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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

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 D●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

of which have spent whole or the greatest part of chapters upon that subject As that good governour Nehemiah did the thirteenth chapter of his book as a Naerrative of the good deeds hee had done for the house of his God and for the offices thereof which hee intreats the Lord to remember vers 14. against the prophanation of the Sabbath and the marriages with strange wives and the fifth chapter in relating his pitty and bounty to the poor Jews in freeing them from their oppressions vers 1. to 14. and from their charge of provision which they were bound to bring in to their governour vers 14 15. hee forbore his own allowance yet kept hospitality and hee prayes in the close of the chapter Think upon me my God for good according to all that I have done for this people Job makes protestation of his innocency and integrity not only here and there often in his book but the 29. and 31. chapters contain his continued vindication thereof or a catalogue of his good works Paul spends many chapters in declaring what hee had received from God and what hee did and suffered for God and his people as Act. 20. Phil. 3.1 Thes 2.2 Cor. 11. and 12. chapters Quest In what cases is self-commendation allowed to Gods people Ans I shall name eleven First case is of afflictions from God wherein they have professed their faith in God First Case their patience obedience sincerity constancy notwithstanding the same so did Job when hee took his flesh in his teeth and put his life in his hand Though God slay mee saith he yet will I trust in him I will maintain mine own wayes before him and my foot hath held his steps Job 13.14 15. Chap. 23.10.11 12. his way have I kept and not declined neither have I gone back from the commandement of his lips no not when God laid a load of sorrows upon him And the Church in Psal 44.17 18 19 c. All this evil is come upon us from the Lord yet have wee not forgotten thee nor dealt falsly in thy Covenant our heart is not turned back c. And Jeremy when afflicted and humbled under the hand of God As for mee Jer. 17 1● I have not hasted from being a pastour to follow thee neither have I desired the woefull day thou knowest Vers 17. that which came out of my lips was right before thee bee not a terrour unto mee thou art ray hope in the day of evil The second Case is Second Case Injuries from men in word or deed 1 In word by scoffs or reproaches 2 Sam. 6 2● as David when Michal mocked him for dancing before the Ark hee justified his Act as done before the Lord out of zeal for his glory joy in him and thankfullness to him Vers 21. and if this make mee vile I will yet bee more vile than thus Or by slanders and false Accusations of our good conversation In this case it may bee needfull to make just Apologies for defence of our innocency and vindication of our good names as Paul did before the people of Jerusalem Act. 22.1 2 c. Act. 21.27 28. when the Jews of Asia cryed out against him that hee taught all men every where against the people and the law and the temple And when hee was brought before the Council in Act. 23.1 men and Brethren saith he I have lived in all good conscience before God untill this day When Tertullus the Oratour accused him before Felix the governour wee have found this man a pestilent fellow and a mover of sedition Act. 24.5 6. among all the Jews c. what a large Apologie did Paul then make for his faith Vers 10. to 22. life doctrin and conscience and afterwards before King Agrippa in the 26 of the Acts Thus wee may and ought to plead our cause and defend our innocency to wit the grace of God we have received and the work of God which wee have done when wee are called before Rulers and Governours for Christs sake Mic. 10.18 19 20. when wee are accused to them or examined by them of our faith holinesse or conversation Jacob made an Apologie for his faithfullness in Labans service Gen. 31.36 to 42. when Laban compelled him to commend himself and thereby to defend himself as Job did frequently when his friends charged him wrongfully David did the like to clear his slandered innocency and Paul to vindicate his person office and doctrin from the aspersions and calumniations of his emulous Adversaries the false Apostles whereby they laboured to cast an odium upon him which forced him into a commendation of himself as in the 11. and 12. chapters of the second Epistle to the Corinthians Yea Christ himself did commend himself to defend himself against the Jews which of you convinceth mee of sin saith he Joh. 8.46 48. and when they said to him say wee not well that thou art a Samaritan Vers 49. and hast a Devill Jesus answered I have not a Devil but I honour my Father and yee do dishonour mee 3 In case of Injuries from men in deed wee may protest our innocency to prove wee suffer wrongfully as Daniel did his before King Darius when hee was cast into the Lions den for calling upon his God My God hath sent his Angell and hath shut the Lions mouths that they have not hurt mee Dan. 6.22 for as much as before him innocency was found in mee and also before thee O King have I done no hurt When the Jews took up stones to stone Christ hee pleaded his innocency Joh. 10.31 32. many good works have I shewed you from my Father for which of those works do you stone mee and now yee seek to kill mee a man that hath told the truth Joh. 8.40 which I have heard of God The third Case Third Case wherein it is lawfull to commend our selves is this To shew forth the infinite riches of Gods free grace and mercy to such vile unworthy Creatures as wee are in giving us grace to bee what wee are and inabling us by grace to do what wee do to incourage weak beleevers unto dependence on God for grace and mercy and against despondency notwithstanding all their infirmities and unworthiness Upon this account Paul commended himself before the Corinthians and Timothy and all that read his Epistles to them that hee might commend the great love and kindness of God to him before them all and to propound himself as an example of Gods free and rich mercy to them all I persecuted saith hee to the Corinthians 1 Cor. 15.9 10. the Church of God but by the grace of God I am that I am and I laboured more abundantly than they all that is the rest of the Apostles and to Timothy he saith I was before a Persecuter a Blasphemer 1 Tim. 1 1● and injurious yea the chief of sinners Vers 15 16 but I

to say and infirmities that wee cannot speak what wee would as it did Moses against the impediment in his Speech that God would bee with his mouth Deut. 18.18 and teach him what to say and put his words into his mouth and Jeremy when he complained r Jer. 1.6 Ah Lord God behold I cannot speak or I know not to speak wanting wisdome and experience gravity and authority in regard of my young years therefore unfit to be sent a Prophet unto the Nations But the Lord said unto mee vers 7. Say not I am a Child for thou shalt go to all that I shall send thee and whatsoever I command thee thou shalt speak● then the Lord put forth his hand and touched his mouth Vers 7. Vers 9. and said unto him Behold I have put my words in thy mouth This was done in visional appearance to Jeremiah yet we may comfortably expect a real performance thereof to us upon the account of his promise that God will put his words or right answers into our mouths or direct us what to say 3 God is the Doner of his spirit putting him within us to guide our Tongues order our speech and to speak in us especially in evil times when Christ borroweth the mouths of his Servants in his own cause to give Testimony thereunto when ye are brought before Governours and Kings for my sake saith Christ ſ Mat. 10.18 19 20. take no thought that is be not anxious or perplexedly solicitous how or what ye shall speak for it shall be given you in that same hour what yee shall speak for it is not yee that speak but the Spirit of your Father that speaketh in you or as Luke hath it The Holy Ghost shall teach you in the same hour Luk. 12.11 12 what ye ought to say Gods Spirit teacheth the dexterity and safety of Answers and Replyes and of queries also The Disputants with Stephen were not able to resist the wisdome and the spirit by which hee spake t Act. 6.10 How well should we speak to purpove and to profit yea unto victory and speak irresistably and invincibly peircingly and powerfully if the Spirit of God speak in us The tongue is a pen in the hand of Gods Spirit to write as he guides what hee will We stand in need of light to let us see how to guide our Tongues as well as our hands or feet of light to speak by as well as to work or walk by Therefore Elihu said u Job 37.19 we cannot order our speech to wit to God by reason of darknesse i. e. of our Minds Now it is the Spirit of God that inlightens us in understanding in speech and in actions then let us pray and resolve 1 Pray heartily that God would be with our mouths as hee was with Moses at all times and teach us what wee should say and touch our mouths as hee did Jeremiahs and put his words into them that he would give us the Tongue of the learned as he did Isaiah and the door of utterance as hee did Paul that the preparations of our Hearts and the answers of our Tongues to every question motion or whatsoever shall bee proposed to us may bee from the Lord given into our hearts and mouths by Gods hand yea when wee are put upon speaking by sudden occasions wee should first lift up our hearts to God in an Ejaculation for direction what to say 2 Let us resolve voluntarily and obedientially with w 2 Chron 18.13 Micajah As the Lord liveth even what my God sayeth that will I speak all that and onely that not constrainedly as Balaam when hee said The word that God putteth into my mouth that shall I speak 3 God is Lord over the Tongue to keep it from evil to wit from 1 Evil words 2 Evil Sprits 1 From evil yea and from idle words too that they come not out Great is our propensity thereto 2 From evil spirits that they come not in as a lying spirit did into the mouths of all Ahabs x 1 Kin. 22.22 Prophets to delude them with lyes in Gods just judgement giving Ahab over to bee mis-led by their delusions to his own destruction As the Devil formed his own words by the mouth of the Serpent Gen. 3.1 So hee useth the Tongues of wicked men to speak his words and serve his turn As God spake by the mouths of his holy Prophets Luk. 1.70 all agreeing as if they had but one mouth amongst them all and Christ by the mouth of his Apostles So Satan speaks by the mouth of his Instruments false Teachers Seducers Deceivers Gainsayers of such as Contradict and blaspheme as the Jews did Pauls doctrin y Act. 13.45 as resist the Truth as Paul foretold the enemies thereof should do in the last z 2 Tim. 3.1 8 Times as slander and rail against Gods servants 3 John 10 as Diotrephes prated against John and them hee sent with malicious words Satan that old Serpent speaks in the mouths and by the Tongues of all such of whom it may bee said it is not they only or principally that speak but the spirit of the Devil of Falshood Lyes Errors the spirit of Envy malice giddinesse perversnesse and bitternesse that speaks in them as he did in a Act. 13.8 9 10 Elymas Satans design is by the Tongues of his Instruments to discourage men from good or to draw them into Errors and delusions or into lusts and destruction what a deal of mischief doth the Devil in the world by thrusting evil spirits through Gods permission into the mouths of men and women which is a means to fill the world with wickednesse and they are so subtil and insinuating as it s as difficult to keep them out as to keep the serpent out of Paradise So easily and imperceptibly will they wind themselves in They will bee creeping into our mouths continually if our mouths bee not kept close shut against them It is rare in our daies to meet with a mouth that hath no evil spirit of any kind in it neither spirit of Error nor spirit of falshood deceit nor of perversnesse nor an unclean spirit What need have wee to commit our Tongues into Gods custody and to pray with David set a watch O Lord before my mouth keep thou the doors of my b Psal 14. ● Lips q. d. Lord keep my Tongue as under lock and key as with watch and ward So as no sinfull or idle or rash words may break forth to thy dishonour and so as no ill spirit of any kind may enter in to mis-lead defile or deprave my Tongue strict watch is set at gates of Cities and doors of houses in times of danger to shut enemies out and keep all safe within now the mouth is the door and gate of the man when there is war in the gates of our mouths or fighting against God by evill words there can bee no peace with

that openeth wide his lips shall have y Pro. 13.3 destruction Adonijahs petition he asked of Bathsheba and by her of Solomon to have Abishag to wife cost him his life 1 King 2.16 17 23 24 25. Mens tongues are the Engines of their own ruine Therefore are they said to make their own Tongue to fall upon themselves z Psa 64.8 that is the mischief their tongues have uttered against others shall bee executed upon themselves God will do to them what they have spoken against others Men had better a mountain should fall upon them than the weight of their own offending tongues what shall be given or done unto thee thou false Tongue saith the a Psal 102.3 4. Psalmist sharp arrows of the mighty with coals of Juniper that is peircing burning lasting pain and sorrow The Princes of Israel for the rage of their Tongues against God and man fell by the b Hos 7.16 sword because the inhabitants of Jerusalem and Samaria have spoken lyes and their Tongue is deceitfull in their mouth therefore God will make them sick even to death in smiting them and in making them desolate because of their sins even of the sins of their c Micah 6.12 13. Tongue Histories are full of remarkable Judgements upon offending tongues Arundel Arch-Bishop of Canterbury having silenced many faithfull Ministers had his tongue swelled so big in his mouth that hee could neither eat drink nor speak for many dayes and so dyed of hunger after hee had starved many Christians and burned others Claudius president under Valerian the Emperour and his Agent to torment Christians was afterwards so tormented with the Devil that biting off his own tongue in small peeces hee dyed miserably Stephen Gardiner Bishop of Winchester a bloody persecutor dyed with his Tongue thrust out of his mouth swollen and black with the inflammation of his body Nestorius the Heretick his Tongue which uttered Blasphemies was eaten up of worms The Holy Scriptures declare severall punishments inflicted on all sorts for the sins of their mouth by Law and by Providence 1 By the Law of God the Blasphemer was to be surely put to death all the Congregation shall certainly stone him Lev. 24.13 to 17. So were Enticers to Idolatry though they were very near or dear Deut. 13.6 to 12. Blaspheming and enticings to Idolatry were sins of the mouth 2 By Gods providence Miriam though a Prophetesse a Sister to Moses and Aaron was smitten with Leprosie for speaking against Gods Servant d Num. 12.1 8 10. Moses for her reproof of him and reproaches against him It is Dr. Halls observation that Miriams foul tongue was punished with a foul face since she would acknowledge no difference betwixt her self and her Brother Moses now seeth his face glorious hers Leperous Now both Moses and Miriam need to wear a veil hee to hide his glory shee her deformity Korah Dathan and Abiram for their seditious speaking against Moses and Aaron the earth opened her mouth and swallowed them e Num. 16.1 3 31 32. vers 35. up and the rest of the conspirators were consumed by fire The little Children of Bethel that mocked the prophet Elisha saying go up thou bald head or ascend thou bald-head which is interpreted to bee a blasphemous scoff at the Prophet Elijahs miraculous ascending up to Heaven q. d. ascend thou if thou canst as thy Master seemed to do by the providence of God two shee Bears came out of the wood and tare two and fourty of them 2 King 2.23 24. Let Parents take heed to the wayes of their Children even whilst young that they sin not with their tongue by swearing cursing mocking Gods Ministers or others c. lest some heavy Judgement of God fall upon them God threatneth to destroy Doeg for ever for the evill office hee did with his tongue at Sauls Court against David and the Lords Ministers Psal 52.1 to 6. 1 Sam. 22. vers 18. would you keep your tongues free from pain and sorrow or your whole man safe from punishment and misery then govern them well and keep them pure from sin If the mouth will not keep sin in it cannot keep Judgement out as the one goeth out so the other cometh in at the same door Also the government of the Tongue is needfull not only to prevent evil from it but sinne when evil befals it especially murmurings and blasphemings against God when the fifth Angel powred out his vial upon the Seat of the beast that is f Rev. 16.10 11 12. either the City of Rome as many understand it or as some Eminent divines conceive that form and singular government which the Beast exerciseth in the Church that is saith Mr. Cotton upon that Text Episcopacy the effect thereof was they gnawed their Tongues for pain i. e. through indignation and vexation grief and wrath being mad with malice and blasphemed the God of Heaven for their pains and sores because providence hath puld down their mountain which they thought so strong as it could never bee moved and repented not of their deeds but still justified themselves and their cause calling Reformation Rebellion and the Dissolution o●●con Goodnesse 2 Tongue government is needfull to prevent Miseries from our selves as here so hereafter Especially Judgement and Torment 1 Judgement scil Of Condemnation For God now hears and writes down all wee say There is not a word in my Tongue saith David g Psal 136.4 but Lo O Lord thou knowest it altogether God will bring every word as well as every work to judgement God keeps a book of remembrance for both The Lord sink that saying of our Saviour into the bottome of our hearts that the sent and savour of it may come up continually into our h Mat. 12.36 3● mouths every idle word that men shall speak they shall give account thereof in the day of Judgement For by thy words thou shalt bee justified and by thy words thou shalt be condemned Out of thy own mouth will I judg thee thou wicked servant Luk. 19.22 Enochs prophesy will be one day i Jude 14 15 fulfilled Behold the Lord commeth with ten thousands of his Saints to execute Judgement upon all to convince all the wicked of all their ungodly deeds and of all their hard speeches which ungodly sinners have spoken against him Will God judge the world for iniquity and will hee not judge the Tongue which is a world of iniquity Other Members are confined to the place where the body is but the Tongue walketh through the Earth saith the k Psal 73.9 Psalmist 〈◊〉 bites at every body as it pleaseth vers 9. while the body sitteth still shall not the judge of all the earth call the Tongue to an account Seeing all our words are recorded in Gods book and wee must answer to God for them all ought we not so to speak James 2.12 So well wisely warily as they that shall be judged by the law

reproof Get thee behind mee Satan thou art a scandal to me c. It was a fault in the Israelites to reprove the Reubenites about building the altar of witnesse before they had examined the matter Iosh 22.16 1 Sam. 1.14 15 and in Eli to admonish Hannah to put away her wine from her when she was filled with a spirit of grief and of prayer To this end wee should consider one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.24 that is understand one another well Study others cases as well to reprove them for evil as to provoke them to good To reprove a fault in another before we certainly know it to be so in it self Prov. 18.13 and in him is like the answering of a matter before wee hear it which is folly and shame to us Some conceive that Jacob understood not the mystery of his Sonne Josephs dream concerning the Sun 〈◊〉 37.9 10 Moon and Stars making obeysance to him whence it came and how it should bee accomplished when he rebuked him for it It was a great fault even in Christs Disciples Mar. 10.13 to 17. to rebuke others for that which was no fault in them as those who brought little Children unto Christ that hee should touch them Christ was much displeased at them and reproved them for it Yet in case of strong jealousy or suspition a man may prudently insinuate to his neighbour what is suspected of him Ames Cas cons L. 5. c. 9 how it ought to be removed 2 The persons to be reproved All that offend and deserve reproof whether they bee great or small ought to bee reproved though not by every one but by fit persons qualified for it As first superiors as well as inferiors Kings and great men as well as mean men Herod the Tetrarch was reproved by John for Herodias his Brother Philips wife Luk. 3.19 and for all the evil which he had done The Lords Prophets were Reprovers even of Kings Neh. 5.7 Chap. 13.17 Nehemiah rebuked the Nobles and Rulers for usury and for prophanation of the Sabbath day Masters as well as Servants yea sometimes by their Servants as Naaman though a great man with his Master the King of Siria 2 King 5.13 14. and honourable was reproved by his Servants and hee took it well Ministers may be reproved as well as their people yea by their people when they deserve it Paul bad the Collossians say to Archippus their Minister if he grow cool formall or negligent Col. 4.17 Take heed to thy Ministry which thou hast received in the Lord that thou fulfill it much more by their fellow Ministers Gal. 2.11 as Paul reproved Peter sharply at Antioch for dissembling 2 Even good men as well as bad and the wise as well as the foolish are to be reproved when they offend because there is none so Righteous as not to sin at all Eccles 7.20 and none is wise at all times so as never to shew folly Pro. 9.8 Chap. 19.25 Rebuke a wise man saith Solomon and he will love thee and again reprove one that hath understanding David a man after Gods own heart desired reproofs from the Righteous when hee deserved them Psal 141.5 and declares how profitable and acceptable the same will be to him To this end Christians should watch mutually one over another to deal freely and plainly one with another in reproving their faults or telling them what they see to be amiss 3 Equals fellows or companions in any kind should reprove one another when they transgress as the good Theef did the bad on the Cross when he railed on Christ he rebuked him saying dost thou not fear God seeing thou art in the same condemnation Luk. 23.40 4 Not only Brethren in Christian societies or members of Churches ought to observe and admonish one another as Paul writ to the Church of the Thessalonians we exhort you Brethren 1 Thes 5.14 warn the disordered See also in 2 Thes 3.11 14 15. but Neighbours yea strangers such as are not of ours nor of any Church society to our knowledge may and ought to be reproved by us when we see them sin For though an Ecclesiastical Admonition is proper to them that are within the Church do not ye judge them that are within 2 Cor. 5.12 saith Paul yet a private admonition or reproof may bee given to them that are without as there is occasion Abimeloch King of Gerar was a Philistine an Alien from the common wealth of Israel Abraham and Sarah were a precious pair of Gods people yet there was an intercourse of Reproof between Abimelech and them Gen. 20.16 for Abimelech reproved Sarah for dissembling And Abraham reproved Abimelech for wrong-doing because his Servants had taken a Well violently from Abrahams Servants Gen 21.25 Then may not Christians reprove Pagans and Pagans reprove Christians when they say or do amiss Lot reproved the filthy Sodomi●es Gen. 19.7 Paul reproved Elymas Act. 13.10 There are four sorts of persons whom wee ought not to reprove 1 Ideots fools and mad folks such as have not reason to understand a reproof To whom it is to no more purpose to speak than to Brutes 2 Scorners such as will jeer and scoff at our persons and reproof that scorn to be reproved or that a reproof should do them any good Pro. 9.8 reprove not a scorner saith the wise man for he that doth it 1 Gets to himself both hatred and shame lest hee hate thee for A scorner loveth not one that reproveth him neither will hee go unto the wise Prov. 9.7 hee that reproveth a scorner gett●h himself shame that is a reproach or scoff from him 2 He loseth his labour Prov. 13.1 for a scorner heareth not rebuke 3 Wicked obdurate persons such as are hardened in their sins and hate to be reformed and will stubbornly reject admonition and receive no good thereby Mat. 7.6 Such as Christ calls Dogs and Swine before whom he forbids us to cast the holy things and pearls of Reproof such as are like to fall upon us for reproving them and tear us either with their Tongues or their hands such as Paul calls absurd or unreasonable men Pro. 9.7 He that rebuketh a wicked man getteth himself a blot to wit of some disgrace which he out of his malicious wickedness will cast upon him It is said in Hosea 4.4 let no man strive or reprove another they were such refractory and obduratte rebels 4 Obstinate Hereticks who have been admonished but remain refractory A man that is an Heretick after the first and second admonition reject saith Paul 3 The manner how to reprove for this I will lay down five Rules 1 A reproof must be ministred in love pitty meeknesse and respect manifested to the parties reproved 1 In love to their persons and desire of their good Lev. 19.17 yet with dislike of their fin Thou shalt not

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

dominion of sin are Grace Reas 1 Because true desires have the nature and truth of grace in them though in a scantling and small measure As there is true fire in a spark as well as in a flame and true water in a drop as in a stream true light in a Beam as in the Sun The filings of gold are true gold as well as the whole wedge The least of any thing partakes of the nature of the whole Reas 2 Because Desires are the seeds or beginnings of grace in the soul out of which grace grows up to its measure of stature as a Corn sown in the Earth whence grows the blade Mar. 1.28 stalk Ear and full Corn in the Ear according to its kind As a Grain of Mustard-seed is the least of all seeds when it is sown but the greatest among herbs when it is grown Mat. 13.31 32 it becommeth a Tree So desires are grace in the feed Habits are grace in the blade or stalk Acts or works are grace in the Ear and perfect works are full Corn in the Ear. Grace is one of the least things at first but it is the property of grace even when it is lodged in desires or in the first and least degree of it to grow up and rise higher Reas 3. Because good desires are accepted and rewarded with God as well as deeds yea for deeds when power to perform and actuate them is wanting 2 Cor. 8.12 If there bee first a willing mind saith the Apostle it is accepted according to that a man hath and not according to that a man hath not God estimates his people rather according to their affections than their actions for ordinarily their hearts are larger than their hands and they desire to do more than they are able The first fruits of desires are well-pleasing to God as well as the whole lump of performance God took it kindly from David 1 King 8.18 that it was in his heart to build him a house though he would not accept it at his hand and for a recompence God promiseth to build him a house 2 Sam. 7.11 and from Abraham that he was willing to offer up his only Son Isaac to God he accepted it as done and blessed him for it Gen. 22.12 16. saying Because thou hast done this thing and hast not with-held thy Son thine only Son in blessing I will bless thee c. How highly did Christ commend the poor Widow that cast in her two Mites into the Treasury Mar. 12.42 43 44 because she did it out of plenty of good will though out of penury of her estate for these were here wealth all she had even all her living As on the contrary the evil desires and concupiscence of the heart are reckoned and punished by God as deeds Mat. 5.28 Whosoever looks on a woman to lust after her hath committed Adultery already with her in his heart saith our Saviour A man may commit Murther Theft Adultery as well in desires and affections in his heart as in deeds or action with his hand So a Christian may beleeve repent and do new obedience in desires after Christ and Grace to be made able to perform all these as in deed A Christians perfection here lies more in his Affections than in his Actions therefore Gods Servants have pleaded their wills and desires before God rather than their deeds as Nehemiah did Nehem. 1.11 Lord let thine ear bee attentive to the prayer of thy Servants Psal 38.9 who defire to fear thy Name and David Lord all my desire is before thee and my groaning is not hid from thee And Paul Rom. 7.16 to 21. To will is present with me but how to perform that which is good I finde not Reas 4. Because good desires are the work of God in us as well as deeds Phil. 2.13 for God worketh in us both to will Chap. 1.6 and to do of his own good pleasure They are the beginning of Gods good work in us which he will perfect untill the Day of Christ God doth not his works by halves when I begin 1 Sam. 3.12 I will also make an end saith God which is as true of the work of Grace as of Judgement Psal 138.8 The Lord will perfect that which concerns us he will nourish up desires into habits and draw them both forth into Acts and increase the actings thereof unto perfection Christ is Heb. 12.2 as the Author of our faith in desires after it so is hee the finisher of it in assurance Desires are the smoak of the Flax or Wick which Christ will not quench the bruise of the Reed which he will not break Mat. 12.20 but nourish and cherish the same untill hee send forth Judgement unto Victory that is till he hath brought the small beginnings of grace even in desires unto perfection notwithstanding all obstructions and oppositions by the enemies of our Salvation Christ despiseth not the day of a Souls small things Reas 5. Because God hath made many promises to Desires as of acceptation 2 Corin. 8.12 of supply and satisfaction Psal 145.19 He will fulfill the desire of them that fear him he will hear their cry and will save them To this end God gives or stirres up desires that he may satisfie them as in Nature so in Grace Thou openest thine hand and satisfiest the desire of every living thing saith David Mat. 5.6 vers 16. Promises of blessedness Blessed are they that hunger and thirst after righteousness for they shall be filled Promises of the Water of Life of the Spirit Rev. 21.6 Luke 1.53 Joh. 7.37.39 of Spiritual Wine and Milk Isa 55.1 2. of all good things are made to hungrings and thirstings of soul true desires intitle a soul to all these by vertue of Gods Promises Ask poor doubting distressed souls who complain they have not a Christ nor Faith to beleeve they cannot repent nor obey nor depart from iniquity Are not your souls carried upon a wing of desires after Christ to look and long for him Do you not with your souls desire to beleeve to repent to do good and no evil Then spread the promised Reasons before them to convince and conclude them under the power and comfort of the present truth that true desires are grace Sometimes God lays a soul so low in darkness and in deeps of tentation as it cannor discern so much as desires in it self as Mr. Peacock who uttered a strange speech when his friends asked him Do you desire grace I cannot saith he I can as well leap over a Church Obj. If desires be grace who will want it or perish for lack of it for do not all desire to be saved and to go to heaven Ans Not all desires of grace are true grace but only true desires which may be discerned by the root fruit and properties of them 1 By the Root True desires of Christ and grace do