God alwayes before you By mercy and truth iniquity is purged and by the fear of the Lord men depart from evil Prov. 16.6 Better were it for us to be dumb Plutarc de garrulitate theâ—â— to lye and with the Heathen to bite off our tongues then to lye with them CHAP. XIV Of the Boasting Tongue SECT 1. Boasting defined Six things men are apt to boast of LEt us now in the last place set down something of another sin of the Tongue sc The sin of boasting Definit of Boasting Gloriatio est alicujus sui boni magnitudinem agnoscere de eo sâ—bi placere seque beatum putare insuper id ore apud alios depraedicare Flac. Illyr Clav. scrip Boasting is a sin whereby men glory in themselves or in any thing belonging to them or that they do imagine doth appertain to them thinking the more highly of themselves for it and openly publishing it among others when men rejoyce in their own â—oastings all such rejoycing is evil â—ith the Apostle Jam. 4.13 Man â—s very prone to this sin The tongue is â— little member and boasteth great â—hings Behold how great a matter a â—ittle fire kindleth Jam. 3.5 There is scarce any thing but corâ—upt hearts are apt to boast of it The Scripture sheweth us in divers particulars what things men are apt most to boast of 1. Some boast in their parts gifts and endowments numbring up their own vertues that they may appear to be praise-worthy Habes tu undè glorieris gaudeas non in te quidem sed in eo qui te summa in re tantò majoribus praeferre dignatus est qua nil majus nil melius tibi tribui poterat in hac vita Haec verò religio quae te Deo religat Deum tibi humilitatem pâ—is mentibus inserit insolentiam arragantiam extirpat Petrach de Remed utr fort Dial. 13. boasting of their Knowledge their Religion c. but of these things men ought not vainly to boast If thou boastest of an imaginary excellency thou art fantastical if of a real thou art sacrilegious thou hast not wherewithall to glory in thy self but in him who hath vouchsafed to prefer thee in these things before many others and indeed a wise man the more wisdom he hath the more he seeth his lack of true wisdom he doth not boast of it but earnestly desireth after it A man that is truly Religious doth not boast of Religion That is true Religion which bindeth thee fast to God and God to thee that soweth humility in the minds of men and rooteth out insolence and arrogance many boast of the form of Religion that are strangers to the power of godliness 2 Tim. 3.5 2. Some there are that boast in their wealth and riches that they are the highest and best men in the Parish they think they are beloved of God and that all is well with them because they are wealthier then their neighbours The Psalmist speaks of such as trust in themselves and boast in the abundance of their riches Psal 49.6 Many boast in their full purses and stately buildings like Nebuchadnezzar crying out Is not this great Babel thai I have built for the house of the Kingdom by the might of my power and for the honour of my Majesty Dan. 4.30 Ephraim boasteth that he was rich and had found out substance Hos 12.8 A great vanity it is to boast of riches when as he that heapeth up riches knoweth not who shall gather them Psal 39.6 Indeed they are things that are not and therefore not to be boasted of Socrates finding Alcibiades boasting much of his riches Lands Farms and Houses carryed him into a place of the City where a Table was containing the circuit of the whole earth and bade him there find out Athens which being found he bids him find out his Farms and fair Buildings which things when Alcibiades told him were nowhere to be found Wherefore then said Socrates dost thou boast of those things which are not about any part of the earth 3. Some boast of the greatness of their power and especially that they have power to do mischief to others So doth Doâ—g Therefore saith the spirit of God to him Why boastest thou thy self in mischief O mighty man Such as boast of their power to do mischief to the Saints God will destroy them for ever he shall cast them away and root them out from the Land of the Living Psal 52.5 They shall be hurled away as a man hurleth a stone out of a sling Job 27.21 This iâ— threatned against Babylon So much as she haâ—h glorified her self so much torment give her Rev. 18.7 Thou lovest all devouring words O thou deceitful Tongue Psal 52.1 4. Pilates boasting speech to Christ was full of pride Knowest thou not that I have power to crucify thee and p wer to release thee Joh. 19.10 It was not Cesar that could give Pilate power over Christ it was the supream King of Kings whose Vassal Cesar himself was that gave him power thus to judge and condemn his own only begotten son as an evil-doer for the accomplishment of his promise and the salvation of his people and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth lawful authority therefore Judas that betrayed him and the High Priest that delivered him had the greater sin Lamech boasteth I have slain a man to my wounding and a young man to my hurt if Cain shall be avenged seven-fold truly Lamech seventy and seven fold Gen. 4.23 24. he boasteth of his strength what he could do 4. Some there are that boast of their merits by their works but this is hateful to God for as Theophilact speaketh What can be more pernicious or abominable before God Abominatio est apud Deum cum quis sibi non Deo sua bona opera tribuit quid hoc aliud quam negare Deum esse et eum adversari Theophil in Luc Tu pol si sapis quod scis nescias Terent. in Andria then when men attribute their good deeds to themselves what is this but to deny God and be his adversary frustra de radice gloriatur qui nihil adfert nisi folia In vain doth he brag of the root that brings forth nothing but leaves and to as little purpose is a mans boasting of good works and merits that brings forth nothing but vain flourishes 5. Sometime men boast of what they have not and that they will do what lies not in their power Peter boasteth more then John Mat. 26.33 that though all men should be offended because of Christ yet he would never be offended and he cuts off an ear of one that comes to apprehend his Master yet he that said less performed more although he was known to the high-Priest he spake to her that kept the door and brought in Peter who stood at the door without Joh. 18.16 We read of one of the Martyrs in Queen Maries dayes Differt
sometime useful and excellent such speeches as are according to the rules of Art which are laid down in Rhetorique which delivereth rules of elegant speech and what is according to Art must needs be lawful useful and commendable 1. Because the Arts are gathered out of the creatures by the wisdom of God which is in the creatures or from the divers actions and affections of the creatures working according to the severa ends they are directed unto which ends are good as may appear by the examination of particular Arts as Logick natural Philosophy Astronomy c. This elegant kind of speaking God hath given to some men more then others according to the wisdom and passionateness of affection bestowed on them indeed this kind of speech is the most excellent of all other and we shall observe that the most lofty writings of the Scriptures are written in this stile as the book of the Canticles is a continual Allegory and why was David called the swee-singer of Israel was it not for that the Psalms of all other Scriptures are most full of Metaphors Allegories Hyperbolies c. So the Songs that are in Scripture and the Books of the Prophets do abound with these figurative sentences 2 Because the Arts do not contradict each other for what is true in one Art is not falsifyed by another Art and what is true in Logick Grammar c. is not false in Rhetorick or Theology 3. All Arts are subservient to Divinty She is the Mistriss the rest are the handmaids therefore this is to be noted that we are not alwayes bound to strict propriety of speech but have liberty allowed us out of the word of God to adorn our speeches with figurative sentences He is rightly eloquent saith Cicero who observing a decorum and tempering his stile according to his person can speak fitly fully and fluently of all things temperately of mean things and weightily of matters of importance As for prolixity and shortness of speech either may be used commendably in their time as Mariners sometime sail with large spread and sometime with narrower gathered sails we should affect rather to be great doers then great speakers It is said of our Saviour he began first to do and after to teach Act. 1.1 Didac Stell de contemp mundi It is a monstrous thing for a man to have his tongue larger then his hand God hath made the tongue of man less then his hand and closed it up in his mouth teaching him thereby to use but few words and many deeds speak little and do much and Solomon tells us that in the multitude of words there wanteth not sin Prov. 10.19 Emyssen saith there is as much difference between saying and doing as between leaves and fruit He that sayes onely is like the Figtree in the Gospel which brought forth leaves only He that doth also is like Aarons rod which brought forth blossoms and Almonds Blossoms as leaves and Almonds as fruits that man only knoweth to speak well that hath learnt to do well The Scripture mentioneth three Tongues which are in every well disposed man 1. The tongue of the heart loqui veritatem in corde suo for a man to speak the truth in his heart Psal 15.2 2. The tongue of the mouth non agere dolum in lingua sua ver 3. 3. The tongue of our works the works which I do saith Christ they bear witness of me Joh. 10.25 God little regardeth words without works for he is not as Mercury to whom Tongues only are offer'd in Sacrifice Better it is with the Lacedemonians to do well then with the Athenians to speak well Yet the speaking little so much commended in Scripture is not to be understood of few words only but that we should not speak many unprofitable words for in matters of speech the quality not the quantity is to be regarded but the two extreams are to be shunned for too much to play the sullen refusing to contribute to familiar discourse in good company seemeth to have a distast or a disdain so to talk alwaies not affording any opportunity to others to speak savoureth of vain glory and vanity Multa non multum Multa dicendo nihil dicunt August so that Balaams Ass spake more to the purpose then such men do Speech is often like unto coyn which passeth for currant not in regard of the mettall only but of the stamp that is set upon it Now the designe of this Treatise which I humbly dedicate to your honours is to set forth the evils of the Tongue and more particularly of ten sins of the Tongue to shew the nature of those sins the several branches the mischiefs and aggravations of them with remedyes against them whereunto I have added divers considerations rules and helps for the government of the tongue shewing also wherein the right ordering of the Tongue consisteth all which is fitted to the times as the ingenuous Reader will well discern Right Honourable I Have made bold to send this slender Treatise into the world under your honours name and patronage which I have presumed to do understanding the goodness of your dispositions to be such that I cannot in the least doubt but that you will pardon my boldness and cherish this small spark and evidence of my unfeigned affection to your Honours My Lord Judges and Magistrates are fingers of that great hand that governeth the world the Gods of the earth to be dispensers of Gods mercy to good men and executioners of his judgements upon evil-doers Compassion is the handle Justice the edge and Mercy the point of the Magistrates sword the Magistrate is a common servant for the common good and wealth of all and he is a happy man indeed that liveth least for his own and most for the good of others it is the right use of authority when Governours respect not their own ends in publique actions nor wear the sword of Justice in their own sheath as I hear your Lordship doth not Whereas many in high places make Tacitus their Gospel studying Lucian more than the old Testament and Macchiavel then the New your Lordship knows that there is no Nobility like to the New-birth in Christ no Beauty like to the beauty of the Daughter of Sion who is all glorious within no Honour to the Service of God no Glory to the Cross of Christ no Gain like Godliness no Treasure to that which is laid up in Heaven no cloathing to the righteousness of Christ no Ornament to the ornament of Humility and Meekness no Crown to that of Immortality no kingdom to the Conquest of our Selves no Learning to the knowledge of Christ no Wisdom to that of the Spirit no Joy to that of a good conscience no Life to a Heavenly conversation The Lord grant that you may alwayes account it to be more honour to you to be a servant of God then a Judge over men as Theodosius the Emperour esteemed it more honour to be
Membrum Ecclesiae then Caput Imperii a Member of the Church of Christ then Lord of the World and that you may be like unto Moses who as he pleaded the cause of God to the people with the sword of Justice so he pleaded the cause of the people to God with the tears of Mercy for good Governours should have manus ad clavum oculos ad astra their hands at the Stern and their eyes to Heaven The Lord continue your Lordship long to execute judgement and justice among us which even the Heathens acknowledge to be mentem Dei Harmoniam Caeli concordiam mundi and enrich you Both with all Heavenly blessings So prayeth my Lord and Madam Your Honours in all Gospel-Services to be commanded W. GEARING From my Study at Mayfield in Sussex August 24. 1663. Index Rerum CHAP. I. Text. James 1.26 opened CHAP. II. A Point of Instruction raised CHAP. III. The Point confirmed by five Reasons CHHP. IV. Sheweth in divers particulars how much men fail in the government of their Tongues CHAP. V. Of the cursing tongue Sect. 1. Cursing defined Sect. 2. The greatness of this sin shewed in eight particulars Sect. 3. How severely God punisheth cursers shewed in five things Sect. 4. An objection about Noah's Job's David's Elijah's cursing answered in five things A question about Ministers denouncing curses against the wicked resolved CHAP. VI. Of the swearing Tongue Sect. 1. Of common swearing men are guilty of it two wayes Two objections of common swearers answered Sect. 2. Of the aggravations of this sin of common swearing shewed in four things Sect. 3. Of idolatrous swearing shewed in two things The greatness of this sin shewed four wayes Two objections answered Sect. 4. Of perjury and false swearing the greatness of the sin and of its punishment Sect. 5. Of the great judgements threatned against swearers Sect. 6. The objection of those that deny the use of all kinds of oaths answered how oaths must be qualified shewed in three things Sect. 7. Magistrates stirred up to suppress rash and common swearers CHAP. VII Of the slandering Tongue Sect. 1. Slandering defined six waies men may be guilty of this sin Sect. 2. The greatness of this sin shewed in four things Sect. 3. How men do speak evil of God himself shewed in four things Sect. 4. Of speaking evil of Rulers and Dignities Sect. 5. Of slandering Gods Ministers and defaming Gods people The greatness of this sin shewed five ways An objection answered in four things Sect. 6. Of the causes of slandering others in General and of the people of God in special Sect. 7. Of the means to prevent this sin of slandering Sect. 8. An exhortation to the patient bearing of the reproaches of the wicked CHAP. 8. Of the scoffing Tongue Sect. 1. Sheweth that men may be guilty of scoffing seven wayes Sect. 2. Of the greatness of this sin shewed in four things Sect. 3. Of the severity of Gods threatnings against scorners shewed in divers particulars Sect. 4. The Remedyes against this sin of scorning CHAP. 9. Of the filthy Tongue Sect. 1. The greatness of this sin of filthy speaking shewed in eight particulars Sect. 2. Of the cure of this sin four remedyes against it CHAP. X. Of the flattering Tongue Sect. 1. Flattering defined Sect. 2. Sheweth that men may be guilty of this sin five wayes Two questions about the performance of promises answered Sect. 3. Of the greatness of this sin of flattering shewed in seven things Of the mischief it doth to those that are deceived by it shewed in divers parculars Sect. 4. Of the cure of this sin of flattering CHAP. XI Of the censuring Tongue Sect. 1. Censuring defined Men may be guilty of censuring others seven wayes Sect. 2. Sheweth that men may be censurers of the word of God three wayes Sect. 3. Setteth down five causes of this sin of censuring Sect. 4. Of the aggravation of this sin shewed in four things Sect. 5. An objection touching judicial proceedings answered How a man may suspect or judge evil of another in two things amplified by divers instances an objection answered all rash judgement condemned Sect. 6. Of the cure of this sin of the great difference between censuring mens persons and their actions what things are subject to man's judgement and what are not CHAP. XII Of the murmuring Tongue Sect. 1. Murmuring defined Four waies men may be guilty of this sin Sect. 2. Of the greatness of this sin shewed in six things Sect. 3. Five aggravations of this sin Sect. 4. The remedyes againg this sin of murmuring CHAP. XIII Of the Lying Tongue Sect. 1. Lying defined and distinguished 1. From an untruth 2. From Hyperbolies Parables and Ironies 3. From feigning and simulation 4. From the concealment of the truth Sect. 2. Of the sporting lye Sect. 3. Of the officious lye many objections answered Sect. 4. Of the pernicious Lye eight aggravations thereof Sect. 5. Of the many sins that meet together in this sin and of the causes of lying Sect. 6. Of the hainousness of this sin shewed in eight particulars Sect. 7. Equivocation and Popish mentall reservation condemned Sect. 8. Nine Remedyes against this sin of Lying CHAP. XIV Of the boasting Tongue Sect. 1. Boasting defined Six things men are apt to boast of Sect. 2. Of the greatness of this sin and how many sins meet together in the sin of boasting Sect. 3. Of the cure of boasting four Remedyes against it CHAP. XV. Divers considerations to stir us up to the brideling and moderating of our Tongues CHAP. XVI Sheweth wherein the right ordering of the Tongue consisteth CHAP XVII Divers Rules laid down for the better governing of the Tongue CHAP. XVIII Setteth down ten Helps aad means for the government of the Tongue Some Objections answered by the way A BRIDLE FOR THE TONGUE CHAP. I. Jam. 1.26 If any man among you seem to be Religious and bridleth not his tongue but deceiveth his own heart this mans Religion is vain THe Apostle having shewed that every good and perfect gift cometh down from God ver 17. and that these spiritual gifts are conveyed by the preaching of the Word He cometh in the next place to press it as a duty incumbent upon all to wait upon the preaching of the Gofpel as the means that God hath appointed for the obtaining of Grace ver 19. he saith let every one be swift to hear that is to hear what God saith unto him in his word and slow to speak that is against that word that meeteth with the most secret corruptions of his heart in ver 21. he sheweth the manner how we should come to the Word pressing all to come with due preparation thereunto shewing also how we should carry our selves in hearing and after hearing not satisfying our selves with bare hearing but to mind an after duty to receive with meeknesse the engraffed word or so to receive it that it may become an engraffed word and be able to save our souls for it is