Exaltation or honorificall event which was either conferred by the Father on his Son as a reward of his deep humiliation as Piscator and others think or at least was a consequent of it as Calvin conceives quod dictio illativa in Phil. 2.9 consequentiam hic magis sonet quam causam That wherefore in Phil. 2.9 denotes rather his exaltation to be a consequent of his humiliation Phil. 2.9 Vers 9. than his humiliation to be a cause of his exaltation He humbled himself and became obedient unto death c. Wherefore God hath highly exalted him and given him a Name which is above every Name Vers 10. that at the Name of Jesus every knee should bow that is all things in Heaven and Earth should be subject to his Dominion and Power and that every Tongue should confesse that Jesus Christ is Lord either voluntarily here or coercively hereafter to wit at the day of Judgement Confession of Christ before men is an honour due to Christs Name from us Vers 11. even upon the Account of his Passion or Humiliation and not to confesse him is to rob him of that glory which is justly and peculiarly his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence Christ is called the Apostle and High-Priest of our profession or confession that is He whom we should principally confesse or professe and our Faith in him for salvation As the Author of our Salvation and of our Faith and the Apostle of that Evangellical Doctrin which we professe 2 It was Christs practice both in life and death for with his mouth he confessed his Father himself and the Truth 1 His Father Christ both gave knowledge and bare witnesse of him before men for Joh. 1.18 No man hath seen God at any time the only begotten Son which is in the bosome of the Father Joh. 8.38 he hath declared him and I speak saith Christ that which I have seen with my Father what was that Christ saw and spake 1 His Fathers Essence or being Joh. 4.24 that God is a spirit 2 His mind and will as how he will bee worshipped to wit in spirit and truth and what he would have us to do scil Vers 23 24. what soever he hath commanded us for all things that I have heard of my Father I have made known unto you saith Christ Joh. 15.15 John Baptist witneded this of Christ Joh. 3.32 what he had seen and heard he testifieth He made confession or bare witnesse of himself as before Pilate that he was a King before the Council that he was the Son of God before the High-Priest that he was the Christ the Son of the blessed and before all that the Father sent him Object Dath not Christ say Joh. 5.31 If I bear witness of my self my witness is not true Answ Beza saith this is a Rhetoricall concession as if Christ had said the Jews will object that I testifie of my self therefore my testimony is unfit and invalid for men suspect self-testimonies If I only should testifie of my self yee might distrust mee but I have other witnesses greater than all exception as John Ver. 33 36 â—â— and the works I do and the Father himself Afterwards Christ said Joh. 8.14.18 Though I bear record of my self my record is true because God is witnesse sufficient of himself I know whence I came and whither I go I am a divine person exempt from Error and falshood 3 He confessed and bare witnesse to the Truth Joh. 18.37 To this end was I born and for this cause came I into the World that I should bear witness unto the Truth saith Christ Lest Pilate before whom he had confessed himself to bee a King should conceit him to be an earthly King Non regem agere sed servum potius Rolloc he shews the end why he was born c. was to act the part not of a King depositâ ad tempus regis personâ but to give testimony as a Servant made obedient to the will of the Father to the word and to the Truth of God and to this in particular that he was King and that his Testimony should not be in vain for every one that is of the truth heareth my voice saith Christ Rev. 1. â— 3.14 that is all that are regenerated by the word of Truth Hence Christ is called the true and faithfull witnesse because hee hath truly and faithfully revealed the whole Will of God necessary for salvation and hath attested the verity thereof yea sealed it with his blood Hence the Doctrin of the Gospel is called a witnesse Joh. 3.11 Christs Testimony vers 32. Seeing this was Christs practice For this cause he came into the World that he might confesse the Truth and upon this account he went out of the World because he did confesse it as that he was King he died for his Testimony ought not Christians to do the like Is not confessing with the mouth a Christ-like duty Doth Christ bid us do more herein than he did himself Hath he not left us an example of confession that we should follow his steps Is not this part of our conformity to Christ Is not confession high and honourable imployment not unbeseeming the Son of the most high God Reas 3 From our selves They are four 1 Because we are Gods witnesses Isa 43.10 yee are my witnesses saith the Lord and my Servant whom I have chosen and it is our task or office to give testimony of God and of his Truth and grace before men To this end God gives us plain pregnant plentifull proofs thereof more discoveries of himself and his Truth and more of his grace than to others that we may speak more of and for God than others Our eyes see and our ears hear that of Christ and his Gospel which others do not as Christ told his Disciples Mat. 13.16 Therefore God expects a larger Testimony from our mouthes than others can or will give of him To this end we are born again and are made partakers of the divine nature and are of the Truth that is of the stock and Linage of Truth and for this cause were wee sent into the World to give testimony to Christ and to the Truth in our Generation It is great dignity to be a witnesse of Christ John Baptist that great Prophet came for a witnesse of the light that is Christ John 1.7 John the Evangelist the beloved Disciple was an eminent witness of Christ both by word and writing Joh. 21.24 So was Paul who was not a whit behinde the very chiefest Apostles 2 Cor. 11.5 Christ appeared to him for this purpose to make him a Minister and a witnesse Act. 26.16 and accounted him a chosen vessel to bear his Name by confession thereof before the Gentiles Act. 9.15 and Kings and children of Israel And for this use wee should count our Tongues our Glory scil to confess God as well as to
to say and infirmities that wee cannot speak what wee would as it did Moses against the impediment in his Speech that God would bee with his mouth Deut. 18.18 and teach him what to say and put his words into his mouth and Jeremy when he complained r Jer. 1.6 Ah Lord God behold I cannot speak or I know not to speak wanting wisdome and experience gravity and authority in regard of my young years therefore unfit to be sent a Prophet unto the Nations But the Lord said unto mee vers 7. Say not I am a Child for thou shalt go to all that I shall send thee and whatsoever I command thee thou shalt speakâ— then the Lord put forth his hand and touched his mouth Vers 7. Vers 9. and said unto him Behold I have put my words in thy mouth This was done in visional appearance to Jeremiah yet we may comfortably expect a real performance thereof to us upon the account of his promise that God will put his words or right answers into our mouths or direct us what to say 3 God is the Doner of his spirit putting him within us to guide our Tongues order our speech and to speak in us especially in evil times when Christ borroweth the mouths of his Servants in his own cause to give Testimony thereunto when ye are brought before Governours and Kings for my sake saith Christ Å¿ Mat. 10.18 19 20. take no thought that is be not anxious or perplexedly solicitous how or what ye shall speak for it shall be given you in that same hour what yee shall speak for it is not yee that speak but the Spirit of your Father that speaketh in you or as Luke hath it The Holy Ghost shall teach you in the same hour Luk. 12.11 12 what ye ought to say Gods Spirit teacheth the dexterity and safety of Answers and Replyes and of queries also The Disputants with Stephen were not able to resist the wisdome and the spirit by which hee spake t Act. 6.10 How well should we speak to purpove and to profit yea unto victory and speak irresistably and invincibly peircingly and powerfully if the Spirit of God speak in us The tongue is a pen in the hand of Gods Spirit to write as he guides what hee will We stand in need of light to let us see how to guide our Tongues as well as our hands or feet of light to speak by as well as to work or walk by Therefore Elihu said u Job 37.19 we cannot order our speech to wit to God by reason of darknesse i. e. of our Minds Now it is the Spirit of God that inlightens us in understanding in speech and in actions then let us pray and resolve 1 Pray heartily that God would be with our mouths as hee was with Moses at all times and teach us what wee should say and touch our mouths as hee did Jeremiahs and put his words into them that he would give us the Tongue of the learned as he did Isaiah and the door of utterance as hee did Paul that the preparations of our Hearts and the answers of our Tongues to every question motion or whatsoever shall bee proposed to us may bee from the Lord given into our hearts and mouths by Gods hand yea when wee are put upon speaking by sudden occasions wee should first lift up our hearts to God in an Ejaculation for direction what to say 2 Let us resolve voluntarily and obedientially with w 2 Chron 18.13 Micajah As the Lord liveth even what my God sayeth that will I speak all that and onely that not constrainedly as Balaam when hee said The word that God putteth into my mouth that shall I speak 3 God is Lord over the Tongue to keep it from evil to wit from 1 Evil words 2 Evil Sprits 1 From evil yea and from idle words too that they come not out Great is our propensity thereto 2 From evil spirits that they come not in as a lying spirit did into the mouths of all Ahabs x 1 Kin. 22.22 Prophets to delude them with lyes in Gods just judgement giving Ahab over to bee mis-led by their delusions to his own destruction As the Devil formed his own words by the mouth of the Serpent Gen. 3.1 So hee useth the Tongues of wicked men to speak his words and serve his turn As God spake by the mouths of his holy Prophets Luk. 1.70 all agreeing as if they had but one mouth amongst them all and Christ by the mouth of his Apostles So Satan speaks by the mouth of his Instruments false Teachers Seducers Deceivers Gainsayers of such as Contradict and blaspheme as the Jews did Pauls doctrin y Act. 13.45 as resist the Truth as Paul foretold the enemies thereof should do in the last z 2 Tim. 3.1 8 Times as slander and rail against Gods servants 3 John 10 as Diotrephes prated against John and them hee sent with malicious words Satan that old Serpent speaks in the mouths and by the Tongues of all such of whom it may bee said it is not they only or principally that speak but the spirit of the Devil of Falshood Lyes Errors the spirit of Envy malice giddinesse perversnesse and bitternesse that speaks in them as he did in a Act. 13.8 9 10 Elymas Satans design is by the Tongues of his Instruments to discourage men from good or to draw them into Errors and delusions or into lusts and destruction what a deal of mischief doth the Devil in the world by thrusting evil spirits through Gods permission into the mouths of men and women which is a means to fill the world with wickednesse and they are so subtil and insinuating as it s as difficult to keep them out as to keep the serpent out of Paradise So easily and imperceptibly will they wind themselves in They will bee creeping into our mouths continually if our mouths bee not kept close shut against them It is rare in our daies to meet with a mouth that hath no evil spirit of any kind in it neither spirit of Error nor spirit of falshood deceit nor of perversnesse nor an unclean spirit What need have wee to commit our Tongues into Gods custody and to pray with David set a watch O Lord before my mouth keep thou the doors of my b Psal 14. â— Lips q. d. Lord keep my Tongue as under lock and key as with watch and ward So as no sinfull or idle or rash words may break forth to thy dishonour and so as no ill spirit of any kind may enter in to mis-lead defile or deprave my Tongue strict watch is set at gates of Cities and doors of houses in times of danger to shut enemies out and keep all safe within now the mouth is the door and gate of the man when there is war in the gates of our mouths or fighting against God by evill words there can bee no peace with
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
It is hee that talketh with thee Joh. 7.35 36 37. And hee said Lord I beleeve and hee worshipped him Second Case Wee are cal'd to confesse Christ when wee are engaged in disputes or reasonings with others about the matters of Christ and his Gospel Jud. 3 then we should contend earnestly for the faith which was once delivered unto the Saints for defence of the Truth and to convince gainsayers Even as Isaacks Servants strove with the Philistims for the well of water they had found Gen. 26.21 knowing that every Christian in his place Phil. 1.17 is set for the defence of the Gospel as well as Paul How plainly and boldly did Paul confesse Christ and how strenuously did hee contend for the Truth as it is in Jesus Act. 19.29 in his disputes with the Grecians at Jerusalem but they went about to slay him Hee being too hard for them at arguments they would bee too sharp for him at weapons with the Jews and devout persons in the Synagogue and in the market daily with them that met with him Act. 17.18 and with certain Philosophers at Athens wherein hee stoutly maintained that the God who made heaven Vers 24 25 28 and earth and preserves all things Vers 30 31 is the only true God and the doctrin of repentance of the last judgement and of the Resurrection Vers 18 19 20 For which dispute the Philosophers persecuted him and brought him unto Areopagus that was the high Court of Justice in Athens as a violator of their Religion to bee judged Paul and Barnabas were stout Champions for the Truth in their Disputes at Antioch with the Jews Act. 15.2 that maintained the necessity of Circumcision Stephen in his dispute with the Doctors of five several Classes Act. 6.9 Vers 10. so confounded them that they were not able to refist the wisdome of the Spirit by which hee spake then they fell to Satanical Artifices as to subornation of false witnesses against him Vers 11 12 c. and persecution of him even unto death Contending for the truth of Christ is confessing of Christ before men This is a Gospel-becomming conversation among Christians Phil. 1.27 which Paul pressed upon the Philippians that whether hee was present or absent hee might hear of their affairs that they stand fast in one spirit with one mind striving together for the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or wrestling together for the defence of the Truth Pauls Zeal in striving for the Truth and for every parcel of it because precious to him doth further appear by four things 1 He chid the Galatians for their Levity Gal. 1.16 that they were so soon drawn away from the Truth and hee curseth them that bring any other Gospel than what hath been preached unto them whosoever they bee whether men or Angels and in Chapter 3 verse 1 Gal. 3.1 He rebukes them sharply for being carried away from their obedience to the Truth of the Gospel O foolish Galatians who hath bewitched you 2 Gal. 2.4 5 The false Brethren that crept in privily to spy out the liberty which the Apostles had in Christ Jesus from legal observances Paul yielded not an inch to them Gal. 2.5 no not for an hour that the Truth of the Gospel might continue with the Galatians and they might resolvedly continue therein 3 When Peter dissembled and halted between two Opinions scil his eating and nor eating with the Gentiles he others following his example did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk with a right foot according to the Gospel Gal. 2.11 12 13 14 Paul withstood Peter to the face that is Vers 11. Ver. 14 15 16. openly professedly because he was to be blamed and he reproved him sharply boldly before them all 4 Paul wished that the corrupters of Christs Truth or vehement Urgers of Circumcision who troubled or unsetled the Galatians were cut off Gal. 5.12 to wit as superfluous flesh that themselves might suffer what they do The Third Case when we are in company where the Name of Christ is blasphemed or his Truths ways Servants are evil spoken of contradicted or calumniated Then ought 〈◊〉 stand up in defence of Christ and of what is Christs person or things to speak as much for them as others speak against them yea more to out-speak them and put them to silence else wee should betray Christ and his cause by our silence for that would seem to be a consent and the wicked would thereby be imboldened to continue yea to multiply their evil speakings and weak ones would be occasioned to fall from the Faith and strong Christians would bee much offended and the glory of Christ and the splend or of his Truth would be greatly darkened and impeached thereby In this case confession of Christ is necessary though we be not examined about him or his Thus I have shewed when we ought to confess with our mouthes at other times we have liberty to conceal our Faith and opinions yea our persons sometimes as Christ himself did The Third Thing why ought we to confesse with the mouth The Reasons may be drawn from God Christ our selves and others 1 From God they are three 1 Because Confession is a homage service and fealty which God requires of us and swears he will have from us Isa 45.23 compared with Rom. 14.11 As I live Isa 45.24 saith the Lord every knee shall bow to mee and every Tongue shall confesse to God and surely shall one say In the Lord have I Righteousness and strength By denying or not doing the same we make God falsifie his oath or provoke him to punish us 2 Because God the Father did confesse or give Testimony even by a voice from Heaven to his Son Jesus Christ both at his Baptism Mat. 3.17 and at his transfiguration Mat. 17.5 saying This is my beloved Son in whom I am well pleased This voice saith Peter came from the excellent glory when Christ received from God the Father honour and glory Our Saviour saith often The Father that sent mee beareth witnesse of mee Joh. 5.32 37 8.18 As we should receive the witnesse of God which hee hath testified of his Son 1 Joh. 5.9 10. else we make God a lyar So we vhould be followers of God as dear Children in giving Testimony of Christ our Saviour and elder Brother as God our Father did 3 By confession of God and Christ and his Truth we give glory to God Every Tongue should confesse that Jesus Christ is Lord Phil. 2.11 to the glory of God the Father Josh 7.19 Rom. 15.6 If by confessing our sins as Joshua said to Achan much more our Saviour and by joynt confession we glorifie God with one mouth Reas 2 From Christ they are two 1 It is his priviledge to be confessed 2 It was his practice to confesse 1 It is Christs priviledge to be confessed or a high
therefore what you have received Act. 13.25 Rev. 3.3 and heard and hold fast and speak out the same even to the end We should confess Christ with our Tongues while we are able to speak yea chuse to dye with a Testimony of Jesus in our mouthes of our Faith and Hope in him and love to him and for the Truth against Errors for the straight and holy wayes of God against all false and by-wayes Then we may boldly look God in the face and go triumphantly to Heaven We should confesse Christ in evil times when others deny him When Christ and his truths and wayes are opposed despised and persecuted and his servants for them Then to own Christ and to speak for him 2 Tim. 1.8 and for his and not to be afraid of his Crosse nor ashamed of his cause or Testimony will be kindly taken by Christ as Paul◠witnesse of him at Jerusalem and Rome and elsewhere was Rev. ◠1◠and the Church of Pergamos her not denying his Faith but holding fast his Name even in those dayes wherein Christs faithful Martyr Antipas was slain Rev. 3. ◠and in that place where Satan dwelt and had his Throne The Church of Philadelphia though she had but a little strength yet she kept Christs word and denyed not his Name though she had adversaries and because shee kept the word of Christs patience that is Vers 1◠with great patience she held and maintained the Truth of Christ and her profession of it Therefore Christ will keep her from the hour of Tentation which shall come upon all the World 5 Innocently without giving offence or occasion to any to speak evil of us while we are speaking good of Gods Name or for his Truths and wayes This was Pauls care Act. 24.20 and for this he challenged his enemies Let these same here say If they have found any evil doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or thing amiss in mee while I stood before the Council scil to give Testimony of Christ the Scribes that were of the Pharisees part said Act. 23.9 we find no evill in this man To this end wee should give a reason of our hope or an account of our faith with meeknesse and fear 1 Pet. 3.15 1. With meeknesse from an humble lowly spirit without any shew or appearance first of pride ostentation or vain-glory or secondly of passion or bitternesse in us for the wrath of man as it worketh not so it testifieth not the righteousnesse of God it doth not at all adorn the Truths or wayes of God nor our profession or confessions of them which meeknesse of spirit doth 2 With fear of God of offending him while wee are confessing him of saying or doing any thing that may cause the way of Truth to bee evil spoken of for our sakes and reverence of men to give all due respect to them before whom wespeak Sixth Sincerely Out of Love and Zeal 1 Out of Love to Christ and his truth for what wee love wee will own or avouch openly Confession and commendation are fruits of love Love knows no shame in acknowledging and praising its beloved Lovers are the freest and largest Confessers and Commenders See it in the Spouse her Encomium of Christ her beloved from head to foot when the Daughters of Jerusalem asked her what is thy beloved more than another beloved Cant. 5.9 to the end when love to Christ and to his truth move us to confess him and it then we will speak liberally yea all that we can possibly for them whosoever saith nay thereto Love is strong as death and the love of Christ will constrain us to confesse Christ to death yea though wee die for it Hence John who was the best beloved and most loving Disciple gave special Testimony of Christ Joh. 19.35 and 21.24 Those that leave their first love grow loath and averse to confesse Christ 2 Out of Zeal for God for the glory of his name the credit of his cause the honour of his truth the propagation of his Gospell for the encouragement and comfort of Christs Friends for the conviction and obstruction of his enemies not to get praise to our selves nor to seek our own glory for love of praise is a great prejudice to the confession of Christ Joh. 12.42 43 Some among the chief Rulers did not confesse Christ for they loved the praise of men more than the praise of God The Sanctuary fire of zeal kindled from heaven in our hearts will burn out that Lukewarmness Neutrality and indifferency of spirit which makes us to bee of Gallio's temper in the things of God carelesse of such matters what any say or do against the Name or truth wayes or Kingdome of Christ what errors heresies and blasphemies are broached dispersed or maintained This will also consume to ashes the Conceits of the Libertines and Familists who think it lawfull to dissemble their faith even before the Magistrate and of the Nicodemites of these dayes who count it sufficient to beleeve with the heart taking liberty to confesse what they list with their mouth Seventh and last Wee must confesse Christ patiently with a disposition and resolution to suffer for our Testimony if God call us to it because the confessing of Christ before men may cost us dear the losse of Liberty goods Friends yea life and all as it did the Apostles Mat. 10.37 38 39. and many other the faithfull witnesses of Christ Christ requires wee should bee willing to part with all upon that Account Confessing of Christ hath been a cause of suffering for Christ ever since Christs time Satan and his instruments have raised opposition and persecution against the profession of Faith as well as against the practice of piery and against the persons that have held forth the same even from Generation to Generation The Jews agreed that if any man did confesse Christ Joh. 9.22 Rev. 1.9 he should bee put out of the Synagogue John was banished into the Isle of Patmos for the word of God and for the Testimony hee gave of Jesus Christ When the Lamb had opened the fifth Seal Rev. 6.9 John saw under the Altar the souls of them that were slain under the Roman Emperours for the word of God and for the Testimony which they held Rev. 11.3 The two witnesses of Christ prophecy in Sack-cloath and when they have finished their Testimony Vers 7 they shall bee slain by the Beast to wit of Rome that is Anti-Christ and the inhabitants of the earth that is of the Malignant or Antichristian Church shall rejoyce thereat and make merry and as a congratulation of their riddance send gifts one to another This was the cause of the Dragons quarrel with a remnant of the Womans seed scil Rev. 12.17 they kept the Commandements of God and had the Testimony of Jesus Christ Rev. 20.4 John saw also the Souls of them that were beheaded for the witnesse of
hate thy Brother in thine heart thou shalt in any wise rebuke thy Neighbour and not suffer sin upon him Then rebukes must not be given in hatred but in love They should be ushered in with prefaces of affection and enforced and driven on with evidences of love For Reproof is a bitter pill which should be rolled in the Sugar or lapt up in the pap of love else it will not be easily taken nor go down well And when we reprehend their faults its good sometime to commend their vertues parts deserts or to intermix the due praises of their dear friends to sweeten and facilitate their reception of our reproof A commendation of what is good in others will insinuate a reprehension of what is evill in them A reproof as it begins so it should end in love that the party reproved may not depart discontented but in love with our persons and in hatred of his own sin being dismissed with an affectionate and friendly farewell 2 In pity to their infirmities shew bowels of compassion in reproof that we have a fellow feeling of their weaknesses considering our selves that wee have in us the seeds of all sin Gal. 6.1 and that we have been or may be tempted even as they 3 In meekness without pride passion bitterness not in wrath Jam. 1.20 for the wrath of man worketh not the Righteousness of God by reproof not in hot blood or furious zeal which vents it self in fiery and furious rebukes Though there must be some warmth saith a reverend Divine in a reproof Mr. Whately in his Archetype yet it must not be scalding hot Words of reviling and disgrace they scald as it were words that tend to stir up the conscience to a due consideration of the evill reprooved they bee duly warm and tend to make the Physick work more kindly Nor in an imperious domineering provoking exasperating manner but in a mild winning way as it were subjecting our selves to them to serve them by reproof Reproof should come not from an arrogant humor of censuring nor from an ambitious desire of credit or repute both which are roots of bitterness but from a spirit of meeknesse and lowlinesse For meeknesse qualifies reprehension as well as instruction 2 Tim. 1.24 25. The Minister of Christ who is the publick reprover must not strive or fight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chide or wrangle but be gentle unto all men in meekness reproving as well as instructing those that oppose themselves Shimeies malice against David made him a Rayler rather than a reprover 2 Sam. 16.7 4 With respect to their credit not to reprove them before others to their disgrace except the aggravation of their offence require it but chuse rather to cover than to bare their infirmities Gen. 21.22 as Ham did his Fathers nakednesse in telling his Brethren of it while wee seek to heal a wound in their spirits or manners we should leave no skar of reproach behind upon their persons much less set a brand of ignominy upon them All these be taking things and will file and oyl and edge a Reproof and make it enter easily and prevail effectually The Second Rule 2 Rule Reproof of a fault in others must be seconded with arguments if need require to set it off with evidence and to set it home to the offenders head and heart with power 2 To convince him of the sin he is told of and of the greatnesse of the evill and danger that is in it and of his guilt of it in case hee should deny or dissemble excuse or extenuate it 2 To perswade him to repent and amend and do so no more Pro 6.23 These are the reproofs of instruction that is convincing instructing reproofs that carry meat in their mouthes to feed those we reprove with wholesome counsel and shew them the means of their recoverie Mat. 18.15 Luk. 3.19 Ephes 5.11.13 Joh. 3.22 This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word often used to signifie Reproof in the new Testament which imports a convicting another of his fault by evident arguments and reasons so as nothing can be pretended or alledged for it The Third Rule 3 Rule A Reproof should be formed in Scripture terms or founded on some plain Text of Scripture so as the party admonished may see himself reproved rather by God than by us Zeph. 2.5 and that the Word of the Lord is against him 2 Tim. 3.16 All Scripture is given by inspiration of God saith Paul and is profitable for Doctrin and for reproof Gods Word is a light to make manifest mens sins and the filthiness of them All things that are reproved are made manifest by the light Ephes 5.13 for whatsoever doth make manifest is light Paul exhorts the Colossians to teach and admonish one another Col. 3.16 and that in the word of Christ dwelling richly in them To deliver the words of our admonition out of the word of God is to draw the evil doer to the light that his deeds should be reproved therefore he hates the light and reproof Joh. 3.20 and this is also not only to perswade a man to repent of his fault and amend but to command him in the name of the Lord to do it This is to reprove with all authority Tit. 2.19 cum omni imperio saith Beza The Fourth Rule 4 Rule Reproof should bee begun and ended with prayer that is either solemn supplication or secret ejaculation or lifting up the heart in request to God for guidance and successe 1 Begun with prayer to God for direction in it that God would be with our mouthes in reproving and teach us what to say and put only those words into them which he would have us speak and none else that our reproofs may be fitly spoken to the person or occasion to time and place 2 Ended with prayer to God for a blessing upon it that our reproof may profit and prevail for the recovery amendment and salvation of the party reproved that we may not lose our labour nor hee the benefit thereof prayer should bee both in the front and rear of reproof Because every word of instruction Counsel or reproof is sanctified and blessed by prayer Hereby God is interested in it and it is sent forth in his name and power Prayer ingageth Gods presence in our reproof and draweth down his blessing upon it It shall not miscarry in the fruit of it or at least we shall not miscarry in the Act of it so long as we commit our way of reproving wholly to God by prayer Psal 37.5 and trust also in him hee will bring it to passe Reproofs guarded with prayer both before and behind come with great force even in the strength of God upon the person reproved and are most regarded and best entertained by him One reproof mannaged with prayer may prevail more than twenty without it Let mee adde reproof should be accompanied as
of his people to bee affected with to make an impression on them The Fifth Rule Get some common heads into your minds and hearts that may bee of general use to all and at all times as the sinfullnesse of sin the excellency of Christ and Grace the vanity of Creatures the uncertainty and troubles of life the approach and great consequence of death the last judgement the joyes of Heaven and torments of Hell the piety and felicity of the godly the iniquity and misery of the wicked especially get not only your heads fraught with notions but your hearts fil'd with affiance in affection to and experience of Jesus Christ and speak of him freely and frequently to others to carry Christ to them or to draw them to Christ As the Spouse did of her beloved Cant 5.10 6.1 c. to the daughters of Jerusalem as the two Disciples going to Emmaus did of Jesus of Nazareth and the Prophet did of that good matter his heart had indited concerning Christ the King of Saints Psal 45.1 for Christ is a most sweet profitable and successfull subject of discourse and ever in season The Sixth Rule The asking and answering of questions aright may conduce much to mutual edification As when others have doubts and desire to bee resolved in matters of Religion or in cases of conscience wee may help them greatly by giving them clear and sound answers or solutions thereof This is a fruitfull way of improving time and talents abilities and opportunities This wee find under precept in the old Testament and under practice in the New 1 Under Precept in the Old Testament there are commands for asking and answering questions about the word and works of God As 1 Children of their Fathers concerning 1 Gods Providence ask thy Father and hee will shew thee Dâ—u 32.6 7 8. thy elders and they will tell thee to wit the wondrous works God did for Israel as in their redemption out of Egypt in dividing the land of Canaan among them by Lot when your Children ask their Fathers in time to come what mean you by these stones set up in the midst of Jordan Then yee shall answer them Josh 1.6 7. that the waters of Jordan were cut off and those stones shall bee for a memorial unto the Children of Israel for ever scil Vers 21 22 That Israel came over this Jordan on dry land As the Children were to ask the meaning of Gods great Works so their Parents were enjoyned to answer them and instruct them in the knowledge thereof 2 Concerning Gods Ordinances or religious Services and the meaning and reason of them as of the Sacraments and administrations of them Children were to ask and their Parents were commanded to teach them the occasion signification and use thereof as of the Passeover Exod. 12.26 27. When your children shall say what mean you by this service yee shall say it is the Sacrifice of the Lords Passeover In like manner should Christians teach their Children the meaning of Gospel-Sacraments scil Exod. 13.14 15. Baptism and the Lords Supper so concerning the consecrating of the first-born see what that meant 3 Concerning the Law of God Deut. 6.20 When thy Son asketh thee what means the Testimonies Statutes and Judgements which the Lord our God hath commanded you That is the whole Law Moral Ceremonial and Judicial Ainsw One calls this A brief Catechism containing the Grounds of Religion Vers 21. to the end Then thou shalt shew unto him the occasion end and benefits thereof the Law was given to the Fathers psal 78.5 6 that they should make it known to their children 2 People of their Ministers Mal. 2.7 The Priests lips should keep knowledge and they should seek the Law at his mouth Not only in publick by hearing his Doctrin but in private also by propounding their Doubts and Queries to him 3 One private person of another Thus shall yee say every one to his neighbour and every one to his brother Ies. 23.35 what hath the Lord answered and what hath the Lord spoken It is said in Zech. 3.10 Yee shall call every man his neighbour under the Vine and under the Fig-tree Some understand this not only of a secure State without all danger and fear but of their communion together to promote the salvation one of another 2 The duty of asking Questions wee finde under practise and example in the New Testament this was an edifying course to the Disciples of Christ and Primitive Christians when Christ spake these words concerning the removing of his bodily presence from them Joh 16.16 17 A little while and yee shall not see me c. The Disciples first enquired among themselves what these words meant and because they could not satisfie themselves they were desirous to ask Christ to explain himself Vers 19 20.21 which he perceiving did when the Disciples heard Christ deliver any thing which they understood not they asked him the meaning thereof when he was alone Mark 4.10 As of the Parable of the Sower and of that Parable or sentence Mar. 7.15.17 That which goeth into a man cannot defile the man but the things which come out of him Mar. 10.9 10.11 Mar. 13.1 2 3 4 And of what he spake concerning the indissolubleness of marriage and the destruction of the Temple When the Eunuch understood not what he read in Isaiah concerning Christ Isa 53.7 he asked Philip the meaning Acts 8.34 35 I pray thee of whom speaketh the Prophet this of himself or of some other man Then Philip opened the Scripture to him Let Christians take notice of their doubts and scruples and wait for an occasion to propound them to such as are able to resolve them To question much is the way to learn much especially if the questions bee suited to the Askers necessity and to the Answerers faculty this is the way to glean up knowledge Col. 4.6 There is a dexterity in asking and answering questions aright 1 Questions should be asked not out of curiosity to shew wit or please fancy or to scratch an itching humour but in sincerity out of love to the truth to know it to the end we may do it and readily to submit to it when it is discovered to us 2 Not about things that are vain and unprofitable but what may tend to godly edifying in faith and love 1 Tim. 1.4 in holiness and obedience 3 Avoyd subtile and acute Questions in common discourse which as one saith resemble Crafishes where there is more picking work than meat to eat These ingender strife of words vain janglings and animosities 4 Questions of Religion should bee debated without pride and passion or desire of praise or victory but in a spirit of love and meekness that truth may be made to appear to strike fire that by the sparks of Arguments we may light the lamp of truth 1 Tim. 6.4 Hereby we
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
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
which sometimes seem not or appear not to bee as what things are under ground or lockt up close and laid out of sight or though they lie open they lack light to manifest them when the soul is in a troubled state of strong temptations or stirring corruptions or in a spirituall swound of desertions and wants the beamings forth of light from the Spirit of God to evidence to it the good work God hath begun in it In such a case the truth and life of grace may abide in the heart though it do not appear to the eye of the soul and what afflicted souls cannot discern in themselves they are apt to deny to bee in them Christians have their severall states as the year hath its seasons to wit their winter or dead time of Tentation and desertion wherein all seems dead withered with them as with the earth and grace is hid in the heart as sap in the Roots of Trees as flowers and fruits are hid in the seeds or Roots in the Earth in the winter as well as their spring of growth and summer of joy Hos 14.5 6 7 when the Lord is as dew to them and they revive as the Corn and grow as the Vine and blossom as the Lillie and cast forth their roots spread their branches and their beauty is as the Olive Tree and their smell as Lebanon Mr. Peacock of whom I spake before in the time of his fore and sad tentations complained to some of his best friends that God had cursed him being asked how hee knew it hee answered the event shews it I have no grace I have no more sense of grace than these Curtains than a Goose than that block when a friend requested him to bee of good comfort and to pluck up his spirit I cannot said hee why can you not Because I have no grace no more than a stake why think you so by this Affliction It s certain this holy man of God had grace in this his deep and dreadfull plunge but because he could not perceive it he did deny it Press these home to afflicted souls not to judge themselves by present sense or what they see or feel for grace may bee in them of a truth and they not see it and they may bee the Children of the day and not discern it but by former experience to recollect themselves whether they have not heretofore discovered the work of grace in them by the effects signs and symptomes thereof Then perswade them into the beleef hereof as a sound certain truth of God that true grace wheresoever it is may bee in an eclipse or laps or decay for a time but they that have it cannot lose it nor fall from it totally or finally Because 1 It s the seed of God which remains in every Child of God 1 Joh. 3.9 and keeps possession of the soul for God and can never be wholly rooted out Grace may be to seek sometimes or out of the way when wee have occasion to look at it or to use it but it cannot bee lost as things in a house may bee to seek yet are laid up safe and found afterwards as a knife or gloves 2 Rom. 11.29 The Gifts and calling of God are without repentance that is the gifts of grace and effectuall calling God doth not give these and take them again from any of his servants but to continue to bee theirs and to abide with them for ever 3 The perpetuity of grace in them is founded upon the immutability of God and his free mercy good will and everlasting love to them Heb. 13.8 Joh. 13.1 that as hee is for ever the same in his Affection to them so hee will continue them to bee ever the same in their relation to him scil his Confederates Sons Saints Servants 4 Because both they and the grace of God in them are kept by the power of God unto salvation 1 Pet. 1.5 So that they that once had the grace of God can never lose it wholly though they would because it is kept by the arms of eternity in them and for them None is able to pluck grace out of them Ioh. 10.28 29 no more than to pluck them out of Gods hand They may fall in the state of grace but they cannot fall out of it 5 Because the golden chain of Salvation is irrefragable and all the Links in it are inseparable Rom. 8.30 Whom hee calleth them hee hath predestinated and them hee will certainly justifie and glorifie Acquaint such poor souls that grace hath its seasons of hiding it self and of appearing or shewing it self as the Sun hath his time of setting and rising The Moon hath her times of eclypse and of the full As the fruits of the Earth have their times of being under ground and above ground As night and day have their Vicissitudes Now for you to conclude the non existence of grace in you from the non appearance of it to you that you have it not because you see it not is as if you should say because the Sun is set it will rise no more because it is night or dark it will not bee day or light again because it is Winter now wee shall have no more Summer because the Moon is in an eclyps therefore shee will shine no more at least never be in the full again Perswade them to defer passing sentence upon themselves untill they bee in a calm estate or in a capacity to make a right judgement of themselves Then let them search their hearts which is like raking abroad of the ashes to find out the sparks of grace and dig deep by self-examination to discover the root of the matter to bee in them and wait upon God to this end to light the Candle of their spirits to look into all the corners of their hearts and see what is there and discern what is gold and what drosse what is precious and what vile in their souls While their spirits are in a confused perplexed state Importune them to hearken to the Counsel of Christian friends who may at such a time bee better able to judge of them and their case than they are of themselves as Physicians do better understand the state of their sick Patients than themselves and who may more clearly discern grace in them than they can in themselves and therefore ought to declare and make out the same to them scil that they have grace in deed though not in view or though they deny it or do not see it When you have to deal with such set your selves to observe and discover Aliquid Christi what you can of Christ and grace in them watch diligently if any word fall from them that may give you hope or a hint thereof The second Thing to bee set before them is this The desire of grace is grace Desires after Christ and grace to beleeve repent obey to serve and please God to bee delivered from the
heart commonly cool and wither when the occasion of them ceaseth But true desires flowing out of the heart are sed with the lasting spring of grace in it the waters whereof shall not sail They are restlesse never quiet till they be satisfied uncessant till prevalent ever rising and rolling till they rest in the Center of obtaining They that desire Christ and grace pardon and peace c. aright are not only importunately but uncessantly greedy for them and will bee Gods Remembrancers night and day and give him no rest till hee give them their hearts desires Neither delayes nor repulses can crush or quash sincere desires Mat. 15. See this exemplified in the woman of Canaan Desires are true when they are the bias of the soul which inclines or leads it the right way scil Christ-ward Grace-ward Heaven-ward when they do as by a proper Motion carry out our souls freely and constantly after these as sparks flye upward as the stone moves downard and waters run forward Psal 119.20 My soul breaketh for the longing it hath to thy judgements at all times saith David and my soul thirsteth after thee Psal 143.6 as a thirsty land that gapes continually till God give Rain So much for the first direction for the right comforting of afflicted souls The second Direction is this Caution them against four evills to take heed 1 That they do not dishonour God in the time of their desertions and distractions by unworthy thoughts of him or hard speeches against him by murmurings at him or quarrelings with him for his assaultings of them with Terrours and anguish for his withdrawings from them of light and influences and for his far distance and long absence from them Hereupon they are apt to think and say that God is not so loving and kind tender and ready to help as his word reports him to bee The Psalmist when his spirit was overwhelmed his soul troubled and refused to bee comforted then hee began to call Gods mercy Psal 77.2 Vers 7 8. Truth and faithfulness into question will the Lord cast off for ever will hee bee favourable no more Is his mercy clean gone for ever doth his promise fail for evermore Vers 10. But hee checks himself for it I said this is mine infirmity or this doth make mee sick It should bee the chief care of Gods people what ever they suffer from God not to sin against God whatever God doth to them to think and speak only the thing that is right and to justifie God when ever they judge themselves This was Jobs comfort and commendation in his great affliction In all this did not Job sin with his lips Job 1.22 with cha 2.10 nor charge God foolishly Despair of Gods mercy is high treason against his Majesty and a flat denyall of his Deity Gods glory should bee dearer to us than our lives souls or the salvation of them and the more tender wee are of it the more will God tender the comfort of our souls and lives It was the frequent and fervent petition of a Godly man in his tentations Lord maintain honourable thoughts of thy self in mee 2 Caution that they do not destroy their own souls either 1 By denying what God hath done for them to wit the work of grace begun in their hearts his love to them his choice and calling of them saying they have no grace they are Reprobates cast-awayes whereby they bear false witnesse 1 Against themselves which is unnatural 2 Against the grace of God and against the God of grace his work in them and goodnesse to them which is most unworthy and ungratefull 2 Or by refusing what God would give to them scil grace mercy peace and joy wilfull refusal whereof is wilfull murder like cutting of the throat or stabbing to the heart yea self murder It isblood-guiltinesse yea guilt of the blood of souls yea of their own souls and should not your precious immortal souls be dearer to you than all the world labour to convince them that by such a denyall or refusall they make themselves false witnesses and murderers 3 Caution Joh. 8.44 that they do not gratifie Satan who is 1 A Lyar the Father of Lyes because there is no truth in him 2 A Murtherer sc of souls from the beginning and will be so to the end 3 An Accuser of the Brethren the children of God unto God their Father Job 1.9 as hee was of Job to God that he was an Hypocrite or hireling Doth Job fear God for naught and an accuser of God unto them as if hee was a hard Master cruel to crush poor souls under his feet and took pleasure in their destruction or at least that God doth not with them all the good or so well as hee might Thus Satan in the Serpent calumniated God to out first Parents of untruth as if the word which hee had spoken in threatning death was not true Gen. 3.4 yee shall not surely dye and of envy as if God had out of ill will forbid them that Tree or for fear lest by eating thereof they should become as wise as himself Presse and perswade poor afflicted souls to beware they do not gratifie Satan 1 By entertaining parley with him as Eve did which was the cause of her foil and fall The old Serpent being full of all subtlety will bee too hard for them It is the first game hee desires to play with troubled souls to argue the case with them about their spirituall condition to circumvent and deceive them with his wiles 2 By hearkning to his tentations and suggestions as these and the like 1 To cast off ordinances neglect duties in publick and in private which are the means of grace peace and comfort to hear read pray meditate c. as if these were needless or to no purpose and they should bee no better for them This is Satans plot to starve poor souls by cutting off provision from them or them from it This perswasion commeth not from God that calleth you but from the Devil who seeketh to subvert and devour you 2 To harbour Jealousies and evil surmisings of God or derogatory dishonourable thoughts such as Satan casts into your mind as if God was not mercifull pittifull faithfull c. These and the like suggestions are the bolts which Satan makes for disconsolate discontented souls to shoot at God or a coat of dis-honour which Satan shapes or cuts out for them to few and put upon the Lord. 3 To cast away their confidence and lay hope aside and give over seeking and waiting on God any longer and to throw themselves into a Gulf of despair This is to do the Devil a real kindness and to give their souls a fatal blow for hereby they make themselves a prey to Satan 4 To make a wrong judgement of themselves and of their condition by false Reasonings which are Satans Sophistry to conclude themselves out of the state of Grace out of
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