of Reproof doth not heal but hurt both the parties scil the Reprover and the Reproved Therefore first take a Reproof kindly from another and digest it well afterwards give him a gentle Reproof as there is occasion and hereby thou may both set him a Pattern and lay an ingagement upon him to take a Reproof well from thee The Third thing follows scil Reasons of it which may bee drawn from the Necessity Commodity and Excellency of Reproof 1 From the Necessity of it in it self Necessity for both the Law and the Gospel command it Levit. 19 17. Mat. 18.15 and that in respect 1 Of our selves 2 Of others 1 In respect of our selves its needfull for us to reprove others that offend 1 To bear witnesse against sin in others and not to contract the guilt or soil of it to our selves Thou shalt not hate thy Brother in thine heart rebuking thou shalt rebuke him that thou bear not sin for him i. e. guilt and punishment for his sake for not reproving him To leave others in their sins unreproved is to be partakers of other mens sins Qui non verat peccare cum possit jubet Ephes 5. which wee should not bee by our silence no more than draw others into sin by our speech Have no fellowship saith Paul with the unfruitfull works of darknesse but rather reprove them The evils wee reprove in others cannot cleave to us nor bee charged upon us but hereby wee keep our selves free and fair from the Taint spot and attainder of them 2 To discharge our selves from the blood of others souls which God may require at our hands for suffering sin upon them unrebuked That threat in Ezek. 3.18 lyes though mainly against the Minister yet not only but against private persons who neglect their duty therein If thou speakest not to warn the wicked from his wicked way to save his life hee shall dye in his iniquity but his blood will I require at thine hand The ruin of others will bee imputed to us if they perish through want of our admonition This Menace should set home the duty of Reproof Act. 20.26 and the danger of neglect to our hearts Paul could not say I am pure from the blood of all men If he had not been a faithfull Reprover as well as a diligent Instructor 2 Reproof is needfull in respect of others either that offend or that stand by 1 Of them that offend 1 To save them from sin death and Hell Hee who by wise Reproof converteth the sinner from the Errour of his way shall save a soul from death and shall hide a multitude of sins Jam. 5.20 Reproof is Gods Physick as needfull for the cure of souls as purging or letting of blood or plaisters are for mens bodies Reproof is Gods ordinance to pull a soul out of the fire of sin and Hell which else would bee burnt or rather be burning everlastingly out of a pit of corruption which without such a hand of Reproof reached forth to recover him would sink and bee drowned to save a soul that else may perish to gain a soul to God and godlinesse to his Truths and wayes and to our selves in true affection that is in danger to be lost Tell thy Brother saith Christ between thee and him alone If hee shall hear thee thou hast gained thy Brother Mat. 18.15 Now to gain or save a soul is a more worthy work than to win or save a World because one soul is more worth than a World If there be need of lifting up a Brothers Deut. 22.4 Exod. 23.5 yea enemies Oxe or Asse that is fallen or lyeth under his burden Thou shalt surely help him up Vers 4. or bringing it back when it goeth astray Is there not great need of restoring and reducing a Brother when hee is faln or wanders and of Reproof as a means thereof should wee take pity and care of a Neighbours Oxe and Asse and not of his soul 2 Reproof is needfull to keep back the great Judgement from them to wit of not being reproved As it is a great mercy of God to send his servants to reprove us for our faults and not suffer sin to lye upon us nor us to lye in it and for us to carry us so as no Righteous person may be afraid or unwilling to tell us of what they see amiss in us So it is a grievous Judgement for God to take away Reprovers from a Nation or a person for God to give over reproving of men by his Servants or to forbid them to do it It is a sign hee hath a purpose to destroy them When God threatens to plague Judah for their Rebellion and utterly to cast them off Ezek. 3.26 hee imposeth silence upon the Prophet Ezekiel as a heavy Judgement to them so as he should reprove their miscarriage no more I will make thy Tongue cleave to the roof of thy mouth that thou shalt be dumb and shalt not bee to them a Reprover for they are a Rebellious house Ephraim was in a desperate state when God gave forth that Prohibition Let no man reprove another Hos 4.4 for this people are as they that strive with the Priest that is will endure no Reprover Therefore saith God Let them alone If they will sin let them if they will go on in their wickednesse and so destroy themselves let them I will contend no longer with them by Reproofs This is the high way to Hell yea to go poste to the Devil without stop or let or any turn when God forbids others to reprove us that wee may go on to fill up the measure of our Iniquity and run to the pit of Hell and no body stay us Then God passeth that hardening sin-sealing sentence upon men Rev. 22.11 Hee that is unjust let him bee unjust still and never amend hee that is filthy let him be filthy still and never bee made clean when hee takes away Reproof from them which might have been a means of their amending and cleansing Then it is no priviledge to any man not to be reproved for his faults no more than it was to Cain not to bee killed to live a miserable life worse than death to bee a spectacle of Gods wrath and judgement To want Reproof is a fearfull judgement from God and a lamentable state of man Is not then Reproof needfull 2 As in respect of the Offenders so of by-standers or of others that see and hear of their offence that they may take warning by their Reproofs not to do the like as they would avoid the blame and shame thereof Them that sin to wit scandalously and openly rebuke before all that others also may fear saith Paul 1 Tim. 5.20 that is be awed thereby and kept from falling into the like sins By a publick Reproof many may receive Profit and much evil may bee prevented thereby to others as well as advantages may come to the offenders themselves Commodity
more sinnes in one word you heard before in the multitude of words there wants no sinne That saying hath I beleeve a truth in it A mans most and worst sinnes are his words 1 His most sinnes because the Tongue formeth and increaseth iniquity more than any other member of the body 2 His worst sinnes as blasphemies against God especially against the Holy Ghost the sinne of which man cannot repent and which God will not forgive The lip of Truth hath spoken it whosoever speaketh against the Holy Ghost it shall not bee forgiven him noither in this world nor in the world to come Math. 12.31 32. The Holy Ghost describes the sinne of the Tongue in a greater circumference or compasse than the sinnes of any other part of the body James saith the Tongue is not a Hill or Mountain not a Town City or Countrey but a world of Iniquity Chap. 3.6 Paul anatomizing the natural man from head to foot in Rom. 3.9 to 19. and declaring how all men naturally are subject in all parts of them to all sinnes discovers more evils in the Organs of Speech than in any other member of the body There is a grave in the throat to bury others in quick guile in the Tongue poyson in the Lips gall or bitternesse in the mouth The sinnes of the Tongue have an universal influence not onely upon all the members of the body as was shewed before to pervert pollute yea poyson them all but over all callings conditions relations in which a man stands The tongues of Tradesmenly for gain though Treasures gotten thereby are but vanity tossed to and fro of them that seek death Prov. 21.6 Of States-men drives on their design and self-interest Of Church-men preach their own parts conceits ends not Christ his truth and glory The sinnes of other members decay with age but the sinnes of the Tongue continue if they do not encrease even in old age as swearing cursing frowardnesse bitternesse in the speeches of aged men and women The sins of the mouth leave both a stain and a sting in the soul Therefore perverseness in the Tongue is a breach in the spirit saith m Prov. 15.4 Solomon Is it needfull for us to keep our mouthes from evil so is it to guide our Tongues well Both are equally necessary the one as the end the other as the means The restraint of the Tongue will keep a world of sin out of the mouth and abundance of sin out of the World 2 To prevent the evil of misery both 1 Here and 2 Hereafter 1 To prevent the evil of miseryhere as 1 Gods anger 2 Hatred 3 Opposition 4 Separation 1 Gods anger at our words Why should God bee angry at thy voice saith the n Eccles 5.6 Preacher that is when thou speakest rashly and unadvisedly Gods wrath was kindled against Eliphaz and his two friends for saith he yee have not spoken of mee the thing that is right as my Servant Job o Job 42.7 Ver. 8. hath that is So truly and rightly of his providential proceedings Therefore God prescribed them a course to make their peace with him scil to provide a great sacrifice and bring it to Job to offer and to pray for them lest I deal with you saith God after your folly or punish your foolishnesse in that yee have not spoken of mee the thing that is right Gods repetition hereof implies an aggravation of the fault and an inflammation of his anger against them for it Gods anger was kindled against Aaron and Miriam for speaking against Moses Numb 12.1.9 2 Gods hatred of our Tongues and lips for a lying Tongue is one of the six or seven things which the Lord hates and are an abomination to his p Prov 6.16 17 12.22.23 soul 3 Gods opposition to our persons or setting himself against us as an enemy for the abuse of our Tongues as hee did against the Prophets r Jer. 23.31 Behold I am against the Prophets saith the Lord that use their Tongues or that smooth their Tongues who speak placentia pleasing and plausible things to sooth up the people in their sins and perswade them it is the word of the Lord they deliver when it is nothing but their own fancies 4 A separation between us and our God which is made by Tongue-sins as well as by s Isa 59 2.3 hand-sins your iniquities saith the Prophet have separated between you and your God and your sins have hid his face from you that hee will not hear what sins 1 The sins of the Hands and Fingers 2 Of the Lips and Tongue for your hands are defiled with blood and your fingers with iniquity your lips have spoken lyes your Tongue hath uttered perverseness How needfull it is to govern our Mouths well that our words may not be the object of his anger nor our Tongues of his hatred that God may not estrange himself hide his face from us as not a friend to us nor set himself against us as an Enemy It were better for us to have all the World against us than God To keep our mouthes with al diligence is a means to keep our selves in the love and favour of God in neerness to and fellowship with God 2 To prevent Gods Judgements denounced against an evil Tongue or against man for the evils of his Tongue or evils executed upon that account as the Tongue of frowardness shall bee out out Prov. 10.31 like a bad branch that brings forth ill fruit God will cut off all flattering lips saith t Psa 12.3 David and the Tongue that speaketh proud or great things King Nebuchadnezzer for speaking proud u Dan. 4.30 Vers 31. words Is not this great Babylon that I have built c. while the word was in his mouth there fell a voice from Heaven like thunder as one saith with a bolt in it that he should be dis-throaned or unking'd yea unman'd and cast out of the society of men to live as a Beast Vers 32 33. and eat grasse among the Beasts of the field for seven years before his Reason returned to him A high and heavy punishment inflicted by God on a mighty Monarch for a proud speech the sin of his mouth for which hee was even taken in his vv Psal 59.12 pride scil as a bird in a snare God shut Moses out of temporal Canaan for speaking unadvisedly with his lips though hee much desired to go over and see that good land beyond Jordan Deut. 3.25 26. The sins of mens mouths prove the snares of their souls The wicked is snared by the transgression of his lips saith x Pro. 12.13 Solomon that is his Tongue brings himself into trouble A fools mouth is neer destruction how neer scil at pits brink ready to drop in Prov. 10.14 yea a fools mouth is his destruction and his lips are the snare of his soul Prov. 18.7 Hee that keepeth his mouth keepeth his life but hee
that openeth wide his lips shall have y Pro. 13.3 destruction Adonijahs petition he asked of Bathsheba and by her of Solomon to have Abishag to wife cost him his life 1 King 2.16 17 23 24 25. Mens tongues are the Engines of their own ruine Therefore are they said to make their own Tongue to fall upon themselves z Psa 64.8 that is the mischief their tongues have uttered against others shall bee executed upon themselves God will do to them what they have spoken against others Men had better a mountain should fall upon them than the weight of their own offending tongues what shall be given or done unto thee thou false Tongue saith the a Psal 102.3 4. Psalmist sharp arrows of the mighty with coals of Juniper that is peircing burning lasting pain and sorrow The Princes of Israel for the rage of their Tongues against God and man fell by the b Hos 7.16 sword because the inhabitants of Jerusalem and Samaria have spoken lyes and their Tongue is deceitfull in their mouth therefore God will make them sick even to death in smiting them and in making them desolate because of their sins even of the sins of their c Micah 6.12 13. Tongue Histories are full of remarkable Judgements upon offending tongues Arundel Arch-Bishop of Canterbury having silenced many faithfull Ministers had his tongue swelled so big in his mouth that hee could neither eat drink nor speak for many dayes and so dyed of hunger after hee had starved many Christians and burned others Claudius president under Valerian the Emperour and his Agent to torment Christians was afterwards so tormented with the Devil that biting off his own tongue in small peeces hee dyed miserably Stephen Gardiner Bishop of Winchester a bloody persecutor dyed with his Tongue thrust out of his mouth swollen and black with the inflammation of his body Nestorius the Heretick his Tongue which uttered Blasphemies was eaten up of worms The Holy Scriptures declare severall punishments inflicted on all sorts for the sins of their mouth by Law and by Providence 1 By the Law of God the Blasphemer was to be surely put to death all the Congregation shall certainly stone him Lev. 24.13 to 17. So were Enticers to Idolatry though they were very near or dear Deut. 13.6 to 12. Blaspheming and enticings to Idolatry were sins of the mouth 2 By Gods providence Miriam though a Prophetesse a Sister to Moses and Aaron was smitten with Leprosie for speaking against Gods Servant d Num. 12.1 8 10. Moses for her reproof of him and reproaches against him It is Dr. Halls observation that Miriams foul tongue was punished with a foul face since she would acknowledge no difference betwixt her self and her Brother Moses now seeth his face glorious hers Leperous Now both Moses and Miriam need to wear a veil hee to hide his glory shee her deformity Korah Dathan and Abiram for their seditious speaking against Moses and Aaron the earth opened her mouth and swallowed them e Num. 16.1 3 31 32. vers 35. up and the rest of the conspirators were consumed by fire The little Children of Bethel that mocked the prophet Elisha saying go up thou bald head or ascend thou bald-head which is interpreted to bee a blasphemous scoff at the Prophet Elijahs miraculous ascending up to Heaven q. d. ascend thou if thou canst as thy Master seemed to do by the providence of God two shee Bears came out of the wood and tare two and fourty of them 2 King 2.23 24. Let Parents take heed to the wayes of their Children even whilst young that they sin not with their tongue by swearing cursing mocking Gods Ministers or others c. lest some heavy Judgement of God fall upon them God threatneth to destroy Doeg for ever for the evill office hee did with his tongue at Sauls Court against David and the Lords Ministers Psal 52.1 to 6. 1 Sam. 22. vers 18. would you keep your tongues free from pain and sorrow or your whole man safe from punishment and misery then govern them well and keep them pure from sin If the mouth will not keep sin in it cannot keep Judgement out as the one goeth out so the other cometh in at the same door Also the government of the Tongue is needfull not only to prevent evil from it but sinne when evil befals it especially murmurings and blasphemings against God when the fifth Angel powred out his vial upon the Seat of the beast that is f Rev. 16.10 11 12. either the City of Rome as many understand it or as some Eminent divines conceive that form and singular government which the Beast exerciseth in the Church that is saith Mr. Cotton upon that Text Episcopacy the effect thereof was they gnawed their Tongues for pain i. e. through indignation and vexation grief and wrath being mad with malice and blasphemed the God of Heaven for their pains and sores because providence hath puld down their mountain which they thought so strong as it could never bee moved and repented not of their deeds but still justified themselves and their cause calling Reformation Rebellion and the Dissolution oâ—â—con Goodnesse 2 Tongue government is needfull to prevent Miseries from our selves as here so hereafter Especially Judgement and Torment 1 Judgement scil Of Condemnation For God now hears and writes down all wee say There is not a word in my Tongue saith David g Psal 136.4 but Lo O Lord thou knowest it altogether God will bring every word as well as every work to judgement God keeps a book of remembrance for both The Lord sink that saying of our Saviour into the bottome of our hearts that the sent and savour of it may come up continually into our h Mat. 12.36 3â— mouths every idle word that men shall speak they shall give account thereof in the day of Judgement For by thy words thou shalt bee justified and by thy words thou shalt be condemned Out of thy own mouth will I judg thee thou wicked servant Luk. 19.22 Enochs prophesy will be one day i Jude 14 15 fulfilled Behold the Lord commeth with ten thousands of his Saints to execute Judgement upon all to convince all the wicked of all their ungodly deeds and of all their hard speeches which ungodly sinners have spoken against him Will God judge the world for iniquity and will hee not judge the Tongue which is a world of iniquity Other Members are confined to the place where the body is but the Tongue walketh through the Earth saith the k Psal 73.9 Psalmist 〈◊〉 bites at every body as it pleaseth vers 9. while the body sitteth still shall not the judge of all the earth call the Tongue to an account Seeing all our words are recorded in Gods book and wee must answer to God for them all ought we not so to speak James 2.12 So well wisely warily as they that shall be judged by the law
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
use our Tongues as iustruments of much service praise and glory to his Name and of good to others For what God useth hee will blesse and to that end that God would speak by us as hee did by o 2 Sam. 23.2 3. David The Spirit of the Lord spake by mee and his word was in my Tongue though wee can desire and expect it but in an ordinary not in an oraculous way which made David to be the sweet Psalmist of Israel Vers 1. and a Pen-man of holy Scripture The Fourth Rule 4 Rule Observe bewail and amend the errors of your Tongues 1 Observe them Psal 119.59 what yee say amiss as what yee do amiss Christians should take account of their words as well as of their works for both of them are equally their wayes in which they walk on towards either Heaven or Hell Jer. 8.6 God hearkens to hear you ask your selves what have I said as well as what have I done For the Tongue is subject to more errors slips and failings than the hand or any other member of the body because it is so moveable voluble flexible indefatigable that speaks infinitly more words than the hand doth deeds or the foot goeth steps The Tongue is never tired with talking as other members are with moving viz. hand and feet Who can understand his errors Psal 19.12 saith David his unadvised inconsiderate sins to wit in speaking as well as in acting or in thinking Therefore think of your words and recollect them after yee have spoken them to find out the faults of them Then 2 Bewail the same Mourn for not only evil speeches but even for idle words impertinent unprofitable discourse Let us judge our selves for them for of every idle word Mat. 12.36 that men shall speak they shall give account in the day of Judgement A gracious heart will melt as kindly and mourn as bitterly for sinning with the Tongue as with the hand for unadvised words as for unbeseeming deeds The errors of a godly mans mouth fill his heart with grief and face with shame He can say my Tongue hath cost my soul many a sigh mine eye many a tear and put my cheeks to many a blush Gods servants have gained hereby When Moses complained of the uncircumcision of his lips God promised to bee with his mouth and teach him what to say and to make him a God to Pharaoh to command him in Gods Name to let Israel go and if he refused to execute judgement upon him by Gods power and Aaron his Brother should be his Prophet i. e. his spokesman for his readiness of speech Exod. 6.30 with 7.1 Job 42.3 When Job was convinced and humbled for uttering that hee understood not things too wonderfull for him which hee knew not that is for speaking rashly and ignorantly of the passages of Gods providence which were above his capacity Then God made out a clearer discovery of himself than formerly for saith Job Vers 5. I have heard of thee by the hearing of the ear but now mine eye seeth thee When the Prophet Isaiah was sadly sensible of the pollution of his lips woe is mee saith hee I am undone â—â—a 6.5 6 7. c. then God touched his lip with a coal from the Altar by the ministry of an Angel and took away his iniquity and purged his sin This is part of the answer of a good conscience towards God to say I have sinned with my mouth but Lord thou knowest I have sorrowed with my heart for it Christians should weep sin to death sin in the mouth as well as sin in the heart or life 3 Mark and mourn for the errors of your Tongue to amend the same Take account of your speeches as well as of your wayes that you may turn your tongue as well as your feet to Gods testimonies So did p Job 40.4 Job Behold I am vile what shall I answer thee I will lay mine hand upon my mouth Once have I spoken presumptuously against thy providential proceedings but I will not answer or justifie what I have rashly spoken yea twice but I will proceed no further I will never say so again If you have spoken foolishly or wickedly idlely or vainly lay your hand upon your mouth and say so no more Happy is that observation which causeth repentance and that repentance which produceth reformation of faults in heart tongue or hand The fifth and last Rule â— Rule keep a good and constant correspondence as between heart and tongue to speak as yee think as was shewed before so between tongue and hand to do what you say to pay what you vow to God and perform what you promise to men and to say no more to either than you can and will do that there may bee an harmony between your words and your works that as your Tongues are the interpreters of your minds so your hands may bee the executors of your tongues to perform the Dicts and Ingagements thereof Good language joyned with real performance is as one saith as a pleasant sauce to wholesome meat Reas 1 Because this is a sign 〈◊〉 downright and throughout sincerity when a man speaks what he thinks or his words may bee read by himself in his heart and when a man doth what hee saith or his words may be read by others in his life Hee that doth not what he saith undoeth his sayings He that liveth not what hee speaks kils his words or unspeaks in his life what hee hath spoken with his mouth Reas 2 This is the image of God upon us who spake with his mouth to David and fulfilled with his hand what hee promosed q 1 King 8.15.24 Isa 46.11 him Gods Tongue and hand go together what he saith he will do Reas 3 This is a fruit and sign of love in deed and in truth to which the Apostle John exhorts r 1 Joh. 3.18 us When our love lyeth not in our lips only nor terminates in our Tongues but commeth forth into our hands and makes out it self in real actions as well as in verbal expressions Reas 4 This is the property of a Citizen of Å¿ Psal 15.4 Sion Hee sweareth to his own hurt and changeth not Hee will make good his word Tongue-ingagements by hand-performance though it be to his damage or prejudice 1 Joh. 3.7 Let no man deceive you saith the Apostle He that doeth Righteousnesse not he that sayeth it only is righteous Not words but deeds denominate a man righteous To say and not to do is to be like the Nightingale Vox praeterea nihil a voice and no more Reas 5 This is the practice of the wicked not only their Tongues but their hands or doings are against the Lord Isa 3.8 as Jerusalems and Judahâ— were to provoke the eyes of his glory which brought them to ruine The wicked make their word good even when they speak evil The Jews made wicked Vows
is just as well as merciful how can he justifie and save great sinners Second Ground The infiniteness of Christs Merits of his Death and passion or obedience which is sufficient to satisfie Gods Justice pacifie his Wrath and fulfill his Law perfectly and is as able to take away the sins of the whole World as of one man and more able to save you than your sins are to condemn you Act. 20.28 his sufferings being the obedience of a God or of him that was God as wel as man whereas your sins are but the finite acts of men poor silly shallow Creatures that are before him or in comparison of him as nothing Isa 40.14 Psal 130.7 8 yea less than nothing and vanity Set before them also the plentiousness of Redemption that is in Christ that he can and will deliver them from all their sins and from all the evils that accompany them or arise from them and the prevalence of his intercession in Heaven to make application of his Redemption and the benefits thereof to sinners on earth Heb. 7.29 whereby he is able to save to the uttermost all that come to God by him Tell them that to refuse Jesus Christ his merits and benefits who came from Heaven on purpose to save them from their sins and from Hell and to receive them to glory in Heaven is to refuse salvation and how can they escape great damnation who thus reject great salvation Comfort cost Christ dear for them and should they cast it away Obj. What though the merits of Christs Death be of infinite value and vertue they do not belong to us what shall we bee better for them Ans Set before them Third Ground The free gracious and general tender of Christ and of pardon peace grace joy and glory with him to all and every one that will receive him without respect of persons made in the Gospel and in the promulgation or preaching of it as God so loved the World Joh. 3.16 that he gave his only begotten Son that whosoever beleeveth in him should not perish but have everlasting life And Mark 16.15 16 Go yee into all the world preach the Gospel to every Creature what is the Gospel He that beleeveth in Christ shall be saved and he that beleeveth not shall bee damned 2 Cor. 5.19 20 that God was in Christ reconciling the world to himself not imputing to them their sins And Christ sends his Ministers as Embassadours to beseech sinners in Christs stead to be reconciled to God and commits unto them the word of Reconciliation To this end as Moses lift up the Serpent in the Wilderness so Christ is lift up upon the Pole of the Gospel in the sight of all sinners that whosoever beleeveth in him should not perish If yee thrust these tenders of Christ and Salvation away from you when made to you yea threaped upon you then you judge your selves unworthy of everlasting life as the Jews of Antioch did Act 13.46 when they put the Word of God away from them Obj. How can we expect Christ should bee willing to receive us or to be received by us What face can we have to come unto him or what hope to be welcome Fourth Ground Set before them Christs gracious invitation of all to him that feel any want of him or have any desire to him as Come unto me all yee that labour and are heavie laden and I will give you rest I said Mat. 11.28 behold me behold me Isa 65.1 unto a Nation not called by my name that is as some interpret it I invited the Gentiles and called upon them to look after mee and come in to mee I am sought of them that asked not for mee I am found of them that sought mee not that is the Gentiles whom hee called to bee his people or to his Covenant of grace who before were not his people or had no relation to him either of name or interest Hee prevented their seeking of him by his seeking and finding them of his own good will and pleasure Together with Christs invitation set before them Christs promise of Reception and of non rejection to any that will come unto him All that the Father giveth mee shall come to mee saith Christ and him that commeth to mee Ioh. 6.37 I will in no wise cast out Joh. 5.40 and his complaint that men will not come unto him that hee might give them life Object Did ever any obtain mercy and pardon that were so vile and unworthy as wee are The fifth Ground Set before them the experiences or examples of Gods mercy manifested 2 Chron. 33.2 3 11 12 13. and of Christs merits applyed to the greatest of sinners as to Manasseh a mighty sinner witness his idolatry diabolicall arts of severall kinds his cruelty for hee filled Jerusalem with innocent blood 2 King 24.4 and hee made Judah and the Inhabitants of Jerusalem to erre and to do worse than the Heathen Yet for all this hee besought the Lord in his Affliction and humbled himself greatly before the God of his Fathers and he was intreated of him and heard his supplication And to Paul who was before a Blasphemer a Persecutor 1 Tim. 1.13 14.15 and Contumelious yea the chief of sinners But I obtained mercy saith hee and the grace of our Lord was exceeding abundant towards mee To Mary Magdalen Mar. 16.9 out of whom Christ had cast seven Devils to whom he appeared first after his Resurrection Luk. 7.37 38. 48. 1 Cor. 6.9 10 11. And to the woman in the City that had been a notorious sinner and to some of the Corinthians and if to such why then not to you why will you exclude or cut off your selves from Gods mercy and Christs merits which were held forth to others as bad or worse than you yet they imbraced the same why may not yea why should not you do the same Object Never any were plunged so deep in distresse of soul as wee are Is there any sorrow like unto our sorrow The sixth Ground Set this before them that some of Gods dear servants have drunk very deep of the cup of soul-troubles or of trembling of the wine of astonishment sc inward anguish horrours and terrours and gone down to their sense even to the gates of Hel whom God raised up afterwards and ravished with joy as if they were in Heaven having given them a full cup of Consolation to drink Such was Jobs condition Job 13.24 when God hid his face from him and held him for his enemy Vers 26 and writ bitter things against him When God skared him with dreams Chap. 7.14 15.20 and terrified him through visions so that his soul chose strangling and death rather than life when God set him as a mark to shoot at Job 30.18 so that he was a burden to himself and when hee went mourning without the Sun when the arrows
of the Almighty that is the pricking stinging sense of Gods displeasure were within him Chap. 6.4 the poyson whereof drunk up his spirits and the terrouts of God set themselves in aray against him yet afterwards God shined upon Job graciously Job 42.4 turned his face and favour towards him and Job saw God with the seeing of the eye which imports clearer discoveries of God to him than hee had formerly and the Lord blessed the latter end of Job more than his beginning Vers 12 Heman the Ezrahite who was one of the wisest men in all Israel 1 King 4.31 Psal 88. next after Solomon who is described to bee under as heavy a condition of a deserted wounded spirit as any wee read of complains as grievously in that sad Psalm of terrours and anguish as if hee was in Hell Vers 3. My soul is full of troubles and my life draweth nigh to the grave Thou hast laid mee in the lowest pit Vers 6. in darknesse in the deep as if hee was already possessed of the torments of hell Vers 7. and in the gult of despair Thy wrath lieth hard upon mee and thou hast afflicted mee with all thy waves the waves of Gods wrath beat with endlesse and violent dashings upon his soul Vers 14. Lord why castest thou off my soul why hidest thou thy face from mee I am afflicted and ready to dye Vers 15. from my youth up while I suffer thy terrours I am distracted Vers 16 thy fierce wrath goeth over mee thy terrours have cut mee off c. What a deep sense had Heman of Gods wrath and the effects thereof as 1 That it was fierce wrath 2 Overwhelming it went over him 3 Affrighting cutting killing wrath thy terrours have cut mee off 4 Surrounding wrath compassing him about like deep waters They i. e. thy wraths came about mee like water Vers 17. 5 Continuing wrath all the day yea many years even from his youth up was hee exercised with the terrours of the Lord with the fears and feeling of his wrath so that hee thought the reviving of his soul by comfort would be no less than wonders shewed to the dead a miracle of mercy and causing of the dead to arise and praise God Vers 10. Now though Heman was cast down so low yea cast off as to his sense yet not indeed for hee had support in the deeps of his distresse because he could in some measure exercise faith and prayer O Lord God of my Salvation Vers 1. I have cryed ngiht and day before thee let my prayer come before thee c. Vers 2. yea hee resolved to continue praying till God gave him an answer of peace and comfort Vers 13. Doubtlesse God compensated his delay with exuberancy of comfort David a man after Gods own heart Psal 143.4 42.11 119.25 yet even his heart was sometimes full of heaviness and desolate and his soul was disquieted and dejected within him and did cleave unto the dust Psal 38.2.3 Thine arrows saith he to God stick fast in mee and thy hand presseth mee sore There is no soundnesse in my flesh because of thine anger neither is there any rest in my bones because of my sin for mine iniquities are gone over my head as an heavy burden Vers 4. they are too heavy for me I am troubled I am bowed down greatly I go mourning all the day long Uers 6. I am feeble and sore broken I have roared by reason of the disquietnesse of my heart Uers 8. Yet in duetime God quickned him according to his word and made him full of joy with the light of his Countenance Jesus Christ was a perfect Anatomy of an afflicted soul as Mr. Mat. 26.38 Greenham calls him in his agony both in the garden when hee said my soul is exceeding sorrowful even unto death which made him pray thrice most fervently Luk. 22.44 to his father If it bee possible let this cup passe from mee and made him sweat great drops of blood falling down to the ground and on the crosse for his agony continued lesse or more till his death when hee cryed out being ready to breath out his last my God my God why hast thou forsaken mee when the wrath of God for our sinnes lay upon his humane soul in the weight of it the Godhead with-drawing it self for a while as to sense not to support Christs example in this case is most comfortable for an afflicted conscience you may read of such dreadful desertions storied in the lives of many who were dear to God I will relate three remarkable examples which are well collected by Mr. Bolton in his instructions for comforting afflicted consciences because this little peece may come into some hands who have not read the same in any other book Mr. Peacock a worthy servant of God when hee reckoned with himself about some smaller sinnes for these saith hee I feel now an Hell in my conscience upon other occasions as the visits and speeches of his friends hee groaned and cried out lamentably Oh mee wretch Oh mine heart is miserable Oh Oh miserable and woful the burden of my sinnes lyeth so heavy upon mee I doubt it will break my heart oh how woful and miserable is my state that thus must converse with hell-hounds But before his end hee was wonderfully recovered and raised up from his depth of spirituall misery to a height of heavenly joy and comfort as appears by his speeches I do saith hee God be praised feel such comfort from that what shall I call it Agony said one that stood by nay saith hee that is too little had I five thousand worlds I could not make satisfaction for such an issue Oh the Sea is not more full of water nor the Sunne of light than the Lord of mercy yea his mercies are ten thousand times more what great cause have I to magnify the great goodnes of God that hath humbled nay rather exalted such a wretched miscreant to an estate so glorious and stately The Lord hath honoured mee with his goodnesse The joy that I feel in my heart is incredible Mr. Glover of whom you may read in the Acts and Monuments was exercised divers years with tentations stings of Conscience unexpressible pangs of grief and buffetings of Satan Upon apprehension of some backsliding hee was so perplexed that if hee had been in the deepest pit of hell he could almost have despaired no more of his salvation which exceedingly wasted his body decayed his senses so as he could have no joy of his meat yet hee was forced to eat against his appetite to defer the time of his damnation so long as hee might conceiving he should be thrown down into hell as soon as the breath was out of his body yet afterward hee was so raised ravished and spiritualized that as Mr. Fox relates hee was like one placed in heaven already and dead
in this world both in word and meditation and he led a life altogether celestial This also you may read in the narration of the holy life and Christian death of Mistris Katherine Bretergh The sorrows of Hell seized upon her soul before her death she said a roaring wilderness of woe was within her that her sins had made her a prey to Satan and wished she had never been born or that shee had been made any other Creature rather than a woman shee burst out many times saying woe woe woe c. a weak a woefull a wretched and forsaken woman with tears continually trickling from her eyes But afterwards God came to her with fulness of joy and abundance of Consolations and put triumphant songs into her mouth as oh Blessed bee thy Name my Lord and my God the joys that I feel in my soul O they be wonderfull as certain as thou art the God of truth even so sure do I know my self to bee thine O blessed bee the Lord that hath thus comforted mee and brought mee now to a place more sweet to mee than the garden of Eden Oh the joy the joy the delightsome joy that I feel Lay your sorrows in the ballance of sound judgement with theirs and see whether theirs or yours bee heavier Are you better than all or any of these holy servants of God that you should think your selves exempt from the like soul-troubles can these be a sign of Gods rejecting wrath to you which befell these that were the objects of Gods speciall love Yea is not this your conformity to Christ in agonies or inward distresses of spirit which you may expect as well as in outward Tribulations Phil. 3.10 and to know the fellowship of his sufferings in both Object Such may further say God himself hath hewed and wounded us who then can heal us yea slain us or taken the life of Comfort or the Comfort of our lives from us who can quicken us hee hath hid his face from us and laid us in darknesse how can wee then behold him no more than wee can see the Sun by Candle-light God hath forsaken us departed from us cast us off wee fear hee will never come to us nor own us again Hee hath caused trouble and grief to our souls who then can give us peace and joy The Seventh ground of Consolation Set before them and apply to them Gods promises of healing quickning illightening and of returns of peace and joy to such Gods 1 Promises of healing Deut. 32.39 Psa 147.3 Job 5.18 Luk. 4 18. Isa 57.19 1 Pet. 2.24 to wounded spirits and broken hearts I wound and I heal saith God Hee healeth the broken in heart and bindeth up their wounds or griefs He hath sent mee saith Christ to heal the broken hearted By his stripes yee are healed God hath the oyl of gladnesse to pour into the wounds of your souls which is the most soveraign balsome for healing and closing up the same Hos 6.1 far more precious than all the balm in Gilead Come say the repenting people of God one to another who give no place to despair and let us return to the Lord for hee hath torn us hee will heal us hee hath smitten and hee will bind us up 2 Promises of quickning made to dead souls buried in the graves of desertion and low languishments Deut. 32.39 to revive and raise them up I kill and make alive saith the Lord The Lord bringeth down to the grave 1 Sam. 2.6 7. and bringeth up saith Hannah out of the deeps of spirituall misery as well as of externall captivity and tribulation we may conceive the one to bee involved in the other Ezech. 37. v. 11 When the house of Israel said in Babylon Behold our bones are dried or wee are in Babylon like dry bones in a grave or scattered at the graves mouth our hope is lost wee are cut off for our parts therefore prophesie unto them Ver. 12. Thus saith the Lord God Behold O my people I will open your graves and cause you to come out of your graves and bring you into the Land of Israel and yee shall know that I am the Lord Vers 13. and I shall put my spirit in you and yee shall live Vers 14. then shall yee know that I have spoken and performed it saith the Lord. All those promises of giving his Spirit are promises of life and comfort to dead-spirited sad-hearted sinners Joh. 6.63 because the Spirit is the Comforter and it is the Spirit that quickeneth To this end God dwels in broken hearts and in contrite spirits as his Heaven upon Earth to quicken and comfort them Isa 57.15 I dwell saith the high and lofty one that inhabiteth eternity in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the hearts of the contrite ones Hos 6.1 2. This was the confidence of Gods people in Hosea After two dayes will he revive us in the third day hee will raise us up and wee shall live in his sight that is after a short time of our troubles hee will so restore and chear us as if hee had given us a new life Psal 71.20 and of David Thou which hast shewed mee great and sore troubles shall quicken mee again and shalt bring mee up again from the depths of the earth from gulfs of grief and distresse and in Psalm 138.7 Though I walk in the midst of trouble thou wilt revive mee 3 Promises of illightening made to benighted souls that walk in darknesse and see no light 1 By causing his face to shine upon them after hee hath hid it from them on whom hee hath turned his back Isa 54.8 In a little wrath I hid my face from thee for a moment but with everlasting kindness will I have mercy on thee saith the Lord thy Redeemer mark how God opposeth the perpetuity of his kindness to the momentaniness of his displeasure 2 By making Christ Jesus his sun of Righteousnesse to arise with healing under his wings and great joy to them on whom hee hath seemed to set to their great sorrow who have gone mourning without the Sun Compare those two texts together Isa 50.10 who is among you that feareth the Lord that walketh in darkness and hath no light Mal. 4.2 let him trust in the Name of the Lord and stay upon his God And Unto you that fear my Name shall the Sun of Righteousnesse arise with healing under his wings Christ will send forth such Beams of heat light and life into dead dark cold hearts as will make them lightsome joyfull growthfull fruitfull thankfull This was the Churches confidence when I fall Micah 7.8 I shall arise when I sit in darknesse the Lord shall bee a light unto mee 4 Promises of returns to the souls of his servants after his departure from them