that are advanced above others it would make them the more thankful to God that did advance them above their Neighbours 4. So it is that very often the Saints of God are the objects of wicked mens scorns so it was with the Prophet Jeremias Chap. 20.7 Thus he complaineth to God I am in derision daily every one mocketh me Prince and People agreed together thus to persecute him with their tongues so David tells us of himself Psal 69.12 They that sit in the Gate speak against me and I was the song of the Drunkards David suffers for well-doing O God for thy sake I have born reproach c. ver 7. The zeal of thine house hath eaten me up and the reproaches of them that reproached thee are fallen upon me ver 9. he suffereth from those that sate in the Gate which expression denoteth Power and Authority the Ruleâ—s and Governours of the people derided him and when the Toss-pots upon the Ale-bench hear this they think well may they make him the object of their scorn also And 2 Kings 2.23 you may see that the young children of Bethel having learnt this sin from their Parents they mock Gods Prophet Go up thou bald head when as according to the command of God they should have honoured him being aged Voces ipsac pueri a parentibus edocti erant quare pueâ—oâ—um clade parentes flagellavit Illu â—en m Ascende calve pâ—oscindendi per detractionem Eliae assumptionis gâ—atia proserebant i e. abripiat te quoque Spiritas ut iâ—idem a te liberemâ—r Just Mart. Quest 8. doubtless they had learnt that taunting language from their Parents and Elders at least by hearing them speak so if they were not by them taught so to speak Go up thou bald head c. which scoff they cast upon Elisha in allusion to the rapture or going up of Elijah to Heaven as if they had said Go thou up to Heaven after him that we may be rid of thee as we are of him Thus old scoffers among us teach their children to deride Religion and the professours of it so when David in his zeal danced before the Ark of the Lord his wife Michal despised him and jeered at him 2 Sam. 6.20 when Nehemiah is building the Wall at Jerusalem Sanballat mocketh the Jews and saith What do these feeble Jews will they fortify themselves will they sacrifice will they make an end in a day will they revive the stones out of the heaps of rubbish which are burnt and Tobiah the Ammonite was by him and he mocked also and said Even that which they build if a Fox go up he shall even break down their stone-wall Nehem. 4.1 2 3. Thus wicked men cannot endure that the work of Religion and Holiness should go up lest they should be forced to leave those sins they so dearly love 5. When wicked men are at ease themselves and seeing the people of God in distress instead of pittying them and mourning for them as they should do they sport at them Job tells us that in his afflictions he was as one mocked of his neighbour Job 12.3 the just upright man is laughed to scorn this is set down to be the sin of the Ammonites they said Aha when Israel was in distress Ezek. 25.3 and when they were desolate and went into captivity but see what the Lord threatens against them ver 6.7 This David met with when he was in adversity In mine adversity they rejoyced yea the abjects gathered themselves together against me c. with hypocritical mockers in Feasts Psal 35.15 16. and ver 21. Yea they opened their mouths wide against me and said Aha Aha our eye hath seen it the very scum of the people gathered together against him and Psal 69.26 They persecute him whom thou hast smitten and they talk to the grief of those whom thou hast wounded When God had wounded him instead of comforting him they persecute him and grieve him with their tongues Yet this was the carriage of most of them that were at Jerusalem toward those of the brethren that were gone into captivity as if they were got far from the Lord and that themselves were the only people of God that were left in the City Ezek. 11.15 but ver 21. God speaketh comfortably to them that were scoft at and denounceth his judgements against them that scoff at them To mock at a man in misery is a sore affliction among the sufferings and cruel persecutions that the Saints endured the Apostle mentioneth this They had â—â—ial of cruel mockings Heb. 11.36 〈◊〉 was one part of Christs sufferings â—e was mocked and used like a fool 〈◊〉 a play they put a Robe on his â—ack a Reed in his hand and a Crown â—n his head and when he hung upon â—he Cross and was perfecting the â—ork of our Redemption they in â—ighest scorn bid him come down â—rom the Cross and save himself The Philistines thought it not eâ—ough to make Sampson grind in a Mill after they had put out his eyes â—nd bound him with fetters of Brass but at their great Feast they call for Sampson to make them sport but their jest ended in earnest they pulled an old house about their ears which was the destruction of three thousand men and women 6. Sometimes wicked wretches scoff at their Parents whom they should honour but this sin and the danger it brings with it is set down by the spirit of God Prov. 30 1â— The eye that mocketh at his Father 〈◊〉 despiseth to obey his Mother the Raveâ— of the Vally shall pick it out and 〈◊〉 young Eagles shall eat it So that 〈◊〉 there be but a scornful cast of the eyâ— against our Parents God takes noticâ— of it and will punish it and he addeth He that despiseth his Mother to obey heâ— because children are more apt to scorâ— their Mother then their Father Hâ— that mocks at his Father as an olâ— doting fool or that despiseth his Mother looking upon her with disdain as an old withered creature he thaâ— despiseth the wrinckles of his Mother the judgements of God will light upon him By the Law such a child was to be put to death 7. When men make a sport at their own sins and the sins of others instead of mourning for them as they should do they sport at them Prov. 10.23 it is a sport to a fool to do mischief these are in the number of Solomons fools fools make a mock at sin Prov. 14.9 they sport with their â—â—n sins and albeit they cast fire-â—â—â—nds they think it excuse enough 〈◊〉 say Am I not in sport and â—â—us sinners glory in their â—â—ame as if a condemned maâ—â—factor should boast of his â—â—alter And as they sport at â—â—eir own sins so they mock 〈◊〉 the sins of others also eâ—â—ecially at Gods children 〈◊〉 they see any of them fall inâ—o sin Luther saith Tanquam famelici Porci immergunt se in stercora nostra ex ijs delicias
3. railing and reviling speeches and these shall be in danger of Hell-fire and how many poor souls have run this hazard and yet never considered it and besides this I shall add further there is yet a fourfold murder of the tongue 1. By commanding any to be unjustly slain and executed as Saul commanded Doeg to fall upon the Priests of the Lord who slew fourscore and five persons 1 Sam. 22.17 18. Thus David contrived the death of Uriah and commanded Joab to set him in the front of the battle against the children of Ammon where he was slain 2 Sam. 11.15 thus Absalon gave charge to his servants to kill Amnon 2 Sam. 13.28 and Ahab and Jezebel to the Nobles and Elders of the City to put Naboth to death 1 Kings 21.10 2. By giving counsel to any to procure the death of any one thus Herodias taught her daughter to aske the head of John Baptist in a Charger of Herod Mar. 6.24 3. By giving ill language and reviling words whereupon a fray is occasioned and murder ensueth 4. By bearing false witness against any one in case of life 2. By the sins of the tongue men break the eighth Commandement which is Thou shalt not steal Though many men rob not their Neighbors of their Goods yet of their good names and this is a sin of an higher nature than stealing their Goods for the loss of Goods may be valued but the loss of a mans good name cannot a good name is better then precious ointment Eccles 7.1 Cost y ointments are reckoned among the treasures and happiness of Princes and he that robs a man of that robs him of his choicest Jewels the death thereof is an en evil death the grave were better then it saith the son of Syrach Eccles 28.21 3. There is a plain breach of the ninth Commandement Thou shalt not bear false witness against thy neighbour Now a false witness sins 1. Directly against God robbing him of his honouâ— by speaking an untruth breaking his Law that forbids it 2. He doth injury to the Judge whom he deceiveth by lying Testis falsidicus tribus personis est obnoâ—iuâ— faâ— Deo quem persuâ—ando cante 〈◊〉 Judic quem mentiendo follit Inno enti quem falso testimonio prodit Isidor de sum boni lib. 3. cap. 59. 3. To an Innocent whom he betrayeth by bearing a false Testimony 4. These sins of the tongue are of such a nature that without Grace to repenâ— of them and forsake them they will exclude a man out of Heaven the Apostle mentioneth a Reviler to be one that shall be shut out of Heaven 1 Cor. 6.9 10. and chap. 5. he saith that private familiarity with such must be cast off and that men may see the danger of it David proposeth the quest on What shall be given unto thee or what shall be done unto thee thou false tongue and himself maketh answer by the spirit of God Sharp arrows of the mighty w th coals of Juniper Psal 120.3 4. that as they shoot at God and his people so God shall shoot at them he shall give them coals of Juniper because it is observed to be the most hot and lasting fire this shall be their punishment expositors think this war spoken of Doeg when David was at Nob he was there under a pretence of worshiping the Lord for it was the Sabbath day and Doeg would seem Religious but as soon as he is gone to Saul see what becometh of his seeming shew of Religion he reporteth the matter concerning David and Ahimelech unto another end then they did intend it wresting their words to make Saul think there was a plot against him when they intended no such thing And though for the matter it was the truth he did relate as we may see in the story yet for this it is that the spirit of God calls him a false tongue See his sin and his doom Psal 52. his sin ver 1 2 3 4. he boasted himself in mischief his tongue devised mischief like a sharp razor working deceitfully loving lying rather than to speak Righteousnesse Thou lov'st all devouring words O thou deceitful tongue See his doom ver 5. God shall likewise destroy thee for ever He shall take take thee away and pluck thee out of thy dwelling place and root thee out of the Land of the living and this shall be his Epitaph ver 7. Lo this is the man that made not God his strength c. but strengthned himself in his wickedness These things being so what reason then have we to be the more careful to avoid these sins there being more sins in a disorderly tongue then men are aware of for even those that take some care of othe sins yet fail much herein there needs a great deal of grace to keep the tongue within compass much power may be gotten over other sins when yet we may not seriously think of this but let us carefully take heed hereof for as far as this remains in any man and is not watcht against and pray'd against and a man brought to be humbled under the sight of it so much vanity and emptiness is in the Religion oâ— that man his Religion is but an outward appearance there 's little trutâ— of Religion in such a mans heart CHAP. V. Of some particular sins of the Tongue and first of the cursing Tongue SECT 1. Cursing defined NOw that we may take the more heed of these sins of the tongue I shall discourse upon some of them and shew you the evils that are in them and first I will begin with that sin of the Tongue which is called in Scripture a cursing Tongue and First I shall define the sin of cursing To curse Definitt of cursing is to wish the Plagues and Judgements of God upon such things or persons Maledictio proprie est imprecatio seu optatio mali alicui facta sub ratione mali Angelus de Clavis sum de casib consc in Titul maledict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devoveo diris impreâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an execration verbal or real 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbo vel re maledixit Job 3.6 Gen. 3.17 Ruther with whom we are offended There is a cursing of our selves or others men curse themselves when through wrath and anger they wish evil to themselves as when â—he Jews cryed out to Pilate concerning Christ his blood be upon us and upon our children Mat. 27.25 which within a few years after came upon them according to their wish and lies heavy upon them to this day and it is very frequent for wicked persons to curse and ban themselves God damn me God judge me God confound me pray God I may never stirre let me sink where I stand let me never enter into the Kingdom of Heaven nor come where God hath to do if it be not so Oh how should persons take heed of such imprecations against themselves for God heareth mens prayers two waies either in
tum pias tum impias usitatum a common kind of affirmation used among all Nations both good and bad as Junius noteth and so it might be either a sin of ignorance in Joseph as the Learned say of the Polygamy of the Patriarchs or it might be an over-sight in him and forgetfulness of him and custom might carry him beyond Knowledge and Conscience and then it teacheth us that we must live by Laws not by examples and â—mitate the best men onely in the best things Hieron Ne quos itineris duces existimemus erroris comites reperiamus It may be further objected Object that the Church Christs Spouse sweareth by â—he Hinds and Roes of the field Cant. â— 7 and Cant. 3.15 and Paul proâ—esteth by the rejoycing of the Corinthians which is a Gift of God 1 Cor. â—5 31 As to that of Cant. 2.7 some understand it of Christ himself Resp so Hierom and the Genevians Hieron Genevius which cannot so be understood for God sweareth not by any but by himself But the Hinds and the Roes of the field Dove on Cant. 2.7 Some read among the Roes rather then by the Roes because the Letter Beth is prefixed signifying in or among Clapham ad loc or whatsoever may be understood by them are creatures therefore it cannot stand with the Majesty of God to swear by them and the word is of the Faeminine gender and Junius and Tremellius use arguments to prove it to be the speech sponsae not sponsi By these the Church chargeth her Daughters not as the persons by whom they were to swear for no oath is lawful by creatures but as those for whose sake they were to take themselves bound as by solemn oath And for the words of St. Paul 1 Cor. 15.31 They be not an oath but an obtestation to shew his diligence in discharging his duty as one hath noted Perkins on Mat. 5. Bishop Sanderson de Juramento and an asseveration onely that as he was subject to death so he was daily prepared for death when it should please God to call him as a Reverend Bishop of ours hath observed SECT 4. Of Perjury and false Swearing the greatness of the sin and of its punishment IN the third place I shall proceed to shew how men are guilty of this sin of swearing when men either swear falsely or break the oaths they have taken in the name of the Lord. 1. When men though they swear by the name of the Lord and him alone yet they swear falsely and not the truth of such God complaineth Jerem. 7.9 10. They were a people that came and stood before God in his House and thought because they came to the Temple to the Ordinances of God they were delivered to do all manner of abominations and this sin of false swearing and yet cover this wickedness with the Mantle of Religion the Lord hateth such oaths Zech. 8.17 let none of you imagine evil in his heart against his neighbour and love no false oath for all these are the things that I hate saith the Lord he that sweareth must swear in Judgement and Truth and take heed of all false and fraudulent oaths An oath is either Assertory or Promissory in an oath Assertory there is a double truth required Logicall Morall as the School-men speak the one veritas Rei Abrah Gibson Serm. in Jerom 3.10 the other veritas Mentis the first when we speak as it is the second when we think as we speak in a lawful oath both are requisite 1. that we speak according to the thing and that not upon conjectures and probabilities but upon a cleere and undoubted truth for which we have good ground and warrant 2. That our mind agree with our tongue not meaning one thing when we swear another as Arius did but according to the plain meaning of the oath being perswaded of the truth thereof otherwise we make God a lyar or think it an easie matter to deceive him when we invoke him to bear witness to a falshood both which are very dishonourable to the God of truth Furthermore an oath is as much security as a man can have from his neighbour and if men will not care what or how they swear how long would any man enjoy either life or estate Ille qui scienter pejerat in primo perjurio suo manum dat Diabolo qua ipsè tangit Evangelium vel qua tangit manum illius cui jurat donec ipse poeniteat de perjurio illo manus illa Diaboli est Peraldus de peccat linguae and who could call any thing that he hath his own by a false oath many a mans Estate and life is taken from him and for a man to hire any one to swear falsly against any one promising him a reward and for him to receive it upon such an account this is abominable and he that will take a false oath will not stick at the committing of any sin whatsoever such a man makes himself liable to all the curses in the book of God threatned against such sinners The custom in our countrey to him that sweareth is to kisse the Book intimating that all the curses that are in that book shall light upon him if he swear not that which is true and in Israel they were wont to lift up their hand when they swore lifting it up toward Heaven calling on God to testifie the truth of what they swore as God himself when he sweareth he saith I lift up my hand and say I live for ever Deut. 32.40 2. When men having sworn and taken an oath in the presence of God whereby they bind themselves to that which is good and right yet make no account at all of keeping it but the next time that oath crosseth their lusts or suiteth not with present occasions then it is laid aside no matter is made of breaking of it I told you before there is an oath promissory as well as assertory now in a promissory oath we are required 1. to swear what we mean to perform and afterwards to perform what we have sworn a man that sweareth an oath to bind himself by a Bond must not break his promise but do according to all that proceedeth out of his mouth performing his oath Numb 30.3 for this we have Gods own example who remembred his oath to Abraham Luk. 1.37 and so must we if we will rest in his Holy-hill this is the mark of one that shall inhabit Gods heavenly Zion that having sworn though he finds it to be his hurt yet he breaketh it not Joshua and the Princes of Israel having sworn to the Gibeonites though they were not so well advised as they should have been in taking that oath yet the matter of the oath being just and having taken it they would keep it And the children of Israel smote them not because the Princes of the congregation had sworn to them by the Lord God of Israel and
cover them and ver 10. he compares them to one in a deep pit without water that cannot get out when a shower of fire is falling down upon his head God will root out such from among the living for the backbiter shall not be established in the earth evil shall hunt a man of a violent tongue to overthrow him ver 11. God will throw them down as it were from the top of a Rocky-cliff or steep place where with the fall they must needs break their bones 3. It is a most dreadful and a damnable sin whisperers and backbiters are mentioned by St. Paul as such that regard not to know God and to be delivered up to a reprobate mind to do those things which are not convenient Rom. 1.28 29 30. whispering and backbiting are there ranked among many other great sins which are the effects of a reprobate mind this was a damnable sin deadlâ— in the very Heathen of whom the Apostle there speaketh how much more those that profess themselves to â—e Christians and the same Apostle bids Timothy refuse the younger widowes that wax wanton against Christ that are idle and go about from house to house yea not onely idle but also pratlers and busy-bodies speaking things which are not comely and of these he saith they have damnation because they have broken the first faith 1 Tim. 5.11 12 13. 4. Slandering makes a man more like the Devil then any other sin doth for the slanderer hath the Devil in his tongue and the spirit of God gives the same name to a slanderer that is given to the Devil he is called Diabolus a slanderer he is the patron of all evil speaking he spared not God himself but spake evil of him to our first Parents Adam and Eve in Paradise Gen. 3.4 5. and slanderers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false accusers or devils 2 Tim. 3.3 Tit. 3.2 So our Saviour in this respect calleth Judas a Devil because he acted the part of the Devil in slandering his Master in secret Joh. 6.70 and from this sin he came to betray his Master for 30 pieces of silver slanderers are the Devils journey-men they are Canini dentes Diaboli The Devils sharpest teeth as Parisiensis speaks Parisiens Struth observ Calumniation is the Devils mind in mans mouth and his Arrow shot by Mans Bow as another observeth SECT 3. Of speaking evil of God himself shewed in four things THere is another branch of this sin which is grearer then the former as when men speak evil of God and his wayes and proceedings or any that receive any power authority or Commission from God as Magistrates and Ministers and also when men speak evil of the Saints and people of God 1. When men slander God himself and speak evil of his doings as 1. when we debase or undervalue the excellency of Gods works which were all made in wisdom or when we do obscure or extenuate the gifts of God that are in any of our Brethren or when God hath given us variety of his good creatures for our daily refreshment yet we slight them and discommend such meats as God hath sent us to eat this is to reproach God himself 2. When we either take no notice of or lightly pass over the judgements of God as the wicked man in the Psalms of whom it is said Thy Judgements are far out of his sight and when men so pass them over as that they apply them to others not to themselves as they did Luk. 13.1 2 3. 3. Men slander the justice of God when they say that Gods wayes are not equal that God dealeth partially unequally with those that are equal that he dealeth ill with good men well with evil men the wicked have the world at will the Godly are grievously afflicted when men count the proud happy and in discontent say Malach. 3.14 15. They that work wickedness are set up and they that tempt God are delivered Jerem. 12.1 2. Wherefore doth the way of the wicked prosper why are all they in wealth that rebelliously transgress Thou hast planted them and they have taken root they grow and bring forth fruit Psal 73.4 5 7. there are no bonds in their death but they are strong and lusty they are not in trouble as other men neither are they plagued with others their eyes stand out for fatness they have more then heart can wish 4. Men slander and dishonour God when his name is used in prophane prayers for wicked purposes and in praises and thanksgivings for some evil that is done as when the Pirate and the Thief prayes that he may meet with a good booty as Camden speaks of the wild Irish so when Theeves having gotten their prey or Gamesters and Cheaters when they have gotten much money of a man when they might as well have cut his purse give thanks to God for their theevery I thank God I have sped well I have had good luck to day I thank God thus Saul gives thanks to God for the discovery of David when the Ziphims brought him word where he was 1 Sam. 23.21 Blessed be ye of the Lord Thus Adulterers make God as it were their Bawd common cutters make him their abettor or receiver Dicers make him a Gamester and all wicked men make him accessary to their sins These things hast thou done I held my peace or did not rebuke thee but gave thee success i. e. I suffered thee to prosper and thou wickedly thoughtest that I had been altogether such a one as thy self Psal 50.21 Hereunto may be referred the notable abusing of Gods name by evil Magistrates in making wicked decrees and by the Pope and his adherents in making wicked Canons and Constitutions countenancing and authorizing them with the name and authority of God In nomine Dei Amen which gave occasion to the common by-word In nomine Domini incipit omne malum now the greater the person is that we defame or speak against the greater is the offence and deserveth the greater punishment as to speak evil of any man be he never so mean is a fault but to speak evil of a Noble-man is scandalum magnatum and deserveth punishment or imprisonment but to speak evil of the King is crimen or scandalum laesae Majestatis Treason and deserveth death therefore to speak against God deserveth both temporal and eternal death SECT 4. Of speaking evil of Rulers and Dignities A Second sort of men there are that upon every small discontent are ready to speak evil of Rulers and Governours and those whom God hath set over them a sin forbidden expresly Exod. 22.28 Thou shalt not speak evil of the Ruler of thy people and Solomon saith Revile or curse not the King no not in thy heart Eccles 10.20 for the birds of the air shall bewray it God hath commanded us in Scripture to be subject to the higher powers Rom. 3.1 therefore we ought to give them Titles of Honour according to
any of his best servants Job had discovered some impatience in his speech Job 3. and before Job shall be restored he shall come and acknowledge and confess his sin Once have I spoken but I will not answer yea twice but I will proceed no further Job 40.5 and chap. 42.3 he confesseth he had utterered that he understood not things too wonderful for him which he knew not Wherefore saith he I abhor my self and repent in dust and ashes ver 6. Consid 6 Consider there is much sin in an unbrideled tongue Solomon saith In the multitude of words there wanteth not sin A Babler is a waster of words to no purpose as the Stoick Philosophers falsely called St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui libens verba fundâ—â—at H. Stephen in verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a one is like one that throws away good seed wastefully and glorieth in it Prov. 10.19 but he that resraineth his lips is wise In many words usually are many sins so that the more liberty a man giveth his tongue the more sin he committeth and the more he refraineth his tongue the more truth of Religion he sheweth The wise man l kewise tells us that an unbrideled tongue is a snare to a man A fools mouth is his destruction and his lips are the snare of his soul Prov. 18.7 A sinner is snared not only with the works of his hands but also with the words of his tongue and when the Devil prevails with a man to draw him into these sins he easily draweth him to the committing of other sins To take heed to our tongues is a Consid 7 note of true wisdom He that refraineth his lips is wise Prov. 10.19 A fool uttereth all his mind but a wise man keepeth it in till afterwards Prov. 29.11 A fools voice is known by multitude of words Melior est ind screta prudentia quam stulta loquacitas Aul. Gell. lib. 1. cap. 15. Eccles 5.3 The vertuous woman openeth her mouth in wisdom Prov. 31.26 Every one would be counted wise Look carefully then to the performance of this duty and this will evidence thee to be wise A man by natural wisdom may get much power over these sins but much more by the wisdom that is from above He that hath knowledge spareth his words Prov. 17.27 It is an argument of wisdom to know what when and how to speak Solomon was the wisest of men and he gives many lessons for the well-ordering of the tongue it is an argument of much wisdom to be well skilled in this duty Consider how much mischief cometh Consid 8 to pass by reason of an unbrideled tongue and that first unto others as 1. When men go about with their tales one to another speaking that which ought to be covered with the mantle of love hereby they set one house after another one fire till almost all the Town be in a flame An ungodly man diggeth up evil and in his lips there is a burning fire a froward man soweth strife and a whisperer separateth chief friends Prov. 16.27 28. such a one takes as much pains in his evil way as another doth in digging in Mines and Quarries in the bowels of the earth such a mans tongue is set on fire of hell and it setteth others on a flame even chiefest friends He that repeateth a matter separateth very friends Prov. 17.9 A fools lips enter into contention and his mouth calleth for stroaks Prov. 18.6 contrary to the practice of him that desireth to make and keep peace he will make the best of things and not repeat matters from one to another this the Lord hateth A false witness that soweth lies and him that soweth discord among his brethren they are an abomination to the Lord. Prov. 6.19 2. He doth others much mischief in wounding them in their credits and in their estates A man of an evil tongue is a Beast in the shape of a man for his tongue is the tongue of a Serpent under which lieth nothing but venom and poison nay he is worse then a Serpent for it cannot hurt unless it be present to see a man or to bite him or to strike him with his tail but he which hath not the rule of his tongue hurteth men as well absent as present neither Sea nor Land Ball de Gubern linguae nor any thing can hinder him as One well noteth 3. It hurts others when those that are naught themselves give evil counsel to others and are an occasion of making them as bad as themselves So Ahab who so bad as he notoriously wicked yet one worse then himself stirreth him up to more wickedness and that was Jezebel his wife 1 Reg. 21.25 her tongue stirreth him to do more evil then he hath in his heart Ahab having a mind to Naboths Vineyard was troubled Jezebel bids him be merry and tells him she would give him the Vineyard of Naboth so she writes Letters in Ahabs name and sendeth them to the Elders and Nobles in the City dwelling with Naboth commandeth them to proclaim a Fast and set Naboth on high among the people as if his wickedness were so great that God were highly dishonoured by it then must Naboth be falsely accused of blasphemy and stoned to death And as it bringeth much mischief to others so it bringeth greater mischief upon themselves both from God and men Sometimes mens unruly tongues call for strokes upon themselves from God For the sin of their mouth and the words of their lips let them he even taken in their pride and for cursing and lying which they speak consume them in wrath consume them that they may not be Psal 59.12 13. Thus the Prophet by thâ— spirit of God imprecateth a dreadful judgement upon them The froward tongue shall be cut out Prov. 10.31 yea God shall cause their own tongues to fall upon them that is the mischief of their own tongues Psal 64.8 A prating fool shall fall Prov. 10.8 his mouth calleth for strokes from God and man Prov. 18.6 A rod is for such a fools back sometimes mens evil tongues bring misery upon them from men Violence covereth the mouth of the wicked Prov. 10.11 David would cut off him that slandereth his neighbour and expell out of his family him that worketh deceit and telleth lies Psal 101.5 7. Moreover let us consider the excellency Consid 9 of a well-order'd tongue Prov. 10.11 it is compared to a Well of life to a Spring of living water The mouth of a righteous man is a Well of life a Spring that shall never be dryed up it is compared to refined silver The tongue of the just is as choice silver of great worth ver 20. He likewise compareth the good and wisemans tongue to a Table richly furnished that feedeth many the lips of the righteous feed many ver 21. when he that hath no wisdom to guide his tongue dies for want ver 20. He sets the righteous mans tongue against the