 10. else we make God a lyar So we vhould be followers of God as dear Children in giving Testimony of Christ our Saviour and elder Brother as God our Father did 3 By confession of God and Christ and his Truth we give glory to God Every Tongue should confesse that Jesus Christ is Lord Phil. 2.11 to the glory of God the Father Josh 7.19 Rom. 15.6 If by confessing our sins as Joshua said to Achan much more our Saviour and by joynt confession we glorifie God with one mouth Reas 2 From Christ they are two 1 It is his priviledge to be confessed 2 It was his practice to confesse 1 It is Christs priviledge to be confessed or a high
to make you partakers of his holynesse Vers 10 6 Though afflictions bee sad and troublesome at present yet afterwards or in the issue they will bee comfortable for yee shall reap the peaceable fruits of righteousnesse thereby and bee both bettered and comforted thereby the rod of correction is like a tree that bears righteousnesse that is Reformation as the fruit of it and peaâ—â— of Conscience or inward tranquility and comfort of soul as the quality or effect of the fruit Fourth Rule Chuse the best means to comfort others by as kind and loving specches Consolatory speeches will revive and refresh the spirits of a disconsolate friend Thus Joseph comforted his brethren when cast down with fears scil hee spake kindly to them saying yee thought evil against mee c. Now fear yee not I will nourish you and your little ones Gen. 50.20 21 Boaz comforted Ruth by speaking friendly to her to the heart of his handmaid Ruth 2.13 that is courteously and kindly The Lord answered the Angel that talked with me saith Zachariah with good words Zach. 11.13 and comfortable words Hence it appears that good words are comfortable words 2 Strong Reasons or Arguments drawn from the several heads of Consolation as the Authour end and benefits of affliction and comparison thereof with what they deserve and what others suffer and the like Arguments to overcome the reason and over-power the passions of the disconsolate that may be stronger to support and refresh the drooping spirit than the affliction is to deject and contristate the same 3 Means Plain Scriptures properly and fitly applied unto the afflicted and their condition as precepts promises and examples recorded therein The Holy Scriptures are the Eden or Garden of God full of the flowers of consolation to make sweet Posies on to refresh sad and heavy spirits they are a Treasury of comfort that furnisheth not only the Man of God but every godly man with all kindes of Cordials and with the choycest consolatory arguments For this end they were written Rom. 15.4 that we through patience and comfort of the Scriptures might have hope David experienced the same Psal 119.50.82 93 This is my comfort in my affliction thy word hath quickned me Scripture comforts are the chiefest comforts they have most spirits and life in them and come home to the heart and are most efficacious to revive recover fainting swounding souls they are commonly watered with the dew of Gods blessing for they have the consolations of God in them they being the Word of the God of all consolation they are the Wine sellars and the Orchards into which Christ brings his Spouse when she is sick of love and sad where her stayes her with Flaggons Cant. 2.5 and comforts her with Apples Hence Paul saith Comfort one another against death of Friends with these words 1 Thes 4.18 and hee might have added the same conclusion to his consolations against corrections in Hebr. 12. 4 Means of comforting others is experience both our own and others 1 Our own experience of Gods dealings with us in such like conditions and of the comforts wherewith God hath comforted us to the end that wee should comfort others therewith 2 Cor. 1.3 4 as Paul and Timothy did Blessed be God c. who comforteth us in all our tribulations that we may be able to comfort them that are in any trouble by the comfort wherewith we our selves are comforted of God ver 6. whether we bee afflicted or comforted it is for your consolation and salvation Experiences are principles of strong consolation these made Christ himself a more sympathizing and compassionate High Priest The heart is the place from whence comfort cometh in experience â—eb 4.15 and whither it goeth in influence the greatest experiencers are the greatest comforters yea we may comfort others not only with the comforts we have received immediately from God but which we have had in others 2 Cor. 7.6 7 God comforted Paul not by Titus his coming only Vers 13 but by the consolation wherewith he was comforted in the Corinthians for his spirit was refreshed by them all Vers 13 Paul was comforted in the Corinthians comfort To this end we should comfort our selves bee Physians and practise upon our selves by applying Cordials of reason Scripture and experience to our selves according to our needs looking up to God for his blessing to set them home to our hearts and make them effectual This will make us able to comfort others which are in any trouble and that not from our heads but from our hearts also when we can tell others what supported revived or refreshed our spirits under such and such distresses and droopings Psal 119 1â— I remembred thy Judgements of old saith David and have comforted my self This is the way to prescribe Cordials to others with a Probatum est or experto crede when Peter is converted that is recovered from his fal Luke 22.31 then he must strengthen his brethren help them with his experience 2 We should comfort others by the experiences others have had of Gods mercies to them 5 Means of comforting others The exercise and evidence of our Graces for that is matter of great joy and comfort to the godly who see or hear the same of us as 1 Faith and love Rom. 1.18 12 I long to see you saith Paul to the Romans that I may impart unto you some spiritual gifts that is that I may bee comforted with you by the mutual love both of you and me thus writes Paul to the Thessalonians 1 Thes 5.6 â— when Timotheus came from you unto us and brought us good tidings of your faith and charity and that yee have good remembrance of us always desiring greatly to see us and wee were comforted over you in all our affliction and distress Phil. 2.1 by your faith There is great comfort in love not only in the exercise but in the evidence of it to others We have great consolation in thy love saith Paul because the bowels of the Saints are refreshed by thee brother Philem. 7 And other holy affections as Desire and Grief God comforted us saith Paul not by the coming of Titus only but by the consolation wherewith he was comforted in you When he told us your earnest desire 2 Cor. 7.7 your mourning our servent mind toward me so that I rejoyced the more 2 Constancy in the truth and work of the Lord. Now we live saith Paul meaning the life of consolation 2 Thes 3.8 9 if yee stand fast in the Lord. Aristarchus Marcus and Jesus who is called Justus were a comfort unto Paul because when others forsook him these only continued to bee his fellow-helpers unto the Kingdom of God Col. 4.11 2 Joh. 4. 3 Joh. 4 This was Johns great joy that he found of the elect Ladies children walking in truth that made Paul so desirous to hear of
with their Tongues as others do Passionate expressions are Imperfections and discoveries of infirmities even in the best If any offend not in word hee is a perfect man p Jam. 3.2 because his Tongue is ruled by reason not by Passion 2 2 Principle of Speech 1 Cor. 13.5 Vid. third principle of Speech Speak from Love not from envy hatred or malice For Love as it thinketh no evil so it speaketh no evil Love oiles the mouth softens the Tongue sweetens the words and makes the lips drop like an hony-comb when love rules the mouth the Law of kindnesse is in the Tongue Prov. 31.26 but hatred and malice never speak well and never do good by speaking The wrath of man whether it bee exprest by word or deed worketh not the righteousness of God saith q Jam. 1.20 James or what is right in Gods sight Words spoken in wrath or malice do no good Bee slow to wrath then you will bee slow to speak Jam. 1.19 When Paul perswades the Ephesians r Eph. 4.31 32 to lay aside clamour and evil-speaking he exhorts them to put away from them all bitternesse and wrath and anger with all malice as the Heart-rootes of Tongue-sinnes and to bee kind one to another tender hearted forgiving one another which are fruites of love and would cause them to speak well both of others and to others Good words in the mouth are grapes and figs which cannot bee gathered from the Thornes and Thistles of hatred malice and envy in the heart Kind words are the flowers and Cream of true love How well did love make Paul speak to the undeserving Corinthians who loved him lesse for his loving them Å¿ 2 Coâ— 12 14 15 more Neverthelesse Paul was ready to come to them and hee sought not theirs but them and he would very gladly spend and bee spent for them And to the ill-carrying Galatians who deserted him and the Gospel Gal. 1.6 and were foolish and t Cap. 3.1 bewitched yet what good language did he give u Gal. 4.12 them Brethren I beseech you bee as I am for I am as you are yee have not injured me at all and verse 19. my little children of whom I travel in birth again until Christ bee formed in you till you bee reduced from your wandrings to the truths and wayes of God again Thirdly Speak from Grace Third Principle of Speech not from wit or parts only for Grace in the lips of which I shall speak afterwards proceeds from grace in the heart Prov. 22.11 as from 1 Faith I beleeved said David therefore have I spoken Psal 116.10 wee beleeve saith Paul and therefore speak 2 Cor. 4.13 Unbelief sometimes shuts the mouth for this Zacharias was dumb because he beleeved not the Angels words Luk. 1.20 2 From Love as was shewed before O yee Corinthians saith Paul our mouth is open unto you scil in Expressions why so our heart is enlarged 2 Cor. 6.11 12. to wit in affection Queen Esthers love to her People the Jews made her open her mouth wide in requests both to God and the King to save their lives though shee hazarded her own thereby Esther 4.16 3 From zeal for Gods glory which provoked the Apostles to speak even when they were commanded silence Act. 4.20 wee cannot but speak said Peter and John the things which wee have seen and heard and Jeremy when hee resolved silence Jer. 20.9 Zeal for Gods house moved Christ to speak as well as to act my house is the house of Prayer but yee have made it a den of Theeves Luk. 19.46 Zeal for Gods Sabbath caused Nâ—hemiah to contend with the Nobles of Judah cap. 13.17 4 From a good Conscience which poureth grace into the lips The Answers of a good Conscience towards God or man are gracious words excellent speech as that of Paul before the Councill Act. 23.1 and before the Governour cap. 24.14 15 16. When Peter perswades to a constant readinesse to give an answer to every man that asketh you a reason of the hope that is in you hee prescribes this as a means thereof having a good Conscience 1 Pet. 3.15 16. the answer of a good Conscience saveth us vers 21. 5 From sincerity This makes the lips to bee without deceit even a Lip of truth Prov. 12.19 Psal 17.1 else the words may bee smoother than butter and softer than oyl when warre is in the heart Psal 55.21 6 From purity for hee hath Grace in his lips that loveth purenesse of heart Prov. 22.11 A clean fountain sends forth clear streams 7 From the fear of God which over-aweth both heart and Tongue This is a Remedy against Tongue vanities In many words there are diverse vanities saith the Preacher but fear thou God Eccl. 5.7 8 From Experience Dr. Hall for to speak well without feeling is the next way to procure an habitual hypocrisy Good words should follow and flow from good affections not go before them That which doth not come from Grace in the heart cannot bee gracious in the mouth A gracelesse heart makes a lawlesse tongue When a Christian speaks from grace in the heart hee speaks as one that hath Authority as Christ did and not as the Scribes They had Authority to speak or read for they had Moses chair but their words wanted authority and efficacy weight and force in the hearts of their hearers Those words for the most part go to the hearts of the hearers and minister grace to them which come from the hearts of the speakers and from grace in them 2 Have respect to the matter Matter of Speech what you speak and therein to Two things scil Truth and Two things scil Goodnesse 1 1 Truth is Speech Have respect to truth which is twofold The first is an Agreement between the thing ye speak of and your words The second is an agreement between your Tongues and your Hearts The former is cald Logical truth and the latter Moral truth 1 Have respect to Logical Truth that is to speak as the thing is and no otherwise neither over nor short nor wide nor awry This is the law of Truth in the mouth of a Christian to speak of things just as they are and as the matter doth require so doth the Lord himself u Isa 45.19 I the Lord speak righteousness I declare things that are right God blamed Jobs friends w Job 42.7 for not speaking of him the thing that was right scil of his proceedings as they were as his servant Job had The contrary hereunto is a lye which is to speak otherwise than wee know the thing is or if wee know it not yet what we say is an untruth Now lying is an ungodly devilish and damnable practice ungodly because it makes us most unlike yea contrary to God for God is Truth and in him is no lye devilish because x Joh. 8.44 The Devil is a lyar the Father both of lyars and of
destroy Nabal q 1 Sam. 25.24 25 c. The wise woman of Abel by a few right words she spake to Joab and to the people preserved the City r 2 Sam. 20.16 17 22. Such were Christs Answers whereby hee convinced and silenced them that put captious Questions to him to ensnare and intangle him in his words See John 8.7.9 Luc. 20.21 to 27. and cap. 14.1 to 7. Mat. 22.41 to the end Right words carry authority and efficacy in them such a force as none can stand against for they have the strength of Reason wisdome truth and righteousnesse in them which are the sinews of invincible forces Psal 19.8 Heb. 4.12 The word of the Lord is right therefore quick and powerfull mighty in operation Right speech is excellent Prov. 8.6 Right answers are mouth stopping heart-stabbing conscience-convincing answers they are unanswerable 2 Comely They are comely as great an ornament to the lips as a well-shapen garment is to the body yea are as Jewels to the ear a chain of gold Gen 49.21 or pearle to the neck or a gold-ring to the finger Right answers are words of beauty They make the Lips like a threed of Scarlet they are comely speech t Cant 4.3 Words spoken awry not fitted to the occasion are like the Leggs of a lame man which are not equal Prov. 26.7 and his going uneven and uncomely 3 Pleasant Right words are pleasant The words of the pure are words of pleasantnesse saith u Prov. 15.26 Solomon and pleasant words are as an honey-comb sweet to the soul and health to the vv Prov. 16.24 bones Right words will make you amiable and acceptable to others and procure favour even with great ones Grace in the Lips will make the King a mans friend x Prov. 22.11 what a grace to Josephs lips was his Interpretation of Pharoahs dreams y Gen. 41.38 c for which the King became his friend and set him up to bee second in the Kingdome For the Grace of Daniels Lips through which did shine that wisdome God had put into his heart King Nebuchadnezzer made him a great man Dan. 2.47 48 Dan 5.11 gave him many great gifts and made him Master of the Magicians Astrologers c. Esther not only by the beauty of her looks but by the grace of her lips obtained kindnesse of Hegai King Ahasuerus his Chamberlain Esth 2.9 and the King loved her above all the Women vers 17. For the grace of Abigails lips 1 Sam. 25.33 34 39. King David became her friend first and afterward her Husband For the grace that was in the lips of the wise woman of Abel when she gave advice to cut off Sheba's head Joab 2 Sam. 20.22 General over the Hosts of Israel became a friend not only to her but to that whole City when hee besiedged it to retire from it Herod reverenced John for the grace of his lips as well as of his life For hee heard him gladly and did many things a Mar. 6.20 Christ loved the Scribe who asked him which is the first Commandement of all when he saw that he answered discreetly b Mar. 12.34 This will make us hang on the lips of others and hear them attentively as all the people did on Christs c Luk. 19.48 Every man shall kiss his lips that answereth right words saith the wise man d Prov. 24 26. that is shall give approbation and honour and shew affection to him At thy mouth shall all my people kiss said Pharaoh to Joseph e Gen. 41 40. as a sign of love honour and obedience because his mouth spake right things This occasions joy both to our selves for man hath joy by the answer of his mouth f Prov. 15.23 when he returns a right answer and to others also for the Fathers heart rejoyceth yea his reigns Pro. 23.15 16. when the sons lips speak right things The second grace of the speech is fewnesse of words 2 Fewnesse of words especially in ordinary discourse except the matter or occasion or persons require many or there be need of more Let your words be choice and few to utter much matter in a few words to be solid and succinct in speech for brevit as grata to be short is to be acceptable This is a great grace and ornament of speech Wise sayings which are full of matter in few words choice short pithy sentences are the cream and flower of speech Pithy brevity compacting as many things as words together Mr. Cotton Such were Solomons Proverbs and many of our Saviours speeches and Pauls Aphorismes 1 Thes 5.16 to 23 yea the Heathen excelled herein Dr. Casaubon Pithy sayings and sentences as a learned man saith were the best evidences of every Nations wisdome There was a time among the Grecians when all wisdome consisted in parables and sentences and to bee the Author of a wise saying was enough to purchase a man in the world both admiration and authority Either none but those of high rank and place took upon themselves to speak sentences or if any others did they were reputed persons of greatest honour A sentence and an oracle were then entertained almost with equall honour and reverence The excellencie of the School-men lyes in this and as some think this hath made their books more vendible and dearer than those of our Orthodox Divines to wit their rational Disputes with distinct solidity and succinct brevity Quest Why should our words bee few Reas 1. Because Verba valent usu sicut nummi words are of force and account in Use like mony Now as men will pay no more mony than is due no not a farthing◠so wee should speak or spend no more words than are due or is meet upon any occasion but husband our speech as wee do our mony To this end wee should weigh our words well and deliver them forth by weight rather than by number Reas 2 Because in the multitude of words there is folly vanity and iniquity 1 Folly for this is the character of a fool A Fools voice is known by multitude of words saith the Preacher g Eccl◠chap. 〈◊〉 and A Fool is full of words or multiplieth them In multiloquio stultilo◠quium much speech argueth little wit It is a point of wisdome to speak no waste nor superfluous words Hee that refraineth his lips is wise Prov. 10.19 hee that speaketh no oftener and no more words than there is need of It argueth excellency of spirit to moderate speech and to spare words especially in anger h Prov. 17.27 vers 28. Hence even a fool when hee holdeth his peace is counted wise Whereas a babbling fool proclaims his foolishnesse k Prov. 12.2 2 Vanity In many words there are diverse vanities saith the Preacher l Eccles 5. ◠As the vanity of mis-spending breath and time of beating the air of tiring the ear of
more or lesse when he was drunk 2 Sam. 25.36 37. until the morning when hee had slept out his wine Words are lost when spent upon such as are uncapable or indisposed to receive them Christ had many things to say unto his Disciples which he deferred to declare unto them untill they could bear them q Joh. 16.12 6 When those speak who are above us in age gifts grace or authority Unto mee men gave ear saith Job and waited Job 29.21 22. and kept silence at my counsel after my words they spake not again and my speech dropped on them Elihu because he was young and Job and his three friends were all elder than hee therefore he kept silence as long as Job or any of his friends had any thing to say r Job 32.4 to 8. I am young and yee are very old wherefore I was afraid Vers 6. and durst not shew you mine opinion I said daies should speak and multitude of years should teach wisdome Vers 7. See that phrase of laying the hand on the mouth in such a case Job 29.9 10. Judg. 18.19 7 When we hear reproofs for our miscarriages we should drink them in as the earth doth rain and bring forth the fruits thereof in amendment It s a fit season then to be silent especially for Servants when their masters tell them of their faults They should not answer again ſ Tit. 2.9 but hold their peace and mend their faults 8 The last season of silence is when we are ignorant of the matters spoken of or they are above our reach or they are such things as do not concern us we should not be busie-bodies with our Tongues no more than with our hands in other mens matters or they be secrets our own or others In these cases silence would better become our mouthes than speech as it would have done theirs who desired to be teachers of the Law 1 Tim. 1.7 yet understood neither what they said nor whereof they affirmed Now its good to keep silence in the seasons thereof Reasons for Silence for three Reasons Reas 1. Because silence prepares for audience and for learning what others teach us either in publick or in private Then all the multitude kept silence Act. 15.12 and gave audience to Barnabas and Paul that is held their peace to hearken attentively when they declared what miracles and wonders God had wrought among the Gentiles by them Pauls Rule holds true for men as well as for women Let the Women learn in silence t 1 Tim. 2.11 and so the man Let both bee silent that they may learn Eliphaz u Job 4.16 17. stood still and was silent waiting to hear what should bee spoken to him by the spirit then hee heard a voice saying Shall mortall man be more just than God Reas 2 Because silence is a semblance of wisdome Even a fool when hee holdeth his peace is counted wise vv Prov. 17.28 and he that shutteth his lips is esteemed a man of understanding Eloquere ut te videam For speech discovereth what men are Fools would discover their ignorance folly and weaknesse if they speak which is covered by their silence O that you would altogether hold your peace Job 13.5 and it should bee your wisdome was the speech of Job to his friends Reas 3 Because silence in its season is a grace to the lips as well as speech and there is beauty in the one as well as in the other Gods word teacheth us the Art both of silence and of speech There is wisdome in keeping silence as in speaking Hee that refraineth his lips is wise saith Solomon x Prov. 10.19 and A fool uttereth all his mind but a wise man keepeth it in till afterwards y Prov. 29.11 Till then is a time of silence It is a true saying hee knoweth not how to speak who knoweth not how to hold his peace If we speak when we should hold our peace then speech is our folly So much of the Seasons of silence 2 Now follow the seasons of Speech The seasons of Speech when its time to speak I will name four First when we are called to speak by God or man 1 Pet. 3.15 when wee are stirred up in our spirits to speak provided we keep within the compasse of our Callings therein and do not stretch our selves beyond our line let private persons take heed how they undertake to speak publikely or usurpe the place of Magistrate or Minister They may question whence such a motion proceeds whether from Pride passion Envy Bitter Zeal or a mis-guided spirit rather than from the good Spirit of God who is the God of Order not of Confusion what men speak out of their place is spoken out of season Second Season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when God gives us the door of utterance ability freedome and boldnesse of speech which is a great grace to our Lips when our words flow freely from us as water out of a Fountain and fly swiftly like arrows out of a bow Eph. 6.19 Paul beg'd the Ephesians prayers to God to obtain this grace of Speech for him for mee that utterance may bee given mee that I may open my mouth boldly Third Season When an opportunity is given of speaking for the glory of God or for the good of Men. 1 For the Glory of God as to defend his truth plead his cause advance righteousness and to disgrace and suppresse sinne to own God in the particular dispensations of his providence and to give him the praise of them whether mercies or judgements To this end turn your Tongues to Gods Providence 1 To sing praises for mercies as the Jews did When God turned again the Captivity of Sion Psal 126.1 2 then was our mouth filled with laughter and our Tongue with singing Then said they among the Heathen the Lord hath done great things for them When the heart rejoyceth the Tongue is glad z Act. 2.26 or the glory rejoyceth a Psal 16.9 to glorify God 2 To make Lamentation for miseries so the Jews in Babylon did sigh weep and lament the miseries of Sion but could not sing the Lords Song in a strange land 2 For the good of men Psal 137.1 4 as 1 To instruct the ignorant 2 To reprove the disorderly In this case Answer a Fool according to his folly Prov. 26.5 least hee be wise in his own conceit Stop his mouth by reproof Stone him as one saith with soft words and hard Arguments 3 To comfort the feeble minded and support the weak 1 Thess 5.14 4 To resolve the doubtfull 5 To reduce the Erroneous b Jam. 5.20 6 To Stablish the wavering Act. 14.22 7 To vindicate the Slandered 8 To deliver the persecuted Act. 12.5 as the Church did Peter out of prison by their Prayers 9 To help them to right that suffer wrong To this end we should speak
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
therefore what you have received Act. 13.25 Rev. 3.3 and heard and hold fast and speak out the same even to the end We should confess Christ with our Tongues while we are able to speak yea chuse to dye with a Testimony of Jesus in our mouthes of our Faith and Hope in him and love to him and for the Truth against Errors for the straight and holy wayes of God against all false and by-wayes Then we may boldly look God in the face and go triumphantly to Heaven We should confesse Christ in evil times when others deny him When Christ and his truths and wayes are opposed despised and persecuted and his servants for them Then to own Christ and to speak for him 2 Tim. 1.8 and for his and not to be afraid of his Crosse nor ashamed of his cause or Testimony will be kindly taken by Christ as Paul◠witnesse of him at Jerusalem and Rome and elsewhere was Rev. ◠1◠and the Church of Pergamos her not denying his Faith but holding fast his Name even in those dayes wherein Christs faithful Martyr Antipas was slain Rev. 3. ◠and in that place where Satan dwelt and had his Throne The Church of Philadelphia though she had but a little strength yet she kept Christs word and denyed not his Name though she had adversaries and because shee kept the word of Christs patience that is Vers 1◠with great patience she held and maintained the Truth of Christ and her profession of it Therefore Christ will keep her from the hour of Tentation which shall come upon all the World 5 Innocently without giving offence or occasion to any to speak evil of us while we are speaking good of Gods Name or for his Truths and wayes This was Pauls care Act. 24.20 and for this he challenged his enemies Let these same here say If they have found any evil doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or thing amiss in mee while I stood before the Council scil to give Testimony of Christ the Scribes that were of the Pharisees part said Act. 23.9 we find no evill in this man To this end wee should give a reason of our hope or an account of our faith with meeknesse and fear 1 Pet. 3.15 1. With meeknesse from an humble lowly spirit without any shew or appearance first of pride ostentation or vain-glory or secondly of passion or bitternesse in us for the wrath of man as it worketh not so it testifieth not the righteousnesse of God it doth not at all adorn the Truths or wayes of God nor our profession or confessions of them which meeknesse of spirit doth 2 With fear of God of offending him while wee are confessing him of saying or doing any thing that may cause the way of Truth to bee evil spoken of for our sakes and reverence of men to give all due respect to them before whom wespeak Sixth Sincerely Out of Love and Zeal 1 Out of Love to Christ and his truth for what wee love wee will own or avouch openly Confession and commendation are fruits of love Love knows no shame in acknowledging and praising its beloved Lovers are the freest and largest Confessers and Commenders See it in the Spouse her Encomium of Christ her beloved from head to foot when the Daughters of Jerusalem asked her what is thy beloved more than another beloved Cant. 5.9 to the end when love to Christ and to his truth move us to confess him and it then we will speak liberally yea all that we can possibly for them whosoever saith nay thereto Love is strong as death and the love of Christ will constrain us to confesse Christ to death yea though wee die for it Hence John who was the best beloved and most loving Disciple gave special Testimony of Christ Joh. 19.35 and 21.24 Those that leave their first love grow loath and averse to confesse Christ 2 Out of Zeal for God for the glory of his name the credit of his cause the honour of his truth the propagation of his Gospell for the encouragement and comfort of Christs Friends for the conviction and obstruction of his enemies not to get praise to our selves nor to seek our own glory for love of praise is a great prejudice to the confession of Christ Joh. 12.42 43 Some among the chief Rulers did not confesse Christ for they loved the praise of men more than the praise of God The Sanctuary fire of zeal kindled from heaven in our hearts will burn out that Lukewarmness Neutrality and indifferency of spirit which makes us to bee of Gallio's temper in the things of God carelesse of such matters what any say or do against the Name or truth wayes or Kingdome of Christ what errors heresies and blasphemies are broached dispersed or maintained This will also consume to ashes the Conceits of the Libertines and Familists who think it lawfull to dissemble their faith even before the Magistrate and of the Nicodemites of these dayes who count it sufficient to beleeve with the heart taking liberty to confesse what they list with their mouth Seventh and last Wee must confesse Christ patiently with a disposition and resolution to suffer for our Testimony if God call us to it because the confessing of Christ before men may cost us dear the losse of Liberty goods Friends yea life and all as it did the Apostles Mat. 10.37 38 39. and many other the faithfull witnesses of Christ Christ requires wee should bee willing to part with all upon that Account Confessing of Christ hath been a cause of suffering for Christ ever since Christs time Satan and his instruments have raised opposition and persecution against the profession of Faith as well as against the practice of piery and against the persons that have held forth the same even from Generation to Generation The Jews agreed that if any man did confesse Christ Joh. 9.22 Rev. 1.9 he should bee put out of the Synagogue John was banished into the Isle of Patmos for the word of God and for the Testimony hee gave of Jesus Christ When the Lamb had opened the fifth Seal Rev. 6.9 John saw under the Altar the souls of them that were slain under the Roman Emperours for the word of God and for the Testimony which they held Rev. 11.3 The two witnesses of Christ prophecy in Sack-cloath and when they have finished their Testimony Vers 7 they shall bee slain by the Beast to wit of Rome that is Anti-Christ and the inhabitants of the earth that is of the Malignant or Antichristian Church shall rejoyce thereat and make merry and as a congratulation of their riddance send gifts one to another This was the cause of the Dragons quarrel with a remnant of the Womans seed scil Rev. 12.17 they kept the Commandements of God and had the Testimony of Jesus Christ Rev. 20.4 John saw also the Souls of them that were beheaded for the witnesse of
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 Ezâ—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 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
in this world both in word and meditation and he led a life altogether celestial This also you may read in the narration of the holy life and Christian death of Mistris Katherine Bretergh The sorrows of Hell seized upon her soul before her death she said a roaring wilderness of woe was within her that her sins had made her a prey to Satan and wished she had never been born or that shee had been made any other Creature rather than a woman shee burst out many times saying woe woe woe c. a weak a woefull a wretched and forsaken woman with tears continually trickling from her eyes But afterwards God came to her with fulness of joy and abundance of Consolations and put triumphant songs into her mouth as oh Blessed bee thy Name my Lord and my God the joys that I feel in my soul O they be wonderfull as certain as thou art the God of truth even so sure do I know my self to bee thine O blessed bee the Lord that hath thus comforted mee and brought mee now to a place more sweet to mee than the garden of Eden Oh the joy the joy the delightsome joy that I feel Lay your sorrows in the ballance of sound judgement with theirs and see whether theirs or yours bee heavier Are you better than all or any of these holy servants of God that you should think your selves exempt from the like soul-troubles can these be a sign of Gods rejecting wrath to you which befell these that were the objects of Gods speciall love Yea is not this your conformity to Christ in agonies or inward distresses of spirit which you may expect as well as in outward Tribulations Phil. 3.10 and to know the fellowship of his sufferings in both Object Such may further say God himself hath hewed and wounded us who then can heal us yea slain us or taken the life of Comfort or the Comfort of our lives from us who can quicken us hee hath hid his face from us and laid us in darknesse how can wee then behold him no more than wee can see the Sun by Candle-light God hath forsaken us departed from us cast us off wee fear hee will never come to us nor own us again Hee hath caused trouble and grief to our souls who then can give us peace and joy The Seventh ground of Consolation Set before them and apply to them Gods promises of healing quickning illightening and of returns of peace and joy to such Gods 1 Promises of healing Deut. 32.39 Psa 147.3 Job 5.18 Luk. 4 18. Isa 57.19 1 Pet. 2.24 to wounded spirits and broken hearts I wound and I heal saith God Hee healeth the broken in heart and bindeth up their wounds or griefs He hath sent mee saith Christ to heal the broken hearted By his stripes yee are healed God hath the oyl of gladnesse to pour into the wounds of your souls which is the most soveraign balsome for healing and closing up the same Hos 6.1 far more precious than all the balm in Gilead Come say the repenting people of God one to another who give no place to despair and let us return to the Lord for hee hath torn us hee will heal us hee hath smitten and hee will bind us up 2 Promises of quickning made to dead souls buried in the graves of desertion and low languishments Deut. 32.39 to revive and raise them up I kill and make alive saith the Lord The Lord bringeth down to the grave 1 Sam. 2.6 7. and bringeth up saith Hannah out of the deeps of spirituall misery as well as of externall captivity and tribulation we may conceive the one to bee involved in the other Ezech. 37. v. 11 When the house of Israel said in Babylon Behold our bones are dried or wee are in Babylon like dry bones in a grave or scattered at the graves mouth our hope is lost wee are cut off for our parts therefore prophesie unto them Ver. 12. Thus saith the Lord God Behold O my people I will open your graves and cause you to come out of your graves and bring you into the Land of Israel and yee shall know that I am the Lord Vers 13. and I shall put my spirit in you and yee shall live Vers 14. then shall yee know that I have spoken and performed it saith the Lord. All those promises of giving his Spirit are promises of life and comfort to dead-spirited sad-hearted sinners Joh. 6.63 because the Spirit is the Comforter and it is the Spirit that quickeneth To this end God dwels in broken hearts and in contrite spirits as his Heaven upon Earth to quicken and comfort them Isa 57.15 I dwell saith the high and lofty one that inhabiteth eternity in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the hearts of the contrite ones Hos 6.1 2. This was the confidence of Gods people in Hosea After two dayes will he revive us in the third day hee will raise us up and wee shall live in his sight that is after a short time of our troubles hee will so restore and chear us as if hee had given us a new life Psal 71.20 and of David Thou which hast shewed mee great and sore troubles shall quicken mee again and shalt bring mee up again from the depths of the earth from gulfs of grief and distresse and in Psalm 138.7 Though I walk in the midst of trouble thou wilt revive mee 3 Promises of illightening made to benighted souls that walk in darknesse and see no light 1 By causing his face to shine upon them after hee hath hid it from them on whom hee hath turned his back Isa 54.8 In a little wrath I hid my face from thee for a moment but with everlasting kindness will I have mercy on thee saith the Lord thy Redeemer mark how God opposeth the perpetuity of his kindness to the momentaniness of his displeasure 2 By making Christ Jesus his sun of Righteousnesse to arise with healing under his wings and great joy to them on whom hee hath seemed to set to their great sorrow who have gone mourning without the Sun Compare those two texts together Isa 50.10 who is among you that feareth the Lord that walketh in darkness and hath no light Mal. 4.2 let him trust in the Name of the Lord and stay upon his God And Unto you that fear my Name shall the Sun of Righteousnesse arise with healing under his wings Christ will send forth such Beams of heat light and life into dead dark cold hearts as will make them lightsome joyfull growthfull fruitfull thankfull This was the Churches confidence when I fall Micah 7.8 I shall arise when I sit in darknesse the Lord shall bee a light unto mee 4 Promises of returns to the souls of his servants after his departure from them
heart commonly cool and wither when the occasion of them ceaseth But true desires flowing out of the heart are sed with the lasting spring of grace in it the waters whereof shall not sail They are restlesse never quiet till they be satisfied uncessant till prevalent ever rising and rolling till they rest in the Center of obtaining They that desire Christ and grace pardon and peace c. aright are not only importunately but uncessantly greedy for them and will bee Gods Remembrancers night and day and give him no rest till hee give them their hearts desires Neither delayes nor repulses can crush or quash sincere desires Mat. 15. See this exemplified in the woman of Canaan Desires are true when they are the bias of the soul which inclines or leads it the right way scil Christ-ward Grace-ward Heaven-ward when they do as by a proper Motion carry out our souls freely and constantly after these as sparks flye upward as the stone moves downard and waters run forward Psal 119.20 My soul breaketh for the longing it hath to thy judgements at all times saith David and my soul thirsteth after thee Psal 143.6 as a thirsty land that gapes continually till God give Rain So much for the first direction for the right comforting of afflicted souls The second Direction is this Caution them against four evills to take heed 1 That they do not dishonour God in the time of their desertions and distractions by unworthy thoughts of him or hard speeches against him by murmurings at him or quarrelings with him for his assaultings of them with Terrours and anguish for his withdrawings from them of light and influences and for his far distance and long absence from them Hereupon they are apt to think and say that God is not so loving and kind tender and ready to help as his word reports him to bee The Psalmist when his spirit was overwhelmed his soul troubled and refused to bee comforted then hee began to call Gods mercy Psal 77.2 Vers 7 8. Truth and faithfulness into question will the Lord cast off for ever will hee bee favourable no more Is his mercy clean gone for ever doth his promise fail for evermore Vers 10. But hee checks himself for it I said this is mine infirmity or this doth make mee sick It should bee the chief care of Gods people what ever they suffer from God not to sin against God whatever God doth to them to think and speak only the thing that is right and to justifie God when ever they judge themselves This was Jobs comfort and commendation in his great affliction In all this did not Job sin with his lips Job 1.22 with cha 2.10 nor charge God foolishly Despair of Gods mercy is high treason against his Majesty and a flat denyall of his Deity Gods glory should bee dearer to us than our lives souls or the salvation of them and the more tender wee are of it the more will God tender the comfort of our souls and lives It was the frequent and fervent petition of a Godly man in his tentations Lord maintain honourable thoughts of thy self in mee 2 Caution that they do not destroy their own souls either 1 By denying what God hath done for them to wit the work of grace begun in their hearts his love to them his choice and calling of them saying they have no grace they are Reprobates cast-awayes whereby they bear false witnesse 1 Against themselves which is unnatural 2 Against the grace of God and against the God of grace his work in them and goodnesse to them which is most unworthy and ungratefull 2 Or by refusing what God would give to them scil grace mercy peace and joy wilfull refusal whereof is wilfull murder like cutting of the throat or stabbing to the heart yea self murder It isblood-guiltinesse yea guilt of the blood of souls yea of their own souls and should not your precious immortal souls be dearer to you than all the world labour to convince them that by such a denyall or refusall they make themselves false witnesses and murderers 3 Caution Joh. 8.44 that they do not gratifie Satan who is 1 A Lyar the Father of Lyes because there is no truth in him 2 A Murtherer sc of souls from the beginning and will be so to the end 3 An Accuser of the Brethren the children of God unto God their Father Job 1.9 as hee was of Job to God that he was an Hypocrite or hireling Doth Job fear God for naught and an accuser of God unto them as if hee was a hard Master cruel to crush poor souls under his feet and took pleasure in their destruction or at least that God doth not with them all the good or so well as hee might Thus Satan in the Serpent calumniated God to out first Parents of untruth as if the word which hee had spoken in threatning death was not true Gen. 3.4 yee shall not surely dye and of envy as if God had out of ill will forbid them that Tree or for fear lest by eating thereof they should become as wise as himself Presse and perswade poor afflicted souls to beware they do not gratifie Satan 1 By entertaining parley with him as Eve did which was the cause of her foil and fall The old Serpent being full of all subtlety will bee too hard for them It is the first game hee desires to play with troubled souls to argue the case with them about their spirituall condition to circumvent and deceive them with his wiles 2 By hearkning to his tentations and suggestions as these and the like 1 To cast off ordinances neglect duties in publick and in private which are the means of grace peace and comfort to hear read pray meditate c. as if these were needless or to no purpose and they should bee no better for them This is Satans plot to starve poor souls by cutting off provision from them or them from it This perswasion commeth not from God that calleth you but from the Devil who seeketh to subvert and devour you 2 To harbour Jealousies and evil surmisings of God or derogatory dishonourable thoughts such as Satan casts into your mind as if God was not mercifull pittifull faithfull c. These and the like suggestions are the bolts which Satan makes for disconsolate discontented souls to shoot at God or a coat of dis-honour which Satan shapes or cuts out for them to few and put upon the Lord. 3 To cast away their confidence and lay hope aside and give over seeking and waiting on God any longer and to throw themselves into a Gulf of despair This is to do the Devil a real kindness and to give their souls a fatal blow for hereby they make themselves a prey to Satan 4 To make a wrong judgement of themselves and of their condition by false Reasonings which are Satans Sophistry to conclude themselves out of the state of Grace out of
spirit to hear another brag and boast of himself For us by commending our selves to seek our own praise is as much as to suck our own breasts which is a strange thing Let us take heed to our spirits for desire of praise is a sin to which wee are all subject and is most suitable to corrupt nature and it is one of those corruptions that is last conquered in us Wee have diverse wayes and wiles to get praise As to praise our selves if no body else will and to commend others mightily for such things as wee had a hand in to speak of what wee have said or done to give others occasion to commend us for the same This is as one saith to open a back door to take praise into our selves When a soul is lifted up in pride the mouth is opened wide in praise of it self Answ 2 The abuse of a thing doth not debar or decry the lawfull use of it which God hath permitted and the Saints have practised As Self-commendation Idem fit à pio ab impio saith Peter Martyr In 1 Sam. 12. Both the godly and the wicked commend themselves but not with the same mind or intent which God the searcher of all hearts doth discern and will discover There is as great a difference between them as between right and wrong good and evill This is a tender point and must bee very warily handled and practised Here I shall shew what Self-commendation is lawfull in four respects to wit of the matter measure manner and end thereof 1 For the matter when the things for which wee commend our selves are 1 Good in themselves 2 Really ours 1 Good in themselves and praise worthy for if they bee evill wee glory in our shame as they do that boast of their drinking whoring cheating And not for our temporalls as Riches Honours Strength Wit or Learning In boasting of such things a man is little better than sounding brass or a tinkling Cymbal A Heathen could say Seneca a man should not bee commended for such things as may bee taken from him which all temporals may But Spiritualls as the Righteousness of Christ the Grace Love and Favour of God the work and service of God or doing and suffering for God These are a mans own for ever Thus saith the Lord Let not the wise man glory in his wisdome Jor. 9.23 nor the mighty man in his might nor the rich man in his riches but let him that glorieth glory in this that hee understandeth and knoweth mee that I am the Lord that is in the sound and saving knowledge of God Paul might have gloried in his external priviledges which were many and great Phil. 3.4 5 6. 2 Cor. 11.21 22 23. in which hee was inferiour to none but hee waves them all as not worth naming in comparison of Christ and his grace and fellowship with him Paul would glory only in things pertaining to God Rom. 15.17 not to the World as in his office and the diligent discharge and good successe thereof in his uprightness faithfulness unblameableness good conscience for vertue is the proper subject of praise Phil. 4.8 and in his sufferings for Christ I take pleasure in infirmities reproaches persecutions for Christs sake of which Paul makes large Catalogues 2 Cor. 11.23 to 28. 1 Cor. 4.9 to 14. 2 Cor. 6.4 5 8 9.10 which sufferings of Paul were spirituall things in the cause and end of them and in his manner of bearing them though temporal in the matter of them 2 When for the matter wee speak only of things that are really ours or what we have in truth and do indeed when for the truth of what wee speak in the justification or commendation of our selves wee can appeal to the Testimony of Gods Spirit and our own consciences as Paul did to the Romans 9. cap. 1 2 3. I say the truth in Christ I lye not my conscience also bearing mee witnesse in the Holy Ghost and of men also as Paul did to the Thessalonians yee are witnesses and God also 1 Thes 2.10 11. how holily justly and unblameably wee have behaved our selves Though I would desire to glory 2 Cor. 12.6 I shall not bee a fool saith Paul for I will say the truth the false Apostles who gloried in the face commended themselves for vizzards shews shaddows appearances for what they seemed to bee or do but without truth or reality Wee see it in experience that great boasters are many times grosse lyars 2 For the Measure when it is our care and fear not to over-reach herein but to speak rather under than over of any good wee have or do 2 Cor. 10.13 The Apostles would not stretch themselves or the praise of their abilities labours and successes beyond their due bounds that is Ver. 14 15 16. They would not boast of more than God had given to them or done by them no more than they would stretch themselves beyond the line of those places to which God sent them nor boast of things beyond their line and measure nor arrogate to themselves the praise of other mens labours but contain and content themselves within their own compass Paul durst not speak of any thing God had not wrought by him in his Apostolick function Rom. 15.18 3 For the manner in a Three-fold respect scil of our selves of God of others 1 In respect of our selves when we commend our selves forcedly humbly and modestly 1 Forcedly not forwardly when we are not free and forward of our selves to commend our selves but we are necessitated or strongly moved thereunto as Paul was I am a fool in glorying 2 Cor. 12.11 yee have compelled me and in Chap. 11.23 Are they Ministers of Christ I speak as a fool I am more q. d. my words would savour of folly and vain glory or carry a shew thereof if spoken spontaneously of my own accord and I was not necessitated thereunto as I am for the defence of my Office and Doctrin for the credit of the Gospel and the glory of God because the Corinthians think more highly of the false Apostles and more meanly of me than was meet It is not expedient for me doubtless to glory saith Paul that is ◠Cor. 12.1 in and of my self voluntarily There is great propensity in proud persons to praise themselves it is their proper dialect and delight it is the air they chuse to breathe in they seek occasion of Self-commendation being full of themselves they seek a vent this way they travel with ambition of their spirits as a Woman with childe longing to bee delivered by Self-commendation 2 Humbly out of sense of our own infirmities the evils that are in us and of our vileness and unworthiness notwithstanding all the good we have or do and out of fear lest others should think better of us than we are Cor. 12.6 or deserve This was Pauls fear Lest any man should think of me above
Exaltation or honorificall event which was either conferred by the Father on his Son as a reward of his deep humiliation as Piscator and others think or at least was a consequent of it as Calvin conceives quod dictio illativa in Phil. 2.9 consequentiam hic magis sonet quam causam That wherefore in Phil. 2.9 denotes rather his exaltation to be a consequent of his humiliation Phil. 2.9 Vers 9. than his humiliation to be a cause of his exaltation He humbled himself and became obedient unto death c. Wherefore God hath highly exalted him and given him a Name which is above every Name Vers 10. that at the Name of Jesus every knee should bow that is all things in Heaven and Earth should be subject to his Dominion and Power and that every Tongue should confesse that Jesus Christ is Lord either voluntarily here or coercively hereafter to wit at the day of Judgement Confession of Christ before men is an honour due to Christs Name from us Vers 11. even upon the Account of his Passion or Humiliation and not to confesse him is to rob him of that glory which is justly and peculiarly his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence Christ is called the Apostle and High-Priest of our profession or confession that is He whom we should principally confesse or professe and our Faith in him for salvation As the Author of our Salvation and of our Faith and the Apostle of that Evangellical Doctrin which we professe 2 It was Christs practice both in life and death for with his mouth he confessed his Father himself and the Truth 1 His Father Christ both gave knowledge and bare witnesse of him before men for Joh. 1.18 No man hath seen God at any time the only begotten Son which is in the bosome of the Father Joh. 8.38 he hath declared him and I speak saith Christ that which I have seen with my Father what was that Christ saw and spake 1 His Fathers Essence or being Joh. 4.24 that God is a spirit 2 His mind and will as how he will bee worshipped to wit in spirit and truth and what he would have us to do scil Vers 23 24. what soever he hath commanded us for all things that I have heard of my Father I have made known unto you saith Christ Joh. 15.15 John Baptist witneded this of Christ Joh. 3.32 what he had seen and heard he testifieth He made confession or bare witnesse of himself as before Pilate that he was a King before the Council that he was the Son of God before the High-Priest that he was the Christ the Son of the blessed and before all that the Father sent him Object Dath not Christ say Joh. 5.31 If I bear witness of my self my witness is not true Answ Beza saith this is a Rhetoricall concession as if Christ had said the Jews will object that I testifie of my self therefore my testimony is unfit and invalid for men suspect self-testimonies If I only should testifie of my self yee might distrust mee but I have other witnesses greater than all exception as John Ver. 33 36 â—â— and the works I do and the Father himself Afterwards Christ said Joh. 8.14.18 Though I bear record of my self my record is true because God is witnesse sufficient of himself I know whence I came and whither I go I am a divine person exempt from Error and falshood 3 He confessed and bare witnesse to the Truth Joh. 18.37 To this end was I born and for this cause came I into the World that I should bear witness unto the Truth saith Christ Lest Pilate before whom he had confessed himself to bee a King should conceit him to be an earthly King Non regem agere sed servum potius Rolloc he shews the end why he was born c. was to act the part not of a King depositâ ad tempus regis personâ but to give testimony as a Servant made obedient to the will of the Father to the word and to the Truth of God and to this in particular that he was King and that his Testimony should not be in vain for every one that is of the truth heareth my voice saith Christ Rev. 1. â— 3.14 that is all that are regenerated by the word of Truth Hence Christ is called the true and faithfull witnesse because hee hath truly and faithfully revealed the whole Will of God necessary for salvation and hath attested the verity thereof yea sealed it with his blood Hence the Doctrin of the Gospel is called a witnesse Joh. 3.11 Christs Testimony vers 32. Seeing this was Christs practice For this cause he came into the World that he might confesse the Truth and upon this account he went out of the World because he did confesse it as that he was King he died for his Testimony ought not Christians to do the like Is not confessing with the mouth a Christ-like duty Doth Christ bid us do more herein than he did himself Hath he not left us an example of confession that we should follow his steps Is not this part of our conformity to Christ Is not confession high and honourable imployment not unbeseeming the Son of the most high God Reas 3 From our selves They are four 1 Because we are Gods witnesses Isa 43.10 yee are my witnesses saith the Lord and my Servant whom I have chosen and it is our task or office to give testimony of God and of his Truth and grace before men To this end God gives us plain pregnant plentifull proofs thereof more discoveries of himself and his Truth and more of his grace than to others that we may speak more of and for God than others Our eyes see and our ears hear that of Christ and his Gospel which others do not as Christ told his Disciples Mat. 13.16 Therefore God expects a larger Testimony from our mouthes than others can or will give of him To this end we are born again and are made partakers of the divine nature and are of the Truth that is of the stock and Linage of Truth and for this cause were wee sent into the World to give testimony to Christ and to the Truth in our Generation It is great dignity to be a witnesse of Christ John Baptist that great Prophet came for a witnesse of the light that is Christ John 1.7 John the Evangelist the beloved Disciple was an eminent witness of Christ both by word and writing Joh. 21.24 So was Paul who was not a whit behinde the very chiefest Apostles 2 Cor. 11.5 Christ appeared to him for this purpose to make him a Minister and a witnesse Act. 26.16 and accounted him a chosen vessel to bear his Name by confession thereof before the Gentiles Act. 9.15 and Kings and children of Israel And for this use wee should count our Tongues our Glory scil to confess God as well as to
give thanks to God 2 Because if wee confesse God and Christ and the Truth c. wee shall be confessed by both 1 By the Father hee will own and avouch us to bee his his people portion Jewels his Servants friends sons and that before Men and Devils 1 Before Men If wee testify for God he will give testimony of us as hee did of Abraham that he was the friend of God of Moses that hee was the meekest man upon earth of David that hee was a man after Gods own heart of Daniel that hee was a man of desires of Abel Heb. 11.4 5 that hee was righteous of Enoch that he pleased God Hence Gods servants have appealed unto God as their witnesse as Job Behold my witnesse is in heaven and my record is on high Iob 16.19 and as their examiner and judge as David did Ps 139.23 24 and 7.8 and 26.1 2. If wee plead for God God will plead for us against our enemies Numb 12.8 as hee did for Moses against Aaron and Miriam Wherefore then were yee not afraid to speak against my Servant Moses and for Job against his friends yee have not spoken of mee the thing that is right Iob 42.7 as my servant Job hath and as hee did for the faithful Psal 37.6 in Lament 3.58 O Lord thon hast pleaded the causes of my soul God will bring forth our righteousnesse to the light clear our innocency and judge our enemies 2 Yea before Devils as hee confessed Job Iob 1.8 and 2.4 The Lord said unto Satan hast thou considered my Servant Job that there is none like him in the earth a perfect and upright man one that feareth God and escheweth evil and stil he holdeth fast his integrity although thou movest mee against him to destroy him without cause 2 By the Sonne If wee confesse Christ Christ will retaliate and recompence confession with confession his of us with ours of him between which there is no proportion nor comparison Mat. 10.32 Luk. 12.8 for hee will confesse us before his Father and all the Angels of God and say These are my servants members Spouse people who did beleeve in mee with their heart and confesse mee with their mouths before men to bee their Saviour Lord and Master head and Husband that were not afraid of men in my cause nor ashamed of my crosse Whereas if wee deny Christ before men or his Truths or ways hee will also deny us before his Father which is in Heaven Matth. 10.33 and before the Angels of God Luk. 12.8 Whosoever shall bee ashamed of me Mark 8.38 and of my words saith Christ of him also shall the Sonne of man bee ashamed when he commeth in the glory of his Father with the holy Angels 3 Because If wee confesse God and Christ wee shall bee incouraged defended and honoured even here 1 Encouraged and strengthened by Christ to and in our Testimony as Paul was at Corinth to whom the Lord spake in the night by a Vision Acts 18.9 Bee not afraid but speak and hold not thy peace and at Jerusalem The night following after Paul had like to have been pulled in peeces for his confession before the Counciâ— the Lord stood by him Act. 23.10 11. and said Be of good chear Paul for as thou hast Testified of me at Jerusalem 2 Tim. 4.16 17 so must thou bear witnesse also at Rome And at Rome at Pauls first Apology all men forsook him none stood by him notwithstanding saith hee the Lord stood with mee and strengthened mee Rev. 11.5 6 10 God bears witnesse to the Testimony of his two witnesses by infusing great power both into them and into it 2 Wee shall bee defended and delivered from the assaults and designs of our enemies as God promised Paul at Corinth I am with thee Act. 18.9 10 and no man shall set on thee to hurt thee and at his Conversion when Christ tells him I will make thee a Minister and a witnesse Act. 26.16 and promiseth to deliver him from the people Chap. 23.10 11 20 21 and from the Gentiles unto whom he hath sent him v. 17. and performed to him both at Jerusalem where hee was rescued by the Captain from violence and saved from the Jews conspiracy lying in wait to kill him and at Rome where hee was delivered out of the mouth of the Lion 2 Tim. 4.17 that was Nere God hath a wing of special protection to spread over his witnesses And though the two witnesses bee slain for the Testimony of Jesus Rev. 11.11 yet after three days and an half the spirit of life from God shall enter into them and they shall stand upon their feet and great fear shall fall upon them that see them Hence some think that their killing and reviving are in respect of their prophetical life 3 If we honour God by confessing him he will honour us 1 With favour affection and respect from men Christs Confessors and Martyrs have been very highly esteemed dearly beloved 1 Pet. 4.14 and longed for and greatly rejoyced in for the Spirit of God and of glory rests upon them which makes them very amiable in the eyes of others When the Apostles gave witnesse of the Resurrection of Christ Act. 4.33 great grace that is favour and honour was upon them all Because the Church of Philadelphia kept Christs word that is in her mouth by confession Rev. 3.8 9 as well as in her heart by beleef and denied not his name Behold saith Christ I will make them of the Synagogue of Satan which say they are Jews and are not but do lye Behold I will make them to come and worship before thy feet not in way of Religious Adoration Pareus but of external reverence and to know that I have loved thee that is to reverence and honour her as one beloved of Christ When the two witnesses of Christ are revived Rev. 11.12 they shall hear a great voice from heaven saying to them Come up hither They shall bee received triumphantly with great joy and honour into the Church even to the Admiration of their Enemies when they are restored who have been silenced ejected imprisoned banished or the like for the Testimony of Jesus 2 With victory over Satan for the holy Martyrs and Confessors under the Roman persecutions overcame the Accuser of the Brethren as Christians do now by the blood of the Lamb and by the word of their Testimony that is by the Testimony or Confession they gave to Jesus Christ and to the word of God Rev. 12.10 11. 3 Yea God will honour us with mutual inhabitation which implyes intimate communion and the continuation thereof between him and us 1 Joh. 4.15 for whosoever shall confesse that Jesus is the Sonne of God God dwelleth in him and he in God Fourthly Because if we confesse Christ aright we shall be saved Confession is unto salvation saith Paul in the