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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	blood_n	sin_n	zion_n	35	3	8.6747	4	false

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

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

Sanctification and Redemption that is All. Thus all Beleevers are perfect here to wit as they are in Christ because they have a fulness laid up in him of all things needfull for salvation though they receive thereof but by degrees according to their Necessity Capacity and Aptitude Therefore they are all imperfect in themselves while they live here below 2 In respect of our Justification before God through Christ which admits no degree properly but Unico actu simul semel exist it perfecta saith Doctor Ames Ames Medul l. 1. c. 27 that we are justified at once and once for all that all our sins past present and to come are remitted at once by the gracious fentence of God absolving a Beleever from them all though as to manifestation sense and effects or to the assurance thereof in the Court of Conscience it hath divers degrees Other Divines conceive Justification to be a continued Act of God from our Vocation to our Glorification because while we continue sinners we have still need to bee justified viz. to this end Christ continues his intercession in Heaven for us to obtain the continued imputation of his righteousness to us and a continued justification of us thereby yet wee are not justified by degrees or by little and little but our justification before God in the Court of Heaven is perfect at first as well as at last Downam of Justif lib. 1. cap. 1. pag. 5 6. 236. so soon as a Soul beleeves in Christ with a true justifying faith the righteousness of Christ which is perfectly perfect is imputed to him and upon that account hee is reputed perfectly righteous before God unto life eternal Therefore the Apostle saith Christ by one Offering hath perfected for ever them that are sanctified Heb. 10.14 that is perfectly justified and redeemed them or purchased pardon of sin for them by that one full price of his bloud once paid for all Now though a Christian be perfectly justified in this Life from Sin and Death yet he is sanctified but in part here as shall be demonstrated afterwards Persons now justified before God by imputed righteousness through faith in Christ are yet sinners in themselves by reason of hereditary inherent pravity in them of habitual corruptions and actual transgressions Though the bloud of Christ cleanseth us from all sin 1 Joh. 1.7 that is from guilt by Remission yet if wee say that we have no sin still dwelling in us wee deceive our selves and the truth is not in us vers 8. or that we have not or do not sin actually we make him a Liar and his Word is not in us vers 10. Justification absolves from Guilt Curse Rogers practicil Catech. part 2. p. 123 and Condemnation and acquits a Soul at Gods Tribunal as fully and perfectly as if he had never transgressed but not from all the effects of sin as the dominion and pollution of sin It doth not take away that vitious quality or corruption of sin inherent in the Soul for that is the work of Sanctification which is in this life imperfect This is a difference between Justification and Sanctification the one cleanseth us from all our sins wholly in respect of guilt and obligation to punishment the other purgeth us from the spot and power of sin but in part here not wholly till hereafter Sanctifying grace abates the power of sin but doth not eradicate the being of it in us it puts down sins reigning but cannot wholly hinder sins dwelling in us till we dye Justification leaves no place to Condemnation no nor to Accusation Rom. 8.1 vers 33 34 as appears by Pauls triumphant challenge Who shall lay any thing to the charge of Gods elect it is God that justifieth therefore it is perfect in this life Sanctification leaves some place or room to corruption in us because wee are sanctified but in part here therefore it is imperfect 3 In reference to our Sanctification wee are said to be perfect even in this life in Six respects to wit of parts of progress of uprightness of furniture of desire and endeavour and of establishment 1 In respect of Parts There is a Twofold perfection the one of Parts the other of Degrees 1 Perfection of Parts 1 When the whole man is fanctified though not wholly or is sanctified throughout 1 Thes 5.23 or hath some grace in every part to wit in Spirit Soul and Body as Paul prayed for the Thessalonians though not throughly and no part be perfect in him 2 When a Christian hath the Seeds or beginnings of all the Graces of the Spirit in him all the limbs of the New Creature of Gods new-born Babes all the Lines of Gods Image so that no necessary grace is lacking in a Babe of Grace no more than any faculty or member is wanting in a Childe of Nature Thus a Christian is perfect in this Life to wit by perfection of Parts in that all parts of him are sanctified Spirit Soul and Body and that he hath all sorts or seeds of Grace requisite to Salvation in him in some measure as of Repentance towards God faith in Christ love to God and fear of him hatred of sin c. As a childe when it is born is perfect because it hath all the parts of a man both essential and integral a child is a man for parts though not for measure or action Upon this account he is call'd a man Joh. 16.21 The mother remembreth no more the anguish for joy that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man is born into the world 2 There is a perfection of degrees Thus a person or thing is perfect when it hath attained to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or utmost pitch or period of growth either in quantity or quality of which it is capable which wants nothing homogeneal or of its kind that appertains to it to which nothing can bee added to make it greater or better or which hath nothing heterogeneal in it or with it that ought to bee separated from it 1 Cor. 13.10 When that which is perfect is come saith the Apostle then that which is in part shall be done away Thus a man not a childe is perfect when all the members of his body are grown up to their just measure of stature strength and agility and the faculties of his soul unto maturity Thus a Christian is perfect when he is come to his full age in Christ and his graces and obedience are come up to their full growth and highest pitch of perfection and he is so good that he can be no better and all sin or imperfection in habit and act is utterly abolished in him Thus no man living is or can possibly be perfect on this side the Grave or before he come in heaven 2 We are said to be perfect here in respect of Progress when we have attained to some good degree or measure of grace and proficiency in the knowledge of God and practice of

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

of the Almighty that is the pricking stinging sense of Gods displeasure were within him Chap. 6.4 the poyson whereof drunk up his spirits and the terrouts of God set themselves in aray against him yet afterwards God shined upon Job graciously Job 42.4 turned his face and favour towards him and Job saw God with the seeing of the eye which imports clearer discoveries of God to him than hee had formerly and the Lord blessed the latter end of Job more than his beginning Vers 12 Heman the Ezrahite who was one of the wisest men in all Israel 1 King 4.31 Psal 88. next after Solomon who is described to bee under as heavy a condition of a deserted wounded spirit as any wee read of complains as grievously in that sad Psalm of terrours and anguish as if hee was in Hell Vers 3. My soul is full of troubles and my life draweth nigh to the grave Thou hast laid mee in the lowest pit Vers 6. in darknesse in the deep as if hee was already possessed of the torments of hell Vers 7. and in the gult of despair Thy wrath lieth hard upon mee and thou hast afflicted mee with all thy waves the waves of Gods wrath beat with endlesse and violent dashings upon his soul Vers 14. Lord why castest thou off my soul why hidest thou thy face from mee I am afflicted and ready to dye Vers 15. from my youth up while I suffer thy terrours I am distracted Vers 16 thy fierce wrath goeth over mee thy terrours have cut mee off c. What a deep sense had Heman of Gods wrath and the effects thereof as 1 That it was fierce wrath 2 Overwhelming it went over him 3 Affrighting cutting killing wrath thy terrours have cut mee off 4 Surrounding wrath compassing him about like deep waters They i. e. thy wraths came about mee like water Vers 17. 5 Continuing wrath all the day yea many years even from his youth up was hee exercised with the terrours of the Lord with the fears and feeling of his wrath so that hee thought the reviving of his soul by comfort would be no less than wonders shewed to the dead a miracle of mercy and causing of the dead to arise and praise God Vers 10. Now though Heman was cast down so low yea cast off as to his sense yet not indeed for hee had support in the deeps of his distresse because he could in some measure exercise faith and prayer O Lord God of my Salvation Vers 1. I have cryed ngiht and day before thee let my prayer come before thee c. Vers 2. yea hee resolved to continue praying till God gave him an answer of peace and comfort Vers 13. Doubtlesse God compensated his delay with exuberancy of comfort David a man after Gods own heart Psal 143.4 42.11 119.25 yet even his heart was sometimes full of heaviness and desolate and his soul was disquieted and dejected within him and did cleave unto the dust Psal 38.2.3 Thine arrows saith he to God stick fast in mee and thy hand presseth mee sore There is no soundnesse in my flesh because of thine anger neither is there any rest in my bones because of my sin for mine iniquities are gone over my head as an heavy burden Vers 4. they are too heavy for me I am troubled I am bowed down greatly I go mourning all the day long Uers 6. I am feeble and sore broken I have roared by reason of the disquietnesse of my heart Uers 8. Yet in duetime God quickned him according to his word and made him full of joy with the light of his Countenance Jesus Christ was a perfect Anatomy of an afflicted soul as Mr. Mat. 26.38 Greenham calls him in his agony both in the garden when hee said my soul is exceeding sorrowful even unto death which made him pray thrice most fervently Luk. 22.44 to his father If it bee possible let this cup passe from mee and made him sweat great drops of blood falling down to the ground and on the crosse for his agony continued lesse or more till his death when hee cryed out being ready to breath out his last my God my God why hast thou forsaken mee when the wrath of God for our sinnes lay upon his humane soul in the weight of it the Godhead with-drawing it self for a while as to sense not to support Christs example in this case is most comfortable for an afflicted conscience you may read of such dreadful desertions storied in the lives of many who were dear to God I will relate three remarkable examples which are well collected by Mr. Bolton in his instructions for comforting afflicted consciences because this little peece may come into some hands who have not read the same in any other book Mr. Peacock a worthy servant of God when hee reckoned with himself about some smaller sinnes for these saith hee I feel now an Hell in my conscience upon other occasions as the visits and speeches of his friends hee groaned and cried out lamentably Oh mee wretch Oh mine heart is miserable Oh Oh miserable and woful the burden of my sinnes lyeth so heavy upon mee I doubt it will break my heart oh how woful and miserable is my state that thus must converse with hell-hounds But before his end hee was wonderfully recovered and raised up from his depth of spirituall misery to a height of heavenly joy and comfort as appears by his speeches I do saith hee God be praised feel such comfort from that what shall I call it Agony said one that stood by nay saith hee that is too little had I five thousand worlds I could not make satisfaction for such an issue Oh the Sea is not more full of water nor the Sunne of light than the Lord of mercy yea his mercies are ten thousand times more what great cause have I to magnify the great goodnes of God that hath humbled nay rather exalted such a wretched miscreant to an estate so glorious and stately The Lord hath honoured mee with his goodnesse The joy that I feel in my heart is incredible Mr. Glover of whom you may read in the Acts and Monuments was exercised divers years with tentations stings of Conscience unexpressible pangs of grief and buffetings of Satan Upon apprehension of some backsliding hee was so perplexed that if hee had been in the deepest pit of hell he could almost have despaired no more of his salvation which exceedingly wasted his body decayed his senses so as he could have no joy of his meat yet hee was forced to eat against his appetite to defer the time of his damnation so long as hee might conceiving he should be thrown down into hell as soon as the breath was out of his body yet afterward hee was so raised ravished and spiritualized that as Mr. Fox relates hee was like one placed in heaven already and dead