Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	affection_n	heart_n	love_n	6,065	5	5.2645	4	false

Text snippets containing the quad

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

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

Piety though it come farre short of compleat perfection Thus the holy Scripture frequently call grown Christians in understanding and wisdom in grace obedience and experience perfect that is in comparison of VVeaklings Novices New beginners or Non-proficients in Christianity Heb. 5.12.13 14 Or of Babes who have need of Milk and not of strong meat but strong meat belongs to the perfect who by reason of habit got by long practice have their senses exercised to discern both good and evil In this sense we are to understand Perfect in the following places Wee speak wisdom among them that are perfect 1 Cor. 2.6 Let as many as be perfect be thus minded Phil. 3.15 If any man offend not in word the same is a perfect man Jam. 3.2 The Apostle John makes three several Ages of Christians to wit Children Young men and Fathers John writ to each of them 1 Joh. 2.12 13 14. and a higher Age may bee said to be perfect in respect of a lower as young men in comparison of Children and Fathers being compared with Young men Thus high acts of Graces attainable in this Life are cald the perfection of them as 1 Of Faith as Abrahams leaving his Country in obedience to Gods call going he knew not whither Heb. 11.8 and his offering up Isaac vers 17. and his beleeving he should beget I saac in his Old age when his body was dead and his Wives barren Rom. 4.19 20. these were high acts of his faith the sincerity officacy excellency or sublimity whereof was manifested by his works Jam. 3.22 By works saith James his faith was made perfect that is declared so to be 2 So high acts of Patience as to endure many and heavie and tedious afflictions and persecutions for Christs Name are the perfection of Patience that is cald perfect patience Let patience have her perfect work Jam. 1.4 saith James that yee may be perfect and intire wanting nothing 3 So high acts of Love as to love God with all our hearts to love others as our selves even our enemies to lay down our lives for the Brethren to serve God without servile fear these and the like are call'd perfect love 1 Joh. 4.17 18. This is call'd Perfectio viae the perfection which the Saints can attain unto in or by the way to Heaven That is the greatest measure of God which God hath decreed to give to every one of his Elect in this world which some conceive to be Pauls meaning in Ephes 4.7 The height of our grace here proceeds from the measure of Christs Gift To every one of us is given Grace according to the measure of the gift of Christ To this perfection Paul laboured to bring the Colossians by his Ministry as every faithful Minister of Christ should do his people that hereby he might prepare them for and lead them forward to their absolute perfection in Heaven Col. 1 2● We preach Christ saith Paul warning and teaching every man in all wisdom that we may present every man perfect in Christ That which is called Perfectio patriae is that plenary perfection which the Saints injoy in their own Country when they go home to their Fathers house in Heaven not before 3 In respect of uprightness This is generally call'd perfection both in the Old and New Testament To be sincere and simple-spirited without guile in our Principles and intentions or aims this is not Legal perfection which is absolute conformity to the Law of God exacted in the Governant of VVorks but Evangelical required in the Covenant of Grace wherein new obedience performed with a sincere heart and willing minde is accounted perfection 2 Cor. 8.12 yea God hath promised therein to accept of us in Christ according to that we have and not according to that wee have not even of the will for the deed and not to impute unto us our imperfections For God measureth not our new obedience by the perfection of our performance but by the sincerity of our affections and purpose of our hearts In this sense Perfection is opposed not to imperfection but to Hyprocrisie A sincere Christian is a perfect that is a true real Christian An hypocrite is but the picture of a Chri-Christian In our militant state integrity and infirmities are consistent in the same soul What is done uprightly is said to bee done with a perfect heart Iob 1.1 Psal 37.37 and with the whole heart in this sense as I shewed before Job was cald a perfect man and Noah Gen. 6.9 Mark the perfect man behold the upright saith David Asa's heart was said to be perfect with the Lord all his days 2 King 20.3 1 King 15.14 Hezekiah walked before God in truth and with a perfect heart 1 Chro. 28.9 David commands his Son Solomon to serve the God of his Father with a perfect heart and with a willing minde Pauls simplicity and godly sincerity was his perfection in this world 2 Cor. 1.12 Revel 3.2 I have not found thy works perfect before God saith Christ to the Church of Sardis that is sincere but hypocritical 4 We are said to bee perfect in respect of Furniture when we are furnished with Gifts and Graces for the place God hath set us in or for the work God hath called us to do and we are made able and ready thereunto All Scripture saith Paul is given by inspiration of God and is profitable for Doctrin reproof 2 Tim. 3.16 17. instruction in righteousness that the man of God that is the Minister may be perfect What is that Throughly furnished for every good work that is the discharge of his whole duty A supply of what is lacking in Grace attainable here or a furnishing to duty is cald perfection in Gods Word Ephes 4.12 When Christ ascended on high he appointed Ministers in his Church for the perfecting of the Saints that is to supply what is wanting in their holiness and obedience to build them up further Acts 20.32 Pauls earnest desire and endeavour was to perfect what was lacking in the Thessalonians faith 1 Thes 3.10 Heb. 13.21 The God of peace prays Paul for the Hebrews make you perfect in every good work to do his will or prepare and fit you for every good work or accomplish that in you which yet is defective as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimates To bee able in some measure to do his will on earth is a Christians perfection on earth a setting of things in good frame and comely order in the Church which formerly were amiss is call'd perfection 2 Cor. 13.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Beza expounds that place This also wee wish even your perfection your restauration or reconcinnation that the members which were shaken out of joynt might bee restored and things amiss among them in faith and manners rectified 5 In respect of desire and indeavours after perfection to advance in Gods ways as farre and fast

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

wee ought to confesse our sinnes though wee suffer for them as some have done many years after their sinnes were committed during which time providence made no discovery of them but let them lye covered with a vale of secrecy and their Consciences lying a sleep were silent or though awake did not violently accuse for them The most of the forementioned cases of confession to men concern such faults as are some way known to men either 1 Openly in the Acts of them such are scandals given to the Church or to particular persons so long as the same are kept secret they are not scandalous and the wrongs wee have done to others in word or deed and the evils we have done together with others as companions in iniquity 2 Or by the effect consequent or some discovering mark thereof Achans theft was kept secret for he hid what he had stoln in the earth Iosh 7.21 in the midst of his Tent but it was discovered first by the blow God gave Israel for this sin of Achan call'd the accursed thing they were smitten at Ai After by casting of lots a course of Gods prescribing to find out the offender and the lot fell upon Achans Tribe family and person thus his iniquity found him out then he confessed his sin to Joshua and died for it Jonahs flight from the presence of the Lord was a secret fault known only to God and himself at first but providence afterward brought it to light by the Lords sending a mighty tempest upon the Sea so that the ship Jonah was in and all that were in it were in Jeopardie and the Mariners casting lots to find out who was the cause of that evil upon them Jon. 1.6 Vers 10. the lot fell upon Jonah Then Jonah confessed his fault to them and was willing to bee cast into the Sea Vers 12 15. to calm it and to save them Let mee adde this Though open confession of secret wrongs done to others unknown to them how or by whom be not necessary yet Restitution or Reparation thereof is necessary which may be done as privately scil by the hand of a stranger or the like as the fault was committed and it sufficeth though the person injured knows not who did him the wrong nor who makes him amends 3 Wee may confesse sometimes even our secret sins to others to our own advantage as in the particular cases before specified to wit 1 Of scruple when they burden our consciences 2 Of Predominancy when they tyrannize over us and trouble us or we are strongly tempted to them 3 Of affliction be it sickness or any losse or crosse the cause whereof we conceive to be some secret lust infirmity or failing in us To obtain comfort counsel compassion and supplication from others and thereby help and remedy against sin and trouble both of body and soul as was shewed before This is no more than for a patient to acquaint the Physician with his secret disease unknown to others that he may apply healing medicines suitable and effectuall thereunto or for a beggar to uncover his sore to move others to pitty him and to contribute towards his healing So much of the cases in which confession should be made to others The second Thing is the persons to whom we should confesse our faults to wit 1 Our open faults to the persons or societies whom we have either 1 Injured 2 Or scandalized 3 Or consociated in sin 2 Our secret faults wee should confess to such persons Ministers or others as we judge wise godly and faithfull 1 To keep our counsel conceal our infirmities lock up our secrets in their bosomes and not divulge them to our prejudice 2 To counsel us aright concerning our bosome-cases 3 To pity us and to pray for us These are the properties of bosome-friends Object Shall we not hereby lose our Repute and blemish our name Ans Confession of our secret faults to such will not impair our credit nor impeach our good name with them because 1 They will consider themselves that they also may be tempted troubled and exercised so as wee are and they will remember that Law of Justice and equity of doing to others what they would have others do to them Mat. 7.12 2 The confessing of our secret sins to them upon such an account will represent us to them to be tender in conscience soft in heart humble in spirit hating sin fearfull to offend Hereby we shall give them occasion 1 To discern more of the grace of God of the truth and workings of it in us 2 To think better yea more highly of us as Christ did of the Centurion and of the woman of Canaan the worse we think and the more evill we speak of our selves this will not lessen but greaten our esteem with them The third thing is from what Principles or in what manner we should confesse our faults to others scil from Zeal Hatred Love Humility 1 Out of Zeal for God 1 Zeal to give him glory before men of his 1 Omniscience knowing our sins even the most secret and 2 Providence in detecting them 2 Justice in punishing or Righteousnesse and faithfulness in afflicting us for them 3 Free grace in pardoning them and in accepting imploying and saving us from them or notwithstanding them 4 Patience in sparing us and mercy in doing us good notwithstanding the evils we have done 2 Out of hatred of sin 2 Hatred we should confesse it with grief for it and aggravation and detestation of it as a man would speak of the most loathsome abominable things as of eating or drinking Excrements or touching of Toads yea as we would tell or inform others of a most notorious Theef Murderer or Malefactor that hee may be executed or of a Toad or Snake that it may be kill'd Yea so as by confessing our sins to God or man to cast them up with loathing as nauseous stuff as men do meat which their stomacks cannot digest but loathe For confession is a vomit of the soul whereby it casts up or spuos out sin and disburthens it self of it which lay heavy upon it and made the soul sick 3 3 Love Out of love to others to make sin odious and abominable to them and to make them abhor and eschew the sins we have committed and escape shame and sorrow that wee have tasted for the same also out of grief for wronging or offending others and from a just mind to give them satisfaction by confession thereof to them to obtain their pardon and favour 4 4 Humility Out of humility to humble our selves for our faults even before men in the cases or upon the occasions premised to take shame to our selves in confessing them and to make it appear how much we abhor sin and our selves for sin and how vile we are in our own eyes also to prevent others thinking too highly of us which was Pauls desire who would not have others to think

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

to make you partakers of his holynesse Vers 10 6 Though afflictions bee sad and troublesome at present yet afterwards or in the issue they will bee comfortable for yee shall reap the peaceable fruits of righteousnesse thereby and bee both bettered and comforted thereby the rod of correction is like a tree that bears righteousnesse that is Reformation as the fruit of it and pea●● of Conscience or inward tranquility and comfort of soul as the quality or effect of the fruit Fourth Rule Chuse the best means to comfort others by as kind and loving specches Consolatory speeches will revive and refresh the spirits of a disconsolate friend Thus Joseph comforted his brethren when cast down with fears scil hee spake kindly to them saying yee thought evil against mee c. Now fear yee not I will nourish you and your little ones Gen. 50.20 21 Boaz comforted Ruth by speaking friendly to her to the heart of his handmaid Ruth 2.13 that is courteously and kindly The Lord answered the Angel that talked with me saith Zachariah with good words Zach. 11.13 and comfortable words Hence it appears that good words are comfortable words 2 Strong Reasons or Arguments drawn from the several heads of Consolation as the Authour end and benefits of affliction and comparison thereof with what they deserve and what others suffer and the like Arguments to overcome the reason and over-power the passions of the disconsolate that may be stronger to support and refresh the drooping spirit than the affliction is to deject and contristate the same 3 Means Plain Scriptures properly and fitly applied unto the afflicted and their condition as precepts promises and examples recorded therein The Holy Scriptures are the Eden or Garden of God full of the flowers of consolation to make sweet Posies on to refresh sad and heavy spirits they are a Treasury of comfort that furnisheth not only the Man of God but every godly man with all kindes of Cordials and with the choycest consolatory arguments For this end they were written Rom. 15.4 that we through patience and comfort of the Scriptures might have hope David experienced the same Psal 119.50.82 93 This is my comfort in my affliction thy word hath quickned me Scripture comforts are the chiefest comforts they have most spirits and life in them and come home to the heart and are most efficacious to revive recover fainting swounding souls they are commonly watered with the dew of Gods blessing for they have the consolations of God in them they being the Word of the God of all consolation they are the Wine sellars and the Orchards into which Christ brings his Spouse when she is sick of love and sad where her stayes her with Flaggons Cant. 2.5 and comforts her with Apples Hence Paul saith Comfort one another against death of Friends with these words 1 Thes 4.18 and hee might have added the same conclusion to his consolations against corrections in Hebr. 12. 4 Means of comforting others is experience both our own and others 1 Our own experience of Gods dealings with us in such like conditions and of the comforts wherewith God hath comforted us to the end that wee should comfort others therewith 2 Cor. 1.3 4 as Paul and Timothy did Blessed be God c. who comforteth us in all our tribulations that we may be able to comfort them that are in any trouble by the comfort wherewith we our selves are comforted of God ver 6. whether we bee afflicted or comforted it is for your consolation and salvation Experiences are principles of strong consolation these made Christ himself a more sympathizing and compassionate High Priest The heart is the place from whence comfort cometh in experience ●eb 4.15 and whither it goeth in influence the greatest experiencers are the greatest comforters yea we may comfort others not only with the comforts we have received immediately from God but which we have had in others 2 Cor. 7.6 7 God comforted Paul not by Titus his coming only Vers 13 but by the consolation wherewith he was comforted in the Corinthians for his spirit was refreshed by them all Vers 13 Paul was comforted in the Corinthians comfort To this end we should comfort our selves bee Physians and practise upon our selves by applying Cordials of reason Scripture and experience to our selves according to our needs looking up to God for his blessing to set them home to our hearts and make them effectual This will make us able to comfort others which are in any trouble and that not from our heads but from our hearts also when we can tell others what supported revived or refreshed our spirits under such and such distresses and droopings Psal 119 1● I remembred thy Judgements of old saith David and have comforted my self This is the way to prescribe Cordials to others with a Probatum est or experto crede when Peter is converted that is recovered from his fal Luke 22.31 then he must strengthen his brethren help them with his experience 2 We should comfort others by the experiences others have had of Gods mercies to them 5 Means of comforting others The exercise and evidence of our Graces for that is matter of great joy and comfort to the godly who see or hear the same of us as 1 Faith and love Rom. 1.18 12 I long to see you saith Paul to the Romans that I may impart unto you some spiritual gifts that is that I may bee comforted with you by the mutual love both of you and me thus writes Paul to the Thessalonians 1 Thes 5.6 ● when Timotheus came from you unto us and brought us good tidings of your faith and charity and that yee have good remembrance of us always desiring greatly to see us and wee were comforted over you in all our affliction and distress Phil. 2.1 by your faith There is great comfort in love not only in the exercise but in the evidence of it to others We have great consolation in thy love saith Paul because the bowels of the Saints are refreshed by thee brother Philem. 7 And other holy affections as Desire and Grief God comforted us saith Paul not by the coming of Titus only but by the consolation wherewith he was comforted in you When he told us your earnest desire 2 Cor. 7.7 your mourning our servent mind toward me so that I rejoyced the more 2 Constancy in the truth and work of the Lord. Now we live saith Paul meaning the life of consolation 2 Thes 3.8 9 if yee stand fast in the Lord. Aristarchus Marcus and Jesus who is called Justus were a comfort unto Paul because when others forsook him these only continued to bee his fellow-helpers unto the Kingdom of God Col. 4.11 2 Joh. 4. 3 Joh. 4 This was Johns great joy that he found of the elect Ladies children walking in truth that made Paul so desirous to hear of

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