of his people to bee affected with to make an impression on them The Fifth Rule Get some common heads into your minds and hearts that may bee of general use to all and at all times as the sinfullnesse of sin the excellency of Christ and Grace the vanity of Creatures the uncertainty and troubles of life the approach and great consequence of death the last judgement the joyes of Heaven and torments of Hell the piety and felicity of the godly the iniquity and misery of the wicked especially get not only your heads fraught with notions but your hearts fil'd with affiance in affection to and experience of Jesus Christ and speak of him freely and frequently to others to carry Christ to them or to draw them to Christ As the Spouse did of her beloved Cant 5.10 6.1 c. to the daughters of Jerusalem as the two Disciples going to Emmaus did of Jesus of Nazareth and the Prophet did of that good matter his heart had indited concerning Christ the King of Saints Psal 45.1 for Christ is a most sweet profitable and successfull subject of discourse and ever in season The Sixth Rule The asking and answering of questions aright may conduce much to mutual edification As when others have doubts and desire to bee resolved in matters of Religion or in cases of conscience wee may help them greatly by giving them clear and sound answers or solutions thereof This is a fruitfull way of improving time and talents abilities and opportunities This wee find under precept in the old Testament and under practice in the New 1 Under Precept in the Old Testament there are commands for asking and answering questions about the word and works of God As 1 Children of their Fathers concerning 1 Gods Providence ask thy Father and hee will shew thee Dâ—u 32.6 7 8. thy elders and they will tell thee to wit the wondrous works God did for Israel as in their redemption out of Egypt in dividing the land of Canaan among them by Lot when your Children ask their Fathers in time to come what mean you by these stones set up in the midst of Jordan Then yee shall answer them Josh 1.6 7. that the waters of Jordan were cut off and those stones shall bee for a memorial unto the Children of Israel for ever scil Vers 21 22 That Israel came over this Jordan on dry land As the Children were to ask the meaning of Gods great Works so their Parents were enjoyned to answer them and instruct them in the knowledge thereof 2 Concerning Gods Ordinances or religious Services and the meaning and reason of them as of the Sacraments and administrations of them Children were to ask and their Parents were commanded to teach them the occasion signification and use thereof as of the Passeover Exod. 12.26 27. When your children shall say what mean you by this service yee shall say it is the Sacrifice of the Lords Passeover In like manner should Christians teach their Children the meaning of Gospel-Sacraments scil Exod. 13.14 15. Baptism and the Lords Supper so concerning the consecrating of the first-born see what that meant 3 Concerning the Law of God Deut. 6.20 When thy Son asketh thee what means the Testimonies Statutes and Judgements which the Lord our God hath commanded you That is the whole Law Moral Ceremonial and Judicial Ainsw One calls this A brief Catechism containing the Grounds of Religion Vers 21. to the end Then thou shalt shew unto him the occasion end and benefits thereof the Law was given to the Fathers psal 78.5 6 that they should make it known to their children 2 People of their Ministers Mal. 2.7 The Priests lips should keep knowledge and they should seek the Law at his mouth Not only in publick by hearing his Doctrin but in private also by propounding their Doubts and Queries to him 3 One private person of another Thus shall yee say every one to his neighbour and every one to his brother Ies. 23.35 what hath the Lord answered and what hath the Lord spoken It is said in Zech. 3.10 Yee shall call every man his neighbour under the Vine and under the Fig-tree Some understand this not only of a secure State without all danger and fear but of their communion together to promote the salvation one of another 2 The duty of asking Questions wee finde under practise and example in the New Testament this was an edifying course to the Disciples of Christ and Primitive Christians when Christ spake these words concerning the removing of his bodily presence from them Joh 16.16 17 A little while and yee shall not see me c. The Disciples first enquired among themselves what these words meant and because they could not satisfie themselves they were desirous to ask Christ to explain himself Vers 19 20.21 which he perceiving did when the Disciples heard Christ deliver any thing which they understood not they asked him the meaning thereof when he was alone Mark 4.10 As of the Parable of the Sower and of that Parable or sentence Mar. 7.15.17 That which goeth into a man cannot defile the man but the things which come out of him Mar. 10.9 10.11 Mar. 13.1 2 3 4 And of what he spake concerning the indissolubleness of marriage and the destruction of the Temple When the Eunuch understood not what he read in Isaiah concerning Christ Isa 53.7 he asked Philip the meaning Acts 8.34 35 I pray thee of whom speaketh the Prophet this of himself or of some other man Then Philip opened the Scripture to him Let Christians take notice of their doubts and scruples and wait for an occasion to propound them to such as are able to resolve them To question much is the way to learn much especially if the questions bee suited to the Askers necessity and to the Answerers faculty this is the way to glean up knowledge Col. 4.6 There is a dexterity in asking and answering questions aright 1 Questions should be asked not out of curiosity to shew wit or please fancy or to scratch an itching humour but in sincerity out of love to the truth to know it to the end we may do it and readily to submit to it when it is discovered to us 2 Not about things that are vain and unprofitable but what may tend to godly edifying in faith and love 1 Tim. 1.4 in holiness and obedience 3 Avoyd subtile and acute Questions in common discourse which as one saith resemble Crafishes where there is more picking work than meat to eat These ingender strife of words vain janglings and animosities 4 Questions of Religion should bee debated without pride and passion or desire of praise or victory but in a spirit of love and meekness that truth may be made to appear to strike fire that by the sparks of Arguments we may light the lamp of truth 1 Tim. 6.4 Hereby we
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 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
more or lesse when he was drunk 2 Sam. 25.36 37. until the morning when hee had slept out his wine Words are lost when spent upon such as are uncapable or indisposed to receive them Christ had many things to say unto his Disciples which he deferred to declare unto them untill they could bear them q Joh. 16.12 6 When those speak who are above us in age gifts grace or authority Unto mee men gave ear saith Job and waited Job 29.21 22. and kept silence at my counsel after my words they spake not again and my speech dropped on them Elihu because he was young and Job and his three friends were all elder than hee therefore he kept silence as long as Job or any of his friends had any thing to say r Job 32.4 to 8. I am young and yee are very old wherefore I was afraid Vers 6. and durst not shew you mine opinion I said daies should speak and multitude of years should teach wisdome Vers 7. See that phrase of laying the hand on the mouth in such a case Job 29.9 10. Judg. 18.19 7 When we hear reproofs for our miscarriages we should drink them in as the earth doth rain and bring forth the fruits thereof in amendment It s a fit season then to be silent especially for Servants when their masters tell them of their faults They should not answer again ſ Tit. 2.9 but hold their peace and mend their faults 8 The last season of silence is when we are ignorant of the matters spoken of or they are above our reach or they are such things as do not concern us we should not be busie-bodies with our Tongues no more than with our hands in other mens matters or they be secrets our own or others In these cases silence would better become our mouthes than speech as it would have done theirs who desired to be teachers of the Law 1 Tim. 1.7 yet understood neither what they said nor whereof they affirmed Now its good to keep silence in the seasons thereof Reasons for Silence for three Reasons Reas 1. Because silence prepares for audience and for learning what others teach us either in publick or in private Then all the multitude kept silence Act. 15.12 and gave audience to Barnabas and Paul that is held their peace to hearken attentively when they declared what miracles and wonders God had wrought among the Gentiles by them Pauls Rule holds true for men as well as for women Let the Women learn in silence t 1 Tim. 2.11 and so the man Let both bee silent that they may learn Eliphaz u Job 4.16 17. stood still and was silent waiting to hear what should bee spoken to him by the spirit then hee heard a voice saying Shall mortall man be more just than God Reas 2 Because silence is a semblance of wisdome Even a fool when hee holdeth his peace is counted wise vv Prov. 17.28 and he that shutteth his lips is esteemed a man of understanding Eloquere ut te videam For speech discovereth what men are Fools would discover their ignorance folly and weaknesse if they speak which is covered by their silence O that you would altogether hold your peace Job 13.5 and it should bee your wisdome was the speech of Job to his friends Reas 3 Because silence in its season is a grace to the lips as well as speech and there is beauty in the one as well as in the other Gods word teacheth us the Art both of silence and of speech There is wisdome in keeping silence as in speaking Hee that refraineth his lips is wise saith Solomon x Prov. 10.19 and A fool uttereth all his mind but a wise man keepeth it in till afterwards y Prov. 29.11 Till then is a time of silence It is a true saying hee knoweth not how to speak who knoweth not how to hold his peace If we speak when we should hold our peace then speech is our folly So much of the Seasons of silence 2 Now follow the seasons of Speech The seasons of Speech when its time to speak I will name four First when we are called to speak by God or man 1 Pet. 3.15 when wee are stirred up in our spirits to speak provided we keep within the compasse of our Callings therein and do not stretch our selves beyond our line let private persons take heed how they undertake to speak publikely or usurpe the place of Magistrate or Minister They may question whence such a motion proceeds whether from Pride passion Envy Bitter Zeal or a mis-guided spirit rather than from the good Spirit of God who is the God of Order not of Confusion what men speak out of their place is spoken out of season Second Season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when God gives us the door of utterance ability freedome and boldnesse of speech which is a great grace to our Lips when our words flow freely from us as water out of a Fountain and fly swiftly like arrows out of a bow Eph. 6.19 Paul beg'd the Ephesians prayers to God to obtain this grace of Speech for him for mee that utterance may bee given mee that I may open my mouth boldly Third Season When an opportunity is given of speaking for the glory of God or for the good of Men. 1 For the Glory of God as to defend his truth plead his cause advance righteousness and to disgrace and suppresse sinne to own God in the particular dispensations of his providence and to give him the praise of them whether mercies or judgements To this end turn your Tongues to Gods Providence 1 To sing praises for mercies as the Jews did When God turned again the Captivity of Sion Psal 126.1 2 then was our mouth filled with laughter and our Tongue with singing Then said they among the Heathen the Lord hath done great things for them When the heart rejoyceth the Tongue is glad z Act. 2.26 or the glory rejoyceth a Psal 16.9 to glorify God 2 To make Lamentation for miseries so the Jews in Babylon did sigh weep and lament the miseries of Sion but could not sing the Lords Song in a strange land 2 For the good of men Psal 137.1 4 as 1 To instruct the ignorant 2 To reprove the disorderly In this case Answer a Fool according to his folly Prov. 26.5 least hee be wise in his own conceit Stop his mouth by reproof Stone him as one saith with soft words and hard Arguments 3 To comfort the feeble minded and support the weak 1 Thess 5.14 4 To resolve the doubtfull 5 To reduce the Erroneous b Jam. 5.20 6 To Stablish the wavering Act. 14.22 7 To vindicate the Slandered 8 To deliver the persecuted Act. 12.5 as the Church did Peter out of prison by their Prayers 9 To help them to right that suffer wrong To this end we should speak
and ignorant I was as a beast before thee Nabals servant accused his master of folly Psal 73.22 and bruitish stupidity that he would indure no body to admonish him of his sinne or danger hee was so harsh and churlish and had not the patience to bear it 1 Sam. 25.17 Hee is such a Sonne of Belial that a man cannot speak to him 4 The refusal of reproof is the way to multiply sin to persist in sin to live and dye in sin Because reproof is a remedy of Gods appointment against sin to give a stop to it or put in a bar against it Now the refusal of reproof is a removal of this let or impediment and opens a door to let in all iniquity How have I hated instruction will he that hath been enticed to whoredome at last mourn and say my heart despised reproof Pro. 5.11 to 15 and have not obeyed the voice of my Teachers c. I was almost in all evil in the midst of the Congregation and assembly which words may bee understood as expressing the greatnesse of his sinne q.d. there is almost no sin which I did not commit without shame or blushing openly in the sight of others as well as the greatnesse of his misery q. d. I am made a publike spectacle of ruine for all men to gaze at To reject reproof is the way to go astray do amisse and to go on in iniquity without stop or let and not to return nor reform to fall and lye in sinne and not to recover nor rise again to bee hardned and rooted in evil to bee lull'd asleep in the Cradle of security and setled on our Lees without means or hope of being removed transplanted and awakened Prov. 10.17 Hee is in the way of life saith the wise man that keepeth instruction or admonition that holds it fast and makes use of it but hee that refuseth eproof erreth that is hee not onely is out of his way but without help or hope to set him right or bring him into it again which reproof would do There is no end of erring to him who refuseth to bee reproved for hee causeth to erre as the word may bee rendred or wilfully makes himself to goe out of the way and keep out and not come in again whereas Reproof would reduce him 5 The rejection of reproof is a great aggravation of sin an adding of sin to sin God urged this against Israel to make their sinne out of measure sinfull that he had rebuked them by his Prophets laboured their reformation The Revolters are profound to make slaughter Hos 5.2 though I have been a Râ—buker of them all It argueth a height of impiety for a man to harden himself against reproof Prov. 29.1 to persist in a fault although often admonished for it Such an one will bee like an Heretick after several Admonitions Tit. 3.10 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemned Sixth Evil of sinne herein is this in despising reproof wee despise not man but God whose Ordinance it is and who speaks to us in by the same They would none of my Counsell Prov. 1.30 saith God they despised all my reproof when wee despise Gods servants whom hee sends to reprove us wee despise God and such shall bee lightly esteemed 1 〈◊〉 2.30 wee reject the Counsell of God against our selves and forsake our own mercy 2 Consider the evil of punishment that accompanieth it Rejecting of reproof is the way to calamity without pitty and to destruction without remedy It is as one calls it an expresse and explicit sign of everlasting ruine to despise reproof When King Amaziah taunted Gods Prophet because hee reproved him for seeking after the Gods of Edom then the Prophet said I know that God hath determined to destroy thee because thou hast done this and hast not hearkned to my Counsell or reproof 2 Chron. 25.16 Amaziah King of Iudah would not hear the admonition which Joash King of Israel gave him which provoked him and procured ruine to himself vers 21 22. 1 Sam. 2.25 Elies Sons would not hearken to their Fathers too milde Reproof because the Lord would slay them It is a sign God hath left men to themselves when they become deaf to reproofes and admonitions How doth wisdome complain and threaten the contemners of her reproofs Prov. 1.24 to 33. Hee that hates reproof shall dye Prov. 15.10 saith Solomon is in danger to bee surprized with some sudden dreadfull judgement or shamefull miserable end Hell gapes for such and earth groans under them Deur 17.12 The Law of Moses appoints that the man that will do presumptuously and not hearken to reprovers to wit the Priest and the judge that man shall dye Some think Solomon hath reference thereunto hee that hates reproof shall dye because that is the high way to do presumptuously A Man of reproofs that is Prov. 29.1 a man that hath been reproved again and again as Daniel is called a man of desires that is greatly desired and hardneth his neck that is will not submit to the yoak of reproof hee shall bee destroyed suddenly without remedy or recovery because hee that refuseth to bee reproved hates to bee reformed and therefore shall surely and severely bee broken to pieces as the word signifieth Refractarinesse to reproof can look for nothing but ruine If the stripes of reproof cannot make us bow to reformation the stroaks of Gods judgements will break us to destruction THe fourth Particular case is Communication Christians should conferre together of the matters of God as the two Disciples did by the way as they went to Emmaus concerning Jesus of Nazareth his prophetical Office and power in word and deed Luk. 24.14 19 20 21 22 23 24 Vers 15. in doctrin and in miracles his passion and resurrection These were the subject of their discourse of which they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talk familiarly together and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquire dispute and reason together or question one with another about the things that had hapned Vers 21 whether Christ was risen indeed whether it was he that should have redeemed Israel Vers 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did bandy or tosse discourse one to another as when two play at ball Christ and the woman of Samaria had conference together about soul-affaires with good successe for that proved an effectual means of her Conversion and an occasion of the salvation of many Samaritanes who beleived on Christ for the saying of the woman Joh. 4.39 and Christ was so forward thereunto that though hee was then hungry yet hee forgot to eat meat what conferences had Christ and his Apostles and Disciples before his Passion and after his Resurrection Act. 1.3 6 7 2 King 2.11 Of the things pertaining to the Kingdome of God Elijah and Elisha walked and talked together when the fiery Chariot came to part them asunder It
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 Jobâ— 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 1â— 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 Sâ—◠〈…〉 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 â— 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 1â— and to bear the cross of Christ patiently and to suffer according to the will of God 8 In â—â—â—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 6â— 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
which sometimes seem not or appear not to bee as what things are under ground or lockt up close and laid out of sight or though they lie open they lack light to manifest them when the soul is in a troubled state of strong temptations or stirring corruptions or in a spirituall swound of desertions and wants the beamings forth of light from the Spirit of God to evidence to it the good work God hath begun in it In such a case the truth and life of grace may abide in the heart though it do not appear to the eye of the soul and what afflicted souls cannot discern in themselves they are apt to deny to bee in them Christians have their severall states as the year hath its seasons to wit their winter or dead time of Tentation and desertion wherein all seems dead withered with them as with the earth and grace is hid in the heart as sap in the Roots of Trees as flowers and fruits are hid in the seeds or Roots in the Earth in the winter as well as their spring of growth and summer of joy Hos 14.5 6 7 when the Lord is as dew to them and they revive as the Corn and grow as the Vine and blossom as the Lillie and cast forth their roots spread their branches and their beauty is as the Olive Tree and their smell as Lebanon Mr. Peacock of whom I spake before in the time of his fore and sad tentations complained to some of his best friends that God had cursed him being asked how hee knew it hee answered the event shews it I have no grace I have no more sense of grace than these Curtains than a Goose than that block when a friend requested him to bee of good comfort and to pluck up his spirit I cannot said hee why can you not Because I have no grace no more than a stake why think you so by this Affliction It s certain this holy man of God had grace in this his deep and dreadfull plunge but because he could not perceive it he did deny it Press these home to afflicted souls not to judge themselves by present sense or what they see or feel for grace may bee in them of a truth and they not see it and they may bee the Children of the day and not discern it but by former experience to recollect themselves whether they have not heretofore discovered the work of grace in them by the effects signs and symptomes thereof Then perswade them into the beleef hereof as a sound certain truth of God that true grace wheresoever it is may bee in an eclipse or laps or decay for a time but they that have it cannot lose it nor fall from it totally or finally Because 1 It s the seed of God which remains in every Child of God 1 Joh. 3.9 and keeps possession of the soul for God and can never be wholly rooted out Grace may be to seek sometimes or out of the way when wee have occasion to look at it or to use it but it cannot bee lost as things in a house may bee to seek yet are laid up safe and found afterwards as a knife or gloves 2 Rom. 11.29 The Gifts and calling of God are without repentance that is the gifts of grace and effectuall calling God doth not give these and take them again from any of his servants but to continue to bee theirs and to abide with them for ever 3 The perpetuity of grace in them is founded upon the immutability of God and his free mercy good will and everlasting love to them Heb. 13.8 Joh. 13.1 that as hee is for ever the same in his Affection to them so hee will continue them to bee ever the same in their relation to him scil his Confederates Sons Saints Servants 4 Because both they and the grace of God in them are kept by the power of God unto salvation 1 Pet. 1.5 So that they that once had the grace of God can never lose it wholly though they would because it is kept by the arms of eternity in them and for them None is able to pluck grace out of them Ioh. 10.28 29 no more than to pluck them out of Gods hand They may fall in the state of grace but they cannot fall out of it 5 Because the golden chain of Salvation is irrefragable and all the Links in it are inseparable Rom. 8.30 Whom hee calleth them hee hath predestinated and them hee will certainly justifie and glorifie Acquaint such poor souls that grace hath its seasons of hiding it self and of appearing or shewing it self as the Sun hath his time of setting and rising The Moon hath her times of eclypse and of the full As the fruits of the Earth have their times of being under ground and above ground As night and day have their Vicissitudes Now for you to conclude the non existence of grace in you from the non appearance of it to you that you have it not because you see it not is as if you should say because the Sun is set it will rise no more because it is night or dark it will not bee day or light again because it is Winter now wee shall have no more Summer because the Moon is in an eclyps therefore shee will shine no more at least never be in the full again Perswade them to defer passing sentence upon themselves untill they bee in a calm estate or in a capacity to make a right judgement of themselves Then let them search their hearts which is like raking abroad of the ashes to find out the sparks of grace and dig deep by self-examination to discover the root of the matter to bee in them and wait upon God to this end to light the Candle of their spirits to look into all the corners of their hearts and see what is there and discern what is gold and what drosse what is precious and what vile in their souls While their spirits are in a confused perplexed state Importune them to hearken to the Counsel of Christian friends who may at such a time bee better able to judge of them and their case than they are of themselves as Physicians do better understand the state of their sick Patients than themselves and who may more clearly discern grace in them than they can in themselves and therefore ought to declare and make out the same to them scil that they have grace in deed though not in view or though they deny it or do not see it When you have to deal with such set your selves to observe and discover Aliquid Christi what you can of Christ and grace in them watch diligently if any word fall from them that may give you hope or a hint thereof The second Thing to bee set before them is this The desire of grace is grace Desires after Christ and grace to beleeve repent obey to serve and please God to bee delivered from the
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 whâ—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 Abâ—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 sanâ—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