as we can and to grow up in grace and in all things into him that is our head Ephes 4.15 Jesus Christ as in Knowledge Wisdom and Spiritual understanding to bee filled with it Col. 1.9 in faith to increase it 2 Cor. 10.15 in hope to abound in it Rom. 15.13 in love that it may abound yet more and more in us Phil. 1.9 in good works to stand full and compleat in all the will of God Col. 4.12 Heb. 13.21 to bee fruitful in every good work Col. 1.10 always abounding therein 1 Cor. 15.58 To go forward and get as near perfection as near Heaven as we can while we live though we cannot come up to the top of it or attain it fully till we dye Growing in grace is perfecting of holiness in the fear of God 2 Cor. 7.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denotes a continued act and is done by degrees for we cannot be perfectly holy at once nor in this life Growing in grace is building us up even to heaven Act. 20.32 the Metamorphosing of us into the Image of the Lord from glory to glory 2 Cor. 3.18 that is from one degree of grace to another by the Spirit of Sanctification in us untill wee be perfectly renewed in holinese and righteousness for grace is glory begun and glory is grace perfected In this sence we are exhorted to bee perfect as our father in heaven is perfect that is to strive after perfection and to be merciful as our father is merciful Luk. 6.36 that is Col. 3.12 to put on bowels of mercy kindness c. as the Apostle exhorts and to put forth the acts thereof as God gives us ability and opportunity and to be holy as God himself is holy that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.14 to follow after holiness with an eager pursute and earnest indeavour Mortification-work and Renovation-work both which are perfectionwork in the beginning and proceeding or tendency thereof in this life are gradual works or wrought in us and carried on by degrees and daily and they are still in progress in this life 1 Cor. 15.31 until we attain to the perfection of the life to come This is to dye to sin daily or to put off the Old man more and more Ephes 4.22 to mortifie our earthly members Col. 3.5 to crucifie the flesh with the affections and lusts Gal. 5.24 to cleanse our selves from all filthiness of the flesh and spirit 2 Cor. 7.1 to repent of sin resist and strive against sin while wee live though sin cannot be wholly crucified and dead in us and purged out of us nor we bee absolutely freed from it till wee dye for sin cannot bee abolished till body and soul be dissolv'd This is to put on the New man or to bee renewed into the Image of God which is to be done daily in a constant and continued course Ephes 4.23 24. 2 Cor. 4.16 this is a going on unto perfection Heb. 6.1 Pauls example is very pregnant and alluring that wee should not take up Phil 3.12 13 nor acquiese in present attainments I count not my self to have already attained or that I am already perfect but this one thing I do forgetting those things that are behind and reaching forth unto those things which are before Vers 14. I press towards the mark c. We must shoot at the highest mark as one saith though we take our arrows up short enough daily Baines A Christian at his conversion is like the Moon after the Change at her first appearance how little a part of her is enlightned how much of the old Moon how much Dark still but she grows by degrees to the Full. So he as the Moon receives Light from Christ the Sun of Righteousness but little at first much of the Old man and many dark spots of corruption still remains in him yet is he wexing daily towards the Full though as one saith at the best here wee reach not the first quarter by increase of illumination and sanctification here though he cannot attain to be filled with all the fulness of God to have his whole soul full of the Image of God in knowledge righteousness and holiness all inlightned and all-over pure without any spot or any wrinckle of the Old man till he go into another world where all perfection is alway in its prime and full and where no imperfection or corruption can finde any place no Eclipses interruptions or Diminutions where there is fulness of Grace Peace Joy and Glory in the presence of God for evermore whereof there is so little appearance here that the Apostle tells us It doth not yet appear what wee shall be 1 Joh. 3.2 The sight and sense of our imperfections and serious desires and indeavours after Perfection are counted our Perfection in this life 6 And lastly wee are said to bee perfect here in respect of establishment in good and perseverance in well-doing even to the end The God of all Grace after yee have suffered a while make you perfect prayes Peter what is that strengthen stablish settle you 1 Pet. 5.10 Perseverance is our Perfection All these six wee should seek for for they are kinds of Perfection on earth the Word of God calls them so and they are our way to full and finall yea eternall Perfection in Heaven Obj. 1. Hath not Christ bidden us bee Perfect as our Father which is in Heaven is Perfect Mat. 5.48 therefore wee may bee perfect here for the Gospel injoyns no impossible things Did not Christ pray for all Beleevers that they may bee made perfect in one Joh. 17.23 and doth not the Father hear his Son alway Ans 1 Many things are commanded us to do yea are prayed for for us and promised to us which have their beginning in us in this life but not their fulfilling or full accomplishment till the life to come which we must seek on earth but cannot find to the full till wee come in Heaven Let mee instance in four things scil Sanctification Obedience Vnion and Glorification 1 Sanctification This God commands us on earth 1 Thes 4.3 4. yea to bec holy as God is holy 1 Pet. 1.15 16. This Christ hath prayed for for his people Joh. 17.17 Sanctifie them through thy Truth c. This God hath promised in the Covenant of Grace Ezek. 36.25 26 27. yet sanctification for all this is but inchoated in us on earth not perfected till wee come in Heaven The Grace of Christ is like Jacobs Ladder it hath several steps ascending which reach up to Heaven the foot whereof is on earth it is begun in our Regeneration and the top of it in Heaven it is finished in our glorification This might bee exemplified in particular Graces but I will mention knowledge only Wee are commanded to know the Lord and God hath promised All shall know him from the least to the greatest This is begun on earth but not perfect 1 Cor.
Sanctification and Redemption that is All. Thus all Beleevers are perfect here to wit as they are in Christ because they have a fulness laid up in him of all things needfull for salvation though they receive thereof but by degrees according to their Necessity Capacity and Aptitude Therefore they are all imperfect in themselves while they live here below 2 In respect of our Justification before God through Christ which admits no degree properly but Unico actu simul semel exist it perfecta saith Doctor Ames Ames Medul l. 1. c. 27 that we are justified at once and once for all that all our sins past present and to come are remitted at once by the gracious fentence of God absolving a Beleever from them all though as to manifestation sense and effects or to the assurance thereof in the Court of Conscience it hath divers degrees Other Divines conceive Justification to be a continued Act of God from our Vocation to our Glorification because while we continue sinners we have still need to bee justified viz. to this end Christ continues his intercession in Heaven for us to obtain the continued imputation of his righteousness to us and a continued justification of us thereby yet wee are not justified by degrees or by little and little but our justification before God in the Court of Heaven is perfect at first as well as at last Downam of Justif lib. 1. cap. 1. pag. 5 6. 236. so soon as a Soul beleeves in Christ with a true justifying faith the righteousness of Christ which is perfectly perfect is imputed to him and upon that account hee is reputed perfectly righteous before God unto life eternal Therefore the Apostle saith Christ by one Offering hath perfected for ever them that are sanctified Heb. 10.14 that is perfectly justified and redeemed them or purchased pardon of sin for them by that one full price of his bloud once paid for all Now though a Christian be perfectly justified in this Life from Sin and Death yet he is sanctified but in part here as shall be demonstrated afterwards Persons now justified before God by imputed righteousness through faith in Christ are yet sinners in themselves by reason of hereditary inherent pravity in them of habitual corruptions and actual transgressions Though the bloud of Christ cleanseth us from all sin 1 Joh. 1.7 that is from guilt by Remission yet if wee say that we have no sin still dwelling in us wee deceive our selves and the truth is not in us vers 8. or that we have not or do not sin actually we make him a Liar and his Word is not in us vers 10. Justification absolves from Guilt Curse Rogers practicil Catech. part 2. p. 123 and Condemnation and acquits a Soul at Gods Tribunal as fully and perfectly as if he had never transgressed but not from all the effects of sin as the dominion and pollution of sin It doth not take away that vitious quality or corruption of sin inherent in the Soul for that is the work of Sanctification which is in this life imperfect This is a difference between Justification and Sanctification the one cleanseth us from all our sins wholly in respect of guilt and obligation to punishment the other purgeth us from the spot and power of sin but in part here not wholly till hereafter Sanctifying grace abates the power of sin but doth not eradicate the being of it in us it puts down sins reigning but cannot wholly hinder sins dwelling in us till we dye Justification leaves no place to Condemnation no nor to Accusation Rom. 8.1 vers 33 34 as appears by Pauls triumphant challenge Who shall lay any thing to the charge of Gods elect it is God that justifieth therefore it is perfect in this life Sanctification leaves some place or room to corruption in us because wee are sanctified but in part here therefore it is imperfect 3 In reference to our Sanctification wee are said to be perfect even in this life in Six respects to wit of parts of progress of uprightness of furniture of desire and endeavour and of establishment 1 In respect of Parts There is a Twofold perfection the one of Parts the other of Degrees 1 Perfection of Parts 1 When the whole man is fanctified though not wholly or is sanctified throughout 1 Thes 5.23 or hath some grace in every part to wit in Spirit Soul and Body as Paul prayed for the Thessalonians though not throughly and no part be perfect in him 2 When a Christian hath the Seeds or beginnings of all the Graces of the Spirit in him all the limbs of the New Creature of Gods new-born Babes all the Lines of Gods Image so that no necessary grace is lacking in a Babe of Grace no more than any faculty or member is wanting in a Childe of Nature Thus a Christian is perfect in this Life to wit by perfection of Parts in that all parts of him are sanctified Spirit Soul and Body and that he hath all sorts or seeds of Grace requisite to Salvation in him in some measure as of Repentance towards God faith in Christ love to God and fear of him hatred of sin c. As a childe when it is born is perfect because it hath all the parts of a man both essential and integral a child is a man for parts though not for measure or action Upon this account he is call'd a man Joh. 16.21 The mother remembreth no more the anguish for joy that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man is born into the world 2 There is a perfection of degrees Thus a person or thing is perfect when it hath attained to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or utmost pitch or period of growth either in quantity or quality of which it is capable which wants nothing homogeneal or of its kind that appertains to it to which nothing can bee added to make it greater or better or which hath nothing heterogeneal in it or with it that ought to bee separated from it 1 Cor. 13.10 When that which is perfect is come saith the Apostle then that which is in part shall be done away Thus a man not a childe is perfect when all the members of his body are grown up to their just measure of stature strength and agility and the faculties of his soul unto maturity Thus a Christian is perfect when he is come to his full age in Christ and his graces and obedience are come up to their full growth and highest pitch of perfection and he is so good that he can be no better and all sin or imperfection in habit and act is utterly abolished in him Thus no man living is or can possibly be perfect on this side the Grave or before he come in heaven 2 We are said to be perfect here in respect of Progress when we have attained to some good degree or measure of grace and proficiency in the knowledge of God and practice of
God in our souls How safe and sure are our tongues to bee well ordered when our mouths are kept and barracaded by God against evil within us that it go not out of them and against evil spirits without us that they get not into them Desire God to keep our keeping and to watch over our watching of our Mouths 4 God is Lord over the Tongue to purge it from all pollution for sin defileth the mouth as well as the heart the lips as well as the life and makes us not worthy that Christ should come under the roof of our mouths or to take his Name into our lips Sin made not only the men in the midst of whom Isaiah dwelt a people of unclean c Isa 6.5 lips but himself also woe is mee for I am undone because I am a man of unclean lips by reason of some moral desect or default as in the delivery of his message it may be his not reproving the sin of the prince and of the people Sin made Moses a man of uncircumcised d Exod. 6.12.30 Ainsworth in Gen. 17.11 lips that is unclean unsanctified or of many superfluous words for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a superfluity or stoppage that hindreth the due effect or operation of a thing All sin is signified by the superfluous foreskin which God commanded to be circumcised or cut quite off This word as applyed to the lips implies superfluity in speaking which Stammerers use and others also Moses lips were not free from faults and the uncircumcision thereof hindred as he thought the Reception and operation of his message as he Spake before the Lord saying Behold the children of Israel have not hearkened to mee how then shall Pharaoh hear me who am of uncircumcised lips Exod. 6.12 Corruption in the heart pollutes the mouth and makes a man unfit to speak to God or from God or to appear before God yea the Tongue defiles the whole body saith e Jam. 3.6 Quod efficit tale illud magis est tale James therefore is it foul and filthy in it self A mouth full of iniquity or of vanity is a cage full of unclean birds that hath need to bee cleansed Now only the Lord can wash our mouthes as well as our hearts from wickednesse our Tongues as well as our hands from all the taint and filth of sin Hee can create in us a pure lip as well as a clean heart which he hath promised f Zeph. 3.9 For then will I turn to the people a pure or purified lip or language that they may all call upon the name of the Lord to serve him with one shoulder Let us pray with David g Psal 51.2 wash mee throughly O Lord from mine iniquity my tongue as well as my heart or hand and cleanse mee from my sin in word as well as in deed Pray the Lord to dip your Tongues in the blood of his Son 1 Joh. 1.7 then our language will bee pure and our words precious and our voice sweet Cant. 2.14 to circumcise our lips or pare off the foreskin of them that is superfluous words folly and vanity to touch our lips with a coal from this Altar the true type of Christ as he did the Prophet h Isa 6.6 7. Isaiahs that our iniquity may bee taken away and our sin purged that is to purifie them by his Spirit applying to our lips the vertue of Christs blood to purge them from the soil of sin as also to assoil from the guilt of sin and the grace of Christ to sanctifie our lips as a coal of fire fetcht from Heaven to put out the helfire of sin and to consume the dross of vanity out of our i Jam. 3.6 Tongues then wee shall bee as Gods mouth Jer. 15.19 The Holy Ghost set on fire the Apostles Tongues with zeal that flame of God Act. 2.3 5 God is Lord over the Tongue to prosper it and to make this little member an instrument of doing great things as some mens Tongues effect far more than other mens hands out of the mouths of Babes and sucklings hast thou ordained strength said David to k Psal 8 2. God to still the enemy and the avengers that is out of the mouthes of those that are such or little more for age as the Children that cryed in the Temple Hosanna to the son of l Mat 21.15 16. David who thereby honoured Christ but sorely displeased the Scribes and Pharisees yet Christ did accept and own even the Childrens way of praising him as they were fit and able or that are Babes and Sucklings not for age but for meanness of persons and weaknesse of parts natural or acquired as the Prophets and Apostles some of them at least were indeed Act. 4.13 or in appearance and in account as Peter and John in the Pharisees esteem were idiots and illiterate men yet out of their mouths God ordained strength strong convictions to stop the mouthes of enemies strong reprehensions to affright the hearts of the ungodly strong perswasions to draw sinners out of the World unto Christ to move them to good and to mould them aright strong arguments to confute errors 1 Cor. 1.27 28. and to confound the wisdome of the world to bring great things to passe Out of the mouth of the Child Jeremy God ordained strength yea victory See saith God to him I have this day set thee over the Nations and over the m Jer. 1.10 Kingdomes to root out pul down destroy to build and to plant These bee mighty matters but how shall Jeremiah do them with what tool or instrument even with his Tongue or by the words that God puts into his mouth Jer. 1.9 10. And because the Jews said the Prophets words are but n Jer. 5.13 Vers 14. Hos 6.5 wind behold saith God I will make my words in thy mouth fire and this people wood and it shall devoure them God hewed Ephraim and Judah by his Prophets and slew them by the words of his mouth The word of God is a two-edged sword in the mouths of his servants It is foretold that fire shall go out of the mouthes of the two witnesses and devour their enemies that is Rev. 11.5 the word of their mouths shall be as fire to scorch and consume those that oppose or contradict their Testimony and by their Tongues they are said to have tormented them that dwell upon the earth Vers 10. Let us pray God would blesse all the words that proceed from our mouths that they may peirce and perswade prosper and prevail to all good intents and purposes for which they are spoken though they be weak as water and light as wind in expression and yet that God would make them weighty as silver and mighty as fire in operation both amiable and forcible that the words which come from our hearts may go to the hearts of them that hear us Intreat the Lord to delight to
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
wee ought to confesse our sinnes though wee suffer for them as some have done many years after their sinnes were committed during which time providence made no discovery of them but let them lye covered with a vale of secrecy and their Consciences lying a sleep were silent or though awake did not violently accuse for them The most of the forementioned cases of confession to men concern such faults as are some way known to men either 1 Openly in the Acts of them such are scandals given to the Church or to particular persons so long as the same are kept secret they are not scandalous and the wrongs wee have done to others in word or deed and the evils we have done together with others as companions in iniquity 2 Or by the effect consequent or some discovering mark thereof Achans theft was kept secret for he hid what he had stoln in the earth Iosh 7.21 in the midst of his Tent but it was discovered first by the blow God gave Israel for this sin of Achan call'd the accursed thing they were smitten at Ai After by casting of lots a course of Gods prescribing to find out the offender and the lot fell upon Achans Tribe family and person thus his iniquity found him out then he confessed his sin to Joshua and died for it Jonahs flight from the presence of the Lord was a secret fault known only to God and himself at first but providence afterward brought it to light by the Lords sending a mighty tempest upon the Sea so that the ship Jonah was in and all that were in it were in Jeopardie and the Mariners casting lots to find out who was the cause of that evil upon them Jon. 1.6 Vers 10. the lot fell upon Jonah Then Jonah confessed his fault to them and was willing to bee cast into the Sea Vers 12 15. to calm it and to save them Let mee adde this Though open confession of secret wrongs done to others unknown to them how or by whom be not necessary yet Restitution or Reparation thereof is necessary which may be done as privately scil by the hand of a stranger or the like as the fault was committed and it sufficeth though the person injured knows not who did him the wrong nor who makes him amends 3 Wee may confesse sometimes even our secret sins to others to our own advantage as in the particular cases before specified to wit 1 Of scruple when they burden our consciences 2 Of Predominancy when they tyrannize over us and trouble us or we are strongly tempted to them 3 Of affliction be it sickness or any losse or crosse the cause whereof we conceive to be some secret lust infirmity or failing in us To obtain comfort counsel compassion and supplication from others and thereby help and remedy against sin and trouble both of body and soul as was shewed before This is no more than for a patient to acquaint the Physician with his secret disease unknown to others that he may apply healing medicines suitable and effectuall thereunto or for a beggar to uncover his sore to move others to pitty him and to contribute towards his healing So much of the cases in which confession should be made to others The second Thing is the persons to whom we should confesse our faults to wit 1 Our open faults to the persons or societies whom we have either 1 Injured 2 Or scandalized 3 Or consociated in sin 2 Our secret faults wee should confess to such persons Ministers or others as we judge wise godly and faithfull 1 To keep our counsel conceal our infirmities lock up our secrets in their bosomes and not divulge them to our prejudice 2 To counsel us aright concerning our bosome-cases 3 To pity us and to pray for us These are the properties of bosome-friends Object Shall we not hereby lose our Repute and blemish our name Ans Confession of our secret faults to such will not impair our credit nor impeach our good name with them because 1 They will consider themselves that they also may be tempted troubled and exercised so as wee are and they will remember that Law of Justice and equity of doing to others what they would have others do to them Mat. 7.12 2 The confessing of our secret sins to them upon such an account will represent us to them to be tender in conscience soft in heart humble in spirit hating sin fearfull to offend Hereby we shall give them occasion 1 To discern more of the grace of God of the truth and workings of it in us 2 To think better yea more highly of us as Christ did of the Centurion and of the woman of Canaan the worse we think and the more evill we speak of our selves this will not lessen but greaten our esteem with them The third thing is from what Principles or in what manner we should confesse our faults to others scil from Zeal Hatred Love Humility 1 Out of Zeal for God 1 Zeal to give him glory before men of his 1 Omniscience knowing our sins even the most secret and 2 Providence in detecting them 2 Justice in punishing or Righteousnesse and faithfulness in afflicting us for them 3 Free grace in pardoning them and in accepting imploying and saving us from them or notwithstanding them 4 Patience in sparing us and mercy in doing us good notwithstanding the evils we have done 2 Out of hatred of sin 2 Hatred we should confesse it with grief for it and aggravation and detestation of it as a man would speak of the most loathsome abominable things as of eating or drinking Excrements or touching of Toads yea as we would tell or inform others of a most notorious Theef Murderer or Malefactor that hee may be executed or of a Toad or Snake that it may be kill'd Yea so as by confessing our sins to God or man to cast them up with loathing as nauseous stuff as men do meat which their stomacks cannot digest but loathe For confession is a vomit of the soul whereby it casts up or spuos out sin and disburthens it self of it which lay heavy upon it and made the soul sick 3 3 Love Out of love to others to make sin odious and abominable to them and to make them abhor and eschew the sins we have committed and escape shame and sorrow that wee have tasted for the same also out of grief for wronging or offending others and from a just mind to give them satisfaction by confession thereof to them to obtain their pardon and favour 4 4 Humility Out of humility to humble our selves for our faults even before men in the cases or upon the occasions premised to take shame to our selves in confessing them and to make it appear how much we abhor sin and our selves for sin and how vile we are in our own eyes also to prevent others thinking too highly of us which was Pauls desire who would not have others to think
him better than he was 2 Cor. 12.6 We should bewail the neglect of and aversenesse to this duty in all sorts even from young to old the most are more forward 1 To commit sin with others or to incourage others unto sin 2 To deny hide or excuse their sins even when they are taxed and reproved for them 3 Or to outface their faults and justifie them than to confesse them to others It is the property of sinners and the infirmity of Saints who are but as Infants in measure and sanctified but in part to palliate and cover their sins as much as they can This hath been their manner from the beginning or from sins entrance into the World See it in our first Parents Adam layed the blame of his sin upon Eve and Eve of her sin upon the Serpent Sarah covered her laughter with a lye she feared a reproof for what she had done Gen 18.15 but she was not afraid to deserve it by denying what she had done What a miserable sort of excuses will bee pleaded saith one when men are charged with sin for all are graven out of Adam Mr. Greenham I have read a Proverb that sin seweth it self a garment being ashamed to go naked that is excuses invented by Satan but made by men and women as the suit of fig-leaves were by Adam and Eve who were the first offenders but they cannot cover sins nakednesse nor keep it warm nor put any comliness upon it for the excuse of sin multiplies sin and makes addition thereunto Quest Why are men so backward to confesse sin Ans 1. Because confession of sin contains in it or brings shame and grief along with it for sin which sin cannot indure They are as smoak to the eyes Vinegar to the teeth bitter as Gall and wormwood to the taste of sin Sin hath so perverted the soul as to misplace shame in acknowledging offences which should be placed in offending 2 Confession is an Ejection of sin as it is said where sin is freely confessed it is fully cast out It layes an ingagement upon men not to commit sin again when they have confessed it but absolutely to hate it to part with it and put it away This neither Satan nor sin its brat can indure They hate putting away where they have gotten possession they desire to hold it Confession separates between sin and soul and makes a divorce 3 Because Confession is a bringing of sin that horrid Monster to light an open discovery of it in its shape and colours which are most ugly and deformed Now sin hates the light Joh. 3.20 and hates comming to the light and hates Confession which causeth it and hides it self in the bosome of the sinner Satan imploys all his pollicy and sin all its power and interest it hath in us to conceal it and to wave the confession of it Sin loves to wear a veil of secrecy or a vizzard of counterfeit piety or a Garment of excuses that the filth and shame of its nakednesse may not appear or to wrap it self like the Devil in Samuels mantle As false Prophets come to us in sheep cloathing so doth sin in the guise colour or shew of vertue to deceive us Object Sin is a filthy shamefull thing it becommeth Saints not once to name it as Fornication Vncleannesse Covetousnesse Ephes 5.3 why then should we confesse it Ans 1. Though sin bee filthy and abominable in it self yet the Confession of sin is clean and commendable 2 There is difference between naming and naming of sin scil 1 With delight in it boasting of it or indulgence to it This naming of sin is sin 2 Or with detestation of it and indignation at it and grief for it This naming of sin is good and gracious 3 To conceal sin but not to confesse it when there is occasion is sinfull modesty shamefull shamefastnesse to keep Satans counsell to hide and harbour a Theef or murderer in our bosomes that will rob our souls and cut our throats this argueth stubbornnesse of spirit and self-hardening against reproof Such a disposition is the high-way to destruction For he that covereth his sins Prov. 28.13 that is who will not confesse them no not when he is called thereunto shall not prosper and he that being often reproved hardeneth his neck refusing to confesse or to amend his fault shall suddenly be destroyed and that without remedy 4 A serious and religious confession of sin is a Remedy to cleanse and heal soul-maladies The first peece of amends for our sinning is to confesse our sins The hiding of sin is like the covering or skinning of a sore which will fester inwardly and break out dangerously What a restraint would this be to sin to take liberty to do nothing no not secretly which we would not take boldnesse to confesse even openly To Confesse sinne aright is an Herb of Grace which grows not in natures Garden when a man is condemned in himself through deep Conviction and sense of sinne hee will bee free to accuse himself before others when hee feels the bitternesse of sinne in his Soul he will cast it up as loathsome stuff though hee swallowed it down as a sweet morsel Many famous men as Austine Origen and others have been free to publish the Errors of their opinions to the world Why should we be unwilling to confesse the Errors of our manners Rom. 10.10 With the heart man believeth unto righteousnesse and with the mouth confession is made unto Salvation HEre is a double duty annexed to two principal parts of man 1 The Duty of the Heart that is faith and the effect thereof is Righteousnesse that is we are justified by faith apprehending the righteousness of Christ 2 The Duty of the Mouth that is confession and the consequent of it is Salvation Observe the order and Connexion of these two 1 The order the Heart goeth before the Tongue and Believing before Confessing 2 The Connexion of them as of the cause with the effect for Faith in the Heart is the Root or principle of confession with the Mouth both should go together as fire and flame as spring and stream as Tree and fruit Doctrine It is a Gospel-Duty to confesse with the Mouth as well as to beleeve with the Heart I desire to open four things 1 What this Confession is 2 When it should be made 3 Why 4 How 1 What it is This Confession is an open Profession of Christ What Confession is and his Gospel Truths and wayes and a pleading for the same 1 Of Christ of whole Christ 1 Of his Natures or divinity and humanity The woman of Canaan confessed Christ to bee Lord and the Son of David that is to bee both God and a Mat. 15.22 man John the Baptist confessed him to bee the Son of b Joh. 1.20 27 34. God the Eunuch did the like Act. 8.37 Peter confessed him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christ the son
it To this end we should bee Children of Light Spirituall and Unblameable 1 Children of Light begotten of the Father of Lights having Christ the day star yea the son of Righteousness risen in our hearts to love the light of knowledge and Grace and to hate the darknesse of sin and ignorance to walk in the light of Gods word and to come to the light thereof for the Tryall and discovery of our deeds Joh. 3.20 21. that they are wrought in God else wee will not reprove and cannot reprove the works of darknesse Ephes 5.8 11 13. ye were sometimes darknesse but now are yee light in the Lord walk as Children of Light and have no fellowship with the unfruitfull works of darknesse but rather reprove them All things that are reproved are made manifest by the Light for whatsoever doth make manifest is Light else wee do but vapour and our words are wind and it may bee said to us as was by Job to his friends what doth your arguing reprove Job 6.25 26. 2 Wee should bee spirituall Brethren saith Paul Gal. 6.1 if any man bee overtaken in a fault yee which are spirituall restore such an one in the spirit of meeknesse set him in joynt again Such are fittest to bee soul-Chirurgeons for they will handle their Patients whom they seek to heal by Reproof very tenderly and skilfully Now to bee endued with a Spirit of Grace Love Meeknesse and of wisdome will make a man spirituall and hee that is spirituall discerneth all things 1 Cor. 2.14.15 as 1 Himself clearly what faults are in him what beams are in his own eyes to pluck them out 2 Then hee discerneth others espyes faults in them motes in their eyes 3 The Spirituall man discerneth the Nature and circumstances of Reproof as 1 What offences to reprove and what to cover and pass by in silence as small matters It is the glory of a discreet man to pass over a Transgression Prov. 19.11 personal injuries at least as Christ did Thomas his speech which as some conceive proceeded from fear and discontent Come and let us dye with him Joh. 11.16 without giving him a check for it or seeming to take notice of it 2 How to order a Reproof and set in edgewise to convince the judgement and Conscience of the offender concerning his Trespasse and what it is to reprove and what to reproach an offender whereby hee is rather hardened in his wickedness and made worse then better 3 How to deal with men of several spirits and Tempers and how to frame and fashion reproof to the several kinds and degrees of sin The Art of reproving is like the Husbandmans skil which his God doth teach him Is 28.26 27 28 in respect of several grains as to beat out Cummin and fitches with a staffe or little rod and to bruise out the bread-corn as wheat and Rie by the force of the flail or Cart wheel So God doth teach the spiritual man whom to touch with a Twig of reproof whom to smite with a rod and whom to thresh with a flail of reproof Not to overcharge others with reproof and to this end to consider not so much what hee is able to speak as what others are able to bear least if his Reproofs be too harsh sharp or bitter for them they cannot digest or keep them but presently cast them up again as weak stomacks do physick that is too strong for them 4 When to reprove and when to keep silence as when wee see no hope of doing good by reproof which caused Paul as is conceived to forbear speaking against the great Diana at Ephesus at least directly and by name and that Idolatry as the Town-clerk attested for him Act. 19.37 3 We should be unblamable and unreprovable To this end 1 Wee should endeavour to reform things amisse in our selves before we reprove the same in others For it is hypocrisy to reprehend others before wee have laboured to amend our selves Observe how Christ puts it home to a mans Conscience why he reproves his brother when hee is faulty and guilty himself Mat. 7.3.4 5 Why seest thou the Mote in thy Brothers eye and considerest not the beam in thine own Eye Thou Hypocrite c. q. d. thou canst not see to do it in a right manner from a good principle or for a good end This leaves a man inexcusable and exposeth him to the unavoidable judgement of God and to self-condemnation when a man judgeth and reproveth another and doth the same things himself Rom 2.1 2 3. 2 Or if we be guilty of or subject to the same faults which we reprove in others we should freely confess the same to them profess our hatred of grief for striving against the same and declare we reprove our selves as well as them that we seek a mutual Reformation Object Some may say It belongs to the Calling of Ministers to reproove not to private persons Cas cons l. 5 c. 9 Answ 1. The Duty of Reproof saith Doctor Ames pertains in some sort to all men who have the use of Reason by a natural precept It is a work of charity and a general Office of Neighbour to Neighbour Hence Beleevers may reprove Infidels and Infidels may reprove Beleevers as I shewed before Though as hee saith the duty lyes especially upon them who in regard of office are bound to take charge of others or are fitter in regard of parts to perform the same with good successe 2 Though Ministers must admonish of authority or by office yet all others may and ought to admonish of brotherly charity Every private Christian as one saith may bear the person though not the office of a Reprover Though hee hath not authority over another yet hee hath this duty incumbent upon himself to reprove his brother or neighbour when he offends The second Duty is to take Reproof well Indeed our first care should bee not to deserve it but to bee blameless and harmeless Phil. 2.15 the Sonnes of God without rebuke c. and to exrcise our selves Act. 24.16 as Paul did to have alwayes a Conscience void of offence towards God and man So shall wee take away the cause of Reproof and save others the labour of reproving us But if wee deserve it wee should embrace it and improve it To this end take notice 1 Of our Aversenesse to it 2 The manner 3 Matter of it 4 Motives to it 1 Our great Averseness to take Reproof well the World abhors it Christians have much to do to bear it Men are backward to receive Reproof from God or man 1 From God when hee reproved Jonah for his anger Jonah 4.9 dost thou well to bee angry for the gourd he said I do well to bee angry even unto death The men in Mallachies time quarrelled with God for reproving them for their Blasphemies 〈…〉 â—3 your words have been stout against the Lord yet yee say what have
consolatorie letters to the Churches Rome Corinth Ephesus Collosse c. and to particular persons as Timothy Titus and Philemon and the other Apostles James Peter John and Jude writ Epistles purposely to comfort as well as to instruct Jesus Christ did write letters by the hand of his Secretary John to the seven Churches of Asia to comfort them that were capable of it and fit for it Rev. 2.10 11. cap. 3.10 11. as the Church of Smyrna and of Philadelphia God useth the tongue to comfort them that are present with us and God blesseth the pen to comfort those that are absent and at a distance from us Some have done God and his people much good service this way as Divines both ancient and modern The Martyrs in prison and many since as Mr. Paul Baynes whose Christian pithy letters full of divine Counsels and Comforts have been and are of singular use 2 Send Messengers to comfort others as Paul a Prisoner at Rome sent Tichicus a faithfull Minister Col. 4.7 8 9. and Onesimus a beloved Brother to the Colosians purposely to know their state and to comfort their hearts Ephes 6 21 22. to perswade them to patience and perseverance and Tichicus to the Emphesians 1 Thes 3.1 2 5 Paul sent Timothe us from Athens to the Thessalonians to establish them and to comfort them concerning their faith Paul was greatly comforted by the return of his Messengers from the Churches and by the tydings they brought him of their gracious state and prosperous affairs 2 Cor. 7.6 7 as by the comming of Titus from the Church at Corinth and of Timothy from the Church of Thessalonians 1 Thes 3.6 7. 3 Take journeys to comfort such as are cast down and disconsolate even the presence and visits of friends are comfortable Paul beg'd of God hee might have a prosperous journey to the Saints at Rome for hee longed to see them to impart some spirituall gift to them to establish them to comfort them and to bee comforted in them Rom. 1.10 11 12. by the mutuall faith of them and him For the same end and purpose Paul prayed exceedingly night and day to see the Thessalonians face 1 Thes 3.9 10 11. and that God the Father and God the Son would direct his way unto them So much of the Rules Now follow the Reasons why wee should comfort others which may bee drawn from four heads 1 The necessity and commodity of comfort in respect of others 2 The misery of them that want it 3 The excellency of the duty it self 4 The equity of it in respect of our selves 1 Reas The Necessity and Commodity of comfort in afflictions in respect of others both souls and bodyes as well as our own 1 Comfort is needfull and usefull for the spirits of others in six respects 1 To support them or bear them up from sinking under the pressures of troubles inward or outward Comfort is that to an heart that is loadened with grief to uphold it which a prop or shore is to a house that is ready to fall which a hand is to one that is oppressed with a heavy burden to take it off or which a shoulder being put under is to help him to bear it Pro. 18.14 The spirit of a man being shored up with Comfort will sustain his infirmities but a wounded spirit that wants the healing plaister of Consolation is intollerable it is like a prick in the shoulder that hath a heavy burden upon it who can bear it 2 To quicken them or keep life in their spirits and to preserve or recover them from fainting and swounding Comforts are reviving cordialls Comfort is the life of our spirits yea the life of our lives without which life would bee no life but a lingring death Now wee live saith Paul if ye stand fast in the Lord that is 1 Thes 3.8 our lives are made comfortable to us by the joy and comfort we take in your stedfastnesse that is wee injoy the comfort of our lives by the joy and comfort we take in your perseverance The damned though they live in Hell are said to dye eternally because their state is void of all joy and comfort whereas to make the hearts of them sad by slanders revilings bitter speeches or otherwise and to impair the cheerfullness of their spirits and dead them Ezek. 13 22. is a kind or degree of murder It is murder in divinity though not in civill policie 3 Comfort is needfull and usefull for others to chear refresh and rejoyce their drooping spirits to raise them up from their sorrow and sadnesse which hath bowed down their souls even to the dust In the multitude of my sad troubled thoughts within me saith David Psal 94.19 thy Comforts which are breathed into mee by thy spirit or handed to mee by thy servants delight my soul Comforts poure the oyl of gladness into hearts full of heavinesse take off their mourning garments and cloath them with cheerfullness Joy is as one calls it the spring of our year Mr. Caryl the light of our day the Sun in our firmament Comfort is honey in the mouth melody in the ear and a Jubilee in the heart Comforts in season that is when others stand in need of them and are fit to receive them are very sweet like flowers in May or apples fully ripe or like the singing of birds in the Spring Right Comforters are birds of joy that sing most sweetly to sad souls to cheer them up with their pleasant Notes Cant. 2.12 when the season of comforting the afflicted commeth then the time of the singing of birds is come that is a time of great refreshing 4 Comfort is needfull to quiet and compose the spirits of others when inwardly disquieted and perplexed Comforts cause a calm in a tempested tumultuated soul which is like a troubled Sea they make all quiet they say to the winds and waves or storms of inward troubles peace and be still 5 To establish confirm and settle others in a good frame of spirit and in a right course of life in Gods truths and wayes and in the exercise of grace to hold their spirits fast and close from being shaken or removed or tossed too and fro as unsetled and unstable souls are 1 Cor. 16 13. Paul writ consolatory Epistles to the Corinthians that they might stand fast in the faith quit themselves like men and be strong to the Ephesians that thy might not bee carryed about with every wind of Doctrin Ephes 4.14 weather-cock-like to the Colossians that they might bee rooted and built up in Christ Coâ— 2.6 7. and stablished in the faith Paul sent Timotheus to the Thessalonians to establish them and comfort them concerning their faith that is to establish them in the saith by comforting them 1 Thes 3.2 Paul prayed God would comfort the hearts of the Thessalonians and establish them in every good word and work that
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
pleased the Father that all comfort should bee laid up in Christ as in a Treasury or Store house for all his people and that Christ should send forth the same to them as the fountain doth water 3 By Dispensation or by Office as he is our Prophet Isa 61.1 2 3 which he executes and so comforteth us by his Spirit which he hath given us 3 God the Holy Ghost is the Author of Consolation by application of it to us for that is his proper work of all that comfort to our hearts which the Father hath appointed to us and which Christ hath obtained and keeps for us As by Baptism wee are dedicated to the service and committed to the protection of the Trinity Father Son and Spirit so we should devote our selves freely to the imitation of the blessed Trinity as in Sanctification to be holy as all the three Persons Father Son and Spirit are holy so in compassion and in consolation to be merciful as they are merciful and to comfort others as they are all comforters wee should count it our glory to be followers of the glorious Trinity herein Secondly To comfort others hath been the practice of the godly even of the most eminent Servants of God as of Job the most rich and religious man in the East Behold Job 4.3 4 saith Eliphas thou hast instructed many and thou hast strengthened the weak hands and the feeble knees thy words have upholden him that was falling Thus to support the weak and comfort the faint was not only Jobs practice but his praise therefore it is ushered in with an ecce Behold c. for so Eliphas speaks of it as a thing that many could attest to Jobs commendation and of the Prophets in the Old Testament Isa 40.1 2 to whom God gave charge to comfort his people And of the Apostles in the New Testament and of their Ministers and Fellow-labourers as Timotheus Tychicus Titus and others And of the Primitive Christians no doubt according to Apostolick injunctions Paul had confidence in Philomous obedience Philem. 21 knowing that he would do even more than hee said and great joy and consolation in his love because the bowels of the Saints were refreshed by him Vers 7. How Ans By commiseration consolation contribution intercession and the like Reas 4. From the equity of the duty in respect of us we ought to comfort others 1 Because we would bee comforted by others in our distress and whatever we would that others should do to us we should do the same to them Mat. 7.12 for this is the Law and the Prophets This duty should be mutual and reciprocal among Christians even those that comfort others may stand in need to be comforted by others as Eliphaz told Job Job 4.4 5 Thou comfortedst others c. But now it that is the affliction and misery is come upon thee and thou faintest it toucheth thee and thou art troubled i.e. Thou now hast as much need to be comforted by others as others had to be comforted by thee Is not this thy fear and thy confidence c. Vers 6. This was the errour of Jobs friends to lay down good premises and to infer bad conclusions by misapplying the same to Job as if he were an Hypocrite Vers 7 and all his Graces counterfeit 2 Because all true Christians have an interest in comfort it is their portion in comforting them wee give them that which is their own and in not doing it we with-hold from them what of due belongs to them 3 To this end God gives us abilities and experiences that we may be able to comfort others upon the account whereof wee are Debtors to others 2 Cor. 1.4 God comforteth us in all our Tribulations saith Paul that wee may be able to comfort them which are in any trouble by the comfort where-with wee our selves are comforted of God that even as persons of ability keep Bottles of Strong Waters Cordials and other comfortable things to refresh their friends or strangers when sick or faint we should keep the like in the closets of our hearts to comfort others in their afflictions As the Moon and Starres receive light from the Sun not to hoard it up in themselves like dark Lanthorns but to reflect it upon the earth and things below so we receive comfort freely from the Lord to the end we should give comfort freely to others 4 Lastly This is our Office as wee are members of the same body with others As the Stomack first feeds it self with the food it concocts then communicates nourishment to all other members the Heart and Liver send forth spirits and bloud throughout the body when they have received nourishment and strength so every Joynt or Member in Christs mystical Body should make a supply of consolation or instruction c. that is of what may nourish strengthen and encrease to his Fellow-members Ephes 4.16 according to the measure of that gift or grace hee hath received from his head Christ Jesus The bond of Brother-hood that is among Christians ties them thereunto to communicate what they have received from the Lord to the good of others Jude 20. Edifie your selves in your most holy faith To this end Love knits Christians together to make them communicative of good one to another and receptive thereof one from another to make them partakers in the graces and comforts one of another as the members of the body being tied together receive nourishment one from another Q. How may we comfort afflicted consciences that are wounded and dejected with sense of sin and of Gods Wrath and want of grace and draw nigh to the pits brink of despair and refuse to be comforted Ans 1. Set before them and apply to them as before our selves in the like case these Eight Grounds of consolation 1 The boundlesness and freeness of Gods pardoning reconciling accepting healing mercies to Sinners infinitely exceeding all their sins Psal 103.11 12 Vers 17 and all their unworthinesses in multitude and in magnitude in all dimensions and in duration Gods mercy is like the great deep Ocean without bank or bottom which can as easily swallow up mountains of sins as mole-hills or motes Therefore to doubt or despair or to give way to despondency of mind is to forsake our own mercy to sin against mercy which is one of the highest and most confounding aggravations of sin Lam. 3.22 Set also before them the bowels of Gods compassions which are most tender and yearning and fail not the riches of his free Grace which are the Treasures of Eternity that cannot be diminished by distribution but rather like the five Loaves wherewith Christ fed the five thousand men beside women children they multiply with breaking and the freeness unchangeableness and everlastingness of his love to poor sinners Hos 14.4 Jer. 31.3 that never deserved it or any thing from God but Wrath and Judgement Obj. But God
spirit to hear another brag and boast of himself For us by commending our selves to seek our own praise is as much as to suck our own breasts which is a strange thing Let us take heed to our spirits for desire of praise is a sin to which wee are all subject and is most suitable to corrupt nature and it is one of those corruptions that is last conquered in us Wee have diverse wayes and wiles to get praise As to praise our selves if no body else will and to commend others mightily for such things as wee had a hand in to speak of what wee have said or done to give others occasion to commend us for the same This is as one saith to open a back door to take praise into our selves When a soul is lifted up in pride the mouth is opened wide in praise of it self Answ 2 The abuse of a thing doth not debar or decry the lawfull use of it which God hath permitted and the Saints have practised As Self-commendation Idem fit à pio ab impio saith Peter Martyr In 1 Sam. 12. Both the godly and the wicked commend themselves but not with the same mind or intent which God the searcher of all hearts doth discern and will discover There is as great a difference between them as between right and wrong good and evill This is a tender point and must bee very warily handled and practised Here I shall shew what Self-commendation is lawfull in four respects to wit of the matter measure manner and end thereof 1 For the matter when the things for which wee commend our selves are 1 Good in themselves 2 Really ours 1 Good in themselves and praise worthy for if they bee evill wee glory in our shame as they do that boast of their drinking whoring cheating And not for our temporalls as Riches Honours Strength Wit or Learning In boasting of such things a man is little better than sounding brass or a tinkling Cymbal A Heathen could say Seneca a man should not bee commended for such things as may bee taken from him which all temporals may But Spiritualls as the Righteousness of Christ the Grace Love and Favour of God the work and service of God or doing and suffering for God These are a mans own for ever Thus saith the Lord Let not the wise man glory in his wisdome Jor. 9.23 nor the mighty man in his might nor the rich man in his riches but let him that glorieth glory in this that hee understandeth and knoweth mee that I am the Lord that is in the sound and saving knowledge of God Paul might have gloried in his external priviledges which were many and great Phil. 3.4 5 6. 2 Cor. 11.21 22 23. in which hee was inferiour to none but hee waves them all as not worth naming in comparison of Christ and his grace and fellowship with him Paul would glory only in things pertaining to God Rom. 15.17 not to the World as in his office and the diligent discharge and good successe thereof in his uprightness faithfulness unblameableness good conscience for vertue is the proper subject of praise Phil. 4.8 and in his sufferings for Christ I take pleasure in infirmities reproaches persecutions for Christs sake of which Paul makes large Catalogues 2 Cor. 11.23 to 28. 1 Cor. 4.9 to 14. 2 Cor. 6.4 5 8 9.10 which sufferings of Paul were spirituall things in the cause and end of them and in his manner of bearing them though temporal in the matter of them 2 When for the matter wee speak only of things that are really ours or what we have in truth and do indeed when for the truth of what wee speak in the justification or commendation of our selves wee can appeal to the Testimony of Gods Spirit and our own consciences as Paul did to the Romans 9. cap. 1 2 3. I say the truth in Christ I lye not my conscience also bearing mee witnesse in the Holy Ghost and of men also as Paul did to the Thessalonians yee are witnesses and God also 1 Thes 2.10 11. how holily justly and unblameably wee have behaved our selves Though I would desire to glory 2 Cor. 12.6 I shall not bee a fool saith Paul for I will say the truth the false Apostles who gloried in the face commended themselves for vizzards shews shaddows appearances for what they seemed to bee or do but without truth or reality Wee see it in experience that great boasters are many times grosse lyars 2 For the Measure when it is our care and fear not to over-reach herein but to speak rather under than over of any good wee have or do 2 Cor. 10.13 The Apostles would not stretch themselves or the praise of their abilities labours and successes beyond their due bounds that is Ver. 14 15 16. They would not boast of more than God had given to them or done by them no more than they would stretch themselves beyond the line of those places to which God sent them nor boast of things beyond their line and measure nor arrogate to themselves the praise of other mens labours but contain and content themselves within their own compass Paul durst not speak of any thing God had not wrought by him in his Apostolick function Rom. 15.18 3 For the manner in a Three-fold respect scil of our selves of God of others 1 In respect of our selves when we commend our selves forcedly humbly and modestly 1 Forcedly not forwardly when we are not free and forward of our selves to commend our selves but we are necessitated or strongly moved thereunto as Paul was I am a fool in glorying 2 Cor. 12.11 yee have compelled me and in Chap. 11.23 Are they Ministers of Christ I speak as a fool I am more q. d. my words would savour of folly and vain glory or carry a shew thereof if spoken spontaneously of my own accord and I was not necessitated thereunto as I am for the defence of my Office and Doctrin for the credit of the Gospel and the glory of God because the Corinthians think more highly of the false Apostles and more meanly of me than was meet It is not expedient for me doubtless to glory saith Paul that is ◠Cor. 12.1 in and of my self voluntarily There is great propensity in proud persons to praise themselves it is their proper dialect and delight it is the air they chuse to breathe in they seek occasion of Self-commendation being full of themselves they seek a vent this way they travel with ambition of their spirits as a Woman with childe longing to bee delivered by Self-commendation 2 Humbly out of sense of our own infirmities the evils that are in us and of our vileness and unworthiness notwithstanding all the good we have or do and out of fear lest others should think better of us than we are Cor. 12.6 or deserve This was Pauls fear Lest any man should think of me above
and watchfulnesse to keep us in constant dependence upon Christ for Remission Reconciliation and strength against corruption and for the mortification of it and to keep us in continual conflict or war with sin and in use of the whole Armour of God Second Argument Absolute Perfection was proper to Christ is peculiar to Heaven 1 It was proper to Christ as he was man whilst hee was upon earth to bee perfectly holy and free from sin to have a fulnesse of grace in the greatest extension for kind and excellency for degree Hee knew no sin saith Paul 2 Cor. 5.21 hee did no sin saith Peter Heb. 4.1 â—â— neither was guile found in his mouth 1 Pet. 2.22 2 And Perfection is peculiar to Heaven and to the triumphant state of Gods elect reserved there for them There only is grace made perfect in all degrees and the will of God is done perfectly There alone wee come to our full age and full growth Eph. 4.13 Vnto a perfect man unto the measure of the stature of the fulnesse of Christ There that which is perfect is fully come and which was imperfect is wholy done away 1 Cor. 13.10 There the Spirits of just men are made perfect Heb. 12.23 Heaven is a high holy privileged place where no unclean thing can ever come There is no Tempter nor Tentation neither Sin nor Satan To hold Perfection in this life is to confound and jumble Heaven and Earth together or the state Militant with the Triumphant state of the Saints which are distinct in time and place in order measure and concomitants Third Argument Those that plead their Perfection here and say they have no sin discover much sin in their spirits speech and carriage as ignorance errour spirituall pride passion uncharitablenesse Bitternesse Censuring and condemning others vilifying them by opprobrious terms malicious cavils and railing Accusations Rude uncivil behaviour Besides some of these deluded perfectists hold many dangerous yea blasphemous opinions as their scandalous Pamphlets which better deserve to be burnt than to be read do publish to the world They place Religion in trivial matters not worth the naming and other things which I take no delight to rip up or relate Are these things and the like the properties or concomitants of perfection Do they become such persons as say they have no sin Do not their own mouthes condemn them Are not these and such like the Generation who are pure in their own eyes Proâ— 30 12 who fancy themselves to be righteous yet they are not washed from their filthiness But because they embraced not the love of the Truth God hath given them over to strong delusions to beleeve the lyes of their own seduced hearts and are indeed infatuated They think they have light enough within them therefore they reject Gods Word from being a lamp to their feet and a light unto their path I would gladly see the face of that man who can truly say I finde no darkness in my mind no guile nor perversness in my spirit no disorder in my affections no aversness to good nor proneness to evil that cansay I finde all that is within me sweetly tuned to the obedience of the Gospel without any jarre of corruption Fourth Argument This opinion of perfection in this Life shakes the Fundamentals of Religion and wounds the vitals of Christianity and over-throws the Gospel For it takes away the need and use of Christs satisfaction of Faith Repentance of Ordinances and of Christian watchfulness They that say they have no sin have no need of Christs bloud to cleanse them from sin nor of Christ himself to save them from sin No need of faith to beleeve in Christ for imputed righteousness to justifie them if they have a righteousness of their own which is perfect No need of Repentance if they be righteous and without sin for Christ came not to call the righteous but sinners to repentance nor of Ordinances as the Word Sacraments Prayer c. that they may grow thereby if they be perfect already or so good as they cannot be better What need have they to keep watch against sin that have no enemy that are free from sin How soon and easily may they bee surprised by Satan and drawn into sin that do not take heed to their spirits and ways lest they should be led into tentation and fall into transgression Security lets them in but fear and vigilance keeps them out Blessed is the man that feareth alway He that thinks he hath no sin makes himself a prey to Satan Let him that thinks he stands take heed lest he fall Is not this opinion of dangerous consequence both in respect of the Truth and of the Persons that hold it Besides they that hold it condemn the Generation of the righteous as workers of iniquity who are not of their way The tree is known by its fruits so are persons and opinions discovered by the fruits and effects of them Fifth Argument In every place of Scripture where perfection is spoken of in reference to the Saints here something either goeth before or followeth after which expresseth or implies their imperfection and clears the sense of those places as meaning perfection of parts or growth or uprightness or the like but not perfction of degrees to be without sin in this life Be yee perfect saith Christ to his Disciples Matth. 5.48 in chap. 6.12 he teacheth them to pray for pardon of sin every day as oft and as long as they need daily bread that is as long as they live surely then his meaning is not that they or wee may bee perfectly perfect here but that we should strive after perfection and repent of and begge pardon of our sins to which we are subject every day even during life Let as many as be perfect be thus minded saith Paul Phil. 3.15 How is that as Paul was vers 12. to think our selves imperfect or that we have not already attained scil to our full measure in Christ yet Paul though hee was not fully perfect propounds himself to the Philippians as a pattern for their imitation If any offend not in word the same is a perfect man Jam. 3.2 he means no absolute perfection or exemption from sin for hee had said before In many things we sin all We speak wisdom among them that are perfect saith Paul 1 Cor. 2.6 Who are they Such as Paul exhorts 2 Cor. 7.1 joyntly with himself to cleanse themselves from all filthiness of flesh and spirit therefore they were not perfectly pure and to be perfecting holiness in the fear of God that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by degrees therefore they were not perfect already or at once He that is born of God sinneth not 1 Joh. 3.9 but hear what the same Apostle saith in chap. 1.8 10. If we say wee have no sin we deceive our selves c. Therefore the former text must not bee understood of a Saints not sinning at
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
magnifie the free Grace of God p. 123 8 To prevent sin in others p. 123 What faults wee ought to confess to others and what wee may conceal p. 124 125 c. 2 To what persons wee should confess our faults p. 127 3 From what Principles and in what manner this should bee done p. 129 The causes of mens backwardness to confess sin p. 131 How sin is to be named p. 132 The second case in which Direction is given is The confession of Christ before men p. 134. Four Things concerning it are opened 1 What this confession is p. 134. 2 When it should be made p. 139 3 Why we should confess with the mouth p. 146 The Reasons are drawn 1 From God they are three p. 147 2 From Christ they are two ibid. 3 From our selves they are four p. 151 4 From others p. 151 4 How this Confession should be made p. 157 In seven Particulars 1 Freely without Compulsion 2 Plainly without obscurity p. 157 158. 3 Boldly without fear p. 159 4 Constantly without giving over p. 160 5 Innocently without giving offence p. 161 6 Sincerely out of Love p. 162 Zeal p. 163 7 Patiently with a resolution to suffer for our Testimony p. 163 The third case is Reprehension Touching which three things are declared scil Preparatives Rules and Reasons 1 Preparatives to it four 1 Wisdome 166 2 Righteousness 167 3 Faithfullness 167 4 Boldness 168 2 Rules for Reproof which respect four things 1 The matter to bee reproved that is 1 Sin the chief object of Reproof p. 168 2 What we know to be a fault both in it self and in them whom we reprehend p. 169 2 The persons to bee reproved p. 170 And who are not to be reproved 172 173 3 The manner how to reprove that is by observing five Rules 1 Rule Reproof must be given 1 In love to their Persons 174 2 In Pitty to their infirmities 174. 3 In Meekness without Pride passion bitterness 175 4 With respect to their credit 175 2 Rule Reproof must be seconded with Arguments p. 176. to set it home 3 Rule Reproof should bee formed in Scripture-terms 176 4 Rule Reproof should bee begun and ended with prayer 177 5 Rule Reproof for the manner of it should be suited 1 To the quality of the person to be reproved 178 There be two wayes of reproving 181 1 Directly 2 Indirectly by way 1 Of obsecration 2 Insinuation 181. 3 Illustration 4 Exemplification 182 2 To the Nature of the offence as it is 1 Open or secret 183 2 Great or smal ibid. 3 As committed out of weakness or wilfullness 184 4 As committed seldome or often 5 As the party offending hath been reproved either not before or often 184 4 The Season when to reprove others 185 The third thing is the reasons why wee should reprove others drawn from three heads 1 The Necessity of it in respect 1 Of our selves 187 2 Of others 188 2 The Commodity of Reproof in the effects thereof which are six p. 191 3 The Excellency of it 193 The Reasons inforce a double duty upon us 1 To give reproof to others Five Causes of our Averseness to it 195 What is required of us hereunto 195 196 2 To take Reproof well 199 To this end take notice of four things 1 Of our backwardness to it 199. and four causes thereof 201 2 The right manner of bearing Reproof 202 To wit 1 Humbly 2 Thankfully 3 Effectually 4 Patiently 203 3 The means of taking Reproof well scil three 1 A wise heart 103 2 An obedient ear 3 A tractable spirit 204 4 Motives to this duty from two heads 1 The good of receiving Reproof in four particulars p 204 2 The evill of rejecting it 1 The evill of sin in six particulars 207 2 The evill of punishment 210 The fourth case is Communication or conferring together of the matters of God 212 1 Rules for it 2 Reasons of it 1 Rules for it which are ten 1 In company improve time for profitable edifying discourse 214 2 Observe the dispositions and conditions of the persons present to suit your discourse 1 To their Necessities 214 2 To their capacities 215 3 Raise spirituall discourse from temporall occasions 215 4 Observe what subjects Gods providence puts into your minds and mouths 217 5 Get some Common heads into your minds and hearts that may bee of generall use to all and at all times 217 6 The asking and answering of questions aright conduceth much to mutuall edification 218 This wee find 1 Under Precept in the old Testament 218 2 Under practice example in the New 220 The right manner of asking questions 221 7 Its lawfull to discourse of natural moral and civill matters 222 Urbanity or the use of Recreationall speeches is lawfull 223 Your Rules for ordering the same 1 For matter 224. 2 For manner 3 For measure 4 For end 225. The use of Ironies 226 227 8 In speech seek not so much to shew wit or eloquence as efficacious power of speech 227 Eloquence may bee used proved by four Reasons 228 and how 230 9 Rule Speak of good things at home in your own families 230 231 10. Let your discourse proceed from good Principles as 1 The fear of God 2 Love to others souls 3 Delight in spirituall things 231 2 Reasons of it why Christians should confer together they are five Reas 1 This is part of the Communion of Saints 231 232 2 All sorts of persons confer about their own matters 233 3 To this end variety of gifts are given by the Spirit of God 235 4 This will augment our parts and further our Accounts 236 5 This service of godly discourse is very acceptable 1 To God 236 2 To Jesus Christ 237 The fifth Case is Consolation to comfort one another 239 Touching which are delivered 1 Rules 2 Reasons 1 Rules for comforting others which are six 1 Know their case what it is and the cause of their trouble 239 2 Then pity them and sympathize with them 240 3 Apply comforts suitable to their needs 240 1 If their case be Necessity ibid. 2 If it bee death of friends 241 3 If Persecution 242. 4 If desertion 243 5 If any other Affliction ibid. 4 Rule Chuse the best means to comfort others by as 1 Kind and loving speeches 244 2 Strong reasons or arguments 245 3 Plain Scriptures fitly applyed ibid. 4 Experience both our own 246. and others 247 5 The evidence and exercise of our Graces ibid. 6 Prayer to God 248 5 Râ—le Consider the persons who are fit to bee comforted 1 Gods people above all others 249 2 Weak and faint souls ibid. 3 Mourners for sin 250. For want of Gods presence 251. For Misery ibid. 4 Seekers of Christ 252 6 Rule write letters of Consolation 252. Send Messengers 253. And take journies to comfort others 254 II Reas Why we should comfort others drawn from four heads Reas 1 The Necessity and Commodity of comfort in respect of
cured For the healing both of your sin and sicknesse of your soul and body may bee a fruit of their prayers to God for you and their praying for you an effect of your confessing your sins to them which if they did not know they could not so fully and feelingly or would not so freely and fervently spread your case before the Lord and wrestle with him for the remission of your sin for the recovery of your health or for the removal of his hand that lyeth upon you in any other kind This I apprehend to be the Apostle James his sense and scope in the 14 15 16. verses of his fifth Chapter When men suffer as malefactours they should openly acknowledge their sin that Gods justice may be cleared in their due and deserved punishment for hereby glory is given to God as was shewed before in Achans case the penitent theef on the Crosse by acknowledging his sin justified God in condemning him and Christ in suffering with him Luk. 23.40 41. wee indeed saith he to the other theef suffer justly for wee receive the due reward of our deeds but this man he means Christ hath done nothing amisse Confessing of sin to men is a clearing of God visibly before men Psal 51.4 Reproof The Fifth Case is Reproof from others when they tell you of your faults you should freely confesse them your grief for them and purpose to amend them When Nathan said to David Thou art the man that hast kild Uriah 2 Sam. 12.7 8. and taken his wife to be thy wife David said to Nathan I have sinned against the Lord. Vers 13. The confession of a fault is an Eccho to a reprehension for it Sixth case is Copartnership in sin Copartnership or consent with others in sin as Theft murder uncleannesse drunkennesse Those that have had fellowship together in sinne should confesse their sinnes one to another to quicken and excite one another to consider their wayes the evils they have done together to repent and amend and to pray one for another that they may bee healed of their sinful courses and do so no more to help one another out of the snares of Satan wherein they have been taken captive by him at his will Especially when any of their Consciences who have been Companions in iniquity are awakened to repent of their wickednesse saying what have I done Jer. 8.6 they should confesse their faults to their fellow-theeves fellow-drunkards fellow-wantons fellow-murderers to awaken them also to consider and lay to heart what evils they have committed together It were to bee wished that all who have been like Simion and Levi Gen. 49.5 brethren in evil and have drawn one another into sin and towards hell would by mutual confessing of their faults provoke one another to Repentance and Reformation and help one another to heaven When affliction had awakened the consciences of Josephs brethren about their Conspiracy and cruelty against him whom they sold into Egypt the guilt whereof was as some compute about twenty years old Annot. though they felt not the smart of it till now then they confessed their sinne with grief one to another when they were imprisoned by Joseph for i Gen. 42.21 22. spies they said one to another we are verily guilty concerning our brother in that wee saw the anguish of his soul when he besought us and wee would not hear therefore is this distresse come upon us The good Thief confessed his sinne to his Fellow-malefactor and rebuked him for railing on Christ Luk. 23.39 40. and counselled him to fear God dost not thou fear God q. d. thou oughtest to do so Seventh Case To magnify Gods grace To magnify the riches of Gods free grace towards you though you have committed such and such sins upon this account Paul confessed under his hand to Timothy that hee was before a Persecutor a Blasphemer and injurious or a contumelious person yea the chief of sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet God inabled him counted him faithful putting him into the ministry vers 12. hee obtained mercy vers 13. and the grace of the Lord was exceeding abundant to him and in him vers 14. and Christ came to save him vers 15. To this end Paul made several confessions of his sins as to the people Act. 22.4 5. before King Agrippa Act. 26.9 10 11. Eighth Cafe to prevent sin in others To prevent sin by confessing youâ—sins and the evils you have found by experience in them to make them to beware thereof It is seasonable and may bee profitable for condemned Malefactors at their Execution to make an open confession of their sins before all the spectators especially of those sinnes which brought them to that untimely end and to disswade all from their sinfull courses as they would avoid their miserable end Object Are wee bound to confesse every sinne of which wee are guilty to others seeing hereby 1 Wee may bring our selves into danger Suppose a man hath committed murder theft or the like secretly so that it is not known his own discovery of it may cost him his life according to that saying confels and be hanged Is a man bound to betray himself Nemo tenerur prodere scipsum 2 Hereby wee may expose our selves to reproach and contempt by publishing our private and particular corruptions and ought not a Christian to preserve his own good name Answ First To confesse all and every sin so far as wee know or can remember unto God is absolutely necessary but confession thereof to men is necessary only in some cases and not of all sinnes To impose the same as the Papists do in their Auricular confession is to set Conscience upon the rack and to lay on a heavy burthen intolerable to bee born Secondly Wee are required to confesse such sinnes to others as are open or some way known to them not such as are secret or hidden from them as 1 Bosome sinnes need not bee confessed to men but to God alone to whom they are known as the injuries wee have done others intrinsecally by hard thoughts evil furmisings causelesse jealousyes revengeful desires or rejoycings by heart-theft heart-murder heart adultery These wee should acknowledge with grief before the Lord the searcher of all hearts and pray with David Cleanse thou mee from secret faults Psal 19.12 2 Sinnes actually committed but secretly so as they are unknown to men as secret murther secret theft secret uncleannesse we may conceal them while 1 Providence covers them 2 And Conscience is quiet and doth not constrain us to confesse them to men but to God only who seeth in secret both our sins and our sorrow for them But when God in his providence brings our secret sinnes to light when our Consciences being awakened by Gods word or judgements do so terrify and torment us for them as wee can have no ease nor quiet in our spirits till wee have acknowledged them then