affable inviting obliging carriage 3. All speeches that are recreational and tend to the chearing of those with whom we converse must not have idleness laid to their charge Judges 14.12 Sampson had sundry faults but his putting forth a Riddle to his Companions was none I know very many need a bridle to curb them not a spur to hasten them in this particular It is not an ordinary thing for persons to be both merry and wise at once Jesting doth usually border upon foolish talking and accordinglâ— the holy Ghost by the Pen of Paâ—â— doth draw a black line over theâ— both Ephes 5 4. See Bishop Davenant on the Colossiâ—â— page 297 390. and one of the Fathers iâ— quoted as holding Jests in thâ— whole kind abhorrent from thâ— rule of the Church and anotheâ— affirming Nugae in ore facerdotis sunt blasphemiae See Reyner's Rules page 224 225 Rom. 15.2 3. that trifles when in thâ— mouth of a Priest are blasphemies Yet I question not but pleasanâ— speeches may carry profit in them when used sparingly and warily As Pills may be wrapped up in Sugar so wholesom advices and reproofs may be given to some in more delightful language who would not otherwise take them and we may please our neighbours so far as may be to their profit and edification Having shewed on what words the brand of idleness is not to be set Positively I shall shew what words do deserve that brand to wit Words that have no worth in them Maldonate neither can it be reasonably expected that any good effect should flow from them Quae nullam aut audienti aut dicent edificationis utilitatem afferunt Doctor Spurstow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words that are apparently worse than silence words that neither advantage him that speaks nor them that hear them A learned man observed in mine hearing many years ago that the Greek word translated idle was used among the Jews to denote the year of release the year wherein they neither sowed nor reaped and withall to signifie money which lay by and brought no profit to the owner Though some words considered in the general may be counted indifferent Ieanes second part page 51. yet if in their particular use they be not referred to some good end if they be not in some sort needful or helpful they will be found idle My next work is to evidence that Gods proceeding in judgment against persons for idle words is very reasonable and equitable 1. Reason Idle words are real trangressions they do merit the namâ— and partake of the nature of sinâ— and this appears in that 1. In speaking them person forget and do not intend thaâ— noble end for which they werâ— created and created with such 〈◊〉 choice capacity and ability as thaâ— of speaking is See Doctor Roberts upon Psal 16.9 It is usually noted that the same word in the original which signifies tongue doth signifie glory A mans tongue should be his glory and not his shame and then it is his glory when in its use it is directed to Gods glory 2. In idle speaking there is no little loss or mispending of precious time Ephes 5.16 that golden sand should not run out at waste Time is not to be wasted but wared and husbanded carefully What I have said will serve to justifie the Almighty in his judging men for their idle speeches That which â—s sin though men count it a small sin hath death due to it Rom. 6. ult There is moisture in a little drop of water and heat in a little spark of fire so there is contrariety to the nature and will of God in that which is esteemed a lesser sin Causes of decay of Pity page 140. An elegant Pen hath written that sin is so mortal a venom that the least dose of it is deadly Hell is as certainly acquired and Heaven as certainly forfeited by one sin as many 2. Reason Idle speaking speaketh the heart from which it doth ordinarily issue to be in a sinful state and frame Mat. 12.34 35. Out of the abundance of the heart the mouth speaketh Words are truly said to be to the heart what an Index is to a Book they shew the principal things that are contained in it Si trabs in oculo silva in corde Doctor Spurstow Who can contradict him who cried out If there be a Beam of evil in the tongue there is a Wood in the heart It is said That diseases in the body may be discovered by spots on thâ— tongue to be sure diseases anâ— distempers of the soul may bâ— thereby discerned Vanity iâ— speaking is fathered upon strangâ— children Psal 144.11 upon such as are not savingly acquainted with God 3. Reason The use of idle and vaiâ— speeches doth lay open to anâ— make way for speeches that arâ— notoriously vile and evil Theâ— who would have no corrupt communication proceed out of theiâ— mouthes Eph. 4.29 must take care that theiâ— speech communicate grace to those that hear it Sin is as onâ— saith a speedy graduate Causes of decay page 127. Little Theeves put in at the window seâ— the doors open to all the rest Sin is as a precipice or steep placeâ— where if we once begin to fall Leviter volat Bernâ—â—di floâ—es p. 709. iâ— will not be easie for us to stop Iâ— once the tongue be let loose God only knoweth how far it will run 4. Idle words tend to the hurt of those who hear them The heart of fallen man is very prone to gather vanity to it self and vain discourse doth greatly further it in that bad way it doth draw forth that sin which in the seeds of it before lay hid They who come or talk not together for the better do it for the worse They who gain not by conference are in danger to lose by it Use 1 From the Doctrine which I have taught we may be informed in sundry particulars Branch 1 If idle words be sufficient matter for mens condemnation then idle persons can in their present state look for no other then to be condemned Why stand you all the day idle is a question that should startle the guilty The light of nature hath discovered the evil of idleness Idleness is called the Devils Cushion surely then they that are called to be Saints should be afraid to lye or lean on it Adam when he was in innocency was not to be out of imployment Gen. 2.15 Idleness was one of the sins of Sodom Ezek. 16.49 Idle persons do even tempt the Tempter The Sun shining the Heavens moving the Earth bearing the Waters flowing do all of them accuse the slothful In the sweat of their faces either of their brows or of their brains are all men to eat their bread See the Gentlemans Calling 1 Thes 4.11 2 Thes 3.11 The Gentleman is by a most neat hand lead unto
the discharge of his calling Every one should mind his own business and they will be sure to be busie-bodies in evil who do nothing which is good Standing waters will gather filth Gospel glass page 232 233. and Birds that are not flying are in the greatest danger of being shot An idle lazy way of Religion carrieth matter of condemnation in the face of it Branch 2 As those who are negligent in their particular Callings so those who under pretence of following them slight or are slightly in their general Calling are out of the way of life It is dangerous to stand idle elsewhere but most dangerous to stand idle in the Lords Vineyard Mat. 20.3 6. The Lord will not own any idle servants He is for labourers and not for loyterers John 4.14 Where true Grace is it is a well of water springing up The very word Religion implyeth that it is a binder Glavil's Philosophia pia page 155. A religando it bindeth to duties in Church and Families to secret prayer â—f-searching serious meditating constant watching against sin over the inward and outward man 1 Cor. 15. ult to the filling up of every relation and condition with proper services Sluggish hearts are very unlike to win Heaven Branch 3 If idle words are to be condemned in other cases there is no question but they are to be condemned in prayer Should not mens words be weighed when they who are but dust and ashes take upon them to speak to the King of Kings Eccles 5.2 Whether persons in prayer use the same words which they have used before or vary their expressions they should see to this Psal 62.8 that they pour out their hearts unto the Lord and do not draw near to him with their lips only Mat. 15.8 Though uponextraordinary occasions prayer may be long continued in See Doctor Spurstow's Meditations page 17 18. yet strength in prayer is alwayes to be preferred before length in prayer Faith is more excellent than natural fervour The Spirit may help in sighs and groans when the stretching out of the voice is of little value Branch 4 If persons will have a sad account to make for idle words how will they stand in judgment before God who have been and yet are notoriously guilty of false filthy bitter envious yea even blasphemous words 1. What shall be done unto the false tongue Psal 120.3 Doctor Arrowsmith's Tacita sacra page 14 16 Linguae Daemomp vernacula est mendacitas How can persons answer for words which want truth when they cannot answer for words which want weight There are some footsteps whereby the Devil may be traced in other sins but the sin of lying carrieth the very face of the Devil in it Lyars do aloud call him Father John 8.44 The Scripture which cannot be broken doth shut him that maketh a lye out of the City of God Revel 21. ult God hath given this testimony of his Children that they are Children that will not lye Isa 63.8 It was the determination of a Father Bishop Davenant on the Colossians page 298. That a lye should not be told under pretence of saving a world Lyes which are called officious are indeed very pernicious 2. How will they look God in the face who inure their tongues to filthy speeches Ephes 5. â— 4.29 How far is filthiness from being convenient or becoming those who are called to be Saints â—i ofiosus â—ermo reâ—prehendiâ—ur quanâ—o magis â—purcus â—oxius â—ishop â—avenant page 297. What modest language would people speak if they would make Scripture the Master and measure of their speaking An unsavoury breath doth not so much shew the unsoundness of the lungs as obscene scurrilous discourse doth shew the unsoundness of the heart Shall men put their mouths into the most noysome dunghils 3. Will not they be far from making a good defence who at the great day shall be charged with hard speeches and censures and those against such who have desired to fear God Num. 12.8 Were ye not afraid to speak against my Servants â— Kings â— 23 will the Lord say It went ill with Children that called the Prophet Bald-pate Bitter words are Arrows that will fall upon their heads who shoot them They who slander reproach and bear false witness against their neighbours will find to their sorrow that God hath chains of wrath which will hold them when those of his Commands are broken by them 4. Do not they heap and treasure up wrath whose mouths are full of cursing swearing profaning Zech. 5.2 3. and even blaspheming the holy Name of God May not such foresee a whole roll of judgments coming upon them yea flying against them But I go on to a fifth Inference Branch 5 If idle words shall be accounted for then the last judgment will be exceeding strict Eccles the last God will bring every secret work into open view Sins which now obtain the favour to be called little Numb 32.23 will then appear in their own colours damnably great To be sure mens faults will then find them out Judicabit non male judicata Burgess of judgment page 60 Those things which escaped mens judgment shall abide Gods judgment The fore-thoughts of this have driven some friends and lawful delights to spend their times in dens and wildernesses I desire not that it should have any such effect on my hearers but that it should drive them to Jesus Christ and that not only as a shelter but also as a Sanctifier that he who is to be their Judge may be their Advocate Oh that men walked as if they heard the sound of the last Trumpet and the voice of the Archangel saying Arise ye dead and come to judgment 6. Seeing idle words are to be reckoned for this will justifie the care Ephes 5.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leigh Cr. Sacra and study and stritness of those who are most for walking circumspectly precisely not only according but as much as is possible up to rule Should not they be afraid of running on the score who are sure to be called to a reckoning It is a wonder that good men are not much more wary The tongue is an huge slippery piece it falleth into empty unedifying discourse before a person is well aware It is usually observed that Nature hath set a double guard upon it and clear it is that Grace will not leave it unguarded but will guide men to beg of God that he would set a watch before their mouthes Psal 14 â—3 and keep the doors of their lips Use 2 It is now high time to call my self and others to deep humiliation as for other offences so partiâ—ularly for our offending with our tongues Who that hath taken notice of his words seeth not cause to cry out with Job Job 40.3 4. Isai 6.5 Behold I am vile and with Isaiah Wo is me I am a
man of unclean lips To bring us sooner to our knees be it considered 1. Our vain words have been Multitudes Multitudes Psal 19 12. Who can understand all his errours of this sort Who can by searching find out all his tongue-slips Idlâ— words have issued from us aâ— streams from a fountain Were noâ— our childhood and youth vanity iâ— self Eccles 11. last Have not innumerable evils of this kind compassed us about 2. Our sins in this kind are in this respect more sinful because herein God appeared exceeding merciful in that he created us not only with that excellent power of speaking Corruptio optimi est pessima but also with wisdom to order our speech to his honour What glory might man have given to his Creator if he had kept that government rule of his tongue Isai 7. ult wherewith he was first entrusted That our mouths utter vanity is not from our creation but from our corruption That the thing framed should move in the least to the dishonour of him that formed it this is a lamentation 3. Those who have been Gods choice ones have had their hearts affected and afflicted upon this account Not only Job and Isaiah â—yed mainly out for their speaking amiss Psal 73 22. but David stileth himself â—oolish and ignorant yea a very â—east for this fault 4. If idle speeches be not matter of our humiliation they will be matter of our condemnation if we do not judge our selves we shall be judged of the Lord yea and condemned with the world 5. The Lord hath shewed himself gracious to those who being humbled for their offences of this nature have through his Son addressed themselves to him Isai 6 7 When Isaiah had bewailed bitterly the uncleanness of his lips Illi quibus ante diem illum remissa fuerint verba otiosa rationis loco remissio nem adserent Crad from L. Brugensis he had assurance given him that his iniquity was taken a way and his sin purged Neither is it the scope of that terrible Text with which I have to do to drive persons from God but to drive them in a way of sin-lamenting self-disclaiming and Saviour-accepting unto him Rationem reddent nisi interim paeniteant Carthusian Use 3 〈◊〉 gives a loud call to repentancâ— but puts no bar in nor shuts tâ— door of hope upon the penitentâ— If notwithstanding what is saâ— some continue their course of idâ— unedifying discourse and resolâ— so to do for such the followin Use is most proper which is An Use of Reproof to all such who are not careful to set anâ— keep up the good government 〈◊〉 their tongues Do not many iâ— effect say Psal 12.4 Our tongues are ouâ— own What Lord shall controuâ— us They 〈◊〉 talk at random and not by rule Whilest some by lying swearing slandering and reviling break out others think iâ— fair if they keep in and forbeaâ— these abominations barrennesâ— in and backwardness to holy heavenly conferrings is no fault in their account Oh that such would seriously consider 1. They have upon them the black brand of unregeneracy If Grace have its throne in the heart â—t will have a great command and influence upon the tongue Zeph. 3 9. When the Lord gives persons a thorough turn to himself he turneth to them a pure lip or language Psal 45.2 Grace was poured into the lips of Christ the Head and in some measure it is poured into the lips of Christians his Members Speaking the language of Canaan is so sure an effect of sound conversion that when the conversion of five Cities in the Land of Egypt is foretold Isai 19.18 it is said expresly They shall speak the language of Canaan 2. God will not for the sake of any rank or sort of men vary from his word of truth or suffer a tittle of it to pass away They cannot escape who live and dye in neglect of warnings of Heaven Wo wo wo will be to those Mat. 5.18 who having not their tongues tyed to their good behaviour have nâ— hopes of being acquitted in judgment except the Lord alter whaâ— he hath in my Text written May I prevail with the guilty to give a sober Answer to these serious Questions 1. Do you think that my Text was spoken and written only tâ— scare and affright men and not tâ— inform them truly in what an exact way the Lord will proceed aâ— the last day Is not this to charge him falshhood who is truth it self 2. Will you say that God is merciful God forbid I should gainsay you or in the least represent that blessed hand as narrower than indeed it is yet all may and must know that though it be said Gods tender mercies are over or upon all his works Psal 145.9 yet it is not said that they are above or against all his other Attributes His truth revealed in my Text will stand together with his mercy His wisdom is shewed in shewing the greatest mercy even his salvation to those who will give him the glory of it And though as that excellent Pen Causes of decay page 169. to whom I have formerly referred hath written we are apt to proportion Gods justice not according to its infiniteness but our own concerns making it serve only as a cypher to advance his mercy yet it will appear that the divine Attributes are not in strife but perfect harmony and rather than the justice of God shall suffer men and women shall suffer everlastingly 3. With what terrour and trembling of heart will they who get not a Bridle for the Tongue 2 Cor. 5. appear before the Judge of all the world What an amazing sight will it be to see their other sins and with them their idle words 10 11. set as an Army in rank and file before them They cannot possibly stand right and upright in thaâ— high Court Recti in curia their Consciences wiâ—â— second and set in with the sentencâ— which God shall pass against them It will be evident upon what honourable terms forgiveness waâ— offered to them and that upoâ— their having recourse to the Gracâ— and Spirit of God they mighâ— have had their speech seasone and sanctified How dreadful wiâ—â— every word in their doom beâ— Depart from me That is say some the hell of hell The punist 〈◊〉 of sense is beyond what 〈◊〉 conceived yet great Divines say that it is not absolutely infiniteâ— The damned say they suffeâ— finite wrath in an infinite duration See Norton of Christs sufferings but the punishment of loss iâ— infinite it is the loss of an infinitâ— God That men and women muâ— never come in or near God gracious comforting presencâ— more Mat. 25. oh how dreadful is this seeing they must depart with curse with Gods curse and that into fire which all know is of a tormenting nature yea into everlasting fire a fire that cannot be quenched yea a fire
prepared for that worst of Apostates the Devil and his Angels Hoping that some who were secure may be by Grace awakened and crying out What shall we do How shall we ever come to read and weigh this Text with comfort How shall we obtain the right rule of our tongues To 〈…〉 direct my first Exhortation Use 4 1. Be willing to fix your eyes and hearts upon your transgressions whether with your tongues or otherwise Cherish the Spirit of reproving and convincing you letting you see sin as by Sun-light John 16.8 9. showing you as the sins of your lives so the sinfulness of your hearts How bitter is that root whereof idle speaking is but one branch 2. Having mused on the greatness of your sins beware of carnal confidence and trusting to your selves Makeful account of this that if you were only chargeable with the sin of speaking idly this sin hath so violated the Law and wronged the Justice of God that though you should fast and pray sorrow and suffer to your utmost yet could you not thereby satisfie for or deserve the pardon of thaâ— sin there is no Balm save that oâ— Gilead or rather of the Gospel that is soveraign neither is there any Physitian save him that is in Israel that can heal in this case When blessed Paul thought of the search which the Law and Justice of God might make for him Philip. 3. 7 8. his desire was to be found in Christ not having his own righteousness not for having it as to set it up in the room of Christs Righteousness 3. Bless not your selves in any state which is short of saving union with the Lord Jesus Christ John 1.7 9. His blood cleanseth from all sin and so from tongue-sins but it only cleanseth those to whom it is applyed neither is it applyed to or by any save those that are in him Happy are they for whom he will plead John 1.2 who have this Advocate with the Father in whose lips no guile no guilt nothing of idleness was found whose righteousness will cover those whose nakedness would otherwise appear shameful Though the fig-leaves of your own doings will not hide you from the wrath of God yet the leaves of the Tree of Life will do it thoroughly 4. Beg and wait for new renewed hearts and for the residence and influence of the Holy Ghost in and on your hearts Psal 45.1 Mat. 62.35 The tree must be good before the fruit can be so Your hearts must indite good matters before your tongueâ— can be as the pens of ready Writers to express them Psal 139.2 3. Get knowing hearts apprehensive that there is not a word in your tongues buâ— God knoweth it altogether Geâ— tender hearts that will be loth to affront and provoke him in misplacing a word and that your hearts may be preserved in a watchful frame pray down the assistance of Gods blessed Spiriâ— on all occasions My next word shall be to those whose hearts are principled with Grace James 3.2 and I doubt not but they will suffer a word of exhortation Though others leave their tongues unbridled you should not do so 1. You have too often already let down your watch over your mouthes I know your Consciences will tell you that at such a time and in such a company your tongues slipped your discourse was little worth Should not the time past be sufficient to have offended in 2. Without care eminent care your tongues will not be duly governed Psal 116.106.33 Did not holy David speak in his haste what he ought not Did not meek Moses speak unadvisedly Who are you that you should think tongue-slips less incident to you You have probably heard of him who having by a Tutor the resolution of David Psal 39.1 To take heed lest be offend with his tongue given him for his first Lesson and being enquired of why he came not for a new one answered that he had not learned that perfectly you may be learning whilest you are living to speak to purpose 3. You have that power to rule your tongues which many want If Gods Garden be full of weeds of idle words what can be looked for in the Wilderness The lips of Christs Spouse do drop sweetly Cant. 4.11 even as an Honey-comb If Vines bear not Grapes where should they grow If you have not Jacob's voice how will you prove your selves to be of Jacob's seed How can it appear that you belong to that better Countrey which is above if you do not speak the language of it 4. The honour of Religion is deeply concerned in your speeches Jer. 20.10 Many will watch for your halting in your words they who would make you offenders for a good word will be sure to make ill use of your offending iâ— you utter an idle word As you should not be vicious so you should not be scandalous Are not you loth that the profession of godliness should be wounded through your sides 5. The more afraid you are not to offend in words James 3.2 the more you have of sincerity and the more near you come to perfection Though the tongue be a little member much Grace goeth to the ruling of it That I may be an helper of your holiness and so of your joy I shall offer you the ensuing helps 1. Directions Renew your humiliation for your former failures in your speech 2 Cor. 7.10 Godly sorrow for sin tendeth to work repentance and returning from sin The softer the heart is the better governed will the tongue be 2. Observe well how ill idle words do become others Can you not soon espy the nakedness of your brethren when they let their tongues loose Faelix quem faciunt c. Will you practise your selves what you condemn in others Shall not others harms be your warnings Shall not their falls make you to stand more carefully upon your watch 3. Engage some true trusty friends to admonish you when they hear you speaking amiss Your sins may lye so near you Psal 141. â— that you cannot so easily see them Who doth not stand in need of an Overseer The wounds of a friend that doth faithfully reprove are of an healing nature 4. Do not affect talking more than your part The wise man hath long ago determined that in the multitude of words there wanteth not sin Prov. 10.14 If the tongue move too frequently its motion is less like to be regular If your words be few they are likely to be better placed 5. Often call your selves to an account about your speeches They that cast up their books frequently will be loth to run into debt You that are to give a strict account to God ought to take a strict account of your selves If you would stand in awe and not sin Psal 4.4 commune much with your own hearts 6. Shun the society of vain persons You have the seeds of in remaining in your own hearts Psal 26.4 and if you be with idle companions they will quickly draw them out into your tongues You may as soon walk in the scorching Sun and not be tann'd as converse unnecessarily with foolish talkers and not be prejudiced 7. Beware of being transported with your passions particularly that of anger Iâ—a furor brevis Anger hath been long called a madness and it is less wonder if mad men talk idly 8. Weigh your words before you speak them Bis ad lâ—â—am semel ad linguam Psal 105. They who shoot their bolts soonest are least likely to hit the mark Can it be expected that they who speak rashly should speak in print When Moses himself spake unadvisedly and in haste he had leisure to repent oâ— it 9. Keep your hearts above all keeping Prov. 4.23 There is a string betwixt the tongue and the heart Out of the heart are the issues of life If your hearts be in an humble holy heavenly frame your tongues will be as trees of life The stream will savour of the fountain 10. Bind your tongues with fresh and firm cords of resolution to their good behaviour Lay a Law upon them If you do misplace a word be sure that it be not on purpose but against purpose Psal 39.1 Holy David said in his heart he would take heed in this respect 11. Have store of spiritual and profitable subjects at hand to discourse of Col. 3.16 Let the Word of God dwell richly in you Guide your tongues into a large spacious and sweet field where they may walk with profit and comfort Inure and accustom your selves to â—â—lifying conference 12. In the exercise of humble earnest believing prayers depend on God for the guidance of your lips Cry to him as the sweet Psalmist did 〈…〉 that he would keep this door Prov. 16 1 The answer of the tongue is from the Lord. My last Word shall be by way of Consolation to those with whom these directions take place The last Use You who can say and say truly you fall on your knees to mourn daily for the slips of your tongues you desire to be filled with the Spirit that you may speak to the honour of God you would have your tongues to be as choice silver comfort ye comfort ye Your tongues that set forth Gods glory here shall be fully fitted to sing Hallelujah hallelujah Salvation blessing and praise to the most High for ever hereafter Though tongues shall cease in Heaven that is as some interpret it there shall be no use of several languages yet as the Seraphims do so the Saints shall cry Holy holy holy Lord God of Sabbaths the highest praises of God will be in their mouths world without end FINIS