enmity in the tongue for how can men of evil hearts speak that which is good if corruption be harboured in the heart it will easily manifest it self in the tongue how easily is such a man drawn to speak loosely and vainly in corrupt communication therefore those that would keep their tongues in order must first look unto their hearts Solomon first exhorteth Keep thy heart with or above all keeping and then saith he put perverse lips far from thee Prov. 4.23 24. if the heart be viperous the lips will be perverse He that will keep his tongue in order Help 6 must see that he bridleth his passion the more passion boileth the more work will the tongue have The Apostle Paul adviseth the Ephesians to put away all evil-speaking from them and first saith he Let all bitterness and wrath and anger and clamour be put away Eph. 4.31 He mentioneth all the degrees of passion 1. Bitterness the rise of the rest it is it is a smothered displeasure of that which a man hides in his Breast which makes a man a burthen to himself and others till it be digested it is a fâ—et that rankleth inwardly P. Baiâ— â— exposit in Eph. 4.31 and is fuller of discontent then revenge as One well noteth Then saith the Apostle Let wrath be put away that is either fierceness or suddenness of anger then Anger that is when it resteth in the heart and cometh as it were to some head Then Clamour when others afar off are witnesses of our passion disordered words usually go with disordered passions When Lamech was angry he presently breath 's loud menaces to kill and slay Gen. 4.23 24. So Stephen's enemies being enraged cryed aloud and ran upon him Act. 7. Then lastly followeth evil-speaking or blasphemy which must be put aside All these tend to the hurt of our neighbour It is a hard matter to be angry and not to sin Now therefore 1. Watch over your passion so that it arise not on a suddain that you be not over-hasty to be angry and guilty of rash anger Suddain and violent passions make men rage and be like mad men Thus Saul in a suddain passion raged at Jonathan as though his wife had been a whore and Jonathon a Bastard to David's father Capel de Tentat part 3. 1 Sam. 20.30 Other affections carry one power of the soul out of the way but passion over-turneth all as a Learned man well noteth Our Saviour tells us that this hasty passionateness is a degree of murder and sets down three degrees of the breach of the sixth commandement which the Jews thought not of as 1. Rash or causeless anger Whosoever is angry with his brother without a cause shall be in danger of the judgement 2. He that shal proceed further and say to his Brother Racha that is Blockhead empty-pate c. in contempt of his weakness he shall be in danger of the Council But 3. whosoever shall say Thou fool sheweth his tongue to be set on fire with hell and he shall be in danger of hell fire 2. Take heed that anger lodge not in your breast see that anger rise not but if it doth arise yet let it not lodge in your heart Jacob was angry and chid with Laban but he was friends presently after Gen 31.35 Let not the Sun go down upon your wrath neither give place to the devil Eph. 4.26 27. The longer anger lodgeth in the soul the more way you give unto Satan anger lodgeth in the bosom of fools Eccl. 7.9 To lodge anger in our breast is the way to turn anger into hatred take heed when just anger cometh into thy heart unjust wrath come not into thy heart together with it 3. When passion is stirred that you speak not sudenly without deliberation a little pausing may be a means to prevent a world of mischief He that hath no mastery over his passion is like a City broken down and without walls that lieth open to all mischief Let us consider that nothing befalls Help 7 us but what cometh to pass by the providence of God or as God ordereth it This will much conduce to keep our hearts and tongues in good order David resolveth Psal 39.1 to take heed that he offend not with his tongue that he would keep his mouth as with a bridle while the wicked were before him the reason is expressed ver 9. I was dumb saith he I opened not my mouth because thou didst it Help 8 Often call your selves to account and bethink your selves what you have spoken this will be a special means to help you in the government of your tongues When a mans purse hath often paid for swearing he will be ready to think of it and then it will make him to beware of it lest it cost him dear again Now if this will do it then how much more if a mans conscience did lash him for it and most of all if we did in a holy manner call our selves to an account for it God layes down this as a great cause of the Jews rushing into sin as the horse that rusheth into the battle and why no man spake aright because they did not call themselves to account for it No man repented of his wickedness saying What have I done Jerem. 8.6 Set a watch diligently over your Help 9 hearts thoughts and words Providet tibi antequam prodas sermonem arudentique consideratione omnia praeveni Bonavent Part. 3. spâ— cap. 3. Xenophon keep an holy sentinel upon your tongues that no word may pass you but you may know what it is you not only think but also what when and how you speak The tongue is a very moveable member which is turned up and down with little labour and difficulty without much weariness and man being a sociable creature by his very nature is much given to speaking therefore he had need to be the more watchful over his tongue An Heathen could say that nature but I may say the God of nature hath given every one of us two ears and but one tongue to shâ—w us that we should be swift to hear and slow to speak to hear much more then we should speak and if we consider the double guard the tongue hath being shut up with a double hedge the lips and the teeth should put us in mind that we should not be rash in our words and expressions Help 10 Be much in prayer to God for st ength and power against an unbrideled tongue sc that he would keep it in those due bounds he hath appointed for it Thus David when he saw the work was too hard for him to do he prayeth to God Set a watch O Lord before my mouth keep the door of my lips Psal 141.3 Pray to God that he would keep the key and be as it were the Porter to let out only such words as may be good and profitable There is no one member but is unruly but none so unruly as the tongue
spake the truth unto him Hence it is that Solomon saith He that rebuketh a man afterwards shall find more favour then he that flattereth with the tongue Prov. 28.23 and elsewhere he saith He that saith to the wicked thou art righteous him shall the people curse Nations shall abhorr him but to them that rebuke him shall be delight and a good blessing shall come upon them every man shall kiss his lips that giveth a right answer Prov. 24.24 25 26. 7. A flatterer is worse then a slanderer because detraction and slandering are means to humble him Ipsi sunt Sacerdoâ—es Deâ—holi hominis vivoâ— se pelientes Perald Tim 2 de peccato linguae but flattering extolls a man and by means thereof a man is apt to be puft up Thus Herod was puft up with pride at the vain flattery of the people When men are highly extolled and commended they are apt to have high thoughts of themselves One calleth flatteres the devils Priests burying men alive and under the pretence of adorning others they sully them and strangle them 8. Let us therefore consider what mischief it doth to those that are deceived by it 1. It is an occasion of drawing men to sin thus the Harlot deceiveth the young man she inviteth him to come to her saying let us take our fill of love c. for the good man is not at home he is gone a long journey he hath taken a bagg of money with him and will come at the day appointed so with much fair speeches she â—auseth him to yield with the flattering â—f her lips she forceth him Prov. 7. â—8 19 20 21. The lips of a strange â—oman drop as a honey-comb and her mouth is smoother thin oile Prov. 5.8 The Princes of Judah after the death of Jehojada did obeisance to Joash to flatter him into idolatry 2 Chron. 24.17 Sicut finis oratoris est dictione persuasisse medici medicinâ curâ—sse sic adulatoris est finis â—â—â—vi loquio decepasse Chrysost Flattering is an infectious plague a damnable disease a sweet poison a deadly hony-bait that deceiveth by enticing and poisoneth by sweet perswading it is the Siren that draws many to destruction 2. To flatter men in any evil course is a means to harden them in sin Adulantium linguae ligant homines in peccatis deleâ—â—at enim ea facere in quibus non solum non metuitur repraehensor sed etiam laudatur operator August sâ—p Psal 9. when men meet with such that will sooth them up in sin they are hardened in sin a man is kept in his wickedness and hardned in it when he thinketh he doth that which is good and right the tongues of flatterers do bind men in sinful courses for it delighteth them to do those things in which not only they fear no reprover but also the doer of them is praised A mind that knoweth it self guilty is in a manner dejected to a servile flattery 3. It makes men neglect to seek after the vertues or excellencies for which the flatterer commendeth them this makes many unuseful that otherwise by diligence might have deserved true praise as Carneades observed in the sons of Princes who could indeed learn nothing deserving honour but horsemanship for in all other things their teachers would flatter them by commending them without cause and so keep them from labouring after the truth of those excellencies for which they falsely praised them Therefore Antisthenes judged it less harm to light into the power of Ravens then into the hands of flatterers and another Philosopher quarrelling with one about words Sicut corvi cadaverum oculos â—ffâ—diâ—uâ— sic aâ—ulatores suis laudibus hom num animas corrunâ—â—unt Anton. Moner in Melissâ parte 1. many unseemly speeches passed between them quoth one of them peradventure I may live to see thee hanged and then the Ravens to come and pick out thy eyes whereunto the other answered Perhâ—ps I may live to see thee fall among flatterers for Ravens pick out the eyes but of the dead whereas flatterers dig them forth while they are living A faithful friend is as a wise Physitian that considereth the condition of his Patient not giving him that which may please but that which may do him most good a true Lover woundeth his friend as well as embraceth him but those wounds are the wounds of a Chirurgion not of an Enemy The Holy smitings of a righteous man he takes for a kindness and feareth not that such as excellent oyle will break his head Psal 141.5 4. It makes men fearless of judgement and danger untill they fall into that misery they were not aware of Thus the young man befooled by the wanton Harlots flatteries goes after her straight way as an Oxe goeth to the slaughter or as a fool to the correction of the stocks till a dart strike thorow his liver he hasteneth to his ruine as a bird hasteneth to the snare and knoweth not that it is for his life Prov. 7.22 23. By flattering words men are put into fools Paradise and peswaded all is well when it is quite contrary and when men are soothed up and flattered in sin hence it cometh to pass that they drop into the bottomless pit before they are aware of it not fearing the torments of Hell till they feel them 5. This carriage is cross to the carriage of God to his people whom he loveth the more near and dear any people are to God the more he will make them to know their sins by warnings and by punishments if they take not warning Thus he speaks to the children of Israel You onely have I known above all the families in the earth therefore I will punish you for your iniquityes Amos 3.2 If David sin who was a man after Gods own heart God will not let him alone in his sin but Nathan the Prophet and Gad his Seer shall be sent unto him that he may come to a fight of his sin and be brought out of it therefore they that flatter others in sin they shew not Gods but the devils kindness to those they pretend to love 6. Consider how God will deal with those that are flatterers Labiis Linguae excisionem imprecatur cum tamen malum hoc reverà non sit labiorum nec linguae quae sunt instrumenta sed cordis tanquam ipsius sontis cui labia lingua ministrant Sic igitur detestabile est hoc malum ut non solùm cor undè fluit sed labia lingua quibus vâ—lut instrumentis dispensatur rectè detestationi excisioni subijciantur Muscul ad Ps 12. God will cut off such flattering tongues sooner or latter Psal 12.3 Whither they flatter others in sin or too much extoll what is good in them All such flattering lips shall be cut off Some read the words of the Psalmist as an imprecation let God cut off all flattering lips the Prophet being moved with zeal for the Glory
So it fell out with the Jews that were left in Jerusalem they slighted those that were in captivity as if they that were behind were more Holy then those that were carryed away into captivity Ezek. 11.15 While a man is able to do well to himself every one will praise and applaud him Psal 49.18 but when God layes his hand upon him and doth as it were single out and expose him to contempt every one is ready to trample upon him to persecute him whom God hath smitten and to talk to the grief of those whom God hath wounded Psal 69.26 2. When men look onely upon an action done In this critical age every mans actions and labours are arraigned at the tribunal seat of every pedantical censorious Aristarchus understanding and it may be such an action as is not in it self simply unlawful and yet upon that action they are apt to pass a severe sentence So they censure Christ for going to the house of Zacheus when they saw it they all murmured saying That he was gone to be guest with a man that was a sinner Luk. 19.7 with one that was a Publican hereupon they pass an heavy sentence upon him that he was a Wine-bibber a friend of Publicans and sinners the thing was not unlawful for Christ to dine with Zacheus though a Publicane a sinner but the sin was theirs in censuring him So when he had made a man whole on the Sabbath day divers censures were past upon him Some said he is a good man others said nay but he deceiveth the people Joh. 7.12 Now this was done for the advancement of Gods Glory yet they think there is some appearance of sin in it that he should take up and carry away his bed on the sabbath day therefore they censure the man for it and Christ that made him whole but he did it to manifest the Glory of his Father and himself to be the son of God and Lord of the Sabbath but they lookt not at this Qui succuâ—rere potest perituro non â—â—ccurrit occâ—dit Seneca but past a sentence according to the outward appearance which caused Christ to give them that caution ver 24. Judge not according to the appearance but judge righteous judgement Christ taxeth their hypocrisie for preferring the Shell before the Kernell Ceremonies and Shadows before the Truth and Substance telling them that to avoid a seeming evil they would have him do an evil indeed lest he might seem to be guilty of breach of the sabbath they would have him guilty of manifest murder which may be committed as well by withdrawing such things from a man whereby he should live as by direct killing him Syracides saith the bread of the needful is the life of the poor and he that defraudeth them of it is a murtherer or man of blood Now that is not only the bread of the needful which he hath of his own but that which thou canst spare and he needeth and thou art bound to bestow upon him Ecclus. 34.22 3. When men judge of others only because of some difference that is between them in some small matters and circumstantial things Hence came that caution of the Apostle Let not him that eateth despise him that eateth not and let not him which eateth not judge him that eateth for God hath received him Rom. 14.3 Those that were weak in faith were apt to pass sentence upon their Christian brethren that knew their Christian liberty better then they did and they that were strong in faith were apt to despise those that were weak This hath been a sin too common in our dayes because men do not jump with us in every punctillio therefore the work of Grace in their hearts is lookt upon as nothing They are not rashly to be censured whom God hath received to Grace this is to reproach Gods favourites and to condemn them whom God approveth 4. When men censure another for something they hear of him but seek not out the truth of it neither are they able to prove the truth thereof against him this is that the Apostle calleth a judging before the time 1 Cor. 4 5. he judgeth without judgement that thus preposterously censureth his brother 5. When men take upon them to judge the hearts of others and those things which are secret which they cannot see into such men are partial in themselves and judges of evil thoughts as the Apostle speaketh Jam. 2.4 not calling evil thoughts to judgement but judging the hearts and thoughts of others according to the evil thoughts within themselves Corrupt hearts love to be judging where they ought not and where they cannot judge aright 6. When those things that are good and lawful in themselves are nick-named and have foul names put upon them Men that walk exactly are looked upon as mad men as men out of their wits and besides themselves more nice and precise then wise Thus the young Prophet sent by Elisha to anoint Jehu King of Israel was accounted a mad fellow by the rest of the Captains of the hoast 2 King 9.11 Thus the kindred of our Saviour thought him besides himself because he is more Holy and zealous in the wayes of God then they are they think him mad thus the devil puts bad names upâ—n good actions and good names upon bad actions and hereby men fall under that heavy curse Isai 5.20 Wo to them that call evil good and good evil darkness light and light darkness that put bitter for sweet and sweet for bitter God complaineth Isai 59.15 that judgement was turned backward that truth faileth and he that refraineth from evil maketh himself a prey the times were so bad among them that he that followed truth made himself to seem a mad man and he that departed from sin made himself a prey 7. Curiosâ— ad cognoscendum vitam alienam desidiosi ad corrigendum suam Aug. confess lib. 10. cap. 3. When men judge that as evil in others which they allow in themselves they are very busie to inform themselves of other mens faults but careless of their own therefore they are forward enough to censure others careless enough to pass judgement upon themselves Judah no sooner heareth of Tamars pollution but he passeth sentence Bring her forth and let her be burnt Gen 38.24 whereas he was not so hasty to judge himself who had made her a harlot Now he that judgeth another condemneth himself while he doth the same things Rom. 2.1 and he which is guilty of that which he condemneth in another is inexcusable and doing the same things deserveth the same censure Tully affirmed that an intollerable â—â—ing for men not onely severelâ— to judge but sharply to reprove others when themselves are faulty SECT 2. Sheweth thaâ—â—en may be guilty of censuring the word of God three wayes FUrthermore men may be guilty of this sin in reference to the Word it self unto the hearing whereof they come and therin they may be guilty of this
senseless security they are apt to aggravate other mens faults and extenuate their own some men do flatter themselves and to silence their own guilty and clamorous consciences do judge otheâ—s guilty of those faults themselves commit 5. Passion is another cause of rash judging and so many times the innocent are condemned there are some angry and sharp spirits who as the Prophet saith turn judgement into Gall and Wormwood Now as a man in a mist seemeth bigger to us then he doth in a fair day by reason of the ill-disposedness of the Air or Medium so do the faults of those with whom we are angry by reason of the distemperature of our imaginations and their indirect passage to the estimative faculty Now as by this and the other foregoing causes we think other mens faults like men in a mist bigger then they be so we esteem our own like men upon the tops of Mountains or high Steeples lesse then they are SECT 4. Of the aggravations of this sin shewed in four things NOw let us see the aggravations of this sin of censuring 1. It is cross to our Saviours command who forbids men to censure others Math. 7.1 Judge not that ye be not judged and that of the Apostle Judge not before the time 1 Cor. 4.5 and that of St. James who saith My Brethren be not many Masters the Italian translatour renders it Non sâ—ate molti censo i. Ital. My Brethren be not many Judges or Censurers Jam. 3.1 Gods children must not ambitiously challenge a Mastership and Authority to judge their Brethren 2. It is a sin directly cross to that common rule of equity given by our Saviour Whatsoever ye would that men should do unto you that do ye unto them that is the common rule of equity that God will have us to walk by and ye that are so apt to censure others consider whether you would take it weâ— that others should do so by you yoâ— may meet with those that will do thâ— same by you they incurr judgemenâ— the more worthily and shall assuredly find the greater condemnation whaâ— do themselves offend in judging anâ— condemning their brethren 3. Herein men take upon them thâ—â— which belongeth to God to do who art thou that judgest another mans servant why dost thou judge thy brother we shall all stand before the judgement seat of Christ Rom. 14.10 They which stand before Gods judgement themselves Qui judicat fratrem tantum crimen elationis iucurrit ut Christi tribunal sibi videatur assumere ejus judicium praevenire Anselm in Rom. 14. ought not to judge others but we must all both strong and weak stand before the judgement seat of Christ Ergò Judge not thou thy brother for thou thy self shalt be judged Shall the prisoner that standeth at the Bark leap up into the seat of the Judge the judgements of men be not right but rash because they be not right Judges one of another but in judgâ—ng usurp the office of the Lord and they be rash because the chief malice of any sin resideth in the intention of the heart which is unsearchable seeing every one hath enough to do in judging himself So Judge as if thou wouldest have God see thee or judge thee Jove Aequo judica and not his neighbour 4. Because by rash judging of others we set our selves to controul the Law of God he that speaks evil of his brother or he that condemneth his brother speaketh evil of the Law and condemneth the Law he judgeth the Law as if the Law were not just and equall because it crosseth his corruption in censuring his brother Jam. 4.11 Now the Law saith Thou shalt not judge the person of thy brother He that speaketh evil of his brother and judgeth his brother speaketh evil of the Law and judgeth the Law but if thou judge the Law thou art not a doer of the Law but a Judge There is one Lawgiver that is able to save and to destroy who art thou that judgest another ver 12. when we violate the Law we condemn the Law that it is not good enough to be the rule and bridle of our lives and in effect do speak evil of the Law-maker When positive and civil Laws and Statutes are made by Princes and their Common-wealths for the governing and ordering the manners of men and men infringe and violate them and will not reform their manners according to the prescript thereof do they not thereby shew that they like not such Laws and so in effect speak evil of them and condemn them SECT 5. An objection touching judicial proceedings answered How a man may suspect or judge evil of another shewed two wayes amplyfied by divers instances An objection answered all rash judgement condemned BUt here some may object Object Doth our Saviour Christ say judge not lest ye be judged Mat. 7.1 and are we in divers other places of Scripture commanded not to judge others this seemeth to oveâ—throw the course of justice judgement seats and all judicial proceeding◠〈◊〉 We must not imagine that our Saviour Christ the Apostles do go about to overthrow the course of justice or to condemn judgment-seats judicial proceedings for so should they overthrow in one place what is established in others Exod. 18.21 Deut. 25.1 2 Chron. 19.6 Rom. 13.1 Thus Moses Joshua David Solomon and the rest executed judgement upon the Lords people Noâ— as the Prince and civil Magistrate may judge so may the Pastor and Ministeâ— upon just cause and good ground by our Saviour Christs own Canon Matâ— 18.17 and Pauls practice toward the incestuous Corinthian 1 Cor. 5.4 5. and Hymeneus and Alexander 1 Tim. 1.20 nay every Minister judgeth his people when in the publique dispensation and preaching of the Word he reproveth the sins whereof they be guilty 1 Cor. 14.24 the unbeleever and unlearned is convinced and judged by him that prophecieth and private persons in some cases are not debarred from judging for the Apostle tells us that some mens sins go before unto judgement and some follow after 1 Tim. 5.24 Mature patefiunt prodeunt in notitiam conspectum hominum saith Calvin upon that place Calvin in 1 Tim. 5. A man may suspect or judge evil of another two wayes 1. Upon evidence of the fact as to judge him a murtherer whom he â—eeth killing a man or to judge him to â—e a thief whom he seeth breaking up â—nother mans house or carrying away â—is Goods or him to be an Adulterâ—r or her an Adultresse that like that â—oman mentioned Joh. 8.4 are taâ—en in Adultery in the very Act this â—s called by Civilians faâ—â—i flagrantia â—he manner or to be taken with the â—anner thus to judge a man is no sin â—t all 2. Upon some cleer and evident sign as 1. If I see one that delighteth â—o be in ill company he is never well â—s he would be bvt when he is among drunkards swearers gamesters I may
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