which must bee understood in a quallified sense to wit comparatively not absolutely as if free wholly from all sin which is an impossible attainment on this side the Grave either in being silent when he should speak which may at some Time bee a crying sinne or in speaking when hee should be silent which may be a loud sin The 144000 in whose mouth was found no guile were without fault before the Throne of God Rev. 14.5 Ps 16.9 30 12. 108.1 David counted his tongue his excellency and call'd it often his glory to shew forth the Majesty Glory Excellencies and praises of God 4 Excellent is the good use of the Tongue in respect of Imitation for wee should bee ensamples to others in word or speech as well as in spirit and in f 1 Tim. 4.12 Psal 45.1 conversation This is the way to Excell The Tongue is the pen of a ready Scribe to set Coppies of wise holy and profitable Speech for others to write after or to teach them how to speak as the Hand sets Copies to teach others how to write 5 In respect of Distinction for as speech specificates man and distinguisheth man from Beasts which have Tongues and speak not So the government of the Tongue sheweth the difference between 1 A wise man and a fool as Solomon states it throughout his Proverbs as Chap. 15.2.7 29.11 Eccl. 5.3 Thou speakest as one of the foolish women speaketh Job 2.9 10 saith Job to his wife when shee said unto him Curse God and dye 2 Between a good man and an evil man O Generation of Vipers saith g Mat. 12.34 35 Christ how can yee being evil speak good things for out of the abundance of the heart the mouth speaketh c. A good man out of the good treasure of his heart bringeth forth good things c. This is the character of an evil man Psal 50.16 19. He giveth his mouth to evil 3 Between a man that is really religious and him that is but seemingly h Iames 1.26 so If any man among you seem to bee religious and bridleth not his Tongue this mans religion is vain want of Government over the tongue makes a man like a Brute as Horse and Mule in Mouth as well as in mind Ps 32 9. yea worse Reas 3. 3 The necessity From the necessity of Tongue-Government in respect 1 Of God 2 Of Religion 3 Of our selves and others 1 In respect of God that our Tongues may obey him God requires that service of them that they should bee set apart for him that holinesse to the Lord should bee written upon our Tongues as well as upon our hearts For God made with excellent skil and Christ redeemed with great price our Tongues for himself peculiarly and this word came out of Gods mouth in righteousness bound with a Solemn oath that unto me every knee shall bow every Tongue shall swear saith Isaiah 45.23 Rom. 14 1â— Every Tongue shall confesse to God saith Paul or that every Tongue should confesse that Jesus Christ is Lord to the glory of God the h Phil. 2 1â— Father God our Father requires all his Children should give him their Tongues as well as their hearts else the one will contradict the other God expects to be eminently glorified and well-pleased with our Tongues as a principal part of the body Therefore David i Psal 19 1â— prayed Let the words of my mouth and the meditation of my heart bee acceptable in thy sight O Lord c. and Paul prayed for the k Rom. 15.5 6. Romans that they might with one mind and one mouth glorify God Paul was excellent and exemplary as a servant of Christ and as a Master of his Tongue herein Hee saith in 1 Thes 2.4 as we were allowed of God to bee put in Trust with the Gospel even so wee speak not as pleasing men but God which tryeth our hearts How needfull then is it to Rule the Tongue aright that God may have service and glory by it which is his end of it Without government the Tongue cannot bee made obedient to God no more than the horse can be to man without the bridle 2 In respect of Religion Tongue-Rule is needfull not only to adorn it but to approve the efficacy of it and our sincerity in it for if any man among you seem to be Religious and bridleth not his Tongue but deceiveth his own heart this mans Religion is vain saith the Apostle l Iames 1.26 James whatsoever conceit ye have of your selves or whatsoever yee pretend professe seem or boast to be for religion If you cannot govern your Tongues 1 You deceive your own hearts with a shew without substance thinking and seeming to be that you are not 2 Your Religion is vain because it wants power over the Tongue to refrain it from evil as lying swearing cursing reviling censuring scoffing detracting dissembling flattering obscenity and the like That is vain which wants what it ought to have and cannot effect what it ought to do nor attain its end That is a weak and uselesse Religion which hath not a powerful influence into mens mouths to bring their Tongues under government or into subjection to order a discipline 3 You cause Religion to bee evil spoken of which suffers much by the Tongue-miscariages of the professors of it If your speech bee not well ordered your Religion will bee little valued The Consequence of Tongueguidance being very great for the Tongue is the Primum mobile or first mover among the members which carrieth them all about with it and makes them go his way and follow his Trade whether it bee good or evil and corruption soon runnes out of the heart through the mouth which defiles the whole body for there is a speedy intercourse between the heart and the Tongue hence it is that a great part of Religion stands in the good government of the Tongue Pure Religion puts forth it self in a pure lip or Language Unbridlenesse of Tongue is usually the Hypocrites sin who is free to censure others for things wherein hee is faulty and guilty himself but farre from owning or acknowledging good in others from confessing or bewailing evils in themselves 3 In respect of our selves and of others for prevention of evil from both 1 The Government of the Tongue is necessary to prevent evil from our selves both of sin and of misery 1 The evil of sin want of government is the general cause why sinne abounds in familyes Cityes Countries in all places as also in the members of mans body why the eye is full of adultery the ear of vanity the hand of blood and the mouth of iniquity As when there was no King in Israel Iudges 17.6 every one did that which was right in his own eyes So when the Tongue hath no overseer or guide it speaks what it lists it multiplyeth sinne as fast as words yea sometimes faster wrapping up two or
of liberty scil from sinne Of this I spake before not to sinne that wee may passe an account with comfort of our words to God our judge and stand in the judgement 2 The government of the tongue is needfull to prevent torment in hell For as the Tongue is by sinne set on fire from hell so it shall bee tormented in hell fire for punishment James 3.6 The rich mans Tongue was so scorched in hell Luk. 16.24 flames that hee desired a drop of water to cool it quia plus peccaverat Lingua saith an antient Author because hee had sinned most with his Tongue Whosoever shall say unto his Brother thou fool shall bee in danger of hell fire saith our m Mat. 5.22 Saviour what shall bee done to those Tongues in hell that have sworn many oaths told many lyes belsht forth many blasphemies against God slanders against Men all which were but the irruptions of an infernal fire on earth every member shall bee punished in Hell for the sinnes which it hath been an instrument to commit then If that part shall bee punished most which hath sinned most then Tongue torments will bee great in hell because Tongue-sinnes have been many on earth Is there any need of escaping condemnation at Gods Tribunal and torments in hell then there is a necessity of governing the Tongue well 2 2 In respect of others The government of our tongues is needful in respect of others to prevent 1 Sin and 2 Mischief That might accrue thereby to them 1 Sinne Which came into the world at first by the mouth scil Satans conference with Eve by the Tongue of a Serpent Gen. 3.1 2 tempting her to eat forbidden fruit and disperseth it self abroad in the world from person to person and from place to place by the Tongue more abundantly then by any other member of body even all kinds of sinne both in opinion and in conversation Sin is of a spreading nature like Leaven and the Tongue is most diffusive and communicative of the evil that is in it As the mouth is the mother of words and words the Children of the mouth conceived and formed in the womb thereof a fruitfull mother that brings forth abundance of such Children So words from us beget words from others either by perswasion provocation argumentation imitation or occasion one or other and that by swarms The Generation of words is innumerable and unspeakable One word can beget a thousand and that which occasioneth a multitude of words may bee the cause of a multitude of sins One evil tongue is sufficient to fill a whole house yea Town with wickednesse The Harlots tongue inticeth to uncleannesse and into the snares of lust to that end all her Instruments of speech have alluring baits upon them her tongue flattereth Prov. 6.24 her lips drop as an hony comb her mouth is smoother than oil Prov. â— 3 4. but her end is bitter as Wormwood sharp as a two edged sword The Seducers or false Teachers tongue draws many from the Truths and wayes of God into errors and by-wayes by their fair and plausible pretences and subtle insinuations or tongue craft the Impostors Art whereby they lye in wait to deceive Ephes 4.14 Sinners inticements of others by their Tongues to theft murder Idolatry conspiracy drinking gaming excesse riot or the like may draw many into sin and so make themselves the Authors of much wickednesse My Son saith n Prov. 1.10 Solomon If sinners intise thee consent thou not Stop your ears against the voice of these charmers and shut your mouthes upon them except it bee to give them a flat denyal Is there not need wee should watch over our mouthes that our Tongues may bee no means or occasion of sin to others To spread abroad sin is the design of Satan and his instruments as it is the disposition of infected persons to spread the plague It is the godly mans care to prevent sin from Breeding in himself Spreading to others 2 To prevent mischiefes to others by our Tongues both places and persons 1 To places as Towns Cities c. The City is overthrown by the mouth of the wicked saith o Prov. 11.11 Solomon which fills the City with oaths lyes blasphemies cursings and corrupt communications and is as a Mine sprung under the wall of a City to blow it up Jerusalem was ruined by their Tongues as well as hands which were against the p Isa 3.8 Lord. Evil Tongues as well as evil hands help to pull down houses Towns Cities and to lay them in the dust 2 To persons to do others no harm by our words in their lives names estates cause liberty Relations nor in the comfort of their Spirits not to make sad the hearts of the righteous whom God hath not made sad Ezek. 13.22 A Hypocrite with his mouth saith q Prov. 11. â— Solomon destroyeth his Neighbour either by censuring and condemning him or by flattering him or drawing him into the way of dissembling like himself or by calumnies to blemish and blot out his good name Take heed wee persecute not others by our Tongues no more than by our hands either by mocking them as Ishmael did Isaak Gal. 4.29 2 King 2.23 2 Sam. 16.6 17. and the Bethelite Children did Elisha by reviling railing or cursing them as Shimei did David by false accusing them as Tertullus did Paul Act. 24.5.6 by lyes slanders backbitings What sharp and bitter Tongue-persecutions have been raised against Gods servants Job was the song and the by word even of base men viler than the r Job 30.8 9. earth Davids enemies fought against him with their Å¿ Psa 109.2 3. 35.15 Tongues scil by lyes slanders reproaches they did tear him continually and hee became their proverb Jeremies t Jet 18.18 enemies said come let us devise devices against him let us smite him with the Tongue let us contrive accusations against him and lash him with reproaches This pittifull usage Israel found amongst the u Ezek. 36.3 Heathen scil that they were taken up in the lips of Talkers and were an infamy of the people God pittieth and comforteth them for it How were the mouthes of men opened and their Tongues sharpened and imbittered against our Saviour Mat. 10.25 they cal'd the Master of the house Beelzebub He endured such contradiction or Tongue-opposition of sinners against himself Heb. 12.3 such as none such as never any did the like Christ was crucified by the Tongues of the Jews or upon the cross of the Tongue when they cryed out crucifie him crucifie him before he was crucified by the hands of the Romans or upon a cross of wood The primitive Christians under the Heathen Emperors were extremely persecuted by malicious tongues They spake all the evil they could devise against them But the Saints shall get conquest over the Tongue of all their enemies at the w Isa 54.17 last according to Gods promises
the Trees that grow on the banks of the holy waters Ezek. 47.12 may bee for Meat to nourish heart and lip-Graces in them and the Leaves for Medicine to heal all their Tongue-vices No member of the body is subject to so many Moral Diseases as the Tongue is It is either the best or the worst member of all I wait on God to fulfill his promises upon which hee hath caused mee to hope Psal 119.49 as the Lord shall command the blessing upon thee in all that thou settest thine hand unto Deut. 28.8 he will bless all the work of thine hand vers 12. yee shall rejoyce in all that you put your hand unto Deut. 12.7 which imply a generall blessing upon all that Gods servants do whatsoever they do shall prosper Psal 1.3 Josh 1.8 They shall not labour in vain nor bring forth for trouble Isa 65.23 Their labour shall not bee in vain or without fruit for want of a blessing from Heaven This is my desire my confidence and my earnest expectation Faithfull is hee that hath promised who also will do it Reader if thou reapest any benefit by my poor labours give God the praise and give mee thy prayers Who am Thy Servant for Christs sake and for thy souls sake EDWARD REYNER An Epistle to the Reader THe tongue of man saith the Apostle is an unruly evil Jam. 3.8.6 full of deadly poyson A world of iniquity Man himself is a little World and his tongue though but a little Member of this little World is a world of iniquity Jam. 3.5 it defileth the whole body Jam. 3.6 and setteth on fire the course of Nature and is set on fire of Hell The whole Life of man saith Basil is made up of the Sins of the Tongue Tora vita hominis linguae delictis est referta Basil Dimidiam partem humanorum vitiorum lingua sibi vendicat Naz. Psal 16.9 with Act. 2.26 Jam. 3. â— Divide the Sins of men into two parts and one half of them are the sins of the Tongue saith Nazianzen The Prophet calls the Tongue our glory but most men turn this their glory into shame It is reported indeed of Cato that hee never spake a word of which he had cause to repent but I beleeve that hee who made this relation had cause to repent of this unadvised report for in many things we offend all If any man offend not in word the same is a perfect man and able also to bridle the whole body Where there are many motions there are some trippings Prov. 10.19 Psal 58. â— and in the multitude of words there wanteth not sin The Psalmist tells us that all men are apt by sinful words to go astray even from the wombe Rom. 3.13 And Saint Paul asserts that in the state of depraved nature our mouthes are like open Sepulchers out of which steemeth much unsavouriness Solomon saith Prov. 19.28 Est metaph ducta ab immanibus bestiis quae alias uno rictu deglutiunt Cartw. 1 Cor. 15 33 Prov. 15.4 Mal. 2.17 Eph. 4.29 that the mouth of the wicked devoureth iniquity even as ravenous beasts do their prey in which respect chains of restraint or muzles should be put upon them Evil words corrupt good manners by them men make breaches in their own spirits yea they weary God and grieve the Holy Ghost In these and other respects Gods Servants in all Ages have seen cause both to resolve within themselves Psal 39. â— to take heed of offending with their tongues and also to direct their prayers to the Lord Psal 141.3 that he would be pleased to set a watch before their mouthes and to keep the door of their lips God causeth his own Servants to weigh their words as to consider all their other ways though other men be regardless of both The heart of the righteous studieth to answer Prov. 15.28 Ebullit est metaph ducta a scaturigine aquarum quae sine omni intermissione aquam emittit Cartw. Prov. 10.11 Prov. 10 2â— Cant. 4.11 but the mouth of the wicked poureth out evil things even as the muddied fountain casteth forth foul streams And whereas the mouth of the righteous is a well of life they do desire that the streams of their words may bee guided into right Chaneis for best advantage Their lips feed many hony and milk are under their tongues and therefore doubtless they are willing to learn how to serve out these provisions wherewith God hath furnished them unto the best benefit of such with whom they do converse Bishop Latimer tells us that hee was the more cautious what he said before his Examiners when he heard the Pen writing behind the hangings and questionless all those whose hearts are awed with the fear of the most high God do the rather ponder their words in conscientious respect to his all-hearing Majesty Jer. 8.6 Mal 3.16 Mat. 12.36 The Lord harkneth and heareth all sorts of speeches such as are savoury and seasonable to reward them and all idle words that hee may call people to an account for them That serious sentence of wise King Solomon should always dwell upon all our hearts He that keepeth his mouth keepeth his life Prov. 13.3 and therefore it cannot but be a work very acceptable and profitable to lay down Rules and Directions for the right ordering and Governing of our Tongues for though the Tongue be untamable by man as the Apostle saith Every kind of Beasts Jam. 3.7 8 and of Birds and of Serpents and things in the Sea is tamed and hath been tamed of mankind but the tongue can no man tame yet God Almighty can tame it and this he doth by giving grace to hearken to such Rules and Directions as are laid down in the ensuing Treatise The Author of which is now sufficiently known by his former Book The Rule of the New Creature which hath found so good acceptance with Gods people that it is enough to commend this work to tell the Reader that it is written by the same hand In the former we had the Government of the Thoughts and Affections in this wee have the Government of our Speeches which is so exactly and elaborately composed that the judicious Reader will find few yea very few useless or impertinent words in the whole Treatise and if the Books that are daily printed were of the like worth we should not have such just occasion to complain of the multitude of them for who ever complained of the multitude of Pearls and Diamonds as now we have seeing by many of them the Souls of Christians are poysoned and by most of them surfeited and over-burdened The Lord make this useful peece serviceable for the right ordering of thy speeches that thy Tongue may be as choyce silver and as a Tree of Life Prov. 10.20 Prov. 15.4 7 and that thy lips may disperse knowledge So pray thy Servants in the work of of the Ministry Edm.
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
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
to say and infirmities that wee cannot speak what wee would as it did Moses against the impediment in his Speech that God would bee with his mouth Deut. 18.18 and teach him what to say and put his words into his mouth and Jeremy when he complained r Jer. 1.6 Ah Lord God behold I cannot speak or I know not to speak wanting wisdome and experience gravity and authority in regard of my young years therefore unfit to be sent a Prophet unto the Nations But the Lord said unto mee vers 7. Say not I am a Child for thou shalt go to all that I shall send thee and whatsoever I command thee thou shalt speakâ— then the Lord put forth his hand and touched his mouth Vers 7. Vers 9. and said unto him Behold I have put my words in thy mouth This was done in visional appearance to Jeremiah yet we may comfortably expect a real performance thereof to us upon the account of his promise that God will put his words or right answers into our mouths or direct us what to say 3 God is the Doner of his spirit putting him within us to guide our Tongues order our speech and to speak in us especially in evil times when Christ borroweth the mouths of his Servants in his own cause to give Testimony thereunto when ye are brought before Governours and Kings for my sake saith Christ Å¿ Mat. 10.18 19 20. take no thought that is be not anxious or perplexedly solicitous how or what ye shall speak for it shall be given you in that same hour what yee shall speak for it is not yee that speak but the Spirit of your Father that speaketh in you or as Luke hath it The Holy Ghost shall teach you in the same hour Luk. 12.11 12 what ye ought to say Gods Spirit teacheth the dexterity and safety of Answers and Replyes and of queries also The Disputants with Stephen were not able to resist the wisdome and the spirit by which hee spake t Act. 6.10 How well should we speak to purpove and to profit yea unto victory and speak irresistably and invincibly peircingly and powerfully if the Spirit of God speak in us The tongue is a pen in the hand of Gods Spirit to write as he guides what hee will We stand in need of light to let us see how to guide our Tongues as well as our hands or feet of light to speak by as well as to work or walk by Therefore Elihu said u Job 37.19 we cannot order our speech to wit to God by reason of darknesse i. e. of our Minds Now it is the Spirit of God that inlightens us in understanding in speech and in actions then let us pray and resolve 1 Pray heartily that God would be with our mouths as hee was with Moses at all times and teach us what wee should say and touch our mouths as hee did Jeremiahs and put his words into them that he would give us the Tongue of the learned as he did Isaiah and the door of utterance as hee did Paul that the preparations of our Hearts and the answers of our Tongues to every question motion or whatsoever shall bee proposed to us may bee from the Lord given into our hearts and mouths by Gods hand yea when wee are put upon speaking by sudden occasions wee should first lift up our hearts to God in an Ejaculation for direction what to say 2 Let us resolve voluntarily and obedientially with w 2 Chron 18.13 Micajah As the Lord liveth even what my God sayeth that will I speak all that and onely that not constrainedly as Balaam when hee said The word that God putteth into my mouth that shall I speak 3 God is Lord over the Tongue to keep it from evil to wit from 1 Evil words 2 Evil Sprits 1 From evil yea and from idle words too that they come not out Great is our propensity thereto 2 From evil spirits that they come not in as a lying spirit did into the mouths of all Ahabs x 1 Kin. 22.22 Prophets to delude them with lyes in Gods just judgement giving Ahab over to bee mis-led by their delusions to his own destruction As the Devil formed his own words by the mouth of the Serpent Gen. 3.1 So hee useth the Tongues of wicked men to speak his words and serve his turn As God spake by the mouths of his holy Prophets Luk. 1.70 all agreeing as if they had but one mouth amongst them all and Christ by the mouth of his Apostles So Satan speaks by the mouth of his Instruments false Teachers Seducers Deceivers Gainsayers of such as Contradict and blaspheme as the Jews did Pauls doctrin y Act. 13.45 as resist the Truth as Paul foretold the enemies thereof should do in the last z 2 Tim. 3.1 8 Times as slander and rail against Gods servants 3 John 10 as Diotrephes prated against John and them hee sent with malicious words Satan that old Serpent speaks in the mouths and by the Tongues of all such of whom it may bee said it is not they only or principally that speak but the spirit of the Devil of Falshood Lyes Errors the spirit of Envy malice giddinesse perversnesse and bitternesse that speaks in them as he did in a Act. 13.8 9 10 Elymas Satans design is by the Tongues of his Instruments to discourage men from good or to draw them into Errors and delusions or into lusts and destruction what a deal of mischief doth the Devil in the world by thrusting evil spirits through Gods permission into the mouths of men and women which is a means to fill the world with wickednesse and they are so subtil and insinuating as it s as difficult to keep them out as to keep the serpent out of Paradise So easily and imperceptibly will they wind themselves in They will bee creeping into our mouths continually if our mouths bee not kept close shut against them It is rare in our daies to meet with a mouth that hath no evil spirit of any kind in it neither spirit of Error nor spirit of falshood deceit nor of perversnesse nor an unclean spirit What need have wee to commit our Tongues into Gods custody and to pray with David set a watch O Lord before my mouth keep thou the doors of my b Psal 14. â— Lips q. d. Lord keep my Tongue as under lock and key as with watch and ward So as no sinfull or idle or rash words may break forth to thy dishonour and so as no ill spirit of any kind may enter in to mis-lead defile or deprave my Tongue strict watch is set at gates of Cities and doors of houses in times of danger to shut enemies out and keep all safe within now the mouth is the door and gate of the man when there is war in the gates of our mouths or fighting against God by evill words there can bee no peace with
and godly sorrow for them and resolution against them for future to give satisfaction to the Church that God hath wrought a converting or regenerating change in them As those whom John baptized in Jordan and received into the Church of the Gospel confessed their b Mat. 3.6 sins The converts at Ephesus that beleeved through Pauls Doctrin came and confessed and â—â—ewed their d Act. 19.18 20. deeds with detestation and burnt their Conjuring books which amounted to a great value Vers 19. openly renouncing their former life and course 2 After admission to ordinances and fellowship in the â—hurch of Christ those that give offence by walking e 2 Thes 3.6 disorderly whether to the whole Church or but to some particular members of it they ought to confesse their faults to the whole society or to the persons in it to whom the same is known to testifie their repentance and thereby the truth of Grace in them that those who know their sin may know their sorrow also and 1 If the offence be publick by their confession to preserve the credit of the society and roll away reproach and infamy from it that it may not bee accounted an ulcerous body a leprous company nor a cage of unclean birds and to give warning and an alarm to others that hear it to fear lest they offend 2 If the offending Brother be cast out or the Brethren withdraw from him they may receive satisfaction by the free ingenuous and hearty confession of his offence and receive him to fellowship and renew their love and favour towards him as Paul intreated the Church at Corinth to do to the incestuous person upon the same f 2 Cor. 2.6 7 8. account ye ought to forgive him and to comfort him lest he should bee swallowed up with over much sorrow Wherefore I beseech you that you would confirm your love towards him 2 Is Injuries which ye have done to others Injuries ye should willingly acknowledge and be sorry for the same For Confession in this case is a kind of satisfaction and a means of pacification Christ directs us to do thus If thou bring thy gift to the Altar and there remembrest thy Brother hath ought against g Mat. 5.23 24. thee leave thy gift there and go thy way first be reconciled to thy Brother then come and offer thy gift God will accept no service at your hands till yee have confessed to your Brethren the wrongs you have done them Again in Luk. 17.34 If thy Brother trespasse against thee rebuke him and if he repent forgive him and if he trespasse against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him Even wicked Saul confessed to David the wrong he had done him in persecuting him without h 1 Sam. 24.17 18 19. Scruple cause 3 Case is Scruple about a sin that stings or burtheneth your consciences as whether you have committed it how many are perplexed with doubts and fears concerning the sin against the Holy Ghost or are not some way accessary to it or whether your sin is pardonable or a sin unto death or how may you obtain pardon and assurance thereof and how your consciences may bee quieted and comforted Let mee joyn herewith Predominancy of sin the case of the predominancy of a lust which assaults and afflicts you with the vigorous stirrings of it and is too hard and masterfull for you In both these cases you may disburthen your souls into the bolome of some wise godly friends and acquaint them with your scruples what sins you fear you have committed and with your unruly corruptions what sins you are strongly tempted to commit to obtain the benefit of their counsels and of their prayers how to get sin pardoned to you and subdued in you ease to your consciences and rest to your souls The more free you are to unbosome your selves and lay open your soul-cases to others the more forward will they be to pity you advise you and pray for you that you may be healed of your soul-sores and consciencewounds which by concealing may grow incurable How can the Physician apply healing medicines if the patient do not discover his disease Oftentimes the very opening of mens grievances easeth the conscience saith a reverend Divine as the opening of a vein cooles the blood Dr. Sibs But it is neither wisdome nor mercy to put men upon the rack of Confession further than they can have no ease any other way The Fourth Case is a common Judgement or a particular affliction 1 A common Judgement when a man hath had a speciall hand in pulling down the same a common Judgement and is detected by the providence of God he ought to confesse his sin that procured it not only before God but before men also who suffer with him and for his sake to clear the Justice of Gods proceedings The Israelites were smitten at Ai and could not stand before their enemies for Achans sin in plundering the wedge of gold Josh 7. and Babylonish Garment For the removal of Gods wrath and Judgement from Israel Joshua said to Achan Vers 19. my Son give I pray thee glory to the Lord God of Israel and make confession unto him and tell mee now what thou hast done hide it not from me Observe 1 That Joshua required Achan to confesse his sin not only to God but to man also even to Joshua the Ruler of the people 2 That Achan by confessing his sin should give glory to God and clear his justice both in smiting Israel and in drawing him out to deserved punishment Then Achan freely confessed his sin to Joshua Ver. 20 21 c. that he and no other had committed that hainous offence and thus and thus have I done said he c. Jonahs sin in flying to Tarshish when God sent him to Nineveh Jonah 1. procured a mighty tempest in the Sea so that the ship was like to bee broken and Jonab with all the men and goods in it were in danger to be cast away then Jonah confessed his fault even to the Mariners that were Pagans freely and fully without pleading excuse for it or extenuation of it for the men knew that he had fled from the presence of the Lord Jonah 1.10 because he had told them 2 a particular affliction A particular affliction as sicknesse In this case you must confesse your sins to God chiefly and you may confesse them especially that particular sin which you conceive to be the cause of your sicknesse to men also as to the Elders of the Church and to other Christian friends thereby 1 To justifie God that he is Righteous faithfull yea and mercifull in laying his hand upon you 2 To move men scil the Elders and others your friends to pray more fervently for you 1 That your sins may be pardoned 2 That your sickness may be
wee ought to confesse our sinnes though wee suffer for them as some have done many years after their sinnes were committed during which time providence made no discovery of them but let them lye covered with a vale of secrecy and their Consciences lying a sleep were silent or though awake did not violently accuse for them The most of the forementioned cases of confession to men concern such faults as are some way known to men either 1 Openly in the Acts of them such are scandals given to the Church or to particular persons so long as the same are kept secret they are not scandalous and the wrongs wee have done to others in word or deed and the evils we have done together with others as companions in iniquity 2 Or by the effect consequent or some discovering mark thereof Achans theft was kept secret for he hid what he had stoln in the earth Iosh 7.21 in the midst of his Tent but it was discovered first by the blow God gave Israel for this sin of Achan call'd the accursed thing they were smitten at Ai After by casting of lots a course of Gods prescribing to find out the offender and the lot fell upon Achans Tribe family and person thus his iniquity found him out then he confessed his sin to Joshua and died for it Jonahs flight from the presence of the Lord was a secret fault known only to God and himself at first but providence afterward brought it to light by the Lords sending a mighty tempest upon the Sea so that the ship Jonah was in and all that were in it were in Jeopardie and the Mariners casting lots to find out who was the cause of that evil upon them Jon. 1.6 Vers 10. the lot fell upon Jonah Then Jonah confessed his fault to them and was willing to bee cast into the Sea Vers 12 15. to calm it and to save them Let mee adde this Though open confession of secret wrongs done to others unknown to them how or by whom be not necessary yet Restitution or Reparation thereof is necessary which may be done as privately scil by the hand of a stranger or the like as the fault was committed and it sufficeth though the person injured knows not who did him the wrong nor who makes him amends 3 Wee may confesse sometimes even our secret sins to others to our own advantage as in the particular cases before specified to wit 1 Of scruple when they burden our consciences 2 Of Predominancy when they tyrannize over us and trouble us or we are strongly tempted to them 3 Of affliction be it sickness or any losse or crosse the cause whereof we conceive to be some secret lust infirmity or failing in us To obtain comfort counsel compassion and supplication from others and thereby help and remedy against sin and trouble both of body and soul as was shewed before This is no more than for a patient to acquaint the Physician with his secret disease unknown to others that he may apply healing medicines suitable and effectuall thereunto or for a beggar to uncover his sore to move others to pitty him and to contribute towards his healing So much of the cases in which confession should be made to others The second Thing is the persons to whom we should confesse our faults to wit 1 Our open faults to the persons or societies whom we have either 1 Injured 2 Or scandalized 3 Or consociated in sin 2 Our secret faults wee should confess to such persons Ministers or others as we judge wise godly and faithfull 1 To keep our counsel conceal our infirmities lock up our secrets in their bosomes and not divulge them to our prejudice 2 To counsel us aright concerning our bosome-cases 3 To pity us and to pray for us These are the properties of bosome-friends Object Shall we not hereby lose our Repute and blemish our name Ans Confession of our secret faults to such will not impair our credit nor impeach our good name with them because 1 They will consider themselves that they also may be tempted troubled and exercised so as wee are and they will remember that Law of Justice and equity of doing to others what they would have others do to them Mat. 7.12 2 The confessing of our secret sins to them upon such an account will represent us to them to be tender in conscience soft in heart humble in spirit hating sin fearfull to offend Hereby we shall give them occasion 1 To discern more of the grace of God of the truth and workings of it in us 2 To think better yea more highly of us as Christ did of the Centurion and of the woman of Canaan the worse we think and the more evill we speak of our selves this will not lessen but greaten our esteem with them The third thing is from what Principles or in what manner we should confesse our faults to others scil from Zeal Hatred Love Humility 1 Out of Zeal for God 1 Zeal to give him glory before men of his 1 Omniscience knowing our sins even the most secret and 2 Providence in detecting them 2 Justice in punishing or Righteousnesse and faithfulness in afflicting us for them 3 Free grace in pardoning them and in accepting imploying and saving us from them or notwithstanding them 4 Patience in sparing us and mercy in doing us good notwithstanding the evils we have done 2 Out of hatred of sin 2 Hatred we should confesse it with grief for it and aggravation and detestation of it as a man would speak of the most loathsome abominable things as of eating or drinking Excrements or touching of Toads yea as we would tell or inform others of a most notorious Theef Murderer or Malefactor that hee may be executed or of a Toad or Snake that it may be kill'd Yea so as by confessing our sins to God or man to cast them up with loathing as nauseous stuff as men do meat which their stomacks cannot digest but loathe For confession is a vomit of the soul whereby it casts up or spuos out sin and disburthens it self of it which lay heavy upon it and made the soul sick 3 3 Love Out of love to others to make sin odious and abominable to them and to make them abhor and eschew the sins we have committed and escape shame and sorrow that wee have tasted for the same also out of grief for wronging or offending others and from a just mind to give them satisfaction by confession thereof to them to obtain their pardon and favour 4 4 Humility Out of humility to humble our selves for our faults even before men in the cases or upon the occasions premised to take shame to our selves in confessing them and to make it appear how much we abhor sin and our selves for sin and how vile we are in our own eyes also to prevent others thinking too highly of us which was Pauls desire who would not have others to think
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
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
2 Pet. 1.13 The Second Reason from the Commodity of Reproof in the effects thereof as 1 To awaken and rouse up such as slumber and a means to keep them waking and watchfull To this end Reproof hath both a cry or call and a rod in it to smite the offending Brother on the ear and heart as the Angel smote Peter on the side to waken and raise him up Let the Righteous smite mee Act. 12.17 Psa 141.5 saith David that is reprove mee Reproofs are not only words but blows to drousy souls Solomon calls them the wounds of a friend Prov. 27.6 Hereby Nathan awakened David who was fast asleep in his sin 2 Sam. 12.7 and Christ the Woman of Samaria by telling her of her filthy sin of Adultery Joh. 4.18 2 To quicken and sharpen dull dead spirits A wise and holy Reproof hath spirit and life in it and conveyes both into them that receive it Turn you at my Reproof saith wisdome what then Pro. 1.23 Chap. 6.23 Behold I will poure out my spirit unto you and the reproofs of instruction are the way of life that is both to quicken and to save Reproofs are lively and life-giving the ear that heareth the Reproof of life abideth among the wise Prov. 15.31 3 To heal distempers and disorders in others Reproof is a soveraign medicine an Antidote against sin David calls it an excellent oyl Psal 141.5 which shall not break his head but give it a plaister The oyl of Reproof being well rub'd in doth cure comfort and refresh a diseased soul It hath a peircing sinking soaking property for a Reproof entreth more into a wise man saith Solomon than a hundred stripes into a fool Prov. 17.10 Tat. 1.13 and it is a means to make men sound in the faith and to purge out corrupt humours 4 To rectifie those that go wrong and to keep them from evil and from the path of the wicked Prov. 4 14. and from the evil woman Prov. 6.23 24. 5 To suppresse sin Many transgressions may be prevented if a by-stander would give but a check thereto by Reproof for Reprovers are a terrour to evil-doers and keep them in awe that they do not offend when such are present whom they know will rebuke them The wicked keep their mouthes with a muzzle while the godly are before them The Majesty of a Reprover will tame the Insolency of a sinner 6 and lastly to give the Remainder in a cluster Reproof is a means of Grace 1 To beget wisdome The Rod and Reproof give wisdome Prov. 29.15 2 And to encrease knowledge Reprove one that hath understanding Prov. 19 25. and hee will understand knowledge Reproof hath an instructing and prudentizing quality 3 To cherish love among the wise Rebuke a wise man and hee will love thee saith the wise man Prov. 9.8 4 To procure favour Hee that rebuketh a man afterwards shall find more favour than hee that flattereth with his Tongue Prov. 28.23 A wel-given and well-taken Reproof doth greatly endear and engratiate the Reprover to the reproved 5 To adorn those especially that hearken to it for to reprove another wisely is to hang a Jewel or gold Ring at his ear Prov. 25.12 A wise and well-taken Reproof is a great Ornament both to the Reprover and the reproved 6 To obtain comfort and a blessing for to them that rebuke the wicked shall bee delight and a good blessing shall come upon them Prov. 24.25 1 Delight from the discharge of their duty and the testimony of their consciences and from hope of Gods acceptance and of the prevalence or good successe thereof with man 2 A good blessing from God and from good men shall come upon Reprovers as a reward of their faithfulness herein for the godly will set their affections on them give testimony of them and offer prayers and praises to God for them Reas 3 From the excellency of Reproof Excellency 1 This is Gods manner of dealing with his Children for their good scil to reprove them for their faults As many as I love I rebuke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Lord Rev. 3.19 My for faint not when thou art rebuked of the Lord. This is the Method of the Spirit Heb. 12.5 ver to bring men to comfort by Reproof When the COmforter is come the first thing hee will do is this Hee will reprove c. Joh. 16.8 God reproves his people to humble and reform and save them and hee reproves the wicked to convince restrain and condemn them Psal 50.21 To them God saith These things hast thou done c. but I will reprove thee and set them in order before thine eyes Thus God reproved Kings for Israels sake 1 Chron. 16.21 What God doth is excellent Gods example or exercise of Reproof puts sublimity and excellency upon it as it is mans duty 2 This is one of the highest acts of amity and fidelity scil to reprove a Brother when hee offends Though it bee a fruit and flower of love yet in some cases it is better than love Open rebuke is better than secret love Prov. 27.5 or an open reproving love is to be preferred before a secret silent love for the former delivers a Brother from sin and Satan and the latter delivers him up to both The former is fruitfull the latter barren Love without rebuke when our Brothers case requires it is like a Bow without an Arrow to shoot in it like a knife without an edge to cut a hand without a plaister to heal or like a Bee without a sting a drone or slug good for nothing 3 David calls Reproof a precious Oyl Psal 141.5 Christ calls it a pearl and holy thing Mat. 7.6 Solomon prefers it before silver and gold and rubies It is the Merchandize of Wisdome which is better than precious Treasures Prov. 3.14 15. Hee calls it an ear-ring of gold an ornament of fine gold Chap. 25.12 The Reasons inforce a double duty upon us scil To give and take Reproof well 1 Duty to give Reproof to those that offend Great is our averseness to it the common causes whereof are 1 Ignorance and folly wee know not how to do it aright 2 Want of love to mens souls and of hatred to their sins 3 Self-guiltinesse of the same faults 4 Unfaithfulnesse to God and man 5 Fearfulness or want of zeal and courage Godly men have much bewailed it in themselves as it is reported of Mr. Hieron a faithfull Minister of Christ in his Generation that he did say when he lay on his death-bed I confess that in publick I have been somewhat full in Reproof Admonition Instruction but in private my backwardnesse my bashfulnese my dastardliness hath been intolerable and I may truly say that if any thing lye as a burden upon my conscience This it is These Reasons should bee as Nails to fasten this duty of Reproof to our hearts and as Goads to prick us forward to the practice of
wee spoken so much against thee 2 From man as 1 From Superiours 〈…〉 10. 〈…〉 21. either Magistrates or Ministers Israel hated him that reproved in the Gate that is both the Prophets who reproved in the open Assemblies as in the Gates of the Temples Jer. 7.2 and in other places of publick resort and the Magistrates who reproved in the place of Judgement or in the Gates of the Cities John Baptists Reproof of Herod the King for keeping his Brother Philips wife was hatefull to him and it seems hee was willing to put him to death before Herodias provoked him to it Mat. 14.3 4 5. Luk. 3.19 It cost him his liberty for hee was imprisoned and his life for hee was beheaded 2 Much lesse can men bear Reproof from Equals and Inferiours The Sodomites rejected Lots fair and friendly Reproof and offered violence to him They pressed sore upon him and came near to break the door Gen. 19.9 Hence when wee reprove others they will retort it upon us and recriminate or seek occasion to reprove or reproach us or if they have known any thing amiss in us though twenty years ago which God and man have pardoned and is healed they will revive it to our disgrace or tell us in the generall that we have faults as well as they as the Pharisees said to the blind man Thou wast altogether born in sin and dost thou reprove us Joh. 9.34 and they cast him out and wee are apt to do the like to others when they reprove us Now consider the causes of our backwardnesse to bear reproof which are great Impediments of our taking it well Especially four 1 Prejudicate opinions harboured in our bosomes of those that reprove us as 1 That they are proud and usurp authority over us as our Judges or Lords and would seem better and holier than wee as Korah and his company said to Moses and Aaron the Reprovers of Israel yee take too much upon you Numb 16.3 seeing all the Congregation are holy and the Lord is among them As the Sodomites said to Lot Gen. 19 9. This one fellow came in to sojourn and hee will needs bee a judge When Moses midly admonished the Hebrew that smote his fellow he said who made thee a Prince Exod. 2.13.14 and a Judge over us intendest thou to kill mee as thou killedst that Egyptian When the Prophet reproved Amaziah King of Judah for his Idolatry presently the King reproved the Prophet with a scoff Art thou made of the Kings Counsell forbear why shouldest thou bee smitten q. d. wilt thou meddle with state affairs 2 Chron. 25.26 2 Or that they hate us and tell us of our faults out of malice or ill-will to cast disgrace upon us We are apt to count Reprovers our enemies as Ahab did Elijah 1 King 21.20 Hast thou found mee O mine enemy and the Galathians did Paul for reproving their backsliding Am I therefore become your enemy because I tell you the Truth Gal. 4.16 These Jealousies and prejudices should bee plucked up by the roots else they will imbitter Reproofs to us though they bee milde and sweet and they will imbitter our spirits against our Reprovers though they bee loving and faithfull to us The second Cause is Pride of heart self-love and self conceit that wee think our selves as good as others not inferiour whereas the reproved is some way under the Reprover and therefore we take it ill to be told of our faults Wee would have a Noli me tangere written upon us that none may come neer us to touch us with a Reproof Man is a cross Creature and cannot abide to be checked or controlled The Third Cause is too much love or liking of sin especially a Delilah or loathness to part with it as with a right eye or to have it touched The fourth is unwillingness to bear shame and grief for sin that makes us unwilling to bear Reproof for sin The removing of these Impediments will make way for receiving admonition with much fruit and comfort 2 Consider the right manner of bearing Reproof for the modality of an act hath a great Influence into the Efficacy and success thereof To take Reproof well will make it work well as Physick doth But to take Reproof wrong is like the taking of a dagger or knife by the wrong end scil by the point or edge and not by the heft then it may do us more hurt than good We should receive Reproof 2 King 5.13 14. 1 Humbly even condescend and stoop low to take an Admonition even from an inferiour or mean person Iob 31.13 1 Sam. 25.32 33. as Naaman did from his Servants and Job from his David from Abigail 2 Thankfully and affectionately as David did hee took Reproof as a kindnesse bless God and thank him for it Bid it welcome to our ears and hearts Wee should receive Reproof as sick folks do Physick with earnest desire it may work well with us to cure our Spirituall diseases and procure our souls health Receive Reprovers as the Angels of God as our soul-friends who should bee dear to us above all 3 Effectually to make use of Admonition for the emendation of our wayes and doings that wee may not need to be twice told of Heb. 13.22 or reproved for one fault 4 Patiently I beseech you Brethren suffer the word of Exhortation and Admonition bear it patiently and wear it as a Jewel in your ear by reforming and conforming your selves thereunto Reproof seems a burden therefore we have need of patience to bear it Hee that heaneth Reproof possesseth his heart Luk. 21.19 saith Solomon Pro. 15.32 that is in or through patience 3 The means of taking Reproof well are three which wee should labour for 1 A wise heart to understand the nature and end the use and benefit of reproof that it is an effect of mercy and means of grace and of much good from God to us an argument and expression of love and faithfulnesse from man to us 2 An obedient ear Prov. 25.12 to hearken to reproof as Gods ordinance to receive Admonition and Instruction as to what God speaks to us by them that reprove us 3 A tractable spirit to comply with a reproof as soft wax with the seal to receive a full and deep impression of it to apply it close as a plaister to the sore to heal our manners to yeeld our selves freely to it as mettal heated to the hammer or melted to the mould to bee new wrought or new cast to submit to a rod of Admonition as meekly as a child doth to a rod of correction to bee drawn from evil to good from vice to vertue as effectually by a coard of reprehension as wee can bee forcibly by a cable of compulsion To give up our selves as servants to Admonition to obey it is the way to become Masters over our selves to have rule over our own spirits and to command our corruptions 4 Is
Christ out of Heaven as if they had no grace at all because at present they can see none in themselves or were not the Lords because they are so deeply distressed as none of his ever were 5 To follow Satans prescripts or take Physick of him for the cure of Soul-troubles which is to lay aside all thoughts or cares about Soul-affairs to go into merry company and to give themselves to the pleasures of the flesh which remedy is farre worse than the disease This is to leap out of the pan into the fire Satans receits are rank poyson To hearken to Satan in any of these suggestions or perswasions is to do his lusts and his works for him to carry on his designs which mainly oppose and strike at Gods glory and the salvation of souls 4 Caution That they do not satisfie their disquieted hearts 1 By taking offence at the Lords dealings with them or at their present troubled state to be angry at God or to bee froward and sullen 2 By giving way to sad perplexed thoughts sufficient to sink them which is to prepare a Chariot for Satan to ride in triumph over their heads and hearts and to tread them both down to the dust 3 By venting or justifying the discontents and distempers of the heart as Jonah did his Anger before God Ionah 4. that they do well to bee angry 4 By putting away comfort from them in a froward peevish humour when it is tendred to them as Children throw away their Butter and Bread when they are pettish or displeased lest the Lord deal with them according to their desert Psal 18.26 and with the froward shew himself froward and fill their souls with Wormwood and Gall. Third Direction In dealing with afflicted souls or with your own souls in such afflictions have special respect to Three Graces to nourish and cherish the same in them which are their vitals in such a condition The First is Repentance for their sins those especially which are the cause of their troubles that their sorrow may bee sound and deep enough and go to the root or bottom of their hearts and of their lusts that their souls may lye low in humiliation before God for them for that is a foundation to build strong and high consolation upon those that are not rightly or throughly humbled for their sins are not fit for or capable of comfort The Second Grace is Faith labour to cherish and strengthen that in them by all means to trust still in God and his Mercies and Promises in Christ and his Merits and Mediation to lay fast hold on them and to stay themselves by them which are strong refuges to fly unto and sure foundations impregnable rocks to relye and rest their weary souls upon what evils soever they either 1 Feel So did David Psal 42.5 Why art thou cast down O my soul and why art thou disquieted within me trust thou in God for I shall yet praise him 2 Or Fear So did Job Though he slay me Iob 13.15 Psal 56.3 yet will I trust in him And David What time I am afraid I will trust in thee Life is kept in poor souls and their heads above water that they shall neither faint nor sink though the sorrows of death compass them about so long as the actings of faith are maintained and incouraged in them for Faith is their life The just shall live by his faith they cannot be overcome of any evils Rom. 1.17 desertions tentations corruptions or of the evil one Satan so long as they beleeve for this is the victory that overcometh them all 1 Ioh. 5.4 even their faith When faith fails souls faint and dye away when Peter began to doubt he began to sink The Third Grace is Patience Perswade them to the constant Iam. 1.4 and continual exercise of Patience that it may have her perfect work in bearing his hand submitting to his will in waiting his leasure for refreshings from Gods presence for bringing their souls out of troubles for an answer of peace which will be life to their souls So long as Patience is kept in work Satan is kept out and they keep their souls in their own possession Tell them that by giving way to impatience they give place to the Devil who thereby gets within them and gets great advantage against them that heightens and greatens any affliction and makes it grievous to be born Let me adde labour to cherish good desires in them that the smoaking Flax or Wick may bâ— lighted and made to â—urn and shine and grow up to a flame When you see their poverty of spirit that they see their Soul-wants and breathe after supplies tell them from Jesus Christ Matth. 5.3 that upon this account they are blessed and theirs is the Kingdom of heaven Fourth Direction Take a right course for healing their distempers and troubles of Soul 1 By searching the Sore to the bottom to finde out the core and the cause thereof Till Physitians discover the cause of a Disease they cannot apply fit and proper Medicines for the Cure and by drawing the troubles of their heart to a head as their sorrow for sin in general to grieve for some one sin in special to let out the foul bloud or corruption of the Soul as a Chirurgion seeks to draw a tumour or swelling in the body to a head that the bad matter may issue out 2 By turning the stream of their passions into another Chanel as Physitians turn the course of their Patients bloud when they bleed much at the Nose by letting them bloud in the arm So labour you to turn their fear of Gods wrath and vengeance of Hell and Damnation into the chanel of holy fear of God and his goodness of offending God or sinning against him and their grief for paenal evils inward or outward into the chanel of godly sorrow for sin The fifth and last direction is this bear with their infirmities as ignorance frowardnesse Become all things to them for their refreshment and recovery like Paul 1 Cor. 9.20 who to the weak became as weak that hee might gain the weak stoop low in condescension to the lowest step of their dulness and dejection shew love to them with pitty and patience to bear all and hope all speak to them as sympathizing with them as having a fellow-feeling of their troubles and sorrows make it out to them that your words come more from your bowels than from your brains The sixth and last particular case is self-commendation Self-commendation It s lawfull for Gods people in some cases to commend themselves or to declare what God hath done for them and by them to speak of their graces God hath bestowed on them of their labours or works which God hath wrought by them yea also of their sufferings for God This hath been the practice of the most holy humble servants of God both in the old and new Testament some
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
others in six respects 254 Reas 2 The Misery of them that want comfort 258 Reas 3 The Excellency of the duty in it self It is 1 The work of God to comfort poor souls Of God the Father 259 Of the Son and of the Holy Ghost 260 2 The practice of the Godly 262 Reas 4 The equity of the duty in respect of us in four particulars 262 Quest How may wee comfort afflicted consciences 264 Ans Take these five directions 1 Set before them these eight grounds of Consolation 1 The greatness and freeness of Gods pardoning and reconciling mercy 265 2 The infiniteness of Christs merits 265 3 Gods gracious and general tender of Christ and his benefits to any that will receive him 266 4 Christs invitation of all to him that feel any want of him or have any desire to him 267 5 The Examples or Experiences of Gods mercy manifested to the greatest of sinners 268 6 That some of Gods servants have drank deep of this cup of soul-troubles 269 7 Gods promises of healing 275. Quickning 276. Illightning 277. Of returns 278. Of peace and joy 280 8 Set before them and apply to them Two things 1 Grace may bee hid for a time and not discerned by them that have it 281. And they that have cannot lose it wholly for five Reasons 283 2 The desire of Grace is Grace 286. Proved by five Reasons True desires may bee descerned 1 By the root from which they spring which is threefold 290 2 By the fruit or effect of them 291 3 By the properties of them which are 4. 292 1 Syncere for ground and end 2 Vigorous stirring and strong 3 Seasonable for time 293 4 Constant and continual for duration 294 2 Direction Caution them against four evills to take heed 1 That they do not dishonour God 295 2 That they do not destroy their own souls 296 1 By denying what God hath done for them 2 By refusing what God would give to them 297 3 That they do not gratifie Satan 297 1 By entertaining parley with him 298 2 By hearkning to his Temptations which are five ibid. 4 That they do not satisfie their disquieted hearts in four things 299 3 Direction In dealing with afflicted souls cherish three Graces in them to wit 1 Repentance 300. 2 Faith 3 Patience 301 4 Direction Take a right course for healing their distempers 1 By searching the sore to the bottom 302 2 By turning the stream of their passions into another Channel 5 Direction Bear with their Infirmities as ignorance frowardness 303 The sixth and last Particular case is self-commendation This hath been the practice of Gods servants 303 This is lawfull in eleven cases 304 1 Of Afflictions from God 2 Of injuries from men 305 3 To shew forth the infinite riches of Gods free Grace 307 4 To give others occasion and provocation 308 1 To pray for us 2 To praise God for us 3 To glory on our behalf 5 When others require an account of our faith holiness c. 309 6 When wee would propound our selves to others as examples for their imitation 309 7 When enemies accuse us and friends will not vindicate us 310 8 To shew and approve our integrity to uphold the credit of our callings further the successe of our labours promote the efficacy of our counsel 310 and to manifest our love to others 311 9 When the cause of Christ or his Church and Name of God is like to suffer if wee be silent 312 10 When we leave the people or place where wee lived or the office wee did bear p. 312 11 Case To convince others of their sins against 1 God 2 Our selves 314 What Self-commendation is sinfull 314 315 What Self-commendation is lawfull in four respects 1 For the Matter when the things for which we commend our selves are 1 Good in themselves 317 2 Really ours 318 2 For the measure to speak rather under than over 319 3 For the manner in a threefold respect 1 Of our selves when we commend our selves 1 Forcedly not forwardly 319 2 Humbly out of a sense of our own Infirmities 320 3 Modestly without boasting 322 2 Of God thankfully out of a sense of Gods goodness to us 323 3 Of others charitably and tenderly 324 4 For the End Self-commendation is lawfull when our aim therein is in respect 1 of our selves to do our selves right not to get praise 324 2 Of God to give him glory 325 3 Of others to promote their good by our example and experience 326 Of Perfection in this life How Job did justifie himself as if he was perfect 327 In what sense we are said to be perfect in Scripture 332. scil 1 In respect of our being in Christ 333 2 Of our justification before God ibid. 3 In reference to our Sanctification in six respects 336 1 Of parts 1 When the whole man is sanctified in every part though not wholly 2 When he hath the seeds of all Grace in him What the Perfection of degrees is 337 2 Of progress When wee have attained to some good measure of grace here ibid. 3 Of uprightness that is called Perfection 339 4 Of furniture with gifts and graces for our work 341 5 Of desires and indeavours after perfection 342 6 In respect of establishment and perseverance in well doing p. 345. Perseverance is perfection Object God commands us to bee perfect here Answers thereto in p. 345 c. No man can be without sin or fully perfect in this life proved by six Arguments 1 Argu. This is contrary to the holy Scriptures 350. To the experience of all Saints ibid. To the state or constitution of all the Saints in this life 352 Object 1 Why are Gods people said to bee perfect if they bee not so Ans In three particulars p. 353 Object 2 Why God suffers sin to remain in his people here Ans In three particulars p. 354 2 Argu. Absolute Perfection was proper to Christ and is peculiar to Heaven p. 355 3 Argu. Those that plead their perfection discover much sin in their spirits speeches and carriage p. 356 4 Argu. The opinion of Perfection in this life shakes the fundamentals of religion p. 357 5 Argu. In every place of Scripture where Perfection is spoken of the Saints here something goeth before or followeth after which expresseth or implyeth their Imperfection p. 358 6 Argu. The Saints who are stiled perfect in the Scriptures are noted for their infirmities p. 360 Humane Testimonies against Perfection in this life 362 FINIS Reader Take notice 1 That there are sundry literall faults which thou mayest easily amend and pass by as speakin for speaking babbling for babling irresistably for irresistibly and for or and or for and a change of Numbers as word for words forces for force and of persons sometimes as he for the. And such like These as I have observed are the greatest Page 31. line 34. read reins p. 38. l. 32. r. bleate p. 62. l. 8. r. not p. 63. l. 7. r. I will bee with thy mouth p. 64. l. 1. r. that wee know not what to say p. 70. l. 1. r. his Altar p. 164. l. 13. r. piety p. 166. l. 16. r. opportunities p. 178. l. 29. r. as soon as it is sown p. 201. l. 30. r. 2 Chron. 25.16 p. 214. l. 2. r. some p. 223. l. 13. r. commends p. 227. l. 14. r. dexterity l. 18. r. jocing l. 22. r. seek p. 231. l. 13. blot out 1. p. 258. l. 8. blot out 1. p. 260. l. 23. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 344. l. 16. r. waxing 2 That there are some Marginall faults as Page 8. for Psal 30. read 39. 3. p. 51. for 2 Sam. r. 1. Sam. 25. p. 67. r. Psal 141. 3. p. 94. for Psal 102. r. 120. 3 4. p. 97. for Psal 136. r. 139. 4. p. 103. r. Deut. 33. 29. p. 105. r. Jonah 1. 3. p. 145. r. Gal. 1. 6. p. 173. l. 11. add Prov. 15. 12. p. 175. for Gen. 21. 22. r. Gen. 9. 21 22. p. 231. for Rom. 11. 11. r. Rom. 1. 11. p. 245. for Zachary 11. 13. r. Zach. 1. 13. p. 311. for 2 Tim. 1. 8. r. 2 Tim. 1. 3. p. 340. for Job 1. 1. 5. Job 1. â—
Motives to this duty from two heads 1 The good of receiving Reproof 2 The evil of rejecting it 1 The good of receiving Reproof 1 It is a sign of a gracious heart to take reproof well as David did from the Prophet Nathan hee affected and respected him more for his plain and home-reproof of him Thou art the man than before Hee had liberty of accesse into King Davids presence who communicated to him the secret and weighty affairs of his Kingdome 1 King 1.23 27. and afterwards from the Prophet Gad Davids Seer 2 Sam. 24.11 to 15. to whose Admonition with a Kallender of judgements annexed to it for Davids sin in numbring the people David hearkened with meeknesse and submission Yea David took a blow of reproof well not only from Gods Prophets but from any righteous man even as head-Oyl Psal 141.5 a heart-kindnesse though reproof bee a dry morsel yet hee could rellish it and digest it well yea from a woman as Abigail whose wise reproof hee embraced with all thankfullnesse to God and her and took her afterward to be his wife 1 Sam. 25.32 33 34. If you would be David like men after Gods own heart then write after his Coppy take reproof well whosoever gives it You may read in the life of John Gersin Chancellour of Paris that he rejoyced in nothing more quamsi ab aliquo fraterne ut ait Charitative redargueretur than to be brotherly and lovingly reproved by any Though Paul reproved Peter sharply and recorded his reproof yet Peter took it well else he would not have commended Paul and his Epistles afterwards 2 Pet. 3.15 16. Christ as a stranger reproved the two Disciples going to Emmaus for their folly and unbeleef yet they constrained him by intreaty to come in and eat with them Luk. 24.25 29 30. 2 To take reproof well is and will bee 1 Our wisdome For hee that regardeth Reproof is prudent Prov. 15.5 Vers 31 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the ear that heareth the reproof of life abideth among the wise In medio sapientum pernoctabit shall lodge among the wise that is hee shall be received regarded and rewarded as a fellow servant with other wise men in Gods houshold 2 Our Profit for great is the benefit and blessing of reproof as hath been declared and to receive it readily is the means to reap it wholly 3 Our comfort that reproofs have been healing medicines to us as Abigail said to David 1 Sam. 25.30 31. when the Lord hath done to us according to all the good hee hath promised us then it will bee no grief unto us nor offence of heart that wee have hearkened to counsel and been reformed by reproof 4 Our honour For hee that regardeth Reproof shall bee honoured Prov. 13.18 scil among the wise and holy and such as fear God and our Ornament as I shewed before for it is a greater grace to a man to have an obedient ear that is an ear open to the Discipline of reproof to take it in freely than any Jewel Ear-ring or ornament of gold can bee Object How can I bear Reproof well seeing it wounds and cuts mee to the heart Ans 1 Reproofs are but the wounds of a friend which are faithfull or nutrienda Prov. 27.6 as some think the word signifieth to be nourished and received with thankfulnesse even deep peircing reproofs but the kisses i. e. fawnings and flatterings of an enemy are deceitfull or deprecanda as Junius renders it to be prayed against 2 The wounds of a faithfull reproof are but like the wounds which a Surgeon makes when hee cuts the flesh to cure the sore not like the wounds of an enemy which tend to kill and destroy To have thy sin discovered and thy heart pricked with grief for it by the point of a reproof is the way to have thy soul healed of sinne and saved from hell whereas to think thy self so whole as not to need the Physick of reproof may prove a Corrasive to thy Conscience and a stab to thy heart another day Second Motive Consider the evil of rejecting reproof both the evil of sin and of punishment 1 The evil of sin that is in it which appears in six particulars 1 Not to bear reproof is a fault in a King who if any person might think himself to be above reproof and exempted from the lash thereof much more in an inferior Better is a poor Eccl. 4.13 and wise Child saith the Preacher to wit who will receive reproof and correction than an old and foolish King who will no more be admonished or who knows not to bee admonished as yet that is to take it well For he that is past reproof for his faults is past hope of amendment It is the Character of a self-conceited and wilful man to bee so wedded and wedged to his opinion or way as that he cannot indure any mans advice or reproof 2 It is folly for hee is a foolish King though a King and old who will not indure to bee admonished Untractablenesse of heart against Reproof is a fruit and sign of folly For Reproof is an instructive and corrective of wisdome It is folly and madnesse to storme and rage against it and not to justifie the Lord in what is spoken against our sins or against us for them If wee will not bear verbal Reproofs how can wee bear real blows or stripes when wee are buffeted for our faults 1 Pet. 2.20 Is it not great folly in us wilfully to deprive our selves of the means of our good or of good by the means To cast off reproofs is to cast up meat as soon as wee have eaten it how can it nourish us or physick as soon as wee have taken it how can it purge us or to pull off a plaister as soon as it is laid on how can it heal us 3 It is bruitishnesse Hee that hateth reproof is bruitish Prov. 12.1 saith Solomon hee is a beast hee hath not the understanding of a man He is like a dog that barks and bites when his master takes a Thorn or prick out of his foot or like a horse that kicks and strikes when the Ostler doth but rub the dirt and mire off him or when the Rider spurs him for his slowness or stumbling Thou hast no more understanding than an Oxe or Asse that lifts up thy heel or opens thy mouth to find fault with him that reproves thee friendly and faithfully for thy sins thou art a beast in mans shape that chuseth to live in such families and societies where all things are lawfull or where there is liberty for every one to live as he list and do what seems good in his own eyes and no man is to reprove another or say ill thou dost Is not this to live like a Beast or in a herd among beasts Such have cause to judge and humble themselves before the Lord and say with the Psalmist So foolish was I
and ignorant I was as a beast before thee Nabals servant accused his master of folly Psal 73.22 and bruitish stupidity that he would indure no body to admonish him of his sinne or danger hee was so harsh and churlish and had not the patience to bear it 1 Sam. 25.17 Hee is such a Sonne of Belial that a man cannot speak to him 4 The refusal of reproof is the way to multiply sin to persist in sin to live and dye in sin Because reproof is a remedy of Gods appointment against sin to give a stop to it or put in a bar against it Now the refusal of reproof is a removal of this let or impediment and opens a door to let in all iniquity How have I hated instruction will he that hath been enticed to whoredome at last mourn and say my heart despised reproof Pro. 5.11 to 15 and have not obeyed the voice of my Teachers c. I was almost in all evil in the midst of the Congregation and assembly which words may bee understood as expressing the greatnesse of his sinne q.d. there is almost no sin which I did not commit without shame or blushing openly in the sight of others as well as the greatnesse of his misery q. d. I am made a publike spectacle of ruine for all men to gaze at To reject reproof is the way to go astray do amisse and to go on in iniquity without stop or let and not to return nor reform to fall and lye in sinne and not to recover nor rise again to bee hardned and rooted in evil to bee lull'd asleep in the Cradle of security and setled on our Lees without means or hope of being removed transplanted and awakened Prov. 10.17 Hee is in the way of life saith the wise man that keepeth instruction or admonition that holds it fast and makes use of it but hee that refuseth eproof erreth that is hee not onely is out of his way but without help or hope to set him right or bring him into it again which reproof would do There is no end of erring to him who refuseth to bee reproved for hee causeth to erre as the word may bee rendred or wilfully makes himself to goe out of the way and keep out and not come in again whereas Reproof would reduce him 5 The rejection of reproof is a great aggravation of sin an adding of sin to sin God urged this against Israel to make their sinne out of measure sinfull that he had rebuked them by his Prophets laboured their reformation The Revolters are profound to make slaughter Hos 5.2 though I have been a Râ—buker of them all It argueth a height of impiety for a man to harden himself against reproof Prov. 29.1 to persist in a fault although often admonished for it Such an one will bee like an Heretick after several Admonitions Tit. 3.10 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemned Sixth Evil of sinne herein is this in despising reproof wee despise not man but God whose Ordinance it is and who speaks to us in by the same They would none of my Counsell Prov. 1.30 saith God they despised all my reproof when wee despise Gods servants whom hee sends to reprove us wee despise God and such shall bee lightly esteemed 1 〈◊〉 2.30 wee reject the Counsell of God against our selves and forsake our own mercy 2 Consider the evil of punishment that accompanieth it Rejecting of reproof is the way to calamity without pitty and to destruction without remedy It is as one calls it an expresse and explicit sign of everlasting ruine to despise reproof When King Amaziah taunted Gods Prophet because hee reproved him for seeking after the Gods of Edom then the Prophet said I know that God hath determined to destroy thee because thou hast done this and hast not hearkned to my Counsell or reproof 2 Chron. 25.16 Amaziah King of Iudah would not hear the admonition which Joash King of Israel gave him which provoked him and procured ruine to himself vers 21 22. 1 Sam. 2.25 Elies Sons would not hearken to their Fathers too milde Reproof because the Lord would slay them It is a sign God hath left men to themselves when they become deaf to reproofes and admonitions How doth wisdome complain and threaten the contemners of her reproofs Prov. 1.24 to 33. Hee that hates reproof shall dye Prov. 15.10 saith Solomon is in danger to bee surprized with some sudden dreadfull judgement or shamefull miserable end Hell gapes for such and earth groans under them Deur 17.12 The Law of Moses appoints that the man that will do presumptuously and not hearken to reprovers to wit the Priest and the judge that man shall dye Some think Solomon hath reference thereunto hee that hates reproof shall dye because that is the high way to do presumptuously A Man of reproofs that is Prov. 29.1 a man that hath been reproved again and again as Daniel is called a man of desires that is greatly desired and hardneth his neck that is will not submit to the yoak of reproof hee shall bee destroyed suddenly without remedy or recovery because hee that refuseth to bee reproved hates to bee reformed and therefore shall surely and severely bee broken to pieces as the word signifieth Refractarinesse to reproof can look for nothing but ruine If the stripes of reproof cannot make us bow to reformation the stroaks of Gods judgements will break us to destruction THe fourth Particular case is Communication Christians should conferre together of the matters of God as the two Disciples did by the way as they went to Emmaus concerning Jesus of Nazareth his prophetical Office and power in word and deed Luk. 24.14 19 20 21 22 23 24 Vers 15. in doctrin and in miracles his passion and resurrection These were the subject of their discourse of which they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talk familiarly together and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquire dispute and reason together or question one with another about the things that had hapned Vers 21 whether Christ was risen indeed whether it was he that should have redeemed Israel Vers 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did bandy or tosse discourse one to another as when two play at ball Christ and the woman of Samaria had conference together about soul-affaires with good successe for that proved an effectual means of her Conversion and an occasion of the salvation of many Samaritanes who beleived on Christ for the saying of the woman Joh. 4.39 and Christ was so forward thereunto that though hee was then hungry yet hee forgot to eat meat what conferences had Christ and his Apostles and Disciples before his Passion and after his Resurrection Act. 1.3 6 7 2 King 2.11 Of the things pertaining to the Kingdome of God Elijah and Elisha walked and talked together when the fiery Chariot came to part them asunder It