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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	speak_v	zion_n	42	3	8.2313	4	false

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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

that with mee there should be yea Vers 18 19 yea and nay nay Our word toward you was not Yea and Nay but in him was yea Paul was stedfast and constant in his words with him there was nor yea and nay concerning the same thing but his speech of it was ever the same His Yea was alwaies yea and his Nay nay Not yea at one time and nay at another The Jews have a Proverb The Just mans yea is yea and his nay nay not now yea and anon nay as theirs is who are light and inconstant in their speech and spirits who will change their minds and turn their Tongues on a sudden and affirm and deny with a breath A false witnesse shall perish Prov. 21.28 saith Solomon but the man that heareth speaketh constantly The true witnesse that speaks no more than hee heareth his testimony is ever the same hee varieth not in it So Paul was alwaies in the same story in his Apologies viz. to the Chief-Captain to Felix Tit. 3.8 to Festus and to Agrippa These things saith hee to Titus I will that thou affirm constantly Christians should be stedfast and immoveable as in their works so in their words Fourthly IV Season Eccle. 3.7 Have respect to the season when you speak For there is a time to keep silence and a time to speak I will shew you some special-seasons of both I. The seasons of silence 1 When wee are afflicted by God This is Silence from murmuring When Nadab and Abihu were burnt by fire from the Lord then Aaron their Father held his peace Lev. 10.3 I was dumb Psal 39.9 saith David when Gods hand was heavy upon him and opened not my mouth because thou didst it The yoak of affliction must be born with silence e Lam. 3.27 28 God puts us to silence when hee gives us the waters of gall to f Jer. 8.14 drink 2. When wee are injured by men This is silence from reviling or revenge It s probable Moses held his peace Numb 12.1 to 10 and put up the wrong when Aaron and Miriam spake against him therefore the Lord spake for him and reproved them When Davids enemies spake mischievous things against him c. But I saith he as a deaf man heard not I was as a dumb man that openeth not his mouth g Psal 38.12 13 14. Our Saviour was brought as a Lamb to the slaughter and as a sheep before the Shearers is dumb so hee opened not his mouth h Isa 53.7 when hee was reviled hee reviled not again i 1 Pet. 2.23 Answer not a Fool according to his Folly saith the wiseman k Prov. 26.4 that is do not rage revile or speak idlely as he doth lest thou bee like or equal unto him For the answer a man giveth another is the picture or measure of himself A foolish answer sheweth a foolish man The best answer to a fool in such a case is silence 3 When the times are perilous and men watch for iniquity Isa 29.20 21 and make a man an offender for a word and lay a snare for him that reproveth in the Gate that is in publick both for Magistrate and Minister to bring them into trouble for their slips and failings in speech or by wresting and misconstruing their words When what we speak is like to prove a snare to us This silence is forbearance to speak at least out or broad except we be called thereto The prudent shall keep silence in that time Amos. 5.12 13. for it is an evil time Then hee that keeps his Tongue keeps his life Micah's counsell seemes to refer to such times wherein men are like briars and thorns catching at others words scratching and pricking them Mic●h 7.4 if they get hold or advantage against them Then trust yee not in a friend Vers 7. put yee not confidence in a guide keep the door of thy mouth from her that lyeth in thy bosome When others watch for our words to pick out of them matter against us or ask us tempting ensnaring questions silence may bee in season for us In this case our Saviour was sometimes silent and gave no answer as when hee was accused before the High-Priest and Pilate Mar. 15.3 4 5. 14.60.61 and they earnestly provoked him to speak for himself yet he would say nothing which made them wonder 4 When the wicked are before us who will scoffe and scorn and reject what we say and wee have no hope of doing them good thereby but fear they will bee worse This silence is a forbearance to instruct reprove or relate our condition before such I will keep my mouth as with a bridle saith David l Psal 39.1 while the wicked is before mee that is I will be silent and not speak of my calamity before them lest they rejoyce at it and reproach mee for it To reprove and admonish obstinate sinners who will prophane but never profit by holy things is to cast pearles before swine who will trample them under their feet and turn again and rend you and to cast holy things to Dogs who will knarle at them and bark and bite you for them 2 King 18.36 King Hezekiah commanded his people to be silent and not to answer a word to Rabshekah's flatteries or blasphemies Christ notwithstanding his ability of speech and the efficacy of his words in the presence of wicked men kept silence from good words Herod questioned with him in many words Luk. 23.9 but Christ answered him nothing He had no hope of doing him any good and he would not satisfie his curiosity Upon this account wee are forbidden to reprove a scorner because he will hate us and bee never the better m Prov 9.7 8. or to speak in the ears of a fool that is wilfull and obstinate for he will bee no wiser but despise the wisdome of our words n Prov. 23.9 This is to offer light to the blind or speech to the deaf Ephraim is joyned to Idols saith God let him alone o Hos 4.17 do not speak to him it will do him no good 5 When wee are angry and our spirits are distempered Passion is no season for speech as appears in Moses Jonah and others Passion as one saith is a bad counsellor and as ill a speaker Oh! that we were so much Masters over our Tongues as not to speak when wee are angry For wee are prone at such a time to speak rashly and unadvisedly to speake over to say unto our Brother Racha or Thou Fool both which Gods Law as Christ expounds it prohibits p Mat. 5.22 A Christian should have a calm of meeknesse upon his heart when hee hath a storm of reproof in his mouth Let mee adde It is a season to keep silence when the persons to bee spoken to are in a distemper of heart or head through passion distraction or drunkennesse Abigail told Nabal nothing

more sinnes in one word you heard before in the multitude of words there wants no sinne That saying hath I beleeve a truth in it A mans most and worst sinnes are his words 1 His most sinnes because the Tongue formeth and increaseth iniquity more than any other member of the body 2 His worst sinnes as blasphemies against God especially against the Holy Ghost the sinne of which man cannot repent and which God will not forgive The lip of Truth hath spoken it whosoever speaketh against the Holy Ghost it shall not bee forgiven him noither in this world nor in the world to come Math. 12.31 32. The Holy Ghost describes the sinne of the Tongue in a greater circumference or compasse than the sinnes of any other part of the body James saith the Tongue is not a Hill or Mountain not a Town City or Countrey but a world of Iniquity Chap. 3.6 Paul anatomizing the natural man from head to foot in Rom. 3.9 to 19. and declaring how all men naturally are subject in all parts of them to all sinnes discovers more evils in the Organs of Speech than in any other member of the body There is a grave in the throat to bury others in quick guile in the Tongue poyson in the Lips gall or bitternesse in the mouth The sinnes of the Tongue have an universal influence not onely upon all the members of the body as was shewed before to pervert pollute yea poyson them all but over all callings conditions relations in which a man stands The tongues of Tradesmenly for gain though Treasures gotten thereby are but vanity tossed to and fro of them that seek death Prov. 21.6 Of States-men drives on their design and self-interest Of Church-men preach their own parts conceits ends not Christ his truth and glory The sinnes of other members decay with age but the sinnes of the Tongue continue if they do not encrease even in old age as swearing cursing frowardnesse bitternesse in the speeches of aged men and women The sins of the mouth leave both a stain and a sting in the soul Therefore perverseness in the Tongue is a breach in the spirit saith m Prov. 15.4 Solomon Is it needfull for us to keep our mouthes from evil so is it to guide our Tongues well Both are equally necessary the one as the end the other as the means The restraint of the Tongue will keep a world of sin out of the mouth and abundance of sin out of the World 2 To prevent the evil of misery both 1 Here and 2 Hereafter 1 To prevent the evil of miseryhere as 1 Gods anger 2 Hatred 3 Opposition 4 Separation 1 Gods anger at our words Why should God bee angry at thy voice saith the n Eccles 5.6 Preacher that is when thou speakest rashly and unadvisedly Gods wrath was kindled against Eliphaz and his two friends for saith he yee have not spoken of mee the thing that is right as my Servant Job o Job 42.7 Ver. 8. hath that is So truly and rightly of his providential proceedings Therefore God prescribed them a course to make their peace with him scil to provide a great sacrifice and bring it to Job to offer and to pray for them lest I deal with you saith God after your folly or punish your foolishnesse in that yee have not spoken of mee the thing that is right Gods repetition hereof implies an aggravation of the fault and an inflammation of his anger against them for it Gods anger was kindled against Aaron and Miriam for speaking against Moses Numb 12.1.9 2 Gods hatred of our Tongues and lips for a lying Tongue is one of the six or seven things which the Lord hates and are an abomination to his p Prov 6.16 17 12.22.23 soul 3 Gods opposition to our persons or setting himself against us as an enemy for the abuse of our Tongues as hee did against the Prophets r Jer. 23.31 Behold I am against the Prophets saith the Lord that use their Tongues or that smooth their Tongues who speak placentia pleasing and plausible things to sooth up the people in their sins and perswade them it is the word of the Lord they deliver when it is nothing but their own fancies 4 A separation between us and our God which is made by Tongue-sins as well as by s Isa 59 2.3 hand-sins your iniquities saith the Prophet have separated between you and your God and your sins have hid his face from you that hee will not hear what sins 1 The sins of the Hands and Fingers 2 Of the Lips and Tongue for your hands are defiled with blood and your fingers with iniquity your lips have spoken lyes your Tongue hath uttered perverseness How needfull it is to govern our Mouths well that our words may not be the object of his anger nor our Tongues of his hatred that God may not estrange himself hide his face from us as not a friend to us nor set himself against us as an Enemy It were better for us to have all the World against us than God To keep our mouthes with al diligence is a means to keep our selves in the love and favour of God in neerness to and fellowship with God 2 To prevent Gods Judgements denounced against an evil Tongue or against man for the evils of his Tongue or evils executed upon that account as the Tongue of frowardness shall bee out out Prov. 10.31 like a bad branch that brings forth ill fruit God will cut off all flattering lips saith t Psa 12.3 David and the Tongue that speaketh proud or great things King Nebuchadnezzer for speaking proud u Dan. 4.30 Vers 31. words Is not this great Babylon that I have built c. while the word was in his mouth there fell a voice from Heaven like thunder as one saith with a bolt in it that he should be dis-throaned or unking'd yea unman'd and cast out of the society of men to live as a Beast Vers 32 33. and eat grasse among the Beasts of the field for seven years before his Reason returned to him A high and heavy punishment inflicted by God on a mighty Monarch for a proud speech the sin of his mouth for which hee was even taken in his vv Psal 59.12 pride scil as a bird in a snare God shut Moses out of temporal Canaan for speaking unadvisedly with his lips though hee much desired to go over and see that good land beyond Jordan Deut. 3.25 26. The sins of mens mouths prove the snares of their souls The wicked is snared by the transgression of his lips saith x Pro. 12.13 Solomon that is his Tongue brings himself into trouble A fools mouth is neer destruction how neer scil at pits brink ready to drop in Prov. 10.14 yea a fools mouth is his destruction and his lips are the snare of his soul Prov. 18.7 Hee that keepeth his mouth keepeth his life but hee

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

wee spoken so much against thee 2 From man as 1 From Superiours 〈…〉 10. 〈…〉 21. either Magistrates or Ministers Israel hated him that reproved in the Gate that is both the Prophets who reproved in the open Assemblies as in the Gates of the Temples Jer. 7.2 and in other places of publick resort and the Magistrates who reproved in the place of Judgement or in the Gates of the Cities John Baptists Reproof of Herod the King for keeping his Brother Philips wife was hatefull to him and it seems hee was willing to put him to death before Herodias provoked him to it Mat. 14.3 4 5. Luk. 3.19 It cost him his liberty for hee was imprisoned and his life for hee was beheaded 2 Much lesse can men bear Reproof from Equals and Inferiours The Sodomites rejected Lots fair and friendly Reproof and offered violence to him They pressed sore upon him and came near to break the door Gen. 19.9 Hence when wee reprove others they will retort it upon us and recriminate or seek occasion to reprove or reproach us or if they have known any thing amiss in us though twenty years ago which God and man have pardoned and is healed they will revive it to our disgrace or tell us in the generall that we have faults as well as they as the Pharisees said to the blind man Thou wast altogether born in sin and dost thou reprove us Joh. 9.34 and they cast him out and wee are apt to do the like to others when they reprove us Now consider the causes of our backwardnesse to bear reproof which are great Impediments of our taking it well Especially four 1 Prejudicate opinions harboured in our bosomes of those that reprove us as 1 That they are proud and usurp authority over us as our Judges or Lords and would seem better and holier than wee as Korah and his company said to Moses and Aaron the Reprovers of Israel yee take too much upon you Numb 16.3 seeing all the Congregation are holy and the Lord is among them As the Sodomites said to Lot Gen. 19 9. This one fellow came in to sojourn and hee will needs bee a judge When Moses midly admonished the Hebrew that smote his fellow he said who made thee a Prince Exod. 2.13.14 and a Judge over us intendest thou to kill mee as thou killedst that Egyptian When the Prophet reproved Amaziah King of Judah for his Idolatry presently the King reproved the Prophet with a scoff Art thou made of the Kings Counsell forbear why shouldest thou bee smitten q. d. wilt thou meddle with state affairs 2 Chron. 25.26 2 Or that they hate us and tell us of our faults out of malice or ill-will to cast disgrace upon us We are apt to count Reprovers our enemies as Ahab did Elijah 1 King 21.20 Hast thou found mee O mine enemy and the Galathians did Paul for reproving their backsliding Am I therefore become your enemy because I tell you the Truth Gal. 4.16 These Jealousies and prejudices should bee plucked up by the roots else they will imbitter Reproofs to us though they bee milde and sweet and they will imbitter our spirits against our Reprovers though they bee loving and faithfull to us The second Cause is Pride of heart self-love and self conceit that wee think our selves as good as others not inferiour whereas the reproved is some way under the Reprover and therefore we take it ill to be told of our faults Wee would have a Noli me tangere written upon us that none may come neer us to touch us with a Reproof Man is a cross Creature and cannot abide to be checked or controlled The Third Cause is too much love or liking of sin especially a Delilah or loathness to part with it as with a right eye or to have it touched The fourth is unwillingness to bear shame and grief for sin that makes us unwilling to bear Reproof for sin The removing of these Impediments will make way for receiving admonition with much fruit and comfort 2 Consider the right manner of bearing Reproof for the modality of an act hath a great Influence into the Efficacy and success thereof To take Reproof well will make it work well as Physick doth But to take Reproof wrong is like the taking of a dagger or knife by the wrong end scil by the point or edge and not by the heft then it may do us more hurt than good We should receive Reproof 2 King 5.13 14. 1 Humbly even condescend and stoop low to take an Admonition even from an inferiour or mean person Iob 31.13 1 Sam. 25.32 33. as Naaman did from his Servants and Job from his David from Abigail 2 Thankfully and affectionately as David did hee took Reproof as a kindnesse bless God and thank him for it Bid it welcome to our ears and hearts Wee should receive Reproof as sick folks do Physick with earnest desire it may work well with us to cure our Spirituall diseases and procure our souls health Receive Reprovers as the Angels of God as our soul-friends who should bee dear to us above all 3 Effectually to make use of Admonition for the emendation of our wayes and doings that wee may not need to be twice told of Heb. 13.22 or reproved for one fault 4 Patiently I beseech you Brethren suffer the word of Exhortation and Admonition bear it patiently and wear it as a Jewel in your ear by reforming and conforming your selves thereunto Reproof seems a burden therefore we have need of patience to bear it Hee that heaneth Reproof possesseth his heart Luk. 21.19 saith Solomon Pro. 15.32 that is in or through patience 3 The means of taking Reproof well are three which wee should labour for 1 A wise heart to understand the nature and end the use and benefit of reproof that it is an effect of mercy and means of grace and of much good from God to us an argument and expression of love and faithfulnesse from man to us 2 An obedient ear Prov. 25.12 to hearken to reproof as Gods ordinance to receive Admonition and Instruction as to what God speaks to us by them that reprove us 3 A tractable spirit to comply with a reproof as soft wax with the seal to receive a full and deep impression of it to apply it close as a plaister to the sore to heal our manners to yeeld our selves freely to it as mettal heated to the hammer or melted to the mould to bee new wrought or new cast to submit to a rod of Admonition as meekly as a child doth to a rod of correction to bee drawn from evil to good from vice to vertue as effectually by a coard of reprehension as wee can bee forcibly by a cable of compulsion To give up our selves as servants to Admonition to obey it is the way to become Masters over our selves to have rule over our own spirits and to command our corruptions 4 Is

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 establish them by comforting them 2 Thes 2.17 Ver. 2. and that they may not bee soon shaken in mind nor troubled Consolation is a means of confirmation 6 Comfort is commodious to edify others in holiness and obedience for consolation is a means of Edification Comfort as well as Counsell builds men up further into the body of Christ Phil. 3.13 for it corroborates the heart it heightens and raiseth up their spirits to a higher pitch of resolutions and indeavours with Paul to forget those things that are behind former attainments and performances and to reach forth unto those things which are before that is a greater measure of grace from God or of actings for God Hence the Churches in Judea and Galilee were edified and multiplied while they walked in the fear of the Lord and comfort of the Holy Ghost Act. 9.31 Paul exhorts the Thessalonians to comfort and edifie one another that is to edifie by comforting 1 Thes 5.11 1 For Comfort is a great incouragement to duties as Hezechiahs comfortable words were to the Levites hearts that taught the good knowledge of the Lord to excite them to go on 2 Chron. 30.22 and to the hearts of the people commanders and souldiers to fortifie and animate them against the fear of the King of Assyria and his multitude 2 Chron. 32.6 7 8 2 Consolation is a means to lead others forward towards perfection therefore Paul joyns them together 2 Cor. 13.11 finally brethren farewell be perfect be of good comfort Secondly 1 Comfort may bee needfull also in respect of the bodyes of others or outward man which would perish in their afflictions were not their souls strengthened by comforts to stand under the weight and pressure thereof Comforts are sinnews to the Soul and great repairers of strength and refreshers or cheerers of spirits even to the body Reas 2. From the misery of them that want comfort It s a most sad condition to be in affliction and to have no comforter Eccl. 4.10 for such are alone and woe to him that is alone and they bear their burdens alone and so are like to sink under them This was a great aggravation of Davids troubles when reproach had broken his heart Isal 69 19 20 and hee was full of heavinesse I looked for some to take pity but there was none and for Comforters but I found none And when hee was in the cave Psal 143.3 4 whither hee fled from Sauls persecution and his spirit was overwhelmed within him I looked on my right hand and beheld but there was no man that would know mee Lam. 1. verse 2.8 16 17.21 no man cared for my soul And of Sions miseries that shee had no comforter which is five times repeated in the first Chapter of Lamentations Solomon considered this to bee a great evil under the Sun scil the tears of the oppressed and the power of the oppressor Eccl. 4.1 and the oppressed had no Comforter This was the deplorable estate of the Jews in their captivity Isaiah 54.11 so some understand that in Isaiah O thou afflicted tossed with tempest and not comforted This was Ninevehs said case in her miserable ruine she had none to bemoan her nor to comfort her Nah. 3.7 Reas 3. From the excellency of the duty in it self this is high and honourable imployment to comfort others for it is 1 The work of God 2 The practice of the godly 1 It is the work of God to comfort poor souls Isa 57.15 2 Cor. 7.6 of the highest God to comfort the lowest hearts even abjects God is not ashamed of the businesse no hee gloryeth in it as in a title of Excellency 2 Cor. 1.3 Isa 51.12 to be called the Father of mercies and the God of all comfort as in a beam of Majesty stream of mercy and exercise of delight I Ver. 3 even I am hee that comforteth you and the Lord shall comfort Sion as a Father doth his Sonne Psal 103.13 and a mother doth hers As one whom his mother comforteth saith God So will I comfort you Isa 66 13 and yee shall bee comforted in Jerusalem yea Gods compassions and comforts toward his people farre exceed those of the most tender hearted mother to her sucking child Isa 49.19 Can a mother forget her sucking child c. yea they may but I will not forget thee saith God to Sion To comfort is the act as of the Deity so of the Trinity and of every person in it 1 Of God the Father 2 Cor. 1.3 The Father of our Lord Jesus Christ is the Father of mercies the God of all comfort 2 To comfort is the act of God the Sonne for hee as God-man and Mediatour is the fountain of all consolation If there be any Consolation in Christ saith Paul Phil. 2.1 Hee doth not question it but suppose it or takes it for granted q. d. seeing there is or as ever yee look to receive comfort from Christ fulfil yee my joy Isa 61.1 2 c. Christ is appointed by the Father and annointed by the Holy Ghost to comfort his people by office as their Prophet Christ suites comfort to the sufferings of his people for kind and proportions them for measure 2 Cor. 1.5 as Paul saith As the sufferings of Christ abound in us so our consolation also aboundeth by Christ Joh. 14.18 Christ promiseth comfort to them as hee did to his Disciples I will not leave you comfortlesse Joh. 16.20 22 I will come to you 3 To comfort is the act of God the holy Ghost It is his proper work to speak or apply comforts to the hearts of Gods people from the father and the Son Hence 1 Hee is call'd the Comforter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime and principal of all comforters 2 Hee is prayed for by the Sonne to the Father and promised both by the Father and the Sonne to bee sent as from both John 14 16.26 15.26 16.7 under this name and Notion or for this purpose to bee a comforter to his people God the father is the author of all comfort by destination or appointment of it to us for hee hath appointed us to obtain as salvation so consolation by Jesus Christ 2 Cor. 1.3 4 5 and hee comforteth us by his Son hence our consolation is said to abound by Christ 2 God the Son is the Author of Consolation 1 By redemption or purchase as of us so of joy and comfort for us by his bloud as the price thereof so that the Christians comfort is a dear-bought commodity to Christ it cost him not only exceeding sorrow but his bloud and his life 2 By reception of it as Christ bought it so he took it and keeps it for our use when he ascended up on high he received as gifts Psal 68 18 so comforts for men to give forth the same to them thus it