RULES FOR THE Government of the Tongue Together With Directions in six Particular Cases 1 Confession of our faults to Men. 2 Confession of Christ before Men 3 Reprehension of faults in others 4 Christian Communication 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 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 Psal 17.3 I have purposed that my mouth shall not transgress LONDON Printed by R. I. for Thomas Newberry and are to be sold at his shop at the three Lions neer the Exchange 1656. To the Reader Christian Reader I Would not trouble the Press or thee with any thing but what I conceive may bee usefull and practical for thy furtherance in grace and obedience the matter whereof I hope will not be burnt when it is tried by fire though the Paper may but that it may bring forth fruit in thee that will remain to promote thy comfort and my account in the day of Christ The good acceptance which my former book entitled Precepts for Christian Practice c. hath as I hear found with sober-wel-minded Christians and the advice of some judicious friends do incourage mee to make this plain peece publick Though Satan seeks to cast an odium upon the holy and precious truths wayes and ordinances of Jesus Christ yea and upon the Books that are written for the Declaration and Defence thereof to bring them all into contempt For Satan feareth that such Books may do poor souls good and his cause hurt which should bee our indeavour to promote as it is his design to hinder This is a common Experiment that as in Preaching so in Printing Satan and his Agents oppose that most which may in probability through Gods blessing be instrumental for publick profit But the God of Truth who loveth Righteousness will throughly plead the cause of his own Truths and Wayes and of the reproaches of his servants from the Tongues and Pens of their enemies in due time Yea the day approacheth wherein God will judge mens Hearts Tongues and Books according to his Gospel Then they who have spoken or written of the matters of God and of his Ministers the thing that is true and right shall bee approved and those that have done otherwise shall to say no more bee reproved Books as well as any other works may help men forward either to Heaven or to Hell and advance their Salvation or aggravate their condemnation A man may do more good or more hurt by writing than by speaking because what is spoken is transient and passeth away but what is written is permanent litera scripta manet and spreads it self further by far for time place and persons than the voice can reach All Christs servants who keep the word of his patience Phil. 1.17 are set for the defence of the Gospel and they must contend earnestly or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 3. 2 Cor. 13.8 conflict one after another for the Fath which was once for all delivered unto the Saints Why should they not do all they can for the Truth in these dayes of Apostasy Heresy and Blasphemy now that Satan and his manifold Instruments do all they can against the Truth that is by writing as well as by speaking by Pen as by Tongue Satan doth furiously drive on a Malevolent design to draw poor souls into delusion and thereby unto destruction by dispersing scandalous railing Truth-perverting soul-poisoning Pamphlets which come forth of the Pres◠like persons out of a Pesthouse with a plague-sore running upon them to infect all that take them into their hands and are taken with them why then should not Christs Ministers 2 Cor. 5.20 who are his Embassadours factor for Christ and as strenuously plead and promote his cause Isa 44.5 in the Press as in the Pulpit and subscribe with their hands unto the Lord and to his truths and waies as well as confess them with their mouths Good books that tend to build up all that read them in faith holiness and obedience Psal 46.4 are like that River the streams whereof make glad the Citie of God Joh. 12. and like that Box of precious Ointment which Mary brake and poured on Christs head the odour whereof filled the house like clusters of ripe Grapes passing under the Press the Juice whereof is fit to be transported to all Nations So the pious labours of Gods servants passing under the Press are fit to be dispersed abroad among Christians far and neer Mr. Cotton The Penning and Reading of godly Books as a Reverend man of God now with God said is a singular improvement of the Communion of Saints as whereby wee injoy sweet and gracious conference with the Saints though unknown to us though absent in place and distant in time yea many ages before us and so partake in the Communion of their most precious Gifts as if they were present with us or as if wee had been long acquainted with them I doubt not but it hath been a cordial to some of Gods servants at death to think and say to God in their manner and measure as Christ did in his Father Joh. 17.4 I have glorified thee on the Earth I have done the work thou gavest mee to do to wit by writing as well as by speaking by Books as by Sermons When I had the former Treatise under my hand this came into my mind that to adde to the Government of the Thoughts and of the Affections some Rules for the Government of the Tongue might bee suitable seasonable and profitable But I labouring under some bodily Infirmities laid the Thoughts thereof aside yet afterwards God revived them in mee and made my spirit willing to undertake the work and assisted mee graciously in it blessed bee his Name And now Reader I present it to thee and put it into thy hand as a Gospel-Grammar to teach thee not variety of Tongues but Sanctitie and Excellency of speech The Art of speaking well that is the Language of Canaan or of a Christian Do not only look on this Book by Perusal but live it by Practice to wit to the Rules described therein and it will lead thee towards Perfection in some good measure on earth though the full attainment therof bee kept as a Reserve for Heaven The Lord accompany this Book with his Presence and Power that it may bee effectuall to tame that unruly Member thy Tongue and to make thee a good Linguist in the School of Christ Psal 16.9 with Act. 2.26 then will thy Tongue be thy glory indeed To this end I beg a concurrence of thy Prayers with mine at the Throne of Grace that God would bless it and make it a blessing to all that read it That the fruit of it like
what hee hath done for my soul On the contrary speak no evil either of God or man either ill matter or ill words 1 Not of God or against God for this is to set your mouth against Heaven Psal 73.9 Such a mouth shall certainly bee stopped Nebuchadnezzar a Heathen King made a decree that every people Nation and language which spake any thing amiss against the God of Shadrach Mesach and Abednego shall bee cut in peeces and their houses bee made a dunghill because there is no other God that can deliver after this sort scil as hee did them q Dâ—n 3.29 Shall Christian Princes or Potentates suffer horrible Blasphemies to be belched forth against the God of Heaven and let the Blasphemers go unpunished how will they answer this before the King of Kings and Lord of Lords at the day of Judgement 2 Nor of men Speak not evill one of another Brethren saith James r Jam. 4.11 for he that speaketh evil of his Brother and judgeth his Brother speaketh evil of the Law and judgeth the Law and will not the Law condemn such Our speech should bee good and sound for three Reasons Reas 1. Because noscitur ex lingua a man is known by his speech as men of several Countries are by their language so pronouncing Shibboleth was a proof whether they were Ephraimites or no Jud. 12.6 Peters speech bewrayed him to be a Galilean Mar. 14.70 Jacob brought his brother Esaus hands and neck to his Father Isaac Gen. 27.22 but could not bring his voice The Children of the Jews speaking half in the speech of Ashdod discovered their Parents were not both of the same Religion though their Fathers were Jews Neh. 13.23 24. their mothers were women of Ashdod Ammon and Moab Such mungrel matches of the Parents confounded the speech of their Children So men may bee known whose they are whether the Worlds or Gods and whereto they belong whether to earth or to Heaven even by their speech Speech is the Image or looking-glass of the mind As the man is so is his speech As Vessels when we knock upon them are known by their sound whether they bee crackt or sound full or empty so are men many times by the sound of their words To speak good and not evil David makes a Tongue-mark of a Citizen of Sion u Psal 15.2 The five Cities in the land of Egypt shall speak the Language of Canaan Isa 19.18 not so much for words or phrases as for matter that is shall confesse and praise God and professe the celestial doctrin written in the Hebrew tongue which was then spoken in the land of Canaan as a fruite or sign of their conversion unto God Piscator Good sound savory speech is an evidence of a good man wholesome words in the mouth argue a good constitution of the heart Lips without guile are a sign hung forth at the door of an Israelite indeed in whose spirit there is no guile Though men may speak good words sometimes and bee bad enough themselves as Hypocrites Dissemblers and Polititians yet when the speech is ordinarily bad they that utter them cannot bee truly good because out of the abundance of the heart the mouth speaketh A bad Tongue is ever the companion of a base and naughty heart evil words proclaim an evil man who though hee may speak good sometimes which hee hath heard from others yet when hee speaketh evil hee speaketh of his own or from himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Satan is said to do when hee speaketh a lye John 8.44 Unsavory words proceed from a rotten heart as stinking breath from corrupt lungs the uttering of them is a bringing up of our Excrements the wrong way scil out of our mouths which will defile the man Therefore wee should speak good and no evil that we may both bee good in our selves and seem good to others Reas 2. Because evil words corrupt good manners vv 1 Cor. 15.33 both in the speaker for as one saith a man looseth so much of his piety honesty as he admitteth evil into his mouth and in the hearers for moral infection may bee spread abroad by words as well as natural or pestilential infection by breath Reas 3. Because Gods Law obligeth the Tongue as well as the hand to obedience Every Commandement according to the Subject matter of it 1 Requires good to bee spoken with the Tongue as well as to be thought in the heart or done with the hand 2 Forbids all sinne in word as well as in deed For Example The first Table commandeth us to honour God with our Tongue by professing our Faith Love Obedience submission to him by praying to him and praising of him by confessing and justifying him before men by speaking good of his name giving him the glory of all hallowing his Sabbath in word as well as in deed It forbids all blasphemies murmurings repinings despairings or hard speeches and stout words against God All taking of Gods name into our mouths in vain by rash oaths vows curses Mal. 3.13 by irreverent use of Gods titles or attributes without just occasion or due affection as in saying O God and O Lord O Jesus It prohibits us to speak our own words that is worldly talk on the Sabbath Gods holy day The Second Table Commands us To love our Neighbour give him respect and seek his good in word as well as in deed with our tongues as well as with our hands Gods Law binds the tongue as well as the hand from injuring others any way It forbids 1 Tongue-Murther by scoffing as Ishmael did at Isaac which the holy Ghost cals persecution x Gal. 4.29 by reviling and rayling 1 Pet. 3.9 by opprobrious termes or filthy names Mat. 5.22 by threatning and by cursing Job would not suffer his mouth to sin by wishing a curse to his enemies Soul Job 31.30 or that God might lay his curse upon him to take away his life By Tale-bearing and back-biting Lev. 19.16 which killeth friendship and mens names and the comforts of their lives By revealing secrets Prov. 11.13 2 Tongue adultery by obscene and lascivious speeches and wanton words whereby men have their mouths full of Adultery as well as their eyes by wanton looks Fornication and all uncleannesse Let it not be once named amongst you saith z Eph. 5.3 4 Paul as becommeth Saints neither filthinesse or obscentity This is Saints decency not to name sinne without detestation not to take up the names of idol-lusts no more than of Idol-gods into their lips Psal 16.4 It is a sin to speak of any sin with delight or without hatred and dislike 3 The Second Table forbids also Tongue theft by over-reaching and defrauding others in bargaining or otherwise By guile of lips flatteries By with-holding due respect from others in titles or speech whereby wee rob them of their honour just praise and good name Render to all their dues
God will not forsake them for ever nor leave them altogether Isa 54.7 For a small moment have I forsaken thee but with great mercies wil I gather thee saith the Lord. 1 Sam. 12.22 The Lord will not forsake his people for his great Names sake saith Samuel to Israel because it hath pleased the Lord to make you his people This was the confidence of the faithfull in their calamities Lam. 3.31.32.33 The Lord will not cast off for ever but though hee cause grief yet will hee have compassion according to the multitude of his mercies for hee doth not afflict willingly nor grieve the Children of men Herewith the Psalmist comforts the godly The Lord will not cast off his people Psal 94.14 neither will he forsake his inheritance Is God gone away from your souls or hath hee withdrawn the wonted influence of his grace peace and joy and the comforts of his love favour and presence from you and doth hee seem to reject you If yee were once his by federal right or faith in the Covenant you are his for ever because that is an everlasting Covenant founded upon Gods free grace and Christs precious blood which are immoveable unchangeable and eternal Isa 9.6 If ever you did cry Abba Father you may call God Father for ever for he is the everlasting Father Psa 31.22 David said to God I am cut off from before thine eyes but hee confesseth it was in his haste hee did it rashly and unadvisedly and God consuted him presently Neverthelesse thou heardest the voice of my supplications when I cryed unto thee And though to your sense hee hath left you hee will turn again hee will have compassion upon you hee will cast all your sins into the depths of the Sea Micah 7.19 Christs promises of returns hold as true and firm in respect of his spirituall presence to his people now as of his corporal presence to his Disciples then Joh. 14.18 I will not leave you comfortless or Orphans I will come to you And ye now have sorrow but I will see you again to wit Joh. 16.22 after my resurrection and your heart shall rejoyce Consider poor souls you cost Christ too dear for him to cast away Let mee give you one pregnant instance of Christs return to a deserted soul that is Mr. Robert Glover a holy Martyr who having a little before his death lost the sense of Gods favour and comforts of his spirit which filled his heart with grief and his mouth with moans when hee came within sight of the stake at which hee was to suffer death for Jesus Christ suddenly hee was so exceedingly ravished and replenished with holy comfort and heavenly joys that he cryed out claping his hands hee is come Heb. 13.5 hee is come Though God bee ever with his people in his presence according to his promise yet in respect of the influence of his grace and favour he sometimes suspends and with-holds the Act thereof and in respect of appearance or discovery hee sometimes manifests himself to them and sometimes hides himself from them and seems to bee comming and going as Christ said to his Disciples A little while and yee shall not see mee and a gain a little while and yee shall see mee 5 Lastly set before them Gods promises of peace and joy 1 Of peace and a calm to troubled disquieted souls by inward or outward afflictions Isa 57.16 I will not contend for ever neither will I bee alwayes wroth lest the spirit should fail before mee and the souls which I have made I create the fruit of the hips peace Vers 19 peace to him that is a farre off and to him that is near saith the Lord and I will heal him Phil. 4.7 The peace of God which passeth all understanding shall keep your minds and hearts as with a garrison and when he gives quietnesse Job 34 29 who can cause trouble This was the Psalmists expectance and confidence I will hear what God the Lord will speak Psal 85.8 for hee will speak peace unto his people 2 Psa 38.5 11 12 Promises of joy to sad sorrowfull souls His anger is but for a moment in his favour is life weeping may indure for a night but joy commeth in the morning Psa 97.11 light is sown for the Righteous Psa 126 5 and joy for the upright in heart They that sow in tears shall reap in joy Consolation shall follow affliction to Gods people as Harvest doth seed-time Mat. 5.4 and the one is as sweet as the other is bitter Joh. 16.20 Blessed are they that mourn for they shall bee comforted yee shall weep and lament saith Christ to his Disciples Vers 22 but the world shall rejoyce and yee shall bee sorrowfull but your sorrow shall bee turned into soy and yee now have sorrow but I will see you again and your heart shall rejoyce Act. 2.28 and your joy no man taketh from you This was Davids Faith and hope in God Thou shalt make mee full of joy with the light of thy Countenance Apply these several promises unto afflicted consciences and rub them as oyl of gladnesse into their benummed spirits Argue the case with them Are not these promises as good security for Gods performance of the mercies promised to you to wit healing quickning illightening returns peace and joy as your hearts can desire yea better than all the world is able to give you by hand and seal yea are they not stronger pillars to build your confidence for comfort in God upon Mar. 13.31 than those that bear up Heaven and Earth For Heaven and Earth saith Christ shall pass away but my words that is 2 Cor. 1.20 promises shall not pass away All Promises of Comfort are in Christ yea and Amen Object If wee were the Lords by speciall right or shall bee saved then wee should have grace in our hearts which is the characteristical distinguishing quality of all Gods people from all others but wee can discover no such thing in our selves wee have no grace The eighth Ground of Consolation Set before them and apply unto them two things 1 Grace may bee hid for a time in the heart and not be discerned by them that have it like sparks of fire in the ashes or life in a swound or bits of gold in a dust heap or pearls in the mire like stars in the sky in a dark night they are all there yet not one of them doth appear like stones in the bottom of a Vessel or River which are not seen when the water is troubled thick or muddy like stools or chairs in a room where there is no light for that which makes manifest is light There is a difference between the being of a thing in it self and the appearing or discovery thereof to us As many things seem to bee which are not so some things are or really exist
as we can and to grow up in grace and in all things into him that is our head Ephes 4.15 Jesus Christ as in Knowledge Wisdom and Spiritual understanding to bee filled with it Col. 1.9 in faith to increase it 2 Cor. 10.15 in hope to abound in it Rom. 15.13 in love that it may abound yet more and more in us Phil. 1.9 in good works to stand full and compleat in all the will of God Col. 4.12 Heb. 13.21 to bee fruitful in every good work Col. 1.10 always abounding therein 1 Cor. 15.58 To go forward and get as near perfection as near Heaven as we can while we live though we cannot come up to the top of it or attain it fully till we dye Growing in grace is perfecting of holiness in the fear of God 2 Cor. 7.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denotes a continued act and is done by degrees for we cannot be perfectly holy at once nor in this life Growing in grace is building us up even to heaven Act. 20.32 the Metamorphosing of us into the Image of the Lord from glory to glory 2 Cor. 3.18 that is from one degree of grace to another by the Spirit of Sanctification in us untill wee be perfectly renewed in holinese and righteousness for grace is glory begun and glory is grace perfected In this sence we are exhorted to bee perfect as our father in heaven is perfect that is to strive after perfection and to be merciful as our father is merciful Luk. 6.36 that is Col. 3.12 to put on bowels of mercy kindness c. as the Apostle exhorts and to put forth the acts thereof as God gives us ability and opportunity and to be holy as God himself is holy that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.14 to follow after holiness with an eager pursute and earnest indeavour Mortification-work and Renovation-work both which are perfectionwork in the beginning and proceeding or tendency thereof in this life are gradual works or wrought in us and carried on by degrees and daily and they are still in progress in this life 1 Cor. 15.31 until we attain to the perfection of the life to come This is to dye to sin daily or to put off the Old man more and more Ephes 4.22 to mortifie our earthly members Col. 3.5 to crucifie the flesh with the affections and lusts Gal. 5.24 to cleanse our selves from all filthiness of the flesh and spirit 2 Cor. 7.1 to repent of sin resist and strive against sin while wee live though sin cannot be wholly crucified and dead in us and purged out of us nor we bee absolutely freed from it till wee dye for sin cannot bee abolished till body and soul be dissolv'd This is to put on the New man or to bee renewed into the Image of God which is to be done daily in a constant and continued course Ephes 4.23 24. 2 Cor. 4.16 this is a going on unto perfection Heb. 6.1 Pauls example is very pregnant and alluring that wee should not take up Phil 3.12 13 nor acquiese in present attainments I count not my self to have already attained or that I am already perfect but this one thing I do forgetting those things that are behind and reaching forth unto those things which are before Vers 14. I press towards the mark c. We must shoot at the highest mark as one saith though we take our arrows up short enough daily Baines A Christian at his conversion is like the Moon after the Change at her first appearance how little a part of her is enlightned how much of the old Moon how much Dark still but she grows by degrees to the Full. So he as the Moon receives Light from Christ the Sun of Righteousness but little at first much of the Old man and many dark spots of corruption still remains in him yet is he wexing daily towards the Full though as one saith at the best here wee reach not the first quarter by increase of illumination and sanctification here though he cannot attain to be filled with all the fulness of God to have his whole soul full of the Image of God in knowledge righteousness and holiness all inlightned and all-over pure without any spot or any wrinckle of the Old man till he go into another world where all perfection is alway in its prime and full and where no imperfection or corruption can finde any place no Eclipses interruptions or Diminutions where there is fulness of Grace Peace Joy and Glory in the presence of God for evermore whereof there is so little appearance here that the Apostle tells us It doth not yet appear what wee shall be 1 Joh. 3.2 The sight and sense of our imperfections and serious desires and indeavours after Perfection are counted our Perfection in this life 6 And lastly wee are said to bee perfect here in respect of establishment in good and perseverance in well-doing even to the end The God of all Grace after yee have suffered a while make you perfect prayes Peter what is that strengthen stablish settle you 1 Pet. 5.10 Perseverance is our Perfection All these six wee should seek for for they are kinds of Perfection on earth the Word of God calls them so and they are our way to full and finall yea eternall Perfection in Heaven Obj. 1. Hath not Christ bidden us bee Perfect as our Father which is in Heaven is Perfect Mat. 5.48 therefore wee may bee perfect here for the Gospel injoyns no impossible things Did not Christ pray for all Beleevers that they may bee made perfect in one Joh. 17.23 and doth not the Father hear his Son alway Ans 1 Many things are commanded us to do yea are prayed for for us and promised to us which have their beginning in us in this life but not their fulfilling or full accomplishment till the life to come which we must seek on earth but cannot find to the full till wee come in Heaven Let mee instance in four things scil Sanctification Obedience Vnion and Glorification 1 Sanctification This God commands us on earth 1 Thes 4.3 4. yea to bec holy as God is holy 1 Pet. 1.15 16. This Christ hath prayed for for his people Joh. 17.17 Sanctifie them through thy Truth c. This God hath promised in the Covenant of Grace Ezek. 36.25 26 27. yet sanctification for all this is but inchoated in us on earth not perfected till wee come in Heaven The Grace of Christ is like Jacobs Ladder it hath several steps ascending which reach up to Heaven the foot whereof is on earth it is begun in our Regeneration and the top of it in Heaven it is finished in our glorification This might bee exemplified in particular Graces but I will mention knowledge only Wee are commanded to know the Lord and God hath promised All shall know him from the least to the greatest This is begun on earth but not perfect 1 Cor.
13.12 for here wee know but in part but in Heaven wee shall know as wee are known and see Christ as hee is 1 Joh. 3.2 The knowledge we have of God and Christ here is the beginning of life eternal Joh. 17.3 but the end or Perfection of it is in Heaven 2 Obedience Christ directs us to pray only for that which God would have us to do For Christ framed his plat-form of prayer he gives us in Mat. 6.10 according to the Will of God his Father Now hee hath taught us to pray Thy will bee done on Earth by us as it is done in Heaven by Angels and Saints to wit cheerfully sincerely holily fully constantly or as wee shall do it in the Kingdome of glory when wee shall sin no more This Petition implyes that no mans obedience is perfect because that wee pray for is not yet attained the good things wee do wee cannot perfect them Prayer presupposeth both want of that wee ask and Impotency in our selves to attain it or that it is out of our power A thing is said to bee done which is so in doing that it shall certainly bee finished In doing Gods Will wee should indeavour to write after the coppy and to come as neer the pattern Christ set us or proposed to us as wee can here though wee cannot perfectly conform to it till wee come in Heaven 3 The Saints Union or Unity This is 1 Very much pressed as their duty Ephes 4.3 to 8. Phil. 2.1 2. I beseech you Brethren saith Paul to the Corinthians by the Name of our Lord Jesus Christ that yee all speak the same thing that there bee no divisions among you but that yee bee perfectly joyned together in the same mind and in the same judgement 1 Cor. 1.10 2 It is prayed for by Christ for all beleevers That they all may bee one as thou Father art in mee and I in thee that they also may be one in us Joh. 17.21 I in them and thou in mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may bee made perfect in one or perfected into one that is perfectly compacted and conjoyned vers 23. Piseator in Joh. 17.23 That they may by one faith bee tyed together as Members of one body whereof Christ is the Head and by love bee knit together and cleave one to another But though the Saints Union among themselves bee begun and carryed on on earth yet not brought to Perfection till they come in Heaven For four Reasons 1 Because the means of their Union as Faith and Love are both of them imperfect here and something is still lacking in them both 2 There are remains of darknesse and corruption in them so long as they continue here which cause divisions and differences in opinion and affections 3 Till wee all come into the Unity of the Faith Ephes 4.13 and of the knowledge of the Son of God unto a perfect man unto the measure of the Stature of the fulness of Christ which cannot be till we all come into Heaven wee cannot come to perfect Vnity in Judgement and Affection Ioh. 17.23 4 Christ seems in that petition to have respect to the consummation of this Vnion in Heaven not only among themselves but with him and his Father because hee prayeth in the next verse for their glorification that all true beleevers may bee with him Ioh. 17.24 where hee is and behold his glory that is in Heaven where they shall bee companions with him in glory Col. 3.4 for ever Though the Vnion between Christ and Beleevers here bee very near and sure and indissoluble yet it is not so full and clear nor perfected untill wee bee joyned unto the Lord by sight in Heaven as wee are by faith on earth 2 Cor. 5 6 7. knowing saith the Apostle that while wee are at home in the body wee are absent or from home from the Lord. 4 Glorification This should bee sought for here though it cannot bee found or attained till hereafter Wee are commanded to strive in this life to enter in at the strait gate Luk. 13.24 Yet wee cannot come to this gate to wit of Heaven much lesse enter in at it till wee dye Paul laboured by all means while hee lived Phil. 3.11 to attain to the Resurrection of the dead that is to the estate of Grace and Glory that follows after it for both body and soul Obj. 2 Did not Christ command or counsel the young man to bee perfect here who asked him Good Master what good thing shall I do that I may have eternal life Mat. 19.16 21. Is not Perfection then attainable in this life Ans Christs Counsel or Command to the young man If thou will bee perfect go sell that thou hast c. was special to him for Tryall Conviction and Discovery like that of God to Abraham Go offer thy Son Isaac for a burnt Offering not general given to all The man glorying in his works that he had kept all the Commandements from his youth up affected the praise of perfection what lack I yet Christ to convince him of his pride errour and vanity therein said unto him If thou wilt bee perfect c. as if hee had said if thou art really that which thou boastest thy self to be to wit perfect give a proof hereof in selling and giving all that thou hast and following mee Or if thou would bee as thou pretends perfect in Righteousnesse and Charity then go and sell all and give to the poor and come and take up the Crosse and follow mee So Mark hath it chap. 10.21 Or Christ spake this to convince him of his imperfection when hee boasted of his Perfection All these Commandements have I kept from my youth yet lackest thou one thing saith Christ Sel all and distribute to the poor Luk. 18.21 22. Christ might have said thou art therefore guilty of breaking all the Commandements because thou bragst thou hast kept them all and thou therefore lackst every thing because thou art conceited that thou lackest nothing Having declared in what sense the Saints are said in Scripture to bee perfect I proceed to the Second thing That no man can bee fully perfect or without sin in this life which I shall prove by six Arguments The first Argument To bee fully perfect without sin in this life is contrary to Scripture to Experience yea to the state of the Saints here 1 To the holy Scriptures which expresly deny the same as was declared before 1 King 8.38 46. Prov. 20.9 Eccles 7.20 2 This is contrary to the universal experience of all Gods servants who have felt and bewailed corruption in themselves even till death and have acknowledged the same before God and man and have disowned Iob 9 20. yea disclaimed all thoughts of their own Perfection in this life as Job did and Paul at large in Rom. 7.14 to the end though a holy Apostle complains bitterly of the sinfull corruption that did
Calamy Simeon Ashe William Taylor London June 28. 1656. To the Reader THe Tongue of man is the hearts interpreter Quotidiana fornax nostra est humana lingua Aug. lib. 10 Confes Mat. 12.34 the inward motions of the mind have vent at the mouth as sparks from a Furnace and the souls conceptions are brought forth by its busie Midwifery the Tongue is the key that unlocks the hearts treasury out of whose abundance it speaks Our discourses are discoveries of what is within as when the Pump goes we may know what water is in the Fountain whether clear or muddy or when the clapper strikes wee may guess what metal is in the Bell the corruption of mens minds not much unlike the inflammation of a Feavour ordinarily breaketh forth and blisters upon their tongues he that is rotten in his heart is commonly rotten in his talk and as evil words corrupt good manners so they discover corrupt manners the foul stomack betrays it self in a stinking breath And where Grace is in the heart it will manifest it self in holy heavenly savoury speeches every true Christian endeavours to derive not only Grace into his heart from Christs annoynting but of that grace that was poured into his lips they that feared the Lord spake often one to another Psal 45.2 Mal. 3.16 And as words discover much the present frame of our souls so have they no small influence upon the settlement of their everlasting state they are not a key only to open the hearts treasury but to let in or shut out from heaven Mat. 12.36 37. Every idle word that men shall speak so saith the Word of truth they shall give account thereof in the Day of Judgement for by thy words shalt thou be justified and by thy words shalt thou bee condemned The Arrows of idle words though shot out of sight and possibly quite forgotten will hereafter drop down upon the heads of such as drew the bow Words are but wind is the common saying but they are such wind as will either blow the Soul to its haven of rest if holy wholsome savoury spiritual and tending to edification or else sink it in the dead sea and bottomless gulf of eternal misery if idle prophane frothy and unprofitable Upon these and many other important and weighty considerations it appears of what consequence it is that men take special care for a regular ordering of this unruly member the Apostle James compares it to fire and that had need be watcht and well tended for it is a good Servant Jam. 3.6 Jam. 1.26 but a bad Master and he lays a mighty stress upon it If any man seemeth to bee religious and bridleth not his tongue this mans religion is vain the not bridling of the tongue stains and sullies the most gay and fair profession and without this all is but seeming and vain religion Prov. 13.3 He that keepeth his mouth saith Solomon keepeth his life the double guard of lips and teeth is not enough there must be thine own watchfulness Where is that man that loveth not life that desireth not many days that hee may see good for the attainment of this blessedness the Psalmist gives an excellent rule Psal 34.12 13 Keep thy tongue from evil and thy lips from speaking guile and therein he lays not a burden upon others which himself will not touch with his own finger but his resolutions are accordingly Psal 17.3 Psal 39.1 I have purposed saith he that my mouth shall not transgress And I said that is within my self by a setled purpose I will take heed to my ways that I sin not with my tongue and because his own watchfulness and custody might be insufficient and his tongue that unruly evil might possibly like a wild pampered Horse break the bridle he beggs of God that he would set a watch Psal 141.3 and appoint a Centinel Set a watch O Lord before my mouth keep the door of my lips This godly and reverend Author whose name is well known and precious to many of Gods Children by his former useful labours hath bestowed his pains judiciously thou wilt say if thy self beest such for thy help in this so highly necessary and sadly neglected business it is not long since hee published some Rules for the Government of the Thoughts and Affections which were so it hath pleased God in his holy and wise Providence to order it a preparative and introduction to this excellent Treatise that the Pot being washt and kept clean within there might no scum arise or boyl over at the brim or the heart being taught to indite a good matter the tongue might bee as the pen of a ready writer God hath put this Book into thy hand Read Consider Meditate Practise get the Language of Heaven while thou art in thy Journey and God bring thee to the glory of Heaven at thy journies end So counselleth so prayeth he that is Thine in the Lord for the service of thy soul JOHN MERITON THE GOVERNMENT Of the TONGUE Psal 39.1 I said I will take heed to my waies that I sin not with my Tongue DAvid labouring under some great trouble either Absoloms conspiracy as some think or a bodily infirmity as others for fear of impatient expressions hee resolved to watch over his waies that hee might not offend with his Tongue by murmuring against God or by speaking against men and to keep his Mouth with a bridle or a muzzle for his mouth while the wicked were before him that is to keep silence in the audience of the wicked to speak nothing that might reflect dishonour to God discomfort to his Soul or that might give the wicked occasion of rejoycing or calumniating Hence wee learn this Doctrin All that would live godly should take heed they sinne not with their Tongues The Subject I intend to handle is The Government of the Tongue Touching which I shall spread before you Three things scil 1 Preparatives to it 2 Rules for it 3 Reasons of it 1 Preparatives to the Government of the Tongue Three especially 1 Wisdome 2 Resolution 3 Well-ordering of the Heart 1 Wisdome is required hereto For that Wisdome is the Fountain and principle of speaking wel even Philosophers and Orators affirm it I mean of speaking not diversity of Tongues according to Grammatical Rules as Latine Greek Hebrew but of speaking any Tongue or Language that is in use bee it English French Dutch c. not onely morally but Theologically well according to the Rules of Gods word which teacheth us Artem benè loquendi as well as Artem benè vivendi the Art of speakinwell as of living well To know fully what is the duty of the Tongue and to order it accordingly this is wisdome which is as necessary to the Government of the Tongue as the eye is to direct the foot as light is to shew a man his way as understanding is needfull in a Pilot to guide the ship in a master
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
should not contend who should get the better but that truth may prevail and get the victory over ignorance and errour or be drawn forth to light out of the Pavillion of darkness or obscurity under which it hath lain hid but obstinacy in opinon renders a man culpable of great imperfections and liable to many exceptions Seventh Rule It is lawful and may bee sometimes needful to discourse of Natural Moral and Civil matters to improve our knowledge in them and to get direction for the better manageing of such affairs whether publick or private respecting our bodies relations or estates or common business which we have one with another Psal 112.5 Discourse about them may help us to guide our affairs with discretion 1 King 4.32 33 The three thousand Proverbs Solomon spake were of Natural and Moral Philosophy and it is like of policy as well as of Divinity But it is good to intermingle some Spiritual discourse to season it with and to take heed that earthly things be not made the whole and sole subject of our speech as the most do in their meetings which speak them to bee meer worldlings in their hearts Os hominis sublime dedit c. when they have nothing but the World in their mouthes As God hath given a man a sublime countenance to look up above earth to Heaven so an excellent faculty of speech to speak of Heaven as well as earth of Divine and Spiritual as of Temporal and Terrestrial things for the glory of God and good of souls as well as for external commodities Of Urbanity Yea it may bee convenient sometimes to use Recreational speeches or mirth in conference this is urbanity or pleasantness of speech which is lawful 1 Because there is a time to laugh Eccles 3.4 as well as a time to weep to be merry as to be sad And God hath given a man a power and faculty for the one as well as for the other and Gods people have used it as the Jews Psa 126.1 2 When God returned the captivity of Zion then our mouthes were filled with laughter and our tongues with singing 2 Because the Preacher commands mirth and saith Eccles 8.15 3.22 There is nothing better under the Sun than for a man to eat and drink and bee merry for this is a mans portion which he speaks not as a sensual voluptuous Epicure but as a sober discreet experienced man There is nothing better under the Sun than for a man to have and use what he enjoyeth with delight and cheerfulness Now pleasantness of speech is one means of honest mirth and may conduce as to the cheerfulness of the mind so in the Consequent to the healthfulness of the body Obj. Saith not the Preacher Eccles. 2.2 I said of laughter it is mad and of mirth what doth it Ans The Preacher speaks of such mirth as is 1 Sinful in the cause occasion or manner of it and excessive in the measure 2 Meerly carnal in the end without any further profit or benefit and is made the end of it self and happiness is placed in it as the sole or chief delight or comfort of life such mirth is madness folly vanity unprofitableness what doth it 3 As is not accompanied with 1 The fear of God for Christians even in their merriments ought to rejoyce before God with trembling Jude 12. and as to feast themselves so to make themselves merry with fear scil of offending God therein 2 With sorrow for sin 3 With sence Amos 6.6 Luke 6.25 grief and pitty for the miseries of others as those to whom Christ saith Woe to you that laugh thus for time will come when yee shall weep Prov. 14.13 And in the midst of such laughter the heart is sad and the end of such mirth is heaviness saith Solemon I will lay down four Rules for ordering Recreational speeches 1 For the matter of them they must bee harmless without any scurrility obscenity bitterness or abusiveness in any kind or just offence to any without girds or taunts at some to please others we must take heed of jeasting either of sacred things as Religion or Scripture for that is the badge of a prophane spirit Julian the Apostate used it or of things serious for that would argue petulancy of wit or of things calamitous as the miseries of others for that would shew inhumanity in us Ephes 5.4 such is foolish talking and jeasting which is not convenient Paul prohibits it Annot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies facetiousness of speech taken by Philosophers in a good sense but the Apostle useth it in an ill sense for scurrilous jeasting in an unseemly manner which consists not with the sanctity and gravity of a Christian Thus as some Criticks observe mens ill manners have spoyled the use or sense of good words as I could instance in several particulars 2 Recreational speeches must for the manner of them bee seasoned with salt scil not of wit only but of wisdom modesty Col. 4.6 love and gravity and be rightly suited to the circumstance of time place and persons 3 For measure they must be moderate and sparing we should use pleasantness of speech not as meat to feed the company with jeasts but only as sauce to meat to quicken their appetites to more solid and wholsome discourse or to fit their spirits for higher duties The refreshing of the mind with factious speech is but like the whetting of a Sithe as he is an idle Mower who is always whetting so is he a vain person who is always jeasting For the end they should bee useful two ways 1 For sober and honest delight for recreation of the minde and refocillation of the spirits to make them quick and nimble when they are dull and heavie and us fitter and fresher for the duties of our callings Recreational speeches should be as a Whetstone to edge us as the whetting of the Sythe sharpens it to cut better and as Bellows to blow up sparks of cheerfulness in the spirits of our selves and others Wee should make it the end of our mirth to move such a delight as hath profit or advantage joyned with it to our selves and others and make us more serious and quick in what wee have to say or do Sampson propounded a Riddle to his friends at his Marriage Feast Judg. 14.12 to minister occasion of mirth to them to whet their wits and busie their mindes to finde out the meaning of it and with it to prevent or banish bad discourse 2 We may use Recreational speeches sometimes to instruct admonish reprove or comfort others in a pleasant way for that may be spoken home to another in jest which would not bee well taken if spoken in good earnest Gods servants have used to reprove others in an irony or in way of jeast or taunt therby to cast some shame or scorn upon them for their sins 1 King 18.27 as Elijah did
him 1 King 18.8 Happy are these thy Servants which stand continually before thee and that hear thy wisdome These words which I command thee this day shall bee in thy heart and thou shalt talk of them when thou sittest in thy house and when thou walkest by the way Deut. 6.6.7 when thou liest down and when thou risest up Tenth Rule Let your discourse proceed 1 From good principles as 1 The fear of God and thoughts of his name as it did in the godly in Malachies time Mal. 3.16 2 Love to others souls and care of their good as brethren or fellow members ought to have one for another for speech is the instrument of charity and from desire of imparting some spiritual good to them Rom. 11.11 which was in Paul to the Romans that they might be established 3 From delight in spiritual things for every one will take or make occasion to speak of such things wherein they delight Ps 119.24 so did David Thy testimonies are my delight what then my tongue shall speak of thy word Vers 172 I will speak of thy testimonys before Kings Vers 46 and will not bee ashamed Having finished the rules I proceed to the Reasons why Christians should confer together of the things of God which are five Reas 1. This is part of the Communion of Saints to which God hath promised the blessing Psal 133.3 It is a Gospel duty and a Gospell priviledge yea this is the end of the faculty of speech and of society upon this account two are better than one but woe to him that is alone Eccl. 4.9 10 Christian conference is a loadstone to draw others to us in the truth and wayes of God to love and like and embrace the same for hereby seducers draw many into errors and false wayes to set them in and to keep them in It s difficult for one to go right alone 1 Kin. 11.3 4 It is a warning stone to kindle keep in and increase holy heat warmth of spirituall affections love and zeal one in another It is like Abishag that lay in Davids bosome to keep him warm Christians are like coals which laid together kindle one another and burn but being scattered go out and dye Such a warming stone was Christs discourse to the two Disciples hearts they said one to another did not our hearts burn within us while hee talked with us by the way and while hee opened to us the Scripture Luk. 24.32 If two lye together then they have heat Eccl. 4.11 but how can one be warm alone Christian conference is a whetstone to edge and sharpen one another as Iron sharpneth Iron though both bee blunt to whet one another to love and to good works It is a Sleetstone or a smoothing stone to make the ways of God plain and even smooth and easie to others to whom they appear rough and rugged and to take off the roughnesse that is upon the spirits of them who are not even cast It is a Touchstone for the trial of opinions spirits graces wayes and state of others Hereby It is probable the Angel of the Church of Ephesus tryed them that said Rev. 2.2 they are Apostles and were not and found them lyars and pul'd off their masks and Vizzards Christian discourse is a precious stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stone of grace Prov. 17.8 to communicate spirituall gifts and graces or the vertues of him that hath cal'd us one to another Rom. 1.11 as Paul desired to do to the Romans which prospers whithersoever it turneth whether to instruction reprehension or consolation It is a resting stone for many that come weary and heavy laden under loads of pressures by reason of troubles inward or outward into the company of Christians some or other may lend an helping hand to take off their burdens by Christian conference and give ease to their spirits and send them lightaway even as those that carry burdens find much ease by sitting down on stones in the way and setting their pack or sack thereon It is Eben-ezer a stone of help lastly Christian-conference is a burdensome stone to all the enemies thereof that spite it and oppose it as Satan and his Instruments the wicked seducers and deceivers as God threatned to make Jerusalem Zach. 12.3 to all people that gathered themselves against it and all that burden themselves with it by setting themselves against it shall bee crusht by it Reas 2 Because all sorts of persons conferre about their own matters as Merchants and trades men of their goods and traffick To this end they have exchanges common Halls to meet in and discourse together how to manage their merchandizing with best advantage Hunters will speak of their game souldiers of their marches and ingagings Fellow travellers of their journey business and place whither they are going Country men when they meet will talk of their own Country affairs And shall not Christians who are or should be wise Merchants trading in heavenly Commodities the goodly pearls of grace for eternity speak together of their Merchandizes which is better than that of silver and gold who are Country men that belong to heaven from whence they are begotten and born again where their Fathers house and their inheritance yea their Crown and Kingdome is And fellow-travellers that journey toward Heaven shall not they conferre together of their heavenly Country matters of the things pertaining to the Kingdome of Heaven whither they are a going Phil. 3.20 This is to have our conversation in Heaven for spirituall speech is a fruit of heavenly mindednesse and the language of Canaan And hereby wee declare plainly that wee are strangers on earth and Citizens of Heaven Let mee adde the wicked speak evill one to another familiarly to corrupt good manners carry on wicked designs to draw some to evill and discourage others from good by their evil communications The Devil drives a mighty trade of iniquitie by the tongues as well as by the hands of the wicked who are diligent and constant and unwearied in this service shall the Devills instruments speak evill oft one to another to advance the works and Kingdome of darknesse as they are going toward Hell together and shall Gods servants speak good seldome one to another of God or for God to promote the Kingdome of Christ and salvation of souls Reas 3. Because to this end variety of gifts are given by the Spirit of God 1 Cor. 12.7 to 12. who divideth to every one severally as he will for mutuall converse and communication to profit withall As one Country hath some commodities which another Country wants that there might bee mutuall trade and commerce among all that one member may not say to another I have no need of thee not the eye to the hand nor the head to the feet and that the abundance of parts in some 1 Cor. 12.21 2 Cor. 8.14 may
is just as well as merciful how can he justifie and save great sinners Second Ground The infiniteness of Christs Merits of his Death and passion or obedience which is sufficient to satisfie Gods Justice pacifie his Wrath and fulfill his Law perfectly and is as able to take away the sins of the whole World as of one man and more able to save you than your sins are to condemn you Act. 20.28 his sufferings being the obedience of a God or of him that was God as wel as man whereas your sins are but the finite acts of men poor silly shallow Creatures that are before him or in comparison of him as nothing Isa 40.14 Psal 130.7 8 yea less than nothing and vanity Set before them also the plentiousness of Redemption that is in Christ that he can and will deliver them from all their sins and from all the evils that accompany them or arise from them and the prevalence of his intercession in Heaven to make application of his Redemption and the benefits thereof to sinners on earth Heb. 7.29 whereby he is able to save to the uttermost all that come to God by him Tell them that to refuse Jesus Christ his merits and benefits who came from Heaven on purpose to save them from their sins and from Hell and to receive them to glory in Heaven is to refuse salvation and how can they escape great damnation who thus reject great salvation Comfort cost Christ dear for them and should they cast it away Obj. What though the merits of Christs Death be of infinite value and vertue they do not belong to us what shall we bee better for them Ans Set before them Third Ground The free gracious and general tender of Christ and of pardon peace grace joy and glory with him to all and every one that will receive him without respect of persons made in the Gospel and in the promulgation or preaching of it as God so loved the World Joh. 3.16 that he gave his only begotten Son that whosoever beleeveth in him should not perish but have everlasting life And Mark 16.15 16 Go yee into all the world preach the Gospel to every Creature what is the Gospel He that beleeveth in Christ shall be saved and he that beleeveth not shall bee damned 2 Cor. 5.19 20 that God was in Christ reconciling the world to himself not imputing to them their sins And Christ sends his Ministers as Embassadours to beseech sinners in Christs stead to be reconciled to God and commits unto them the word of Reconciliation To this end as Moses lift up the Serpent in the Wilderness so Christ is lift up upon the Pole of the Gospel in the sight of all sinners that whosoever beleeveth in him should not perish If yee thrust these tenders of Christ and Salvation away from you when made to you yea threaped upon you then you judge your selves unworthy of everlasting life as the Jews of Antioch did Act 13.46 when they put the Word of God away from them Obj. How can we expect Christ should bee willing to receive us or to be received by us What face can we have to come unto him or what hope to be welcome Fourth Ground Set before them Christs gracious invitation of all to him that feel any want of him or have any desire to him as Come unto me all yee that labour and are heavie laden and I will give you rest I said Mat. 11.28 behold me behold me Isa 65.1 unto a Nation not called by my name that is as some interpret it I invited the Gentiles and called upon them to look after mee and come in to mee I am sought of them that asked not for mee I am found of them that sought mee not that is the Gentiles whom hee called to bee his people or to his Covenant of grace who before were not his people or had no relation to him either of name or interest Hee prevented their seeking of him by his seeking and finding them of his own good will and pleasure Together with Christs invitation set before them Christs promise of Reception and of non rejection to any that will come unto him All that the Father giveth mee shall come to mee saith Christ and him that commeth to mee Ioh. 6.37 I will in no wise cast out Joh. 5.40 and his complaint that men will not come unto him that hee might give them life Object Did ever any obtain mercy and pardon that were so vile and unworthy as wee are The fifth Ground Set before them the experiences or examples of Gods mercy manifested 2 Chron. 33.2 3 11 12 13. and of Christs merits applyed to the greatest of sinners as to Manasseh a mighty sinner witness his idolatry diabolicall arts of severall kinds his cruelty for hee filled Jerusalem with innocent blood 2 King 24.4 and hee made Judah and the Inhabitants of Jerusalem to erre and to do worse than the Heathen Yet for all this hee besought the Lord in his Affliction and humbled himself greatly before the God of his Fathers and he was intreated of him and heard his supplication And to Paul who was before a Blasphemer a Persecutor 1 Tim. 1.13 14.15 and Contumelious yea the chief of sinners But I obtained mercy saith hee and the grace of our Lord was exceeding abundant towards mee To Mary Magdalen Mar. 16.9 out of whom Christ had cast seven Devils to whom he appeared first after his Resurrection Luk. 7.37 38. 48. 1 Cor. 6.9 10 11. And to the woman in the City that had been a notorious sinner and to some of the Corinthians and if to such why then not to you why will you exclude or cut off your selves from Gods mercy and Christs merits which were held forth to others as bad or worse than you yet they imbraced the same why may not yea why should not you do the same Object Never any were plunged so deep in distresse of soul as wee are Is there any sorrow like unto our sorrow The sixth Ground Set this before them that some of Gods dear servants have drunk very deep of the cup of soul-troubles or of trembling of the wine of astonishment sc inward anguish horrours and terrours and gone down to their sense even to the gates of Hel whom God raised up afterwards and ravished with joy as if they were in Heaven having given them a full cup of Consolation to drink Such was Jobs condition Job 13.24 when God hid his face from him and held him for his enemy Vers 26 and writ bitter things against him When God skared him with dreams Chap. 7.14 15.20 and terrified him through visions so that his soul chose strangling and death rather than life when God set him as a mark to shoot at Job 30.18 so that he was a burden to himself and when hee went mourning without the Sun when the arrows
Christ out of Heaven as if they had no grace at all because at present they can see none in themselves or were not the Lords because they are so deeply distressed as none of his ever were 5 To follow Satans prescripts or take Physick of him for the cure of Soul-troubles which is to lay aside all thoughts or cares about Soul-affairs to go into merry company and to give themselves to the pleasures of the flesh which remedy is farre worse than the disease This is to leap out of the pan into the fire Satans receits are rank poyson To hearken to Satan in any of these suggestions or perswasions is to do his lusts and his works for him to carry on his designs which mainly oppose and strike at Gods glory and the salvation of souls 4 Caution That they do not satisfie their disquieted hearts 1 By taking offence at the Lords dealings with them or at their present troubled state to be angry at God or to bee froward and sullen 2 By giving way to sad perplexed thoughts sufficient to sink them which is to prepare a Chariot for Satan to ride in triumph over their heads and hearts and to tread them both down to the dust 3 By venting or justifying the discontents and distempers of the heart as Jonah did his Anger before God Ionah 4. that they do well to bee angry 4 By putting away comfort from them in a froward peevish humour when it is tendred to them as Children throw away their Butter and Bread when they are pettish or displeased lest the Lord deal with them according to their desert Psal 18.26 and with the froward shew himself froward and fill their souls with Wormwood and Gall. Third Direction In dealing with afflicted souls or with your own souls in such afflictions have special respect to Three Graces to nourish and cherish the same in them which are their vitals in such a condition The First is Repentance for their sins those especially which are the cause of their troubles that their sorrow may bee sound and deep enough and go to the root or bottom of their hearts and of their lusts that their souls may lye low in humiliation before God for them for that is a foundation to build strong and high consolation upon those that are not rightly or throughly humbled for their sins are not fit for or capable of comfort The Second Grace is Faith labour to cherish and strengthen that in them by all means to trust still in God and his Mercies and Promises in Christ and his Merits and Mediation to lay fast hold on them and to stay themselves by them which are strong refuges to fly unto and sure foundations impregnable rocks to relye and rest their weary souls upon what evils soever they either 1 Feel So did David Psal 42.5 Why art thou cast down O my soul and why art thou disquieted within me trust thou in God for I shall yet praise him 2 Or Fear So did Job Though he slay me Iob 13.15 Psal 56.3 yet will I trust in him And David What time I am afraid I will trust in thee Life is kept in poor souls and their heads above water that they shall neither faint nor sink though the sorrows of death compass them about so long as the actings of faith are maintained and incouraged in them for Faith is their life The just shall live by his faith they cannot be overcome of any evils Rom. 1.17 desertions tentations corruptions or of the evil one Satan so long as they beleeve for this is the victory that overcometh them all 1 Ioh. 5.4 even their faith When faith fails souls faint and dye away when Peter began to doubt he began to sink The Third Grace is Patience Perswade them to the constant Iam. 1.4 and continual exercise of Patience that it may have her perfect work in bearing his hand submitting to his will in waiting his leasure for refreshings from Gods presence for bringing their souls out of troubles for an answer of peace which will be life to their souls So long as Patience is kept in work Satan is kept out and they keep their souls in their own possession Tell them that by giving way to impatience they give place to the Devil who thereby gets within them and gets great advantage against them that heightens and greatens any affliction and makes it grievous to be born Let me adde labour to cherish good desires in them that the smoaking Flax or Wick may bâ— lighted and made to â—urn and shine and grow up to a flame When you see their poverty of spirit that they see their Soul-wants and breathe after supplies tell them from Jesus Christ Matth. 5.3 that upon this account they are blessed and theirs is the Kingdom of heaven Fourth Direction Take a right course for healing their distempers and troubles of Soul 1 By searching the Sore to the bottom to finde out the core and the cause thereof Till Physitians discover the cause of a Disease they cannot apply fit and proper Medicines for the Cure and by drawing the troubles of their heart to a head as their sorrow for sin in general to grieve for some one sin in special to let out the foul bloud or corruption of the Soul as a Chirurgion seeks to draw a tumour or swelling in the body to a head that the bad matter may issue out 2 By turning the stream of their passions into another Chanel as Physitians turn the course of their Patients bloud when they bleed much at the Nose by letting them bloud in the arm So labour you to turn their fear of Gods wrath and vengeance of Hell and Damnation into the chanel of holy fear of God and his goodness of offending God or sinning against him and their grief for paenal evils inward or outward into the chanel of godly sorrow for sin The fifth and last direction is this bear with their infirmities as ignorance frowardnesse Become all things to them for their refreshment and recovery like Paul 1 Cor. 9.20 who to the weak became as weak that hee might gain the weak stoop low in condescension to the lowest step of their dulness and dejection shew love to them with pitty and patience to bear all and hope all speak to them as sympathizing with them as having a fellow-feeling of their troubles and sorrows make it out to them that your words come more from your bowels than from your brains The sixth and last particular case is self-commendation Self-commendation It s lawfull for Gods people in some cases to commend themselves or to declare what God hath done for them and by them to speak of their graces God hath bestowed on them of their labours or works which God hath wrought by them yea also of their sufferings for God This hath been the practice of the most holy humble servants of God both in the old and new Testament some