Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	example_n	psal_n	verse_n	1,493	5	10.8494	5	false

Text snippets containing the quad

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

obtained mercy that in me first Jesus Christ might shew forth all long suffering for a pattern to them which should hereafter beleeve on him to life everlasting Paul commends himself for his grace and labour through grace to commend God for his mercy and grace to poor sinners that none may despair of either but apprehend a possibility and hope thereof seeing he obtained both who was so unworthy of it Fourth Case is Fourth Case To give others occasion and provocation 1 To pray for us as the Apostle did the Hebrews Heb. 13.18 Pray for us for we trust wee have a good Conscience in all things willing to live honestly Paul speaks of his good Conscience and honest living to them to bespeak their prayers to God for him 2 To praise God for us and glorifie God on our behalf Paul craved the Corinthians not only prayers but praises that thanks may be given to God by many on the behalf of him and Timothy 2 Cor. 1.11 12 Why so For our rejoycing is this the restimony of our Conscience that in all simplicity and godly sincerity and by the grace of God we have had our conversation in the World and more abundantly to you wards The conversion of sinners Gal. 1.24 Eph. 1.15 16 and the graees of the Saints are just occasion of great thanksgiving to God 3 To glory on our behalf before others especially those that seek to traduce and slander us 2 Cor. 5.11 12 We are made manifest in your Consciences saith Paul to the Corinthians that is we have attested and manifested our sincerity to you not to get praise from you Vers 12. but to give you an occasion to glory on our behalf that you may have somewhat to answer the false Apostles the enemies of our credit and comfort which glory in the face and not in heart 2 Thes 1.4 Paul gloried in the Thessalouians in the Churches of God for their faith and patience in all their tribulations Fifth case is Fifth Case when others require an account of our faith holiness obedience or experience as Christ asked the Disciples Mar. 16.19 Ioh. 21.15 Whom say yee that I am and Peter Simon thou Son of Jonas lovest thou me or when any ask us a reason of the hope that is in us either for their satisfaction to know what manner of persons we are whether the root of the matter be in us or what progress wee have made in Christianity or for their instruction to learn something from us concerning Gods dealings with us 1 Pet. 3.15 in this case we should be ready always to give an answer to every man be free and open to them Sixth Case Sixth Case When wee would propound our selves unto others as examples of faith patience godliness or the like to draw others to follow our steps To this end we should invite them to us and tell them what God hath done for our souls as the Psalmist did Psal 66.16 Paul commended himself to the Philippians as a pattern for their imitation or copy to write after Phil. 3.17 Brethren saith he bee followers together of me c. Wherein Hee declares his steps throughout the Chapter in worshipping God in the Spirit Vers 3. Vers ● and rejoycing in Christ Jesus in counting all things dung for Christ in being found in Christ having on his righteousness Vers 9 10 Vers 12 13 14 20 and being made conformable to him in forgetting what is behind and pressing towards the mark in having his conversation in heaven Christs Ministers do often preach their own Graces Lives Experiences that the hearts and lives of their Hearers may bee fashioned and ordered accordingly Seventh Case Seventh Case When our enemies accuse us falsly and our friends who can and ought to vindicate us refuse or neglect to do it then we may commend our selves and bear witness to our selves 2 Cor. 12.11 as Paul saith he was compelled to doe because the Corinthians would not do it for him when the false Apostles did slanderously asperse him I am saith he become a fool in glorying yee have compelled or necessitated me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I ought to have been commended of you It was your duty to have attested my uprightness and unblameableness and to have maintained the honour of my Ministry and to have contested for me with my undermining false accusing Opposers but yee would not commend me therefore am I forced to commend my self and if I bee a fool in glorying yee have made yea constrained me to be so Eighth Case Eighth Case To shew and approve our integrity and reality that we are Israelites indeed sound at bottom not almost but altogether Christians before those to whom we relate or with whom wee have to do to make our selves manifest in their Consciences as Paul did to the Corinthians 2 Cor. 5.11 to stand right in their opinion and make it appear that wee seek not theirs but them 2 Cor. 12.14 1 Thes 3.4 5 6 not their praise nor their Temporal good but their Spiritual profit that they may be saved 1 Cor. 10.33 that we may appeal to God and them as witnesses thereof as Paul did to the Thessalonians Yee are witnesses and God also Vors 10.11 how holily justly and unblameably wee behaved our selves among you that beleeve Thus wee may commend our selves 1 To uphold the credit of our Callings as Paul did of his Ministry 2 To further the success of our labours as Paul did in his Epistles to the Churches to adde weight to his Doctrin 3 To promote the efficacy of the Counsel or charge we give to others and make it penetrate as Paul related to Timothy That he served God from his fore-fathers with a pure conscience and had remembrance of him in his prayers night and day To what end 2 Tim. 1.8 To perswade him to hearken to his advice which was to stirre up the gift of God which is in him 2 Tim. 1.6 by the putting on of Pauls hands i. e. execute the office to which he was set apart by imposition of hands 4 To manifest our love to others by unbosoming our selves or opening our hearts or the cabinet of our souls to them to let them look in and see the treasures of graces comforts and experiences the Jewels God hath laid up in them 2 King 20.13 as Hezekiah shewed the Embassadours of the King of Babylon the house of his precious things to testifie his respect to them and as men shew their best Rooms and Furniture Jewels and Ornaments to them they love best Also to gain their love to us to insinuate into their bosoms and bee a means of doing them more good to take prejudice off their spirits against us and jealousies of us and to obtain kindness from them Receive us saith Paul to the Corinthians 2 Cor. 7.2 Why so for wee have wronged no man defrauded no man

lyes and damnable for all lyars shall have their part in the lake that burneth with fire and brimstone which is the second death y Rev. 21.8 Wherefore put away lying saith the Apostle and speak every man truth with his neighbour z Ephes 4.25 2 2 Truth spoken from the heart Have respect to moral Truth which is an agreement between heart and Tongue that is to speak what yee think and as yee think and to think what ye speak For the Tongue is but the Interpreter of the mind to declare that all that and only that which the mind dictates A good correspondence between the Heart and the Tongue is the character of a Citizen of Sion a Psal 15.2 hee speaketh the truth in his heart that is with or from his heart hee speaks what hee thinks his heart and mouth do harmonize consent and concenter in the truth of his speech The contrary hereunto is guile deceit and Dissimulation when the heart and Tongue are divided and wee speak what we do not think or think as we do not speak so the heart and the Tongue do vary yea contradict and give one another the lye The wicked speak with a double heart saith David b Psal 12.2 speaking one thing and thinking another 1 Tim. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A double heart makes a double and deceitfull Tongue But a man is not what he saith with his lips but what hee thinks in his heart As Solomon speaks of him that hath an evill eye c Prov. 23.6 7. as hee thinketh in his heart so is he● eat and drink saith hee to thee but his heart is not with thee This veracity in the mouth is a fruit of sincerity or truth in the inward parts to speak what wee think and to think as wee speak which is a parcel of our conformity to Christ who did no sin neither was guile found in his d 1 Pet. 2.22 lips The wise man makes this the Character of one of the worst of men scil a hatefull hating man that hee dissembleth in his lips and layeth up deceit within him e Pro● 26.24 when hee speaketh fair or makes his voice gracious beleeve him not Ver. 25. for there are seven that is many abominations in his heart But though hee cover hatred in his heart Vers 26. with deceit in his mouth yet his wickednesse shall bee shewed before the whole Congregation God will give Dissemblers over to some great sin that they may bee publickly detected disgraced and detested of all Burning lips saith Solomon f Prov. 26 2● and a wicked heart are like a potsheard covered with silver dross Burning lips that is in shew of affection or profession of love to others yet without reality as Ezekiels hearers who with their mouth shewed much love Ezek. 33.31 but their heart went after their covetousnesse And a wicked heart intending or wishing evill to others and rejoycing when evill befalls them are like a potsheard covered with silver drosse fair speaking lips upon a false foul-meaning heart are no better than drosse upon dirt silver gilt upon clay Whereas the Tongue of the Righteous is as choice silver Prov. 10.20 therefore his words are of great price but the heart of the Wicked is little worth and his words are of no value Dissemblers are like painted Sepulchers which appear beautifull outwardly but within are ful of rottennesse and uncleannesse So these have fair and flourishing words without but rotten filthy hearts within They are as one saith nought on both sides having a bad mouth and a worse heart Dissembling is but like painting of an old rotten poste or of a wrinkled deformed face with fair fresh colours To cover a rough heart with a smooth Tongue is but as one compares it like drawing a fair glove on a foul hand As wee should pray with David to bee delivered Psal 120.2 from lying lips and from a deceitfull Tongue so that God would keep our lips from lyes and our tongues from Deceits and from disagreement with our hearts Secondly 2 Goodness in Speech have respect in the matter of your speech to goodnesse 1 That it bee good and sound not evil and corrupt 2 Profitable and useful not vain and idle 1 Let your speech be good and sound good matter and good words To this end 1 Speak of God and his Attributes as David did h Psal 145.1 Vers 5. Vers 6. Vers 7. I will extol thee O God my King I will speak of the glorious honour of thy Majesty I will declare thy greatness men shall abundantly utter the memory of thy great goodnesse and shall sing of thy righteousness Vers 8. that the Lord is gracious and full of compassion slow to anger and of great mercy thy Saints shall talk of thy power Vers 11. my Tongue shall talk of thy Righteousnesse all the day long saith David Psal 71.24 speak of the word of God when you sit in your house and when you walk by the way when you lye down and when you rise up i Deut. 6.6.7 David resolved it k Psal 119.172 my Tongue shall speak of thy word God commanded Joshuah that this book of the Law should not depart out of his mouth l Josh 1.8 you ought to keep your Bibles not only in your houses hands or hearts but in your mouthes also to speak thereof Gods Word will furnish you fully with matter of good Discourse upon all occasions To this end hide Gods word in your hearts and they shall bee fitted in your lips and you shall never want good subjects to speak of nor direction to speak aright The mouth of the Righteous speaketh wisdome and his Tongue talketh of Judgement why so the Law of God is in his heart therefore none of his goings or sayings shall slide Psa 37.30 31. Speak of the works of God both creational and providential as David did m Psal 145.5 I will speak of thy wondrous works men shall speak of the might of thy terrible Acts and of his Kingdome which is over all Vers 6.12 and everlasting and of the glory of it Speak of Jesus Christ and his benefits a large subject able to fill the hearts and mouths of all men My heart is inditing a good subject saith David n Psal 45.1 I will speak of the things which I have made touching the King that is not only King Solomon his son but touching Jesus Christ the King of Saints of whom Solomon was but a type and my tongue is the pen of a ready writer free and swift to express the renowned excellencies and just praises of Christ 2 Speak prudent words wise counsel and righteous things as doth the mouth of the righteous Prov. 10.31 3 Speak your own experiences to others Gods gracious dealings with you as the Psalmist did p Psal 66.16 come and hear all yee that fear God and I will declare

of his people to bee affected with to make an impression on them The Fifth Rule Get some common heads into your minds and hearts that may bee of general use to all and at all times as the sinfullnesse of sin the excellency of Christ and Grace the vanity of Creatures the uncertainty and troubles of life the approach and great consequence of death the last judgement the joyes of Heaven and torments of Hell the piety and felicity of the godly the iniquity and misery of the wicked especially get not only your heads fraught with notions but your hearts fil'd with affiance in affection to and experience of Jesus Christ and speak of him freely and frequently to others to carry Christ to them or to draw them to Christ As the Spouse did of her beloved Cant 5.10 6.1 c. to the daughters of Jerusalem as the two Disciples going to Emmaus did of Jesus of Nazareth and the Prophet did of that good matter his heart had indited concerning Christ the King of Saints Psal 45.1 for Christ is a most sweet profitable and successfull subject of discourse and ever in season The Sixth Rule The asking and answering of questions aright may conduce much to mutual edification As when others have doubts and desire to bee resolved in matters of Religion or in cases of conscience wee may help them greatly by giving them clear and sound answers or solutions thereof This is a fruitfull way of improving time and talents abilities and opportunities This wee find under precept in the old Testament and under practice in the New 1 Under Precept in the Old Testament there are commands for asking and answering questions about the word and works of God As 1 Children of their Fathers concerning 1 Gods Providence ask thy Father and hee will shew thee D●u 32.6 7 8. thy elders and they will tell thee to wit the wondrous works God did for Israel as in their redemption out of Egypt in dividing the land of Canaan among them by Lot when your Children ask their Fathers in time to come what mean you by these stones set up in the midst of Jordan Then yee shall answer them Josh 1.6 7. that the waters of Jordan were cut off and those stones shall bee for a memorial unto the Children of Israel for ever scil Vers 21 22 That Israel came over this Jordan on dry land As the Children were to ask the meaning of Gods great Works so their Parents were enjoyned to answer them and instruct them in the knowledge thereof 2 Concerning Gods Ordinances or religious Services and the meaning and reason of them as of the Sacraments and administrations of them Children were to ask and their Parents were commanded to teach them the occasion signification and use thereof as of the Passeover Exod. 12.26 27. When your children shall say what mean you by this service yee shall say it is the Sacrifice of the Lords Passeover In like manner should Christians teach their Children the meaning of Gospel-Sacraments scil Exod. 13.14 15. Baptism and the Lords Supper so concerning the consecrating of the first-born see what that meant 3 Concerning the Law of God Deut. 6.20 When thy Son asketh thee what means the Testimonies Statutes and Judgements which the Lord our God hath commanded you That is the whole Law Moral Ceremonial and Judicial Ainsw One calls this A brief Catechism containing the Grounds of Religion Vers 21. to the end Then thou shalt shew unto him the occasion end and benefits thereof the Law was given to the Fathers psal 78.5 6 that they should make it known to their children 2 People of their Ministers Mal. 2.7 The Priests lips should keep knowledge and they should seek the Law at his mouth Not only in publick by hearing his Doctrin but in private also by propounding their Doubts and Queries to him 3 One private person of another Thus shall yee say every one to his neighbour and every one to his brother Ies. 23.35 what hath the Lord answered and what hath the Lord spoken It is said in Zech. 3.10 Yee shall call every man his neighbour under the Vine and under the Fig-tree Some understand this not only of a secure State without all danger and fear but of their communion together to promote the salvation one of another 2 The duty of asking Questions wee finde under practise and example in the New Testament this was an edifying course to the Disciples of Christ and Primitive Christians when Christ spake these words concerning the removing of his bodily presence from them Joh 16.16 17 A little while and yee shall not see me c. The Disciples first enquired among themselves what these words meant and because they could not satisfie themselves they were desirous to ask Christ to explain himself Vers 19 20.21 which he perceiving did when the Disciples heard Christ deliver any thing which they understood not they asked him the meaning thereof when he was alone Mark 4.10 As of the Parable of the Sower and of that Parable or sentence Mar. 7.15.17 That which goeth into a man cannot defile the man but the things which come out of him Mar. 10.9 10.11 Mar. 13.1 2 3 4 And of what he spake concerning the indissolubleness of marriage and the destruction of the Temple When the Eunuch understood not what he read in Isaiah concerning Christ Isa 53.7 he asked Philip the meaning Acts 8.34 35 I pray thee of whom speaketh the Prophet this of himself or of some other man Then Philip opened the Scripture to him Let Christians take notice of their doubts and scruples and wait for an occasion to propound them to such as are able to resolve them To question much is the way to learn much especially if the questions bee suited to the Askers necessity and to the Answerers faculty this is the way to glean up knowledge Col. 4.6 There is a dexterity in asking and answering questions aright 1 Questions should be asked not out of curiosity to shew wit or please fancy or to scratch an itching humour but in sincerity out of love to the truth to know it to the end we may do it and readily to submit to it when it is discovered to us 2 Not about things that are vain and unprofitable but what may tend to godly edifying in faith and love 1 Tim. 1.4 in holiness and obedience 3 Avoyd subtile and acute Questions in common discourse which as one saith resemble Crafishes where there is more picking work than meat to eat These ingender strife of words vain janglings and animosities 4 Questions of Religion should bee debated without pride and passion or desire of praise or victory but in a spirit of love and meekness that truth may be made to appear to strike fire that by the sparks of Arguments we may light the lamp of truth 1 Tim. 6.4 Hereby we

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

patients disease and the Chirurgeon his sore before they can apply proper healing salves or medicines wee must take measure of their condition before wee can cut out or shape a suit of consolation fitting for them Paul sent Tychicus unto the Colossians for the same purpose Col. 4.8 that hee might know their estate and comfort their hearts The Second Rule When we know their estate wee should pity them and sympathize with them Col. 3.12 for comfort commeth out of the bowels of mercies which wee should put on as the fruits thereof Job 19.21 c. 6.14 which Job● friends wanted towards him in his miseries though hee beg'd it earnestly of them have pity upon mee have pity upon mee O ye my friends for the hand of God hath touched mee therefore they proved miserable comforters Job 2.11 though they came to mourn with him and to comfort him God is first a Father of mercies then a God of all consolations 2 Cor. 1.3 4. hee comforts his people because he pities them Consolation flows from Compassion both in God and man except wee lay others cases to our hearts wee will not speak to their hearts The Third Rule When wee know their cases and pity them wee should apply comforts suitable to their needs as 1 Mat. 6. If their case bee necessity observe how Christ comforts his Disciples against outward wants 1 From Gods Providence toward fouls of the Heaven Vers 26.28 and flowers of the Earth how hee feeds the one and cloaths the other and are yee not much better than they will hee not much more feed and cloath you 2 From Gods Knowledge of their necessities Your heavenly Father knoweth all things yee have need of Vers 32 3 From Gods Promise Vers 33. First seek the Kingdom of God Psal 34.9 10 c. and all these things shall be added to you scil as an overplus Mark how David comforts them that fear God against want 2 Or if the case be death of friends 1 Thess 4.13 to the end Paul prescribes several comforts to prevent immoderate grief upon that occasion As 1 That Christ dyed and rose again Vers 14 2 They that dye in the Lord sleep in Jesus 3 Christ at his glorious coming will bring their souls with him Vers 15 16 and raise their bodies out of the dust and re-unite them for ever and the dead in Christ shall rise first they that have lain long in the dust shall have their bodies first raised and cloathed with immortality glory and incorruption which is the priviledge of the dead above them that are found living at Christs coming those shall rise before these shall be wrapt up 4 Those that are then living and their formerly deceased friends shall be caught up together in the Clouds Vers 1● to meet the Lord in the air 5 So shall they ever be with the Lord that imports perpetual fruition of glorious felicity Dear friends whom Death dissundered shall then meet and never part again Vers 18 Wherefore saith the Apostle comfort one another with these words This is a duty 2 S●● 〈…〉 to comfort others when their friends dye David sent to comfort Hanun after Nahash his Fathers death Many of the Jews came to comfort Mary and Martha for their brothers death Joh 11.19 31 Jer. 16.6 7 It is threatned as a sad affliction that none shall comfort the living in their mournings for their deceased friends Parents or others by sending them meat or cups of consolation to eat and drink with them according to the custom of those times to put away their sorrow How doth our Saviour labour to comfort his Disciples against his death Joh. 14.1 c. and chap. 16 and departure from them by several Arguments 3 Mat. 5.10 11 12 If the case bee Persecution Christ applies suitable comforts to his Disciples in such a condition as 1 That they are therefore blessed 2 Great shall be their reward in Heaven 3 The Prophets before them suffered the like things 4 They have cause at present to rejoyce and bee exceeding glad Peter gives sundry consolatory Arguments to the dispersed Jews ● Par. 4.12 to the end to chear and bear up their hearts against or under persecution which was the primary scope of his Epistle 1 That the end of persecution is to try them Vers 12 their faith and patience sincerity and constancy as fire doth silver and gold 2 In suffering for Christ they are partakers of Christs sufferings in way of community and conformity Vers 13 who suffered like things for confession of the truth Those that have fellowship with Christ in his sufferings Vers 13 shall have communion with Christ in glory and joy at his appearing and to eternity 4 They are happy their sufferings being both a means and a sign of their happiness Vers 14 no evils they endure can make them miserable 5 They that are reproached for the name of Christ have the communion of the Holy Ghost or the glorious spirit of God resting upon them which is glorifyed not only by them but in them Vers 14 and makes them glorious Gloria vobis contingit saith Piscator 6 Suffering in Christs cause is no strange thing but what is common and usual Vers 12 Vers 13 Vers 16 nor matter of grief nor of shame but of joy and honour to suffer as a Christian they have cause to glorifie God for that dignation that they are counted worthy to suffer for Christ and to suffer as a Christian 7 It is the will of God they should suffer Vers 1● and to bear the cross of Christ patiently and to suffer according to the will of God 8 In ●●●h sufferings they may safely commit the keeping of their fouls to God in well-doing as a faithfull Creator Vers 19 gracious redeemer and fulfiller of his promises 4 If the case bee desertion soul troubles terrours or horrours observe how Christ applies comforts to such Isa 6● 1 2 3 by the mouth of his Evangelical Prophet Isaiah The Lord hath annointed mee and sent mee to bind up the broken hearted to proclaim liberty to the Captives c. to comfort all that mourn in Sion to give them beauty for ashes the oyle of joy for mourning the garment of praise for the spirit of heaviness See Isa 54.7 8. and 50.10 and 57.15 16 17 18. 5 If the case bee any other affliction or castigation Heb. 12.5 to 14 take to your selves and give to others Pauls grounds of Consolation as 1 Vers 5 All chastisements are the rods of a Father who will not forget either mercy or measure 2 Vers 6 They proceed from Gods love 3 Vers 6 7 8 They are signs and pledges of Adoption that we are Sons not Bastards 4 Vers 9 Submission to chastisement is the way to life and salvation Act. 14.22 5 Gods end therein is your profit

is a prejudice to faith Joh. 5.44 How can yee beleeve saith Christ which receive honour one of another and seek not the honour that cometh from God only much less should we seek it 1 Thes 2 6 Paul sets us a good example therein Nor of men sought we glory neither of you nor yet of others 2 In respect of God when whatever wee speak of our selves that is good we do it for the glory of God wee commend our selves principally for this end that God may bee glorified in us and by us and for us and we give God the praise of all our praises and the glory of all the commendations men give us for our gifts or for our works and if God be glorified and his Name exalted we can be content to bee abased and to have our Names and Honours laid in the dust and to pass through dishonour as well as honour and bad report as good for Christs sake This my joy is fulfilled Joh. 3.29 30 saith John the Baptist He must increase but I must decrease Joh. 3.29 30 That self-commendationis lawful 1 Cor. 1.31 which is a gloriation in the Lord According as it is written let him that glorieth glory in the Lord that is 1 In Jesus Christ in the first place that hee is made unto us of God Wisdome Righteousness Sanctification and Redemption 1 Cor. 1.30 and that wee are in Christ and in God as reconciled to us through Christ 2 In the next place wee may glory in the graces which Christ hath conveyed into us and in the works Christ hath strengthened us to do and in glorying in these we glory in the Lord when wee speak of our graces and good works 1 As what wee have received from the Lord as the first efficient thereof or as our Heavenly Masters goods 2 As what wee have used or done for God his glory as the last end or as our Masters advantage This was Pauls care and aim not to glory in himself 2 Cor. 12.5 of his naturall morall ministeriall self no nor of his spirituall or sanctified self that is hee would not glory in these as either efficiently or finally his own as if hee had them from himself or used them for himself only nor of himself upon that account for them But hee gloried in the Lord as the only Author and Doner of them and that hee might have the whole praise honour and glory of them all We may glory in Christ as the Bridegroom of our souls and in our graces and good works as in the Jewels and ornaments Christ bestows on his Spouse wee should glory in Christs Righteousness as our title to Heaven and in our graces and the exercise of them as our evidences that Christ and his Righteousnesse is ours and that wee have thereby a good and sure title to life eternall 3 In respect of others when in commending our selves we aim at others good by way of example experience conviction incouragement or comfort when the commendation of our selves is thus ordered for matter measure manner and end then our own mouths and lips may warrantably prais●eus though another man do not or will not And those that thus commend themselves are approved of the Lord. Object 2 Doth not Job say Job 9.20 If I justifie my self my own mouth shall condemn mee If I say I am perfect it shall also prove mee perverse Ans Yet God restified of Job that he was perfect Job 1.8 2.3 might not Job say the same of himself and Job justified himself frequently in his book and continuedly in some Chapters why doth hee condemn himself for it now Ans Wee must find out an expedient sense to reconcile these seeming Repugnancies which is this 1 If I justifie my self saith Job that is before God If I should plead justification by my works in the Court of Gods justice then my own mouth would condemn mee for the justification of my self upon the account of my own righteousnesse would bee an accusation against mee and bring just condemnation upon mee Job 9.2 3. For how should man bee just with God If hee will contend with him that is If God will draw up a charge against him or call man to an account hee cannot answer to one thing of a thousand It was Davids petition to God Psa 143.2 Enter not into judgement with thy Servant for in thy sight shall no man living bee justified It was not permitted to an Abraham though the friend of God Rom. 4.2 to be justified by works Rom. 4.2 Job in these words as the best Epositors conceive holds forth that famous fundamental Truth of the Gospel to wit free justification before God not by the works of the Law Phil 3.7 8 9. Rom. 3.20 Paul accounted all his graces and good works but dung and drosse in the case of justification or in comparison of the Righteousness of Christ by which alone wee are justified in the sight of God 2 If I say I am perfect that is in my self If I should plead absolute perfection or boast that I have no sin it shall also prove mee perverse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies to walk in crooked wayes or to wander from the true way or way of truth This will prove mee unperfect wicked a vagrant or wanderer from Gods wayes If I say I am perfect that is wholly free from sin I shall sin greatly and discover much imperfection pride vain-glory Hypocrisie and folly in saying so yea I should lye for I have confessed my sins Job 7.20 21. I have sinned and why dost thou not pardon my transgression who can say I have made my heart clean I am pure from my sin saith the wise man Hee challenges all the world for it Pro. 20.9 If thy people sin against thee for there is no man that sinneth not 1 King 8.46 There is not a just man upon Earth that doth good and sinneth not saith the Preacher Eccles 7.20 If wee say wee have no sin saith the Apostle John we deceive our selves 1 Joh. 1.8 9. and the Truth is not in us If wee confesse our sins hee is faithfull and just to forgive us our sins and to cleanse us from all unrighteousnesse All of us offend James 3.2 in many things and many of us in all things All wee have here is but in part wee know in part and we prophesie in part but when that which is perfect is come that which is in part shall bee done away 1 Cor. 13.9 10. which of the reall Saints ever said they have not sin Prov. 30.12 but only such persons whom God hath given up to strong delusions if not to a Reprobate sense The concurrent constant experience of all true Saints witnesse against this fancy dream or vain-conceit of absolute perfection in this life though Catharists Papists and spirituall Antichristians hold the same But Job did often and might justly 1 Justifie himself before

all or of absolute immunity from sin in this life but of his not sinning in such a manner as the wicked do that is wittingly and willingly with consent and with delight That place in Ephes 4.13 Ephes 4.13 Till we all come into the unity of the faith c. unto a perfect man c. holds forth the perfection of the Saints for number of Persons and for measure of Graces in Heaven as both the ultimate end and the term of duration of a Gospel Ministery When Christ ascended up on high hee gave some Apostles some Prophets some Pastors and Teachers To what purpose Vers 12. For the perfecting of the Saints for the work of the Ministery for the edifying of the Body of Christ For what time or how long to continue in the Church Even till we all come into the unity of the saith There will be constant use and need of all Gospel Ordinances and of the Ministers and Ministry of the Gospel till all the Saints or Gods Elect bee gathered up to Christ their Head in Heaven and made perfect there The fourteenth vers Ephes 4.14 That wee henceforth be no more children tossed to and fro and wherried about with every wind of doctrin is one end or effect of Christs appointment of Gospel-Ministers respecting this life to wit as to instruct Gods people in the truth so to confirm and stablish them therein and to keep them from errours as well as from other sins to wit lying vers 25. rash anger vers 26. Theft vers 28. corrupt communication vers 29. bitterness wrath malice clamour vers 31. and to exhort them to gradual mortification of sin and renovation of soul ver 22 23 24. Sixth Argument The Saints who are stiled perfect in the Scriptures are noted for their infirmities Gen. 6.9 as Noah a just man and perfect in his generations and walked with God in the the old World yet Noah planted a Vineyard Gen. 9.20 21 and drank of the Wine and was drunken and uncovered within his Tent in the New World Numb 12.3 Moses was commended to be the meekest man upon earth Now a meek man is a perfect man yet wh●n his spirit was provoked hee spake unadvisedly with his lips Psal 106.33 David was a man after Gods own heart that amounts to as much as a perfect man yet it is well known he was not without sin witness his Adultery with Bathsheba and Murther of Uriah and pride in numbring the people Job was a perfect man yet subject to infirmities he cursed his Birth-day c. Asa his heart was perfect with the Lord all his days 1 King 15.14 2 Chron. 16 2 Chron. 15.17 yet in the very next Chapter four faults of his are registred 1 Vers 2 3. That the sought to Benhadad King of Siria for aid against Baasha King of Israel not to God 2 That he imprisoned Hanani the Lords Prophet for reproving him for his sin 2 Chron. 16 7 8 9 10 3 He oppressed or crushed some of his Subjects at that time Vers 10. Vers 12. 4 In his Disease he sought not to the Lord but to the Physicians Hezekiah walked before God in truth 2 King 20.3 and with a perfect heart yet when God left him a little to try him what was in his heart then he discovered his imperfections Hee rendred not again according to the benefit done unto him in his recovery for his heart was lifted up in pride for his own recovery 1 Chro. 32.25 vers 24. and for the ruine of his enemies vers 21. and for his great Treasures which he too vain-gloriously shewed to the Embassadours of the King of Babylon 2 King 20.13 Therefore there was wrath upon him and upon Judah and Jerusalem For this sin of Hezekiah God threatned the Captivity yet he respited it in his days to his sons time Yea even Abraham the Father of the faithful and the friend of God to whom God said Gen. 17.1 Walk before me and be thou perfect had his imperfections for he fell twice into the same fault to wit of denying his Wife for which he was reproved by two Heathen scil Pharaoh King of Aegypt Gen. 12.12 13 18 19. and Ab●melech King of Gerar Gen. 20.2 9 therefore Abraham sought to bee justified by faith in Christs Righteousness Rom. 4.2 3 not by his own works which might have passed had he been perfect without sin Elias that famous Wonder-working Prophet Jam. 5.17 was a man subject to like passions as wee are Zacharias was righteous before God walking in all the Commandements and Ordinances of the Lord blameless Luk. 1.6 yet he was stricken dumb for his unbeleef vers 20. None of the very chiefest Apostles of Christ were free from sin If absolute perfection were attainable in this life surely some at least of these holy eminent Servants of God would have obtained it which none of them ever did for the holy Scriptures impeach them all of humane frailties and infirmities It were easie to adde humane testimonies to this truth but that there is no need of a Candle when the Sun shines Bernard saith Bernard Minimè bonus est qui melior esse non vult ubi incipis nolle fieri melior ibi desinis esse bonus He is not at all good who would not be better and when thou beginnest to be unwilling to bee made better then thou ceasest to be good And in his Epistle ad Drogonem Monachum he saith Nemo quippe perfectus qui perfectior esse non appetit Et in co quisque perfectiorem se probat quod ad majorem tendit perfectionem No man is perfect who desires not to be more perfect and herein every one proves himself more perfect in that he reacheth after a greater perfection Prosper Nemo in hac vitae perfectè perfectus est non enim adhuc san●t a est sed quotidie sanatur plorum infirmitas saith Prosper No man is perfectly perfect in this life for the infirmity of the godly is not yet healed but is healing daily Augustine hath many pretty pithy sayings to this purpose as Augustin Augustin in Psal 38 Aliter hic non potes esse perfectus nisiscias hic te non posse esse perfectum Otherwise thou canst not be perfect here unlses thou knowest that here thou canst not bee perfect And in another place Secundum ist ius vitae modum est quaedam perfectio eique perfectioni hoc deputatur si se quisque noverit nondum esse perfectum It is a mans perfection to know his imperfection Nullus justus caret peccato nec tamen ex hoc desinit esse justus cum affectu teneat sanctitatem No righteous man wants sin yet doth he not hereupon cease to bee just seeing he holds fast sanctity in his affection Hierom saith In Epist ad Theoph. Haec est in omnibus sola perfectio suae imperfectionis