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death_n	good_a	life_n	see_v	9,943	5	3.4753	3	true

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

and satisfaction 1 Life for God hath intaild the promise of living long and seeing good dayes upon the refrayning of the Tongue from evil 1 Per. 3.10 and of the lips from guile Death and Life are in the power of the Tongue saith Solomon and they that love it shall eat the fruits thereof in the power that is Prov. 18.21 in the government of the Tongue 1 To save and prolong life if it be well governed 2 To condemn and shorten life if it be ill guided For though the tongue be but a little member yet it hath a great command what a great dependance is there upon a mans own tongue for life or death as there is upon the Judges tongue for passing sentence upon the prisoners of absolution or condemnation They that love life will use their tongues well and they shall eat the pleasant fruits of it They that love death let their tongues run at randome have not mastery over them and they shall eat the bitter fruits thereof As every one delights to use his tongue well or ill or as he soweth his words so he shall reap fruit good or bad 2 Salvation for as with the heart man beleeveth unto righteousness or Justification So with the mouth confession is made unto f Rom. 10.10 salvation The well using or abusing of the Tongue is effectuall either for salvation or destruction to eternity As life and death so Heaven and Hell Salvation and damnation are in the power of the Tongue scil thus far that according as men rule their tongues well or ill so they shall bee saved or damned go to Heaven or Hell Hence it is that David describes a Citizen of Zion more largely by his g Psa 15.1 2 3. tongue as that hee speaketh the truth in his heart he backbiteth not with his tongue nor doth any evil thereby to his neighbour he sweareth to his own hurt and changeth not vers 4. than by any other member of his body either foot vers 2. that hee walketh uprightly or hand that he worketh righteousness or ears that he doth not receive a reproach against his Neighbour vers 3. or eyes that a vile person is contemned therein verse 4. Tongue-properties and praises are tripple if not quadruple and the commendation of the other members but single 3 Joy for a man hath joy by the answer of his h Prov. 15.23 mouth when he hath spoken right words suitable seasonable and effectuall as was declared before The wisdome of a mans speech is the rejoycing of his heart This is our rejoycing saith Paul the testimony of our conscience within I may adde 2 Cor. 1.12 the innocency of our Tongues and the purity of our lips without 4 Satisfaction A man shall be satisfied with good by the fruit of his mouth saith the i Prov. 12.14 Wiseman shall eat good by it cap. 13.2 A mans belly shall bee satisfied with the fruit of his mouth and with the increase of his lips shall he bee filled Prov. 18.20 and vers 21. he shall eat the fruit scil of the tongue This satisfaction is contentfull acquiescence and comfortable composure of mind and heart upon a fourfold account 1 That God hath been with our mouthes and directed our tongues what to say 2 That God will reward as well the words of our mouthes as the works of our hands yea all the instruments of speech shall have their proper and full reward as the tongue mouth lips which some conceive the cause why Solomon so particularly and distinctly names them The good usage of the tongue to the glory of God and good of others the Lord God of Recompences will surely requite both here and hereafter 3 That we shall reap good to our selves by speaking of that which is good to others by instructing exhorting counselling and comforting others we teach excite advise and refresh our selves and may thereby grow better both in knowledge and in practice By speaking of good things to others wee imprint the same more deeply upon our own hearts and our knowledge is made more clear and our affections more warm Whereas the speaking of evil words make men worse they corrupt their own good manners 4 That wee may expect to receive good from others in way of recompence for the fruit of our mouthes and increase of our lips bestowed upon them in wholesome instructions counsels and consolations as Paul writ to the k 1 Cor. 9.11 Corinthians If we sow unto you spiritual things scil by our mouthes is it a great thing if wee shall reap your carnal things scil with our hands the mouth is a field narrow in compasse but fruitfull above measure either with good or evil with wholesome or hurtful words therefore Solomon speaketh often of the fruit of the mouth It is very commodious to sow this field with good seed and it will yeeld you your own with great advantage Ought wee not to govern our tongues well as wee desire to injoy life or salvation joy or satisfaction 2 Great is the commodity of a well ordered tongue in respect of others the benefits and advantages that redound to them thereby as we shewed before in the second Rule for regulating speech in the end thereof Especially these three 1 Communication of our minds gifts graces and experiences to others were it not for the tongue one man should not know the mind of another but bee as a vessel without vent stopt up a spring hidden in the ground or a fountain sealed words are the image and the tongue the Index of the mind Psal 66.16 wee could not tell others what God hath done for our souls nor counsel others what they should intreat God to do for their souls nor provoke others to love or to do good works if we wanted either the precious faculty of speech or the gracious government of the tongue The lips of the wise disperse knowledge saith l Prov. 15.7 Solomon how as the Sun doth beams of light and influences as a fountain doth water fire doth heat and flowers do fragrant smell and as they desperse knowledge so other gifts a spiritual blessing for all to gather up and suck in who are so wise as to know the worth thereof 2 Is Salvation both 1 Temporal our tongues may sometimes save others sooner than our hands Abigail by her tongue saved Nabals life and the wise woman of Abel by her tongue preserved the City as I shewed before 2 And eternall No member of the body can help others to Heaven so effectually and speedily as the tongue God useth and blesseth the same as an instrument of the conversion instruction edification reformation and confirmation of those that shall bee saved Rom. 10.17 Faith comes by hearing the word preached Paul by Gods blessing upon his ministerial tongue and lip-labours begat the Corinthians unto God 1 Cor. 4.15 incouraged and established the souls of the Disciples Act. 14.21 22. and licked whole the

use our Tongues as iustruments of much service praise and glory to his Name and of good to others For what God useth hee will blesse and to that end that God would speak by us as hee did by o 2 Sam. 23.2 3. David The Spirit of the Lord spake by mee and his word was in my Tongue though wee can desire and expect it but in an ordinary not in an oraculous way which made David to be the sweet Psalmist of Israel Vers 1. and a Pen-man of holy Scripture The Fourth Rule 4 Rule Observe bewail and amend the errors of your Tongues 1 Observe them Psal 119.59 what yee say amiss as what yee do amiss Christians should take account of their words as well as of their works for both of them are equally their wayes in which they walk on towards either Heaven or Hell Jer. 8.6 God hearkens to hear you ask your selves what have I said as well as what have I done For the Tongue is subject to more errors slips and failings than the hand or any other member of the body because it is so moveable voluble flexible indefatigable that speaks infinitly more words than the hand doth deeds or the foot goeth steps The Tongue is never tired with talking as other members are with moving viz. hand and feet Who can understand his errors Psal 19.12 saith David his unadvised inconsiderate sins to wit in speaking as well as in acting or in thinking Therefore think of your words and recollect them after yee have spoken them to find out the faults of them Then 2 Bewail the same Mourn for not only evil speeches but even for idle words impertinent unprofitable discourse Let us judge our selves for them for of every idle word Mat. 12.36 that men shall speak they shall give account in the day of Judgement A gracious heart will melt as kindly and mourn as bitterly for sinning with the Tongue as with the hand for unadvised words as for unbeseeming deeds The errors of a godly mans mouth fill his heart with grief and face with shame He can say my Tongue hath cost my soul many a sigh mine eye many a tear and put my cheeks to many a blush Gods servants have gained hereby When Moses complained of the uncircumcision of his lips God promised to bee with his mouth and teach him what to say and to make him a God to Pharaoh to command him in Gods Name to let Israel go and if he refused to execute judgement upon him by Gods power and Aaron his Brother should be his Prophet i. e. his spokesman for his readiness of speech Exod. 6.30 with 7.1 Job 42.3 When Job was convinced and humbled for uttering that hee understood not things too wonderfull for him which hee knew not that is for speaking rashly and ignorantly of the passages of Gods providence which were above his capacity Then God made out a clearer discovery of himself than formerly for saith Job Vers 5. I have heard of thee by the hearing of the ear but now mine eye seeth thee When the Prophet Isaiah was sadly sensible of the pollution of his lips woe is mee saith hee I am undone ●●a 6.5 6 7. c. then God touched his lip with a coal from the Altar by the ministry of an Angel and took away his iniquity and purged his sin This is part of the answer of a good conscience towards God to say I have sinned with my mouth but Lord thou knowest I have sorrowed with my heart for it Christians should weep sin to death sin in the mouth as well as sin in the heart or life 3 Mark and mourn for the errors of your Tongue to amend the same Take account of your speeches as well as of your wayes that you may turn your tongue as well as your feet to Gods testimonies So did p Job 40.4 Job Behold I am vile what shall I answer thee I will lay mine hand upon my mouth Once have I spoken presumptuously against thy providential proceedings but I will not answer or justifie what I have rashly spoken yea twice but I will proceed no further I will never say so again If you have spoken foolishly or wickedly idlely or vainly lay your hand upon your mouth and say so no more Happy is that observation which causeth repentance and that repentance which produceth reformation of faults in heart tongue or hand The fifth and last Rule ● Rule keep a good and constant correspondence as between heart and tongue to speak as yee think as was shewed before so between tongue and hand to do what you say to pay what you vow to God and perform what you promise to men and to say no more to either than you can and will do that there may bee an harmony between your words and your works that as your Tongues are the interpreters of your minds so your hands may bee the executors of your tongues to perform the Dicts and Ingagements thereof Good language joyned with real performance is as one saith as a pleasant sauce to wholesome meat Reas 1 Because this is a sign 〈◊〉 downright and throughout sincerity when a man speaks what he thinks or his words may bee read by himself in his heart and when a man doth what hee saith or his words may be read by others in his life Hee that doth not what he saith undoeth his sayings He that liveth not what hee speaks kils his words or unspeaks in his life what hee hath spoken with his mouth Reas 2 This is the image of God upon us who spake with his mouth to David and fulfilled with his hand what hee promosed q 1 King 8.15.24 Isa 46.11 him Gods Tongue and hand go together what he saith he will do Reas 3 This is a fruit and sign of love in deed and in truth to which the Apostle John exhorts r 1 Joh. 3.18 us When our love lyeth not in our lips only nor terminates in our Tongues but commeth forth into our hands and makes out it self in real actions as well as in verbal expressions Reas 4 This is the property of a Citizen of ſ Psal 15.4 Sion Hee sweareth to his own hurt and changeth not Hee will make good his word Tongue-ingagements by hand-performance though it be to his damage or prejudice 1 Joh. 3.7 Let no man deceive you saith the Apostle He that doeth Righteousnesse not he that sayeth it only is righteous Not words but deeds denominate a man righteous To say and not to do is to be like the Nightingale Vox praeterea nihil a voice and no more Reas 5 This is the practice of the wicked not only their Tongues but their hands or doings are against the Lord Isa 3.8 as Jerusalems and Judah● were to provoke the eyes of his glory which brought them to ruine The wicked make their word good even when they speak evil The Jews made wicked Vows

No weapon that is formed against thee shall prosper and every Tongue that shall rise against thee in judgement thou shalt condemn then their enemies shall bee found lyars to them In the Interim Deut. 33.29 whatever evils wee suffer from mens Tongues let us do them no harm with our mouthes in any kind The Lord keeps us from avenging our selves with our own Tongues That much mischief may be done to others by the Tongue appears 1 By Scripture-comparisons of the Tongue 2 By the mercy of Deliverance from it 3 By the finall misery it draws others to 1 By Scripture-comparisons of it An evil or ungoverned Tongue is compared in Scripture to things that are most hurtfull dangerous and pernicious even to instruments of cruelty as 1 To a Scourge to lash Job 5.21 and a rod to beat others Prov. 14.3 2 To a sharp Rasor Psal 52.2 that in stead of shaving off the hair cuts the throat 3 To a sharp Sword Psal 57.4 which is as killing as any Engine of war Prov. 12.18 30.14 Psal 64.3 to a drawn sword Psal 55 21. which is ready to do execution to a sword whetted to cut deep and do great execution The workers of iniquity have swords in their lips saith David Psal 59.7 4 To Bows and Arrows Psal 64.3 4. Jer. 9.3 8. to shoot suddenly and wound deeply Tongues are bows and bitter words are arrows shot out of them 5 To a deep pit or devouring Gulf to swallow up both himself Eccles 10.12 and others the mouth of a Harlot is a deep pit Prov. 22.14 hee that is abhorred of the Lord shall fall into it Doegs tongue loved all swallowing words Psal 52.4 whereby he devoured the Priests and their City Devouring words will eat up a mans reputation as bread 1 Sam. 22.18 and his Good name at a bit 6 To a burning fire Prov. 16.27 as was shewed before out of James 3.6 which consumes both it self and others and can set families Towns Countrys on a flame What a great fire of contention hath been kindled sometimes by a word as to call one fool knave or to say thou lyest how far and long hath in burnt and where hath it ended in blows yea in blood and in the ashes or utter ruine of others 7 To Poyson of which also before out of James 3.8 for the Tongue is full of deadly poyson Psal 140.3 it conveys poyson by words to infect others as Serpents do by tooth or sting Malicious words are spits of venom Is there need of ruling a rod or sword of guiding an Arrow and Raysor of covering a pit of keeping fire in of expelling or tempering poyson that none of these may do any harm and is there not as great a necessity of governing the Tongue well that it may do no prejudice or hurt to any These things to which the ungoverned Tongue is compared are not only nocivè in themselves but diffusivè of the evils that is in them So is the Tongue Hence the acts of the mind and heart are attributed to the Tongue because whatsoever evil the heart can devise the Tongue is ready to vent the same Therefore the Tongue is charged with devising of mischief Psal 52.2 and with loving all devouring words vers 4. An unbridled Tongue is vehiculum Diaboli Mr. Greenham the Chariot of the Devil wherein he rides in triumph One doth describe the Tongue prettily by contraries or diversities It is a little peece of flesh smal in quantity but mighty in quality It is soft but slippery it goeth lightly but falleth heavily it striketh soft but woundeth sore it goeth out quickly but burneth vehemently it peirceth deep and therefore not healed speedily it hath liberty granted easily to go forth but it will find no means easily to return home and being once inflamed with Satans bellows it is like the fire of Hell The course of an unruly Tongue is to proceed from evil to worse to begin with foolishnesse and go on with bitternesse and to end in mischief and madnesse See Eccles 10.13 The Jews conference with our Saviour began with arguments Joh. 8.33 ver 48. wee bee Abrahams seed said they c. but proceeded to blasphemies Say wee not well that thou art a Samaritan and hast a Devill Vers 59. and ended in cruelty then took they up stones to cast at him This also is the base disposition of a bad Tongue to hate those whom it afflicts Prov. 26.28 2 The mischief of the tongue may further appear by the mercy of being delivered from it for 1 So God hath promised b Job 5.17 it God saveth the poor from the sword Vers 21. from their mouth and from the hand of the mighty and thoushalt bee hid from the scourge of Tongues or from being betongued as some render it that is from being as it were caned or cudgeld with the ●ongues of others Psal 31.20 Thou shalt hide them in the secret of thy presence from the pride of man thou shalt keep them secretly in a pavilion from the strife of Tongues that is from all calumnies reproaches evil speakings of all kinds God will preserve the good names of his people from the blots and bespatterings of malicious men as Kings protect their favourites against slanders and clamours 2 So the Saints have prayed for it as d Psal 120.2 David Deliver my soul O Lord from lying lips and from a deceitfull tongue Thirdly and lastly the mischief of the tongue appears by the final misery it draws others into that is Hell and drowns them in eternal destruction The Tongue sends more souls to Hell by errors Heresies wicked counsell bad example inticements and perswasions to evil than any other member of the body when other members slay but their hundreds the tongue slayeth thousands of souls and casts them down into the nethermost Hel. Therefore avoid ill tongues for they are bad company It s the wise mans e Prov. 20.19 Prov. 25.23 counsel meddle not with him that flattereth or entiseth with his lips but drive away backbiting tongues with an angry countenance from you as the North wind that beesome of the air as one calls it doth rain brow-beat them and they will be gone Walk circumspectly take heed to your spirits and wayes that malicious tongues may find no matter to fasten an accusation upon you 1 Pet. 2.15 that by well-doing yee may put to silence the ignorance of foolish men The Saints sanctity stops the wicked mouthes of their enemies Job 5.16 The Fourth Reason 4 The commodity from the commodity of the good government of the tongue which is great in respect 1 Of our selves 2 Of others For the Tongue is either the best or worst member of the body as it is ordered and an instrument of great good or of great hurt When it is well ordered it is an instrument of great good 1 To our selves to procure us four things scil life salvation joy

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 ●● 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. ● 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

of Reproof doth not heal but hurt both the parties scil the Reprover and the Reproved Therefore first take a Reproof kindly from another and digest it well afterwards give him a gentle Reproof as there is occasion and hereby thou may both set him a Pattern and lay an ingagement upon him to take a Reproof well from thee The Third thing follows scil Reasons of it which may bee drawn from the Necessity Commodity and Excellency of Reproof 1 From the Necessity of it in it self Necessity for both the Law and the Gospel command it Levit. 19 17. Mat. 18.15 and that in respect 1 Of our selves 2 Of others 1 In respect of our selves its needfull for us to reprove others that offend 1 To bear witnesse against sin in others and not to contract the guilt or soil of it to our selves Thou shalt not hate thy Brother in thine heart rebuking thou shalt rebuke him that thou bear not sin for him i. e. guilt and punishment for his sake for not reproving him To leave others in their sins unreproved is to be partakers of other mens sins Qui non verat peccare cum possit jubet Ephes 5. which wee should not bee by our silence no more than draw others into sin by our speech Have no fellowship saith Paul with the unfruitfull works of darknesse but rather reprove them The evils wee reprove in others cannot cleave to us nor bee charged upon us but hereby wee keep our selves free and fair from the Taint spot and attainder of them 2 To discharge our selves from the blood of others souls which God may require at our hands for suffering sin upon them unrebuked That threat in Ezek. 3.18 lyes though mainly against the Minister yet not only but against private persons who neglect their duty therein If thou speakest not to warn the wicked from his wicked way to save his life hee shall dye in his iniquity but his blood will I require at thine hand The ruin of others will bee imputed to us if they perish through want of our admonition This Menace should set home the duty of Reproof Act. 20.26 and the danger of neglect to our hearts Paul could not say I am pure from the blood of all men If he had not been a faithfull Reprover as well as a diligent Instructor 2 Reproof is needfull in respect of others either that offend or that stand by 1 Of them that offend 1 To save them from sin death and Hell Hee who by wise Reproof converteth the sinner from the Errour of his way shall save a soul from death and shall hide a multitude of sins Jam. 5.20 Reproof is Gods Physick as needfull for the cure of souls as purging or letting of blood or plaisters are for mens bodies Reproof is Gods ordinance to pull a soul out of the fire of sin and Hell which else would bee burnt or rather be burning everlastingly out of a pit of corruption which without such a hand of Reproof reached forth to recover him would sink and bee drowned to save a soul that else may perish to gain a soul to God and godlinesse to his Truths and wayes and to our selves in true affection that is in danger to be lost Tell thy Brother saith Christ between thee and him alone If hee shall hear thee thou hast gained thy Brother Mat. 18.15 Now to gain or save a soul is a more worthy work than to win or save a World because one soul is more worth than a World If there be need of lifting up a Brothers Deut. 22.4 Exod. 23.5 yea enemies Oxe or Asse that is fallen or lyeth under his burden Thou shalt surely help him up Vers 4. or bringing it back when it goeth astray Is there not great need of restoring and reducing a Brother when hee is faln or wanders and of Reproof as a means thereof should wee take pity and care of a Neighbours Oxe and Asse and not of his soul 2 Reproof is needfull to keep back the great Judgement from them to wit of not being reproved As it is a great mercy of God to send his servants to reprove us for our faults and not suffer sin to lye upon us nor us to lye in it and for us to carry us so as no Righteous person may be afraid or unwilling to tell us of what they see amiss in us So it is a grievous Judgement for God to take away Reprovers from a Nation or a person for God to give over reproving of men by his Servants or to forbid them to do it It is a sign hee hath a purpose to destroy them When God threatens to plague Judah for their Rebellion and utterly to cast them off Ezek. 3.26 hee imposeth silence upon the Prophet Ezekiel as a heavy Judgement to them so as he should reprove their miscarriage no more I will make thy Tongue cleave to the roof of thy mouth that thou shalt be dumb and shalt not bee to them a Reprover for they are a Rebellious house Ephraim was in a desperate state when God gave forth that Prohibition Let no man reprove another Hos 4.4 for this people are as they that strive with the Priest that is will endure no Reprover Therefore saith God Let them alone If they will sin let them if they will go on in their wickednesse and so destroy themselves let them I will contend no longer with them by Reproofs This is the high way to Hell yea to go poste to the Devil without stop or let or any turn when God forbids others to reprove us that wee may go on to fill up the measure of our Iniquity and run to the pit of Hell and no body stay us Then God passeth that hardening sin-sealing sentence upon men Rev. 22.11 Hee that is unjust let him bee unjust still and never amend hee that is filthy let him be filthy still and never bee made clean when hee takes away Reproof from them which might have been a means of their amending and cleansing Then it is no priviledge to any man not to be reproved for his faults no more than it was to Cain not to bee killed to live a miserable life worse than death to bee a spectacle of Gods wrath and judgement To want Reproof is a fearfull judgement from God and a lamentable state of man Is not then Reproof needfull 2 As in respect of the Offenders so of by-standers or of others that see and hear of their offence that they may take warning by their Reproofs not to do the like as they would avoid the blame and shame thereof Them that sin to wit scandalously and openly rebuke before all that others also may fear saith Paul 1 Tim. 5.20 that is be awed thereby and kept from falling into the like sins By a publick Reproof many may receive Profit and much evil may bee prevented thereby to others as well as advantages may come to the offenders themselves Commodity

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