made unto us wisedome righteousness sanctification and redemption that according as it is written He that glorieth let him glory in the Lord. 1 Cor. 1.29 30 31. Our Redemption is through the blood of Christ and he is made ours by faith and this faith is the gift of God that so we might not have any thing in our selves to glory in but all our glorying should be in the Lord So the Apostle to the Ephesians Ye are saved by grace through faith and that not of your selves it is the gift of God not of works lest any man should boast Eph. 2.8 9. If the whole work of our salvation proceed from the grace of God then our works have no hand in the matter as Rom. 11.5 where Paul tells us God reserveth to himself a remnant according to the election of grace then he addeth ver 6. if by grace then is it no more of works otherwise grace is no more grace or if of works then no more of grace otherwise were work no more work where you see grace and works cannot stand together in the business of our salvation it is of grace not of works lest any man should boast he hath of his own to save him 3. Labour to have the true fear of God planted in your hearts Be not highminded but fear Rom. 11.20 The fear of God is set in opposition to highmindedness which causeth foolish boasting The fear of the Lord is to depart from evil pride and arrogancy Prov. 8.13 the fear of God will make thee afraid of assuming glory to thy self when God hath no praise pray to the Lord with David to keep thee from presumptuous sins Psal 19.12 whereof this of boasting is one of the greatest 4. Take frequent views of thy self in the glass of Gods law what thou wast what thou art what thou maist be if God should leave thee consider what thou art to God to Angels to good men then thou wilt have little cause to boast consider what thou hast and what thou wantest and thou shalt surely find thou hast good cause to be afraid lest that thou hast be a very deceit and a meer shadow of vertue and thy righteousness even a false and counterfeit righteousness oh then boast not of thy goodness forget it and God will remember it be mindful frequently to confess thy sins and be humbled for them then God will forget them CHAP. XV. Divers considerations to stir us up to the bridling and moderating of our Tongues SEeing then that men most easily of all things do offend in their lips and tongues then which to keep from failing there is nothing more difficult what need have we to be watchful over our mouths and careful to keep the doors of our lips that we offend not with our tongues It is a thing praise-worthy in anger to keep our hands from fighting in abundance of dainty meats to bridle our appetite from intemperance in great prosperity to refrain from pride but to offend with the tongue being so easy and the way thereof so slippery that not to offend in words is a vertue so rare and a thing so seldom seen as that the son of Syrach counteth it most marvelous when he saith Who is he that faileth not in his tongue and St. James esteemeth it a great perfection If any man offend not in word the same is a perfect man and able also to bridle the whole body Jam. 3.2 And to shew what great things may be done by the well ordering of the tongue the Apostle compareth it to a Bridle or Bit of an horse like as the bit is but a small thing in comparison of the horse yet it turneth about and ruleth the strongest horse at the pleasure of the rider so the Tongue is but a small member in the body of man yet being moderated with discretion it bridleth the whole body Now that we may the better be enabled to bridle and moderate our tongues I shall propound these considerations God in his word gives a great charge Consid 1 to his people that own him for their God that they look carefully after their tongues He that leaveth not the eye the ear the hand at liberty he leaveth not the tongue at liberty A man may not do with his tongue as he pleaseth Prov. 4.23 24. Solomon adviseth First keep thy heart with all diligence c. then the tongue Put away from thee a froward mouth and perverse lips put far from thee what is spoken there of a perverse tongue is meant of all the sins of the tongue that have been spoken of and many more that might have been spoken to And seeing God doth so strictly require that we should keep our tongues from evil and our lips from speaking guile Psal 34.13 It behoveth all those that would be counted Gods people to take special care of it He that keepeth himself from other sins and faileth herein sheweth the vanity of his Religion Let us consider wherefore God Consid 2 doth so often repeat his commands for the right ordering the tongue and his prohibitions against the sins of the tongue Surely he doth it for these ends 1. That if men be careless at one time they may be more careful at another and if they pass over it in one place of Scripture they may meet with it in another 2. Because he knew how careless men were apt to be of their tongues though they were the more careful in other things 3. He knew well the mischiefs of it what hurt it would be therefore he is so frequent in commending the duty like the Master of the family often giving in charge to his servants to take heed of fire because he knoweth the danger of it if it break out 4. Because he knoweth what a matter it is to keep the tongue in good order The Apostle sheweth that though a small Bit will rule a great Horse and a little â—udder will rule a great Ship yet the tongue is very hardly tamed Therefore God doth so often provide a Remedy against it We must when we least think of it Consid 3 be called to account for all and every sin of the tongue God will demand a reason why we did let our tongues loose at such a time and such a time in such and such discourses and though mens Laws will not reach such sinners yet Gods Laws will and the Lord Jesus saith that for every idle word that men shall speak they shall give account at the last day Mat. 12.36 Alas how much vain discourse proceedeth from men that they take no notice of but did men consider this it would make them more carefull then they are did they consider they must give account of their evil-speaking to him that is ready to judge the quick and the dead 1 Pet. 4.5 God will enquire a reason why you slandered such a one at such a time what answer will you give at that day Consider how God dealt with Aaron and Miriam
but lo O Lord thou knowest it altogether Quisquis cupit fraenare linguam assidue Dei praesentiam coguet Tanto quis cautius loquetur quanto sibi altius impresserit hoc unum Audiris Angeli audiunt Deus audit tuorum dictorum rationem poscet suo tempore Drexel de viâ—ling medicam When men forget this that God knoweth all they speak whether truth or falshood then no wonder their tongues are unbrideled Whence cometh it to pass that men whet their tongues like a sword and bend their bowes to shoot their Arrowes even bitter words that they may shoot in secret at the perfect and shoot at him privily and fear not and encourage themselves in an evil matter and commune of laying of snares privily Psal 64.3 4. there is the ground of it ver 5. they say Who shall see them they speak it among their close companions and in a sly way that none may charge them with it but though they think that none heareth or taketh notice of it yet God will make them know that he heareth it and will make them to answer for it ver 7. But God shall shoot at them with an Arrow suddenly shall they be wounded they smite his people suddenly with their tongues and God wil smite them suddenly with an Arrow that shall wound them to the heart God layes this to their charge Psal 50.19 20. and though he doth not by and by make them smart for it yet sooner or later he will set their sins in order before their faces ver 21. and Mal. 3.13 we read of some whose words had been stout against God that had said it was vain to serve God and unprofitable to have kept his Ordinances and to have walkt mournfully before the Lord of hosts calling the â—roud happy c. ver 14 15. but God took notice of their words and â—s a Book of remembrance is written of all the gracious words of all his own people so there is a book of remembrance kept of all the evil words that wicked men speak against God and his people There is no swearing cursing lying scorning jeering word but it is set down before the Lord Mat. 12.35 Yea every idle word that men shall speak they shall give account thereof in the day of juâ—gement yea God will reason the case with such men as he did with Aaron and Miriam about their speaking against Moses Wherefore then were ye not afraid how durst you go on in so many evil and idle words Numb 12.8 as you have done Another help will be to consider Help 4 the example of our Lord Jesus Christ every one would be accounted a Christian and to be in Christ Now hâ— that saith He abideth in him ought so tâ— walk even as he walked 1 Joh. 2.6 and St. Peter tells us how he carryeâ— himself 1 Pet. 2.22 23. He did no sin neither was guile found in his mouth and when he was reviled he reviled noâ— again when he suffered he threatned not but committed himself to him that judgeth righteously In this example oâ— Christ these four things will be useful to us 1. There was no guile found in his mouth then what an unseemly thing is it there should so much guile be found in those that would be accounted his members 2. When he was reviled he reviled not again he returned not bitter words to them that gave such to him but either is silent or if he doth reason the case with them it is with meekness as Joh 18.21 23. when the High Priest asked him of his Doctrine he bid him aske them which heard him what he had said unto them and when one of the Officers that stood by struck him for answering the High-Priest so Jesus answered him If I have spoken evil bear witness of the evil but if well why smitest thou me he reasons the case with them without bitter words or the least appearance of evil 3. When he suffered by them he was so far from threatning that he prayed for his persecutors and by vertue of this his prayer those that did belong to the election of grace were afterward converted and some even of the Priests themselves became obedient to the faith 4. He committed his cause to him that judgeth righteously Did we more study his example we should not fall into sin as we do what was it that we meet withal that he suffered not it may be we suffer sometime from those that are beneath us in the world did not the Lord Christ suffer from those that were infinitely below him yet he submitted himself unto them though when they came to take him his breath cast them down to the ground Obj. 1 But some may say We suffer without cause from those we have shewed much love unto and from whose hands we have deserved better Sol. Now in answer to this consider 1. That you a have great cause to bless God that it is so viz. that no just cause is given by thee for others to speak evil of thee 2. Consider Was it not so Rule 1 with our Lord Jesus Christ They hated him without cause yea they hated him for the good he did yet he paid them not in their own coyn again Another is apt to say I see such Obj. 2 foul miscarriages by such and such and hear of such ill words they have spoken against me that it makes my flesh and blood to stirre within me Sol. Oh take heed it do not make your corruption stirre within you could there be a more odious thing then for Jesus Christ to be stript naked and whipt and called Beelzehub a wine-bibber c. Now the servant is not above his Master Though he was pleased to come for the good of sinners and with more meekness then John Baptist yet they reproach him and John also Thus it was with Jesus Christ himself and if we did more frequently consider his example it would prove effectual to preserve us from these sins of the tongue and from many other sins then should we learn to pray for our implacable enemies and to leave them to the judgement of the great day and it would be a means to keep us from sinning with our words so that our words should be alwayes very good for so it was with him Now how much difference is there betwixt his example and our carriage though he gave us this example for our pattern Take heed theâ—e be no unruly or Help 5 sinful lust harbouring in thy heart for where any such is it will cause an unruly and unbrideled tongue Covetousness being lodg'd in the hearts of the Pharises and they hearing Christ speak against the unrighteous Mammon therefore they deride him Luk. 16.14 they laugh to hear such a poor man as he to speak how hard a matter it is for a rich man to enter into the Kingdom of God Where the heart is full of enmity against God and Godliness there will be nothing but
your Master with Publicans and sinners Mat. 9.11 and after the conversion of Zacheus when Christ goeth but to his house they not only murmure secretly but speak it openly that he was gone in to eat with a sinful man Luk. 19.7 It is the property of evil natures to repine at some for doing and at others for receiving good The Scribes and Pharisees murmured at Christ for receiving penitent sinners to himself and at them for being received by him Luk. 15.2 they murmure that the Physitian was come to visit the sick that the Chyrurgeon should heal the Plague that the Shepherd should bring back the affrighted strayed Lamb to his dear esteemed Flock and Fold and that the Heavenly Schoolmaster should come to instruct earthly ignorant Schollars 4. When we speak not onely against men but against the Lord himself in our discontent When the Spies brought up an evil report on the Land which they had searched all the congregation murmured against Moses and Aaron Numb 14.3 and against God also Wherefore hath the Lord brought us into this Land to fall by the sword that our wives and our children should be a prey were it not better for us to return into Egypt and Deut. 1.27 Moses tells them Ye murdered in your tents and sayd Because the Lord hated us he hath brought us forth out of the Land of Egypt to deliver us into the hand of the Amorites to destroy us See how rashly they charge God himself as if God had brought them out of Egypt on purpose to destroy them and God was very sensible hereof The Lord spake unto Moses and Aaron saying How long shall I bear with this evil congregation that murmure against me Numb 14.26 This was it that Satan would have brought Job into in his great afflictions but in all this Job sinned not nor charged God foolishly Job 1.22 This is one of the great sins of these our dayes therefore we have the more need to lay it to heart SBCT 2. Of the greatness of this sin of murmuring shewed in six things NOw that we may see the greatness of this sin of murmuring consider how many sins meet together in this one sin for there is abundance of corruption in the heart and tongue of a murmurer 1. There is very much unbelief in murmuring the children of Israel murmured against the Lord and shewed their distrust when they wanted water saying What shall we drink as though God who had done such great things for them before could not now have provided them drink therefore they are said to tempt the Lord Exod. 17.2 and therefore the place was called Massah and Meribah because of their chiding with Moses and tempting the Lord saying Is the Lord among us ver 7. their unbelief makes them murmure keeping them from considering the presence of God among them his promises to them and his providence over them The Psalmist sets forth their unbelief and murmuring thus They spake against God they said Can God furnish a Table in the wilderness can he provide flesh for his people and when God smote the rock that the waters gushed out and the streams over-flowed yet they said Can he give bread also Psal 78.19 20. therefore the wrath of God was kindled against them because they beleeved not in God nor trusted in his salvation ver 22. 2. This sin shews that mens hearts are more set upon other things then God and the things of God are set up in the place of God other things are more sought after for their lusts Manna Angels food bread from Heaven is despised by the Israelites though it be such choice food as it is described to be Psal 78.24 25. It was a small round thing like Coriander-seed couloured like Bdellium or wax to be ground in mills or pounded of it Cakes were made whose taste was like the best fresh oyl and like wafers made with honey yet after they had enjoyed it a while they loathed Manna saying There is nothing at all besides this Manna before our eyes and the mixt multitude among them fell a lusting and said who shall give us flesh to eat Numb 11.4 5 6. And the Apostle setting down this sin of Theirs with Gods punishing of it saith These things were our examples to the intent that we should not lust after evil things as they also lusted 1 Cor. 10.6 That which accompanied this sin of murmuring was their lusting and murmurers are said to walk after their own lusts Jude ver 16. 3. It is alwayes accompanyed with unthankfulness murmurers are utterly forgetful of all that the Lord doth for them the Jews were perpetually unthakful and therefore ever and anon in a murmuring posture they were as ungrateful for all the beneâ—â—â—s they received as if God had â—â—ne nothing for them Willet Comment in Exod. as One â—â—ll noteth though they had great â—â—perience of Gods power and goodâ—â—ss yet because in every thing they â—â—ve not what they do desire thereâ—â—re they slight and undervalue all â—ods blessings though God gives â—â—em such choice mercies which their â—athers knew not of murmuring â—earts rob God of the honour that is â—ue to him for his choicest favours Qui murmu at ingratus est deo que autem ingraâ—us est deo blasphemus est Drexel de vit linguae â—xtenuating his greatest blessings he â—hat murmureth is unthankful to God â—nd he that is unthankful to God is a â—lasphemer saith Drexelius 4. Murmuring is a token of a proud â—eart there is much pride in murmuâ—ing therefore the patient in spirit â—re set by the spirit of God in opposiâ—ion to the proud in spirit Eccles 7.8 An humble soul will be satisfied with Gods dealings and is no carver â—n the afflictions which he suffereth he quietly beareth whatsoever God layeth upon him acknowledging wiâ—â— Ezra that howsoever God deal wâ—â—â— him yet it is less then he hath deservâ— Murmurers are apt to snarl at 〈◊〉 hand that strikes them to make râ—flex acts of their sufferings to thiâ— their burden too great and the tiâ—â— of their suffering too long therefoâ—â— they forbear not God himself as if 〈◊〉 had dealt but hardly with them 5. Murmuring makes men to coâ—troul the wisdom of God as if theâ— were wiser then God and could mannage affairs better then he that this aâ—so consider the story of Job thougâ—â— the devil laboured to bring him to 〈◊〉 yet he did not charge God foolishly whereby it is plain that those who dâ— murmure against Gods dealings dâ— charge God with folly When Job diâ— shew some impatience through hâ—â— temptation Bildad saith thus untâ— him he teareth himself in his anger shall the earth be forsaken for thee anâ— shall the rock be removed out of hiâ— place Job 18.4 The state of the controversy between Job and his â—â—â—ds was about Gods providence 〈◊〉 the dispensations of justice his â—â—â—ds said that good men were blest 〈◊〉 men punâ—shed by God hence â—â—â—ause of the greatness of Job's
David not â—â—at God did bid him to cuâ—se him â—â—at God will make use of his vile â—â—ngue to try the faith meekness and â—atience of David this was it that reâ—â—rained the complaints of this holy â—an Psal 39.6 I was dumb I openâ—d not my mouth because thou didst it 〈◊〉 we look at Gods hand in all condiâ—â—ons we shall draw much good from 〈◊〉 if it be prosperity it will make us â—hankful if adversity it will make us â—atient and humble 3. To be preserved from Murmuâ—ing let us consider that That is best â—or us which God in his wisdom â—hinketh fit to lay upon us Thus it was with Hezekiah when Isaiah brings him such sad tidings from the Lord concerning his posterity he said Good is the word of the Lord which thou hast spoken Isai 39.8 He looketh upon that condition to be best which God thinks fit to bring upon him though his Sons must be captive in 〈◊〉 strange Land yet he knoweth God can do them more good by it then 〈◊〉 they should wear the Crown in theiâ— own Land and he acknowledgeth iâ— a good token of Gods favour to him that peace and truth should be in his dayes 2 King 20.18 19. 4. If we have murmuring tongues God hath an ear to hear all our murmurings and he doth not take notice of them only against Instruments but takes them as spoken against himself Exod. 16.6 7. The people of Israel murmured against Moses and Aaron but say they to the People Irenaeâ—s calleth murmurers ora Diaboli Irenaeus lib. 12. cap. 12. In the morning ye shall see the glory of the Lord for that he heareth your murmurings against the Lord and what are we that ye murmure against us ver 7 and ver 8. the Lord heareth your murmurings against the Lord and what are we that ye murmure against us You murmure not so much against us as against the Lord So albeit we think ill of â—he instâ—uments of our afflictions and â—urmure agaâ—nst them yet it is against â—he Lord and he heareth our murmuâ—â—ng and will punish it How often did â—od bring sore judgements upon the Jewes for their murmuâ—ings thereâ—ore the Apostle gives us a Caveat to â—ake heed of murmuring 1 Cor. 10.10 neither murmure ye as some of them also murmuâ—ed and were destroyed of the destroyer which some think to be the fiery serâ—ents that were sent among them â—hey murmured and God sent fiery â—erpents to sting them so St. James â—aith Grudge not one against another brethren lest ye be condemned Regnum caeâ—orum nemo qui murmurat accâ—pâ—â— â—émo qui decipit murmurare potest Gregor behold the Judge standeth before the door Jam. 5.9 Take heed of this sin for it will render you liable to condemnation God will take vengeance upon all those that are given to this sin the Israelites do no sooner break into this sin but God immediately plagueth them for it If moderation of our minds be to be shewed towards our enemies for whose oppressions we ought not to murmure or impatiently to complain against them to God how much less then ought Christian against Christian and Brother againsâ— Brother to grudge and murmure one against another This is far from the excellency and dignity of a Christian as one well noteth Turnbull exposit in Jam. 5. 5. Labour to get an interest in Jesus Christ and an evidence of your interest in the covenant of Grace this will be a special means to still your murmurings Have frequent recourse to Gods covenant look over all the promises and priviledges of the covenant look to the blood of the everlasting covenant and to the faithfulness of God and to the riches of his Grace call to mind all the love-tokens whereby God hath expressed his love to you in former times then will you not at any time murmure at the prosperity of the wicked nor repine at your own adversity having the sense of Gods favour for the present and the hopes of enjoying God for eâ—er hereafter David had enough beâ—ause God was his portion Psal 16.5 â—he more Grace a man hath in his â—eart and the more faith in Gods proâ—ises the more cheerfully will he be â—nabled to walk under every dispenâ—ation of Gods providence the more â—f Christ is in us the better shall we know how to carry our selves in every â—ondition we shall then know both â—ow to be abased and how to abound â—nd be instructed everywhere and in â—ll things both to be full and to be â—ungry both to abound and to suffer â—eed Phil. 4.11 12. 6. Let us be conversant in Gods word and meditate much upon it Non est judicandum de operibus Dei ante q â—ntum actum Pet. Mart. â—here we shall see not only the beginnings of his providential dispensations but also the end of them to his people when David looked upon the prosperity of the wicked and the adversity of Gods children he was filled with discontent and his faith could never conquer his temptations till he went into the Sanctuary of God and consulted with him then hâ— understood the end of Gods provâ—dences Psal 73.16 17. When meâ— consider the end of Gods servants as of the wicked then will they not muâ—mure against Gods dealings A maâ— when he hath brought home wood iâ—to his Yard in Summer-time thâ—â— which is Timber he heweth he squâ—reth and cuâ—s it for his purpose buâ— for his fire-wood he layes it on a heap for winter even so God squareth and cuâ—s his children by afflictions buâ— for the wicked he is reserved for the day of destruction Job 21.30 anâ— is made for the day of evil Prov. 16.4 they flourish in false shewes but shall have real torments Christ saith that sorrow is the portion of Gods children in this life Floâ—ent falsis bonis peribunt veris tormentis you shall weep and lament but the world shall rejoyce Joh. 16.20 Let us go then into the house of God with David and there we shall see the brittle estate of prosperous sinners then you will not murmuâ—e that you possesse not the riches of iniquity for better is Daniels pulse then Achaâ—â—â—â—edge Lazarus wâ—th his rags with â—â—is nothing was better then the rich â—lutton with his abundance that is no â—ood Gold that never cometh into the â—â—re it is a note of Gods wrath when he denyes us the means to see our sins it is as much as if a child should be brought up without a rod Sodom and Dives lived without trouble yet they paid for it in the end Though Cham was not drowned yet he could not eâ—cape Damnation our obedience and Gods correction are two marks that God â—s our Father if we fail in obedience and God in correcting us it may be suspected we are none of his we are chastned of the world that we should not be condemned with the world 1 Cor. 11.32 If God will not punish men when they sin it is no argument of his
the tongue is set down as a rule for his practice that would enjoy God hereafter and the Psalmist saith Psal 39.1 he would keep his tongue as with a bridle or put a muzzle upon his mouth Chasam obturare claudere obstruere diciturque de oâ—e ac naribus instrumentum quod in ore jumenti ponituâ— ne comedat vel mordeat Lorine in Psal 39.1 Si inter arbores vitesque aretur fiscelis bestias capistrari ne germinum tenera praecipant Plin. nat Hist lib. 18. Ambros Serm. 2. in Psal 108. that he might not offend with his tongue nor do any thing that might unbeseem Religion this course he took and because he found it an hard matter for himself to accomplish he goes to God beseeching him to do it for him Set a watch O Lord before my mouth keep the door of my lips Psal 141.3 This he did saith Ambrose Quia fortasse aliquando aliquid locutus erat incautius because perhaps he had spoken something somewhat unwarily and this is the whole series of his resolution Psal 101. that as he will not allow this sin in himself so he will not suffer it in any about him ver 5 7. This David resolveth to do as a Magistrate and in his own house God under the Law took order that if a false witness did rise up against any man to testifie against him that which is wrong then both the men between whom the controversie was should stand before the Lord before the Priests and the Iudges which should be in those daies and the Judges should make diligent enquiry and if the witness hath testified falsly against his brother then should they do unto him as he had thought to have done unto his brother that the evil might be put away from among them Deut. 19.17 18 19 20. Consider likewise what Solomon gives in charge Prov. 4.23 24. First he begins with the heart the root of all keep thy heart above all keeping then he cometh to the Tongue put away from thee a froward mouth and perverse lips put farre from thee and God himselfe by his spirit gives singular testimony of Job both in the first and second chapters of Job Job 1.22 Job 2.10 that he did not yet sin with his lips it is an hard matter to keep the tongue in order in great calamities yet Job in all that misery did not sin with his tongue he charged not God foolishly CHAP. 3. The point confirmed by 5 Reasons NOw come we to the reasons of the point why he which brideleth not his tongue though he seem Religious yet his Religion is vain Because Gods word which is the Reas 1 true ground of Religion sets rules to order and govern the tongue by and the Lord gives it in charge that those that have Grace in their hearts should have their tongues seasoned with Grace Colos 4.6 seasoned with salt there is the Salt of Holy doctrine Sal doctrinae Sal mortificationis Sal boni sermonis Mat. 5.13 the Salt of Mortification Mar. 9. ult and the Salt of savory speech Prov. 10.20 Prov. 16.23 let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister Grace to the hearers Eph. 4.29 It is said of Christ that Grace was poured into his lips Psal 45.2 and the people wondred at the gracious words that proceeded out of his mouth Luk. 4.22 Our Saviour tells us that for every idle word that men shall speak they shall give an account at the last day and if so then much more for every sinful and wicked word Reas 2 Because God forbids the exorbitances of the Tongue as discovering much corruption if so be you have been taught by Christ as the truth is in Jesus then put off concerning the former conversation the old man which is corrupt c. putting away lying speak every man truth to his neighbour let all bitterness wrath and anger and clamor and evil speaking be put away from you with all malice Eph. 4.22 25 31. and this is commanded to be put off upon this ground because ye have put off the old and put on the new man and the Apostle Peter having spoken of their Regeneration chap. 1. he grounds his exhortation to this duty upon it 1 Pet. 2.1 Wherefore lay aside all malice and envy and all evil speaking Because according to what is most Reas 3 powerful in the heart of man such are the expressions of the tongue what the heart most abounds with that will the tongue most utter if a Treasure of sin be in the heart the tongue will be full of evil and for men to make shew of Religion and yet leave their tongues unbridled this plainly sheweth the vanity of such mens Religion Prov. 10. The wise man sets the tongue of the Righteous against the Heart of the wicked and as one is compared to choicâ— Silver so the other is little worthâ— worth noâ—hing and such a perversâ— tongue shall be cut off Out of the â—bundance of the heart the mouth speaketh Ma. 12.34 The strokes iâ— Musick answer to the Notes thaâ— are pricked in the Rules The Anatomists teach that the heart and tongue hang upon one string and hence it is as in a Clock or Watch when the wheele is moved the hammer striketh so the words of the mouth answer to the motions of the heart Dr. Featly and when the heart is moved with any passion or perturbation the hammer beats upon the Bell and the mouth soundeth Psal 45.1 Reas 4 Rom. 10.10 as one well noteth Though the tongue now and then may prove a false glass yet it is then when it maketh shew not of the worse but of the better as false glasses do commonly make men seem fairer than they are not fouler Stock Exposit in Malac. 1. Because when there is much sinne manifested in the tongue it clearly sheweth that there is little grace in the soul The Apostle James 3. from ver 6. ad 12. sheweth that though the tongue be a small member yet 1. There is a world of iniquity in it and for the variety of sin in it he might well say so it is parvum but pravum a member little in quantity but great in iniquity some indeed number 24 others 29 sins of the tongue 2. The Apostle saith that the sins of the Tongue defile the whole body 1 Cor. 15.30 Evil words corrupt good manners when the earth is broken up and a filthy stench cometh out it argueth there was some dead corps there so when men send out railings cursings blasphemies c. that one is not able to endure these spring from a dead and rotten soul these sins are great spots to Religion the Pharisees found fault with Christs Disciples for not washing their hands before meat Christ tells them that the meat they eat with unwasht hands defiled them not but the things which come out of their mouths as evil
speaking c. these defile the man Mat. 15.8 It is not crediblâ— saith St. Ambrose he should live welâ— that speaketh wickedly in manâ— words there wanteth not sin Prov. 10 29 He that can sport at sin with hiâ— tongue will not stick to commit it iâ— time and place give leave being tempted thereunto 3. The unbridleâ— Tongue is set on fire of Hell the Prophet speaking of the incurable mischief of the evil tongue saith it is as the sharpe arrowes of a mighty man oâ— as the coals of Juniper Psal 120.4 Juniper burns soonest and keeps fire longest of any wood such is the force of an evil tongue it sets on fire the course of nature and is it self set on fire with Hell the Devil is in that tongue he kindleth a fire in it and bloweth it with the bellows of all mischief now then consider what that mans Religion is that hath such a tongue what shew soever he maketh 4. He sheweth how crosse this is to Religion by natural demonstrations one and the same tree cannot bring forth good and bad fruit it is contrary to nature and he illustrateth it that Man with one tongue should bless God and curse man made after the image of God were a great vanity to think to bless and to curse are things contrary one to another and be not in the same tongue as a Fountain cannot send forth sweet and bitter water which being considered sheweth such a mans Religion is vain Because what pretences soever Reas 5 such men make this sheweth them to be Lawlesse and Lordlesse men Psal 12.3 4. though they may say God is their Lord in their words yet this sheweth they are without ackâ—â—â—ledging any to Lord it over them they say their tongues are their own and who shall Lord it over them if God were their Lord then they would keep his Commandements and to such will Jesus Christ say at the last day why call ye me Lord and do not the things that I command you and the Law of Christ is Let no corrupt communication proceed out of your mouths and let him that nameth the name of Christ depart from iniquity CHAP. IV. Sheweth in divers particulars how much men fail in this point THis then may inform us how great a number of men there are whose seeming shews of Religion will be found to be but vain because of their unbridled tongues consider how common this sin is and how many that profess themselves Christians are guilty of these sinnes in an high degree and let us hence see what great cause we have to lament the great decay of Religion with the Prophet Psal 12.1 2. Help Lord for the Godly man ceaseth for the faithful fail from among the children of men and he proveth it is by this They speak vanity every one with his Neighbour with flattering lips and with a double heart do they speak and mark how general it is every one speaks vanity to his Neighbour and if this be so had joyned with a seeming shew of Religion what is open prophaness The Prophet Jeremiah complaineth also wishing his eyes were a fountain of tears that he might weep day and night for his people and bewaile the misery that is coming upon them and all because of this sin they bend their tongues like their bowe for lyes Jer. 9.3 they will not speak truth they have taught their tongues to speak lyes ver 5. their tongue is as an arrow shot out it speaketh deceit one speaketh peaceably to his neighbour but in his heart he lieth in wait ver 8. shall I not visit for these things saith the Lord So St. Paul Rom. 3. when he insisteth upon the general corruption of nature he quickly passeth it over but he spends two verses viz. the 13 and 14. upon the sins of the tongue speaking of wicked men he saith their throat is an open Sepulcher with their tongues ther have used decit the poison of Asps is under their lips whose mouth is full of cursing and bitterness The Asp doth morsu inficere saith Grynaeus the poyson of Asps is under the tongues of such persons Aspidum ictui vel rarum vel nullum remedium invenitur Aelian nat hist Compertum est ictu laesos hujusmodi vix horis quatuor superfu isse Pierii Hierogl lib. 14. Puncto acus simile Plin. Actuari de medic composit Gloss Interlinear in Rom 3. now Naturalists observe of the Asp that it poisoneth a man secretly with a kind of delight and it is such a poison as is incurable killing a man in four hours very fitly representing the poison of the tongue for such a one woundeth his brother in secret and he knoweth not who hurteth him and he hardly admits of cure again We have great cause to bewail the commonnesse of this sin in these Gospel-times a sin so rife even among those that seem to be Religious that we may lay it to heart and beware thereof and so much the rather because the sins of the tongue are a special cause of procuring misery upon a Land and People Consider therefore 1. That when men come to the publike worship of God to hear the word of God c. and yet take no care of their tongues God esteems them more like unto poisonous creatures then to men that have his Image upon them more like to Asps or venemous serpents then men of such the Prophet speaketh saying They have sharpned their tongues like a serpent Psal 140.3 and his case when he was among them was as bad as Daniels in the Lions Den My soul saith he is among Lions and I lie even among them that are set on fire even the sons of men whose teeth are spears and arrows and their tongue a sharp sword Psal 57.4 and the Lord tells the Prophet Ezekiel that briars and thorns were with him such as scratch and tear all that come near them ond that he dwelt among Scorpions the most poisonful of all other creatures Ezek. 2.6 2. The Lord compareth men of evil tongues to all kind of deadly instruments to a maul to a sword to a sharp arrow Prov. 25.18 the one is sufficient to knock a man on the head the other to run thorow his body and the other to pierce him to the heart to signisie to us that while a man may goe about to avoid one he may yet be in danger of being hurt by another before he is aware of it 3. By these sins of the tongue men break no less then three commands of God at once 1. The sixth Commandement Thou shalt do no Murder men are apt to think if they lay not violent hands upon their neighbour it is nothing but our Saviour Mat. 5.21 22. sets down three sins as breaches of this command Sunt Homicidae interfectores fratrum sunt Homicidae detractores eorum Clem. Alex. Epist 1. 1. causeless and unadvised anger though it break not out into words 2. rash and inconsiderate words
that he knows not how to leave it he gets nothing at all by his swearing in other mens sins there is perhaps honor or gain at the end of them they get some advantage to themselves by their sins but a common swearer sinneth Gratis he sinneth for a thing of nought They are apt to plead they are tempted to it but what if you are tempted to it are you therefore the more to be excused no you are bound to resist the temptation and to overcome it but most prophane and ordinary swearers commit this sin without any temptation at all â—nd he that sinneth without a tempâ—ation is the greatest sinner of all â—nd so the whole malignity of his sin 〈◊〉 involved into the malignity of his Will the hearts of common swearâ—rs are vain and by reason of common custom they have so habituated â—hemselves to this sin that they cannot leave it 4. He that sweareth commonly will be ready to swear falsly if occasion offer it self and if he may get advantage by it evil communication corrupteth good manners saith the Apostle and common swearing takes away the reverence of an oath Qai facit consuetudinem frequentèr manu sua percutere necesse est ut injustè aliquando percutiat sic qui facit consuetudinem jurare in rebus idoneis frequenter in rebus superfluis etiam volens consuetudine trahente perjurat Chrysost in Mat. 5. oper imperf Homil. 12. Dico vobis Non jurare omninò ne sc jurando ad facilitatem jurandi veniatur de facilitate ad consuetudinem de consuetudine in perjurium decidatur Aug. in lib. cont mendac and he that will swear for every trifle or â—or nothing will not account it any great matter to swear falsly SECT 3. Of idolatrous swearing shewed in twâ— things The greatness of this sin sheweâ— four ways Two Objections answered THe second branch of this sin oâ— swearing is idolatrous swearing and this is manifest 1. When men swear by those creatures that are worshiped as true Gods when yet they are but false Gods idol Gods as Amos 8. the idolatry of the Jews is set out by their swearing They that swear by the sin of Samaria and say Thy God O Dan liveth and the manner of Beersheba liveth ver 14. By the sin of Samaria is meant the idol Gods that the Samaritans had set up as the Calves at Dan and Bethel the like we read of some that swear by the Lord and by Malcham Zeph. 1.5 The Lord forbids all swearing by false Gods as by Baalim and by jdols There are some among us that will not swear by the Lord will â—ear by the Mass a Popish jdol â—y our Lady by St. Mary by St. Peter â—y St. Anne by the Cross by the â—ood or by any Saint or Angel 2. When men swear by other creaâ—ures as when they swear by Heaâ—en or by the Earth What a madness is it for a man to swear by this Fire this Light c as if these inanimate creaures were able to judge of Truth and Falshood and had a Commission from God so to do wherefore as Lactantius sometime proved Jupiter to be no God because he swore by Styx or Hell so we may argue such persons to be less then men or at least then true Christians because they swear by things inferior to themselves contrary the good old rule He that sweareth sweareth by the greater Heb. 6.16 Stock Exposit Malac. 3. or by Jerusalem or by their head or by this Bread Drink Light Salt Gold c. This practice our Saviour reproveth in the Jews Mat. 5. shewing the absurdity of it and giving a flat precept against it saying swear not at all neither by Heaven for â—is Gods Throne nor by the Earth for it is his footstool neither by Jerusalem for it is the City of the great King c. and he denounceth a woe against those blind guides which said Whosoever shall swear by the Temple it is nothing but whosoever shall swear by the Gold of the Templâ— he is a debtor whence we may gatheâ— that in swearing by any thing Goâ— was indirectly sworn by thereforâ— Christ saith whoso sweareth by the Altar sweareth by it and all things thereon and whoso shall swear by the Temple sweareth by it and him that dwelleth therein and he that sweareth bâ— Heaven sweareth by the Throne of God and him that sitteth thereon Mat. 23.16 ad 22. Now for men to swear by Creatures is a very great sin because that creature is set up in the place of God and to swear by a creature is to communicate the worship of God to a creature which is due to God alone for this reason Because he that is sworn by is as it were lookt upon to be omnipotent to know the truth of what is spoken and lookt upon as Almighty viz. able to take vengeance on him if he speak not truth in it Some will swear by the life of Cesar a thing odious among the very Heathens for they could say it was worse to swear by Cesar then by Juâ—iter Men in swearing by creatures â—re jdolaters for an oath is not only Gods ordinance but a special part of â—is worship both because there is invocation and because it is in the first Table commanded and the solemn â—orm of imposing an oath was this Give Glory to God Josh 7.19 and the solemn Rite of taking an oath among the Jews was to stand before the Altar 1 King 8.31 and the same custom was among the Athenians and Romans then to give Gods worship to any creature is flat idolatry These reasons may be given of it 1. No part of Gods worship may be abused by or to any creature I am the Lord that is my name and my Glory will I not give to another Isai 42.8 But an oath is a part of Gods worship as hath before been noted 2. He that sweareth sweareth by something greater then himself Heb. 6.16 But no earthly creature is superior to man 3. In every oath God requireth the express mention of his own name Deut. 10.20 but so do not they that mention other creatures 4. Frustrà fit per plura quod fieri potest per pauciora but in swearing by creatures men swear by God also as hath been said Mat. 23.20 21 22. Object 1. But do we not read that Joseph sweareth by the life of Pharaoh Gen. 42.16 17. Therefore some may say it is lawful to swear by the creatures Resp Some learned men say it was not an oath but an asseveration ita vivat Pharaoh so let Pharaoh live or as surely as Pharaoh liveth so Junius and Tremellius Junius Tremell which may be paralleled with that of Elisha to Elijah As the Lord liveth 1 Sam. 1.26 and as thy soul liveth 2 King 2.4 and that of Hannah to Eli and that of Abner to Saul speaking of David 1 Sam. 17.55 As thy soul liveth O King Receptum affirmationis genus apud omnes nationes
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
God himself CHAP. 7. Of the slandering tongue SECT 1. Sheweth what slandering is and that men may be guilty of this sin six wayes IN the next place I shall speak of that sin of the Tongue Definit of slandering Detractio est Locutio ex invid a procedens bona aliorum denigrans Hugo which is called slandering First I shall shew what it is then how many wayes men may be guilty of this sin Slandering is the blemishing of anothers good name or the speaking against another out of envy and malice Now men may be guilty of this sin divers ways when men report that which is false of their Neighbours to their disgrace and dammage no man but will grant this to be a slander some there are when they have no just matter of accusing others they will devise matter wherewith to slander them thus the Jews conspire against Jeremiah Come said they let us imagine some device against Jeremiah come and let us smite him with the tongue and let us not give heed to any of his words Jerem. 18.18 David by the spirit of God speaking of Doeg that slandered him to Saul sets down his sin thus Thy tongue imagineth mischief and is like a sharp razor that cutteth deceitfully Thou dost love evil more then good and lyes more then to speak the truth Psal 52.2 3. and he complaineth of his slanderous enemies to God praying God to help him Hold not thy peace O God of my praise for the mouth of the wicked and the mouth rf the deceitful are opened against me they have spoken against me with a lying tongue they compassed me about also with words of hatred and fought against me without a cause Psal 109.1 2 3. 2. Men may be guilty of this sin when they speak for the matter that which is truth yet they wrest it to another end then it was intended Words reported again have as another sound so another sense spoken or acted Doeg reported concerning David and Ahimelech that which was for the matter true but reporting it to another end then it was done the scripture calls him a false tongue Thus it is with them that were false witnesses against our Lord and Saviour Christ they said he said he would destroy the Temple and raise it again in three dayes Now he said destroy ye this Temple speaking of the Temple of his body and I will raise it againe in three dayes Joh. 2.19 21. Of this the Prophet David complaineth Psal 56.5 every day they wrest my words thetr thoughts are against me for evil and of this number were those that watcht for the prophet Jeremiah's halting to make him an offendor in a word that time shall come that such tongues as these shall be cut out 3. Men may be guilty hereof when unto something that is true they add something that is false and of their own surmising and charge their neighbours with it Thus it was with Pauls accusers Act. 21.28 29. they supposed that he had brought Greeks into the Temple because they had seen Trophimus an Ephesian before with him in the City the Apostle did not any such thing but because they do surmise such a thing therefore they lay it to his charge and stirr up the people againg him thus men become guilty of this sin pretending some ground why they think so and so charge their neighbours with what is false and the product of their surmises 4. Men are slanderers when they speak that which is for the matter true and yet they speak it not upon right grounds that they ought to speak it as 1. When they speak truth for matter yet it is to vent their own passion as many times in mens reviling one another and throwing filth in one anothers faces they speak truth but do not care to do their Neighbour good by it but speak it in passion not with a spirit of love but on purpose to disgrace and vilify them as when evil Neighbours fall out they rip up one anothers faults and infirmities and miscarriages and call one another by disgraceful and opprobrious Terms 2. When men speak what is to the discredit of their Neighbour meerly to hold on a tale in discouse Now consider that Slanderers and Tale-bearers are called in the Original by the same word it being a hard matter for those that are given to tale-bearing not to be guilty of slander The Lord absolutely requireth that men should not be given to the sin of tale-bearing to take away their neighbours good name Thou shalt not go up and down as a Tale-bearer among thy people Lev. 19.16 where we may take notice that the Hebrew word Rakel properly signifies a Pedlar or petty-Merchant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that goes up and down the Countrey offering his wares at every mans door taking up his Wares at one place and carrying them to another to sell them So the tale-bearer catcheth up an evil report of his Neighbour at one place and is not at rest till he is at another place to tell it again offering to vend it at a very low rate to any man that will take it off his hands and as it is with the Pedlar so long as his Pack is fast his Ware is not seen but he opens his Pack and then it is for every ones eye so it is with a tale-bearer he readily opens his Pack and the more secret the thing is the more he desireth to publish it that it may go for the greater news The Lord tells the Mountains of Israel Ye are taken up in the lips of talkers and are an infamy of the people Ezek. 36.3 when people have nothing else to discourse of then the Church and people of God shall find discourse for bablers and saith the Holy Ghost ye are become the reproach of the people Tatlers and busie-bodies are joyned together by the Apostle 1 Tim. 5.13 and when such people meet together other mens matters are the matter of their common talk Gerson Gerson writing to his brother tells him of many sins he might run into before he was aware of it and this is the first that he mentioneth sc Nubes verborum intimating that in mens ordinary discourses there be as it were many Clouds of evil speaking and slandering one of the Antients tells us of one that carryed a stone three years in his mouth ut vitaret multiloquium that he might avoid babling and well were it if the mouths of tatlers and tale-bearers were shut continually unless they could open them to better purpose then they do Obloquium est absen i detrahere dolose mordere August 3. When men speak that behind anothers back as evil which they will not speak to their faces speaking to the defaming or discredit of them that are absent these are whisperers such as go about from one to another privately and closely venting their slanders This is against the Rule of our Saviour who saith If thy Brother hath
trespassed against thee go and tell him his fault between thee him alone Mat. 18.15 Now here is their sin speak of it they will but loth they are to have it known it came from them Pray neighbour speak not of it bring not my name in question I would not be known to be the Author of this report if this be spoken openly and before many then it is called by the name of backbiting Psal 15.3 if it be secretly spoken then it is called whispering such a one would not seem a slandrer though he well deserves the name Austin caused these verses to be written over his Table Quisquis amat dictis absentum rodere famam Hanc mensam vetitam noverit esse sibi Whoso delights the Absent to disgrace Austin Let that man know that here he hath no place Whispering and revealing of secrets is usually the cause of much strife and contention among men A whisperer separateth chief friends The whole Duty of Man part 13. Pro. 16.28 This sort of slanderer is of all other the most dangerous for he worketh in the dark ties all he speaks to not to own him as the Author so that whereas as one observeth in the publique accusations the party may have some means of clearing himself and detecting his accuser here he shall have no possibility of that Aquin. 2 da 2. de quest 74. Christop Cart Exposit Psalm 15.3 the slander like a secret poison worketh incurable effects before ever the man discern it Aquinas makes whispering another kind of sin distinct from backbiting but as one well noteth they differ onely as Genus and Species backbiting being more general then whispering for every whisperer is a backbiter but every backbiter is not a whisperer 4. When men speak against their Neighbours not unto those that may cover their infirmities with the mantle of love or do any thing toward the reclaiming them but unto those that will blaze them abroad to their infamy it is lawful to speak of mens faults behind their backs to those that have authority over those of whom we speak this is no backbiting those that were of the house of Cloe declared unto Paul the contentions and divisions that were among the Corinthians 1 Cor. 1.11 they do not tell what they hear of them abroad to hurt them but they tell it to the Apostle who watched over them for the good of their souls and he tells them of it and gives them good counsel telling them also whence he understood of this their miscarriage and this he doth for their good and they that do otherwise are guilty of these sins before the Lord Grace will teach and Religion will command a man to speak nothing to â—ay against his neighbour except unto those that may labour to promote his good did men make Gods word their rule much of this Tongue evil might through Gods grace be prevented 5. When men speak evil of others though for the matter true yet have not their hearts so affected with it as they ought as when a man pleaseth himself with it and is tickled with delight at it but hath no bowels of compassion towards the body or soul of him of whom he speaketh this is a sign of a very evil heart we ought to deal with the sins of our neighbours as with their wounds not please our selves with them but consider them with relenting hearts toward them 6. When men speak of the sins of others with all the aggravations of them and are not content once or twice to mention them but go on in a continued course of reproaching them more and more this is a sign of a bad heart Yet in some cases which being wisely considered we may speak what we know of others though it be evil that we know of them and yet not be guilty of this sin of slandering as when we are by some that have good ground to enquire after such and such of our neighbours desired to relate what we know of them in such a case we may witness the truth concerning them before a Mrgistrate or any person justly desiring it or when it is so that our silence may be an occasion to deceive others or prejudice others we may inform them lest their specious pretences of Religion may deceive them the scripture alloweth in sobriety and moderation to give an Item to undeceive those that are in danger to be deceived thereby SECT 2. The greatness of this sin shewed in four things NOw in the next place The backbiter is like a Butchers Cur whose lips are alwaies bloody with the slaughter of some Beast or other to deterr you from this sin and that you may see the danger of it consider 1. This is one of those sins that is most abominable in the sight of God Prov. 1.16 19. As a lying tongue and false witness that speaketh Lies so he that soweth discord among his brethren are things that the Lord hateth and he sheweth his hatred of it by his frequent forbidding of it in his word Thou shalt not report a false tale Exod. 23.1 Thou shalt not go up and down as a Tale bearer among thy people Lev. 19.16 and see how God esteemeth of such persons he joyneth his prohibition of it with that of murder as in the next words is evident neither shalt thou stand against the blood of thy neighbour The backbiter is a man-slayer and God esteems of him as no other then a murderer 2. God denounceth a curse and strange punishments that he will bring upon those that are slanderers of others Cursed be he that smiteth his neighbour secretly Deut. 27.24 This was one of the curses that was to be read by the Levites in the hearing of all Israel under the Law and all the people were to say Amen And albeit such men may pretend an interest in Gods Covenant yet he tells them plainly they have nothing to do with his Covenant and as they make no bones of tearing the names of others by this sin of the tongue so the Lord will tear them in pieces and none shall deliver them Psal 50. from ver 16. ad finem He speaketh to those that brought their sacrifices before him and thought highly of themselves from their interest in the Covenant but verses 19 20. you may first read their sinne Thou givest thy mouth to evil and thy tongue frameth deceit Thou sittest and speakest against 〈◊〉 brother thou slanderest thine own â—â—thers son then read their punishâ—ent ver 21 22. But I will reprove â—ee and set thy sins in order before â—ee Consider this all ye that forget â—od i. e. Ye that are apt to forget â—ods word by falling into these sins â—ast I teare you in pieces and there be â—one to rescue you In Psal 140.9 God threatens strange punishments â—hat he will bring upon them Psal â—40 9 As for the head of those that â—ompass about the Godly the mischief of â—heir own tongues shall
their places and to ascribe unto Princes Titles of Grace and Majesty because it hath pleased the spirit of God to ascribe it to them and by their Titles to commend their persons and places to us yea and to furnish them with such gifts for government as they become not naked Titles only Perkins Exposit Epist Jude but just significations of the true honour with which God hath graced them as one well noteth And as Princes are the highest powers on earth so they have the right of life and death over men and the use and exercise of high powers is so necessary in every Government that without it no Government can long subsist for it is for the defence of well doers and without it all will soon be marred and the Ensigne Badge or mark of the high power whereby it discovereth it self and maketh it self known is the sword and causeth it to be born before him hence saith the Apostle if thou dost that which is evil be afraid for he i. e. the Ruler beareth not the sword in vain for he is the Minister of God a revenger to execute wrath upon them that do evil and the sword is the general and common instrument of death whereby the Magistrate becometh a terrour to evil doers to execute death upon them and is a Revenger of that Law upon the transgressours against it Now these high powers are called in Scripture by the name of Gods God standeth in the Congregation of the mighty he judgeth among the Gods i. e. the most high God judgeth among the Judges Psal 82.1 and ver 6. he saith to the Judges I have said ye are Gods and all of you are children of the most high seeing then to have a high power makes the nature of God and God himself calleth Rulers Gods then let men take heed of speaking evil of them it being forbidden by God under this notion Exod. 22.28 Thou shalt not revile the Gods nor curse the Ruler of thy people there the word Judges is put in the Margin Ainswer in Exod. 22. the Jewish Doctors explain it thus Whosoever revileth a Judge among the Judges of Israel transgresseth the Law Thou shalt not revile the Gods and so if he revile the Ruler either the chief of the great Synedrion or the King he transgresseth this Law Thou shalt not speak evil of the Ruler of thy people Here then are they to be condemned that slander and speak evil of the doings of Magistrates which are become the common Table-talk and ordinary discourse of these times St. Paul when he called Ananiah a painted wall he knew him not to be the Lords High Priest for if he had he would not have reproacht him he lookt upon him as an usurper which made him use that boldness towards him it is set down as a brand on those false teachers mentioned by Jude they despise Dominions speak evil of Dignities in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they blaspheme Dignities or Glories they speak evil of those whom God hath adorned with Majesty and Glory SECT 5. Of slandering Gods Ministers and slandering Gods people the greatness of the sin shewed five wayes An objection answered in four things 3. A third sort of men there are that speak evil of Church-Officers and Ministers none are so maligned and slander'd as they the better and the more faithful they are the more opposed the more outcry there is against them from unreasonable men the Ministry is apt to be evil spoken of by prophane and graceless persons because it discovereth their filthiness and unmasks their hypocrisy and their Doctrine comes so close to their consciences that it is oft-times a fretting corrosive to them that they cannot go on so smoothly and quietly in their sins as otherwise they would They never speak well of a faitful Minister because he never speaketh good to them 1 Kings 22.8 There is one Michaiah saith Ahab by whom we may aske counsel of the Lord but I hate him for he doth not prophesie good unto me but evil therefore it is that evil men spurn both against the calling and the men and watch for their halting and take hold of their least infirmities thereby to disgrace them judging that to slander and pour contempt on that Calling is to remove shame from their own impudent practices Furthermore when a faithful Minister doth justly reprove them for their sins they say he raileth at them the term that these slanderers give a just reproof is reproaching Christ having reproved the Pharisees one of the Lawyers said unto him Master thus saying thou reproachest us also Luk 11.45 This is the common humour of bad people especially of the greater sort who be like a certain Beast of whom Pliny affirmeth that he hath his Gall in his Ear and by much noise is made stark mad so there be a sort of people who if they hear their sins reproved are much enraged affirming their Minister raileth on them when according to his duty he doth but reprove them 4. A fouth sort there are that smite the people of God with their tongues and if they see any to walk more exactly then others or themselves then he is the matter of their reproach and Ale-bench discourse he is termed a singular Person one that is proud factious schismatical or hypocritical 1. Now that you may see the greatness of this sin consider that in speaking against others you speak against men but in speaking against Gods people you speak not only against men but against God himself Enoch the seventh from Adam prophecied of these Backbite not any man least thou flander'st him whom God loveth saying Behold the Lord cometh with ten thousand of his Saints to execute judgement upon all and to convince them of their hard speeches which ungodly sinners have spoken against him Jude ver 14 15. Christ was not then upon earth in Enochs dayes yet then in speaking against his people they spake against himself and he takes it so Enoch was spoken against because he would not go on in sin with them but walked with God and they smite him for it with their tongues and thus they speak against God himself and David saith they set their mouth against the Heavens and their tongue walketh thorow the earth Psal 73.9 2. God will one day call you to account for this you please your selves with it and think all is well and it is secret enough none but your own companions know it that are like your selves but God will bring it to light you speak evil of them that run not with you to the same excess of riot but you shall give account to him that is ready to judge the quick and the dead 1 Pet. 4.3 4. 3. When that day of the Lord cometh then those his Saints whom you have so spoken against shall sit with Christ on Thrones to judge you they shall receive honour from him and be owned by him and
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
it therefore Christ adviseth the censorious hypocrite First cast out the beam that is in thine own eye then shalt thou see cleerly to cast out the moat that is in thy brothers eye Mat. 7.5 where our Saviour saith in effect that men are eagle-ey'd to see small sins in others but having greater sins of their own are mole ey'd toward themselves Quae culpare soles ea tu ne seâ—eris ipse Turpe est doctori cum culpa redaâ—guit ipsum Cato this is a manifest token of hypocrisie The true Christian will more zealously beat down that in himself for which he censureth another he that will judge others must be free from faults himself and not too blame in that kind at least Si vitia oderis cur in te residere eadem imò majora permittis si charitate fraternâ duceris cur eam charitatem non tibi ipsi ea hibes nescis illud dictum Qui sibi malus cui bonus Ferus Com. in Mat. 7. Qui seipsum inspicit non tam quaerat in alio quod repraehendat quà m in seipso quod lugeat Bernard Let us therefore consider whether we are not guilty of the same or greater sins then we observe in our brethren the consideration hereof will make us not so rigid in judging the persons of others CHAP. XII Of the murmuring tongue SECT 1. Murmuring defined four wayes men may be guilty of this sin THe next sinne of the tongue that we shall speak of Definit Murmurare est quere lascum impatientiâ affundere Drexel de vit linguae is the sin of murmuring a sin very rife in these dayes To murmure is to pour out complaints with impatience as Drexelius defines it to murmure signifyeth properly to speak with a low voice and as it were to mutter to a mans self but because in such a kind of speaking we are wont to complain especially when we have no just cause or when we fear his displeasure of whom we complain it cometh to pass that murmuring is often put for complaining of one and the accusing of him as dealing unjustly with us and in this signification it is often used in the old Testament especially in the books of Exodus Leviticus Numbers and Deuteronomy Murmurare significat propriè submissa voce loqui Quia vero sic submissa voce queri solemus praesertim cum non satis justam causam habemus aut ejus offensam de quâ— querimur metuimus sit ut murmurare admonum crebrò pro queri de aliquo accusare aliquem tanquam secum injustè agentum significet Flac. Illyc Clav. scrip Murmur est oblâ—cutio indebito modâ—faâ—â—ae contra deum vel factum alicujus Perald tom 2. de pec linguae where the many unjust complaints of the Israelites against God and Moses are largely set down So likewise we read in the new Testament of the complaining of the Jewes against Christ Luk 5. and of the Labourers against the Housholder that hired them to work in his Vineyard Mat. 20.11 and of the Greeks against the Jews Act. 6. So then murmuring is a kind of muttering and complaining speech made after an undue manner against God or man Now men may be guilty of this sin of murmuring many wayes 1. When men are discontented and complain at the want of something they would enjoy Thus the people of Israel come to the waters in the wilderness of Shur but they were so bitter they could not drink thereof therefore the people murmureth against Moses saying What shall we drink Exod. 15.24 Who would have thought that so soon after such a glorious deliverance as they had that such weakness should shew it self So again Chap. 16.1 2. when they came into the wilderness of Sin the whole congregation of the children of Israel muâ—mured against Moses and Aaron they muâ—mured for want of bread saying Would to God we had dyed by the hand of the Lord in the Land of Egypt when we sate by the flesh pots and did eat bread to the full for ye have brought us forth into this wilderness to kill this whole assembly with hunger they wish themselves dead with the plagues of God with which the Egyptians dyed so far were they from blessing God for his mercies This sin is very common among us if some men are restrained of liberty if they be touched with poverty if they be pinched with penury if they be subject to affliction and adversity if they be not in highest places they fret and are discontented with the Highest as a Reverend man hath well noted Bp. Babington in Exod. 16. These are the greedy dogs spoken of by David that go round the City and wander up and down for meat and grudge if they be not satisfied Psal 59.14 15. 2. It sheweth it self when men are discontented in that station wherein God hath set them the former is a discontent for want of something they would have this is a discontent with what they have of these Jude speaks ver 16. These are murmurers complainers c. discontented that some are higher then themselves This was the sin of Korah and his accomplices Numb 16.1 2 3. they gathered themselves against Moses and Aaron and said unto them Ye take too much upon you seeing all the congregation are Holy c. wherefore then lift ye up your selves against the congregation of the Lord they grudge at Moses his authority ver 13. as if he meant to be an absolute Prince over them they thought themselves fit to bear a share with him in the Government Was ever Nation more obliged to a man then this people to Moses did ever man carry himself more meekly and more worthily then he did but no worth can exempt him from the envy of these murmurers Neither were they content to be Levites but they affect the Priesthood also ver 10. they grudge at Aarons office that he cometh neerer to God then they can and are not they as good as he but against these murmurers the Lord shews his displeasure by two severe judgements and Jude ver 11. sheweth that such shall be in the last dayes of the world that shall perish in the same sin of Core 3 This sin is manifest when men without any just ground given quarrell at some actions of others whom they love not as the Pharisees that murmured at Christ for going to the house of Matthew the Publican Luk. 5.30 they knew not Christs end in it which was for his conversion nor considered they of it but presently they murmur against him to his disciples saying why do ye eat and drink with Publicans and sinners you see what a good Master you have that will keep company with any one whatsoever he be but though Christ tell them the reason of it sc that he did it for the good of their souls yet hating his person and doctrine they are glad at an opportunity to murmure at him as Mathew hath it Why eateth
sufâ—â—â—â—ngs they tax him for an hypocrite 〈◊〉 because they asserted that evil â—â—n suffered evil things and withall â—â—â—erved Job's impatience under his â—â—â—ferings therefore saith Bildad Shall 〈◊〉 earth be forsaken for thee Mercer ad Job 18.4 that 〈◊〉 thinkest thou that God will change 〈◊〉 course and method in governing â—â—e world shall the wisdom of God 〈◊〉 brought to thee for thy direction â—â—ou mayst as well hope that the â—â—arth shall be forsaken and the Rock 〈◊〉 moved out of his place when thou â—â—est God change the course of his â—rovidence then mayst thou expect 〈◊〉 and not before he that murmuâ—eth would teach God knowledge 6. Murmuring controuleth the juâ—tice of God as if Gods wayes were â—ery unequal Qui in poenis murmurat ferientis justiam accusat Ediscaâ— non murmurare qui mala patitur etiamsi ignoret cur mala patitur per hoc enim quisquis se juste pati arbitraâ—e potest quia ab illo judicatur cujus judicia nunquam sunt injuria Isidor He that mâ—â—mureth at Gods punishments 〈◊〉 any just punishment accuseth the â—â—stice of him that punisheth Wheâ—â— he that suffereth affliction should lâ—â—â— not to murmure although he knowâ—â—â— the cause of his suffering because evâ—â—â— man should think he suffereth justâ—â—â— seeing he is judged of him whose judgâ—ments are never unjust and if thâ—â— shouldest object at any time that thâ—â— art punished without a cause yâ—â— know that thou hast deserved as muâ—â— in other causes which thou thinkeâ—â— not of Yet suppose that thou wert aâ—â— together blameless in that respeâ—â— well may he once afflict thee for 〈◊〉 cause that hath freed thee from many deserved punishments SECT 3 â—â—ve aggravatinns of the sin of murmuring â—â—ve Now come to consider the many aggravations of this sin of murâ—â—ring 1. It is a high piece of vanity and â—â—â—ly to murmure at any of Gods disâ—â—nsations and God at one time or oâ—â—er will shew such men their folly â—hose that murmure against Gods â—â—ovidences are like the Eremite that â—olcot speaks of that alwayes desired â—hat weather he thought best for the â—erbs in his Garden and still he had 〈◊〉 in that excess that nothing prospeâ—ed that he sowed therein and lamentâ—â—g his ill success to his friend 〈◊〉 in lib. 〈…〉 9 he anâ—wered him thus Putabas te sapientiâ—rem deo ipse ostendit tibi fatuitaâ—em tuam thou thoughtest thy self wiâ—er then God and he hath shewed thee â—hy folly Ordinarily men extoll the â—heapness of former times their great hospitality their kind neiâ—bourhood their honest deal their skilful workmanship their liâ—â—rall almsdeeds their devout piâ—â— their deep wisdom Cotton exposit in Eccles 7. their valiant 〈◊〉 The Papists think it was a betâ—â—â— world under their Religion then oâ—â— Heathens thought the Empire floâ—rished more under the worship of Jâ—piter then under Christian Religioâ— Multitudes of people now adayes aâ—â— apt to say Such times and such dayâ—â— were better then these and this is 〈◊〉 want of judgement to discern of thâ—â— times but God seeth these times 〈◊〉 be fittest for us Say not thou saitâ— Solomon What is the cause that the former duyes were better then these fâ—â— thou dost not enquire wisely concerning this Eccles 7.10 Were it not foâ— mens wickedness the times would not be so bad as they are Murmurers are like boyes that turn round about till their senses being turned they imagine all things to turn round with them 2. Consider what good ye can do â—ur selves by your murmuring â—hrist saith concerning carking cares â—hich of you by taking thought can add â—â—e cubit to your stature Mat. 6.27 〈◊〉 I say what advantage is it to you 〈◊〉 murmure against Gods dealings 〈◊〉 who can make that straight which 〈◊〉 hath made crooked saith the wise â—an Eccles 713 It is a vain thing â—â—erefore to quarrel at Gods proviâ—ence Isai 8.21 or to imagine we â—â—n redress any evils by our own wisâ—om no it is God alone who can â—ake straight that which is crooked â—oth in the hearts estates and wayes â—f men who then shall say unto the Lord What dost thou 3. By murmuring men lose the â—omfort and sweetness of all their â—njoyments all that they have doth â—hem no good at all they are so discontented for some one thing that they want Ahab prizeth not a kingdom while he wanteth Naboths poor vineyard and Haman that under King Ahasuerus governed 127 Provinces too no content in the glory of his richeâ— nor in the multitude of his childreâ— nor in all the things wherein the Kinâ— had promoted him nor in all his advancement above the Princes and seâ—vants of the King all this The whole duty of man paâ—tit 7. saith he availeth me nothing so long as I seâ— Mordecai the Jew sitting at the Kingâ— gate E st 5.11 12 13. If as the Psalmist saith it be a joyful and pleasant thing to be thankful Bur Jewel of contenâ— then on the contrary it is a sad and unpleasant thing to be murmuring One observeth concerning Manna when the people were contented with Gods allowance then it was very good but when they would not be content therewith but would gather more then he would have them then worms grew in it so when we are content with our condition there is a blessing in it then it is sweet to us but if we must needs have more and will keep it longer then God would have us enjoy it then some worm or other will corrupt it that it will do us no good at all 4. See how God esteemeth of this sin of murmuring It is call'd in Scripture by the name of Rebellion We read Numb 16.41 that on the morrow after the death of Corah and his companions all the Congregation murmured against Moses and Aaron saying Ye have killed the people of the Lord they all murmured now in the next Chapter ver 10. the Lord said unto Moses Bring Aarons rod again before the testimony to be kept for a token against the Rebels So that to be a murmurer is to be a Rebel against God to have a murmuring heart is to have a heart rising against the Lord a general discontent and murmuring â—n a Nation is usually the fore-runner of rebellion and murmuring is the root of rebellion against God and so the Lord accounted it Gregory saith Murmurantes dicuntur intrare in judicium cum Deo Gregor in Psal 7. that murmurers do enter into judgement with God he is a very bad Souldier that followes his General grudging â—nd murmuring saith Seneca Malus est miles qui Imperatorem sequitur gemens Seneca and he is as bad a Christian that that cannot look at Gods dispensations without murmuring at them 5. By murmuring men lose the benefit that they might reap by every passage of D vine providence that they meet withal God brought Israel into many straits in the wilderness to humble them and to prove them to know what was in
is very hateful to God it is an abomination to him The wise man reckons up six things that are an abominatioo to the Lord Lease false leasung aâ— a leasing a lie lease gâ—witnes verstegan restitut of decayed intelligence and this is one of them sc a Lying tongue God doth so abhorr Lyers that he will destroy all them that speak leasing Psal 5.6 a word that cometh from an old word now out of use signifying Lying Lying lips are an abomination to the Lord. Prov. 12.22 but they that deal truly are his delight So good David loatheth this sin Solomon hath pictured a lye with this Motto upon the face The sin which God abhorreth setting out his detestation of it by two words I hate and abhor lying Psal 119.163 and for those men that have but common honesty they hate lying and cannot endure to be charged with it though it may be they do lye sometimes yet would they not that men should know it 2. Lying makes men wholy unlike to God it is contrary to the nature of God who is styled a God of truth Deu. 32.4 And David prayes to God under that notion O thou God of truth Psal 31.5 He who blesseth himself in the earth shall bless himself in the God of truth and he that sweareth in the earth shall swear by the God of truth Balls power of godliness Isai 65.16 Truth as One observeth is one special branch of that Image of God according to which man was made the greater measure of truth in our inward parts the more are we changed into that image A lye is so offensive to God as Anselm Anselm saith that God as pattern of the universal world may in some sort be said to dispense with many faults but he never yet dispensed with lying it being a meer denying of himself who is the only Truth So the Lord Jesus Christ is the Amen Truth it self John 14.6 The faithful and true witness Rev. 3.14 and that both as God and man in one Person in him all the promises are yea and Amen most sure and certain who also came into the world to bear witness of the Truth the Spirit of God likewise is the Spirit of Truth Joh. 14.17 16.13 The spirit is Truth beareth witness of the Truth and leadeth into all Truth All the three Persons are one God of Truth as that he cannot lye Magna Dei potentia mentiri non potest August it is impossible â—or him to lye Heb. 6.18 He is not a man that he should lye Numb 23.19 God is so much the stronger that he cannot lye saith Augustin Consider what the Lord Jesus the wisdom of the Father saith Prov. 8.7 Tho opening of my lips shall be right things my mouth shall speak truth and wickedness is an abomination to my lips Again consider that Gods word is a word of Truth Paul calls the Word sincere Milk 1 Pet. 2.2 that is without any deceit and falshood in it It hath the God of Truth for its Author Christ Jesus the Truth for the witness the Spirit of Truth for the composer of it Thus prayes our Saviour for his Disciples Sanctify them with thy Truth thy Word is Truth Joh. 17.17 Now for men to say they own this God and this word of Truth and yet go on in this sin of lying how cross is this to Religion our relation to God should teach us to speak truth our relation to him as our Creatour hereby we shew forth the image of our Creatour our relation to Christ as members of Christ and our relation to the spirit of Christ should also teach us to speak truth What are we the members of Christ and doth the spirit of Christ dwel in us act in us and shall we lye 3. It is a sin that makes a man most like the devil who is call'd a lying spirit there is no truth at all in the devil and the less truth is in men the more they are like the devil it makes a man a child of the devil Christ saith to the Pharisees that bent their tongues like bowes to tell lies Ye are of your father the Devil Joh. 8. â—4 Here it is worth observation that Christ never call'd any sinner the son of the devil but only the lying man can there be found a greater infamy in the world then this to be the son of the devil the subject of the devil governed by the devil possessed with the devil and directed by the devil how then can a man stand but like one confounded when he thinketh of uttering a lye Lying is a yielding a mans self to Satan whereby he lets Satan rule and reigne over him all sin â—s of the devil but this is fathered upon him in a particular manner he was â— lyer from the beginning it was the second sin that ever he committed he â—bode not in the truth because there â—s no truth in him when he speaketh a lye he speaketh of his own for he â—s a lyer and the father of lyes 4. A lyer hath no credit with any man he that hath this brand upon him shall not be believed when he speaketh truth Lying is a great reproach to any person or people The Cretiâ—ans were called by the Apostles Lyers Arist apud Diog. Lacit lib. 5. Tit. 1.12 13. Paul out of Epimenides taxeth the Cretians for lying and idleness Demetrius Phalerius being asked what was the fruit and reward of lying answered that after a man is known to be a lyer every thing that he speaketh is questioned 5. It is a sin against the light of nature Heathens could say it did very much unbeseem a man The Egyptians made such strict account of truth as for maintenance thereof they have lost their lives Whereupon Herodotus Herodot making report of the Egyptians saith that in making a bargain a confederacy or a conjunction of new amity one joyneth his fingers to the other partyes and each letteth them blood after with their tongues they lick off the blood wherewith each signed the others hand inferring by the ceremony that first they will make expense of the utmost drop of their blood and willingly dye rather then speak false or lye one to another How much more abominable ought it to be to every one that professeth himself a Christian 6. It is a great abuse of the tongue which God hath given to man for his honour and glory and whereby to glorify him using it to another end then God hath appointed him In this little members use God hath differenced Men from Beasts that we may declare our minds one to another in truth Lying is a corrupting of that member which is to be an Instrument of truth a great debasing of a mans self and of the image of God in man Lying is a very spreading sin men are much given to it and it s become general God complaineth of his own people by profession that there was no Truth in
who he was whether Elias or not answered I am not Joh. 1.21 yet might have truly answered that he was Elias as Christ saith Math. 11.14 if ye will receive it This is Elias that was to come prophecyed of by Malachy chap. 4.5 Behold I will send uâ—â—o you Elijah before the coming of the great and terible day And Mat. 17.10 Christs disciples asked him saying Why then say the Scribes that Elias must first come and Jesus answered them Elias verily shall first come and restore all things But I say unto you that Elias is come already and they knew him not c. ver 11.12 and ver 13. the Disciples understood that he spake unto them of John Baptist Malachy calls him Elijah and Christ likewise yet because he was not Elijah in proper person but in office only to be Christs fore-runner to go before him in the spirit and power of Elias and because he asked him of the person of Elias he answereth I am not 2. Nature abhorreth this guileful deceitful answer Tully condemned him who having made truce for 20 dayes wasted and depopulated the Countrey in the night answering that he took truce for dayes but not for nights Its collusion and deceit lying and dissimulation between God and Men As when there is no conformity between a mans mind and the thing he thinketh he thinketh an untruh or falshood and when there is no conformity between a mans word and the thing he speaks a Logical untruth so when there is no conformity between a mans tongue and his heart he speaks a Moral untruth that is a lye the world is full of such lyers so that we may justly cry out with David Help Lord for the godly man ceaseth for the faithful fail from among the children of men They speak vanity every one with his neighbour with flattering lips and with a double heart do they speak with a heart and a heart according to the Hebrew Psal 12.1 2. SECT 8. Nine remedyes against this sin of Lying LEt us therefore be exhorted to beware of Lying and to speak truth from our hearts God commandeth us that we shall not deal falsely nor lye one to another Lev. 19.11 These are the things that ye shall do speak ye every man the truth to his neighbour execute the judgement of truth and peace in your gates Zech. 8.16 and ver 19. love the truth and peace Therefore that ye may be kept from this sin let me perswade you 1. To hide Gods word in your hearts it cometh to pass that men fall so easily into this sin because they consider not Gods commands and prohibitions as they ought and hide not the Word in their hearts 2. Be much in prayer to God to keep you from this sin pray with Agur Remove far from me vanity and lies Prov. 30.8 Be earnest with God for new hearts that ye may put off the old man and put on the new man which after God is created in righteousness and true holiness or holiness of truth and let not any man pretend to put off the old man and be cloathed with the new man that doth not shew it by putting away lying and speaking truth with his neighbour 3. Labour for Godly sincerity and integrity of heart the more truth we have in the inner parts the more we shall put away lying and be able to speak truth one to another He that hath no guile in his spirit will lay aside guile in his tongue 4. Accustom your selves to speak the truth and to walk in the truth and labour to be filled with the spirit of truth and that will lead you into all truth 5. Labour to be convinced of the horrible nature of the sin of lying then you will soon avoid it and put on the Lord Jesus Christ it is his work to heal our corrupt nature and to purify the heart to put forth the power of his Grace and Spirit into the heart to enable the soul to cast off this sin Struth Cent 2. Obser 81. 6. Inform your selves of the nature of things and then report of them as you know them to be and be sure that your speech and thoughts agree togeâ—her and both of them be warranted of the matters themselves 7. Think much of Gods omnisciency therefore men run so fast into this sin because they forget Gods all-seeing eye Gehezi thought his Master could not find him out and so he thought God would not therefore when his Master askt whether he went he is ready with a lye saying Thy servant went nowhither Now if God hath given wisdom to men to find out this sin in others then much more is he able to find out this sin where ever it is 8. Study to act faith in Gods promises the more faith we act on them 2 Reg. 5. the better we shall be kept from lying 1. His promises of provision Godliness hath the promises of this life did men believe this and act faith upon it that God would bless their honest endeavours to this end that they should not want what is necessary for them then they would not dare to take any inordinate courses to help themselves 2. Confider God promises of protection when men are in danger and are afraid how they shall get out then at a pinch they are ready to make use of a lye to help themselves out and this is out of distrust of Gods providence This was Abrahams weakness at Gerar though the Father of the faithful he doubted hereof Gen. 20.11 Though God gave him a special promise in the beginning of that Chapter yet he distrusteth Gods promise ver 7. 9. Take heed that you step not at any time out of Gods way nor make use of any indirect means for the getting of that you hope God will bring to pass He that doth so may bring himself into such a danger that he may see no other way to get out but by adding lying to lying and so sin unto sin Thus Jacob to get the blessing after he had once stept out of Gods way he had no other way to help himself but by adding lye to lye Now â—et us see what condition Jacob â—rought himself into hereby he got â—he blessing by a lye but then Esau voweth to kill him that he was fain to be sent away from his Fathers house and as he had deceived his Faâ—her to get the blessing â—o his Uncle Laban dealeth deceitfully with him and changeth his wages ten times and giveth him Leah for Rachel and he endureth much hardness there for 20 years and Rebekah that put him upon that course of beguiling his Father never saw her beloved Jacob more she dying a little before he returned So those that inordinately seek any thing out of Gods way may through the just judgement of God either lose the thing it self or else if they have it they may have it with a great deal of smart and sorrow to imbitter it to them Set the fear of
for speaking against Moses they speak against him because of the Ethiopian woman whom he had married that is the pretence Numb 12.1 but the true reason of their grudge is expressed ver 2 And they said Hath the Lord indeed spoken by Moses only hath he not spoken also by us and the Lord heard it And God doth not only take notice of it but also he reasoneth with them about it how they durst do it Wherefore were ye not afraid to speak against my servant Moses ver 7 8. and not only so but consider how God punisheth Miriam First she is smitten with leprosie then she is put out of the camp of Israel Men think it nothing to speak against their Minister but God will bring such to account for it Some do it because they will not suffer the word of reproof to come close upon their hearts but put it off with railing and others with Aaron and Miriam cry out Hath not God given us the gifts of the spirit as well as to him cannot we preach as well as he This hath been the language of many men of late years among us but God keeps an account of all the sinful words of such men God by the Prophet Jeremy 1.6 sheweth that he did harken but they did not speak that which they ought to do and that he took notice of it and Malac. 3.17 there is a book of remembrance before the Lord and as he remembreth the words of the wicked to punish them for it so he remembreth the gracious words of his People to reward them for it for they are written before him Consid 4 As God will call them to account for their words so according to their words he will judge them By thy words thou shalt be justified and by thy words thou shalt be condemned saith our Saviour Mat. 12.37 God will â—â—dge men according as their words â—â—ew either Holiness or wickedness â—o Jude sets down what God will do â—â—to men for their evil words God â—ll execute judgement upâ—â— all A man is condemned by his words as though nothing did return into the condemnation of a man but his words and indeed a mans worst sins be his words The sin against the Holy-Ghost consisteth in word the Holy-Ghost is more on the tongue then all the members else Capel de tentat part 3. cap. 5. to convince all that â—â—e ungodly among them â—f all their ungodly deeds â—hich they have ungodly â—ommitted and of all their â—ard speeches which unâ—odly sinners have spoken â—gainst him this if well conâ—â—dered would be a strong motive to perswade men to â—ake more heed of sinning â—n this manner Solomon saith A mans â—elly shall be satisfied with the fruit of his mouth and with the encrease of his â—ips shall he be filled Death and Life â—re in the power of rhe tongue and they that love it shall eat the fruit thereof Prov. 18.20 21. the scope of the wise man is to shew what influence the words of men have either to their weal or woe to eternity ver 20. the shall eat of the fruit of their tongue whether wholsom or poisonous anâ— ver 21. Life or death according tâ— their words He that suffereth hâ— tongue to run at random withouâ— bridling it shall have the fruit of iâ— even everlasting death The tonguâ— is either the best or worst member iâ— the body next the heart and saith thâ— wise man Prov. 13.3 He that openeth wide his lips shall have destruction but he that keepeth his mouth keepetâ— his life Men are careful of nothinâ— so much as of their life then woulâ— you keep your lives keep you tongues it is not without great causâ— the spirit of God hath set down theâ—â— things so plainly in Scripture Anacharsis being askt what was worst and best in a man answered the tongue if it be not ruled it is the worst if well ruled the best Thâ— tongue as one noteth is a Tree oâ— life to them that use it well a Tree oâ— death to them that abuse it It is fitlâ— compared to the Gates of a besiegeâ— City whose safety or destructioâ— standeth much in their careful or looâ—â— custody Consider how God dealeth with Consid 5 â—he dearest of his children when they â—ffend with their tongues How did God deal with Moses though an holy â—nd good man and the meekest upon â—he face of all the earth Numb 12.3 â—et when he is provoked by the peoâ—le he doth not so order his tongue as â—e ought to do Psal 106.32 33. they â—rovoke his spirit and he speaks unadvisedly with his lips so that it went ill with Moses for their sakes the story whereof you have Numb 20.3 the people want water and they chide with Moses saying Would God we had died when our brethren died before the Lord their discontent put that good man into a rash and unadvised speech when God bade him take the rod and speak to the Rock he gathereth the Congregation together and saith unto them Hear now ye Rebels must we fetch water for you out of this Rock ver 9 10. the speech is spoken against the people not against God and â—o not so great a sin as in impatience and unbelief to contest with God for instead of his speaking to thâ— Rock he falls a chiding with theâ— and smote the Rock twice with hiâ— Rod that Rod of God that had bud bed blossomed and bare Almonds One would think that Moses committed a greater sin Numb 11.21 22 distrusting God when he said Thâ— people among whom I am are six hundred thousand footmen and thou hasâ— said I will give them flesh that they maâ— eat a whole moneth shall the flocks and the herds bo slain to suffice them c. yet all that God saith to it is only this Is the Lord's hand waxed short Thou shalt see now whether my words shall come to pass to thee or not ver 23 what less could have been said Bernard but to the other sin of his at the waters of Meribah he threatens a severe punishment And the Lord spake to Moses and Aaron Because ye believe me not to sanctify me before the children of Israel therefore ye shall not bring the congregation into the Land which I have given them the reason is conceived to be this Jerem. Dyke Tract of the mischief of scandals though the former sin were in its own nature greater yet that is thought to be private between God and Moses and so no scandal in it but the latter was publique before all the people and so a scandal in it God not sanctified but his name dishonoured Now if God express so much severity against this good man for one unadvised speaking with his lips how will he deal with those that live in such sins all their dayes but though God punisheth his sin he saveth his soul when they that give way to this sin continually shall perish for ever God will not bear with sin in
a wine-bibber cured her in time of that infirmity which Austin therefore calleth Medicinale ferrum a curing weapon this reproaching of her by the Maid-servant was the means through Gods blessing to cure her of this Malady 2. Where there is grace in the heart it will teach a man to consider whether God may not suffer such a one so to open his mouth against him as that his graces may be tryed thereby that our faith patience meekness humility may be the more apparent Thus David in patience and meekness considereth Gods end in Shimeis railing upon him and lets him alone 3. Consider the example of our Saviour Christ himself his practice was not to render evil for evil but when he was unjustly accused he did as was prophecyed of him not open his mouth again Isai 53.7 It is twice repeated of him and this the Apostle sets down also Who when he was reviled reviled not again and when he suffered he threatned not but committed himself to him that judgeth righteously 1 Pet. 2.23 Christ reviled not again partly because reviling is a sin and partly because he suffered as our surety though he had deserved no such shame as we had therefore he holds his peace not only from reviling but many times from just apology confessing our guiltiness by his silence as One well noteth if we would be accounted members of Christ let us walk as Christ walked 4. Consider the example of Michael the Arch-Angel when he dispued with the Devil about the body of Moses Jude ver 9. he contended with him yet durst not bring any railing accusation against him but said only The Lord rebuke thee Michael had to do with the worst of creatures and in the best cause by the appointment of God yet he raileth not at him but commits his cause to God If he in the cause of God durst not do it shall any Christian dare to do it in his own cause no the Scripture teacheth us 1. Silently to bear what reproaches are cast upon us So doth Moses when Aaron and Miriam chide with him Numb 12.3 he held his peace he saw their passion and knew if he should break out into passion also he should sin against God as they did against him So David I was dumb with silence saith he I held my peace Psal 39.2 when it may be he was reproached by them for so doing 5. Grace will teach a man in such a case instead of answering them in the like language to go to God and spread our case before him this doth Job chap. 16.20 My friends scorn me but mine eyes pour out tears to God So Nehemiah while the enemyes scoff he prayeth Hear O our God for we are despised Nehem. 4.4 therefore spread thy case before the Lord and intreat him to plead for thee and to cleer thine innocency and make them to see their sin and humble them for it and sit them receiving pardon at his hands hereby we shall shew our selves to be true Christians and such whose Religion is not vain CHAP. XVII Rules laid down for the better ordering the Tongue LEt us now look to it that Rule 1 our speech be not only not sinful but that it be good he that forbids lying requireth truth to be spoken The mouth of the righteous speaketh wisdom and his tongue talketh of judgement the law of Goâ— is in his heart none of his steps shall slide Psal 37.30 31. Where the law God is in the heart and the love of it in the soul it will be known by Gracious speeches The wise man gives this as a mark of one truly good The lips of the wise disperse knowledge but the heart of the foolish doth not so Prov. 15.7 The Metaphor is taken from seeds men that scatter and disperse their seed that so it may come up and bring forth fruit So a wiseman soweth instruction that it may do good the heart of the foolish is opposite to it to shew that it is the Forge of all evil whatsoever therefore there is no good in the mouth of such a man When St. Paul forbids corrupt communication to proceed out of our mouths he enjoyneth that what we speak be good to the use of edifying that it may Minister grace unto the hearers Eph. 4.29 that thereby we may do good not only to our selves but also to others and Colos 4.5 6. he requireth us to walk in wisdom to them that are without and to let out speech be alwayes with grace seasoned or poudered with salt so to carry our selves in our speeches to others that we may win them to Holiness this is to walk wisely to them that are without for if the tongues of those that profess Religion are as loose and bad as others this will make them take offence at our profession let us then shew our selves to be of another spirit and if we would rule our tongues aright according to Gods word let our speeches be such as are for the matter good and suitable to the will and mind of God revealed in his word this is the ground why the mouth of the righteous speaketh wisdom because the law of God is in his heart and he brideleth himself in whatsoever is forbidden in the word of God Rule 2 The matter that we speak must be to the edifying of our selves and others there is an edifying in sin and so men make on another more like the devil but it is not this that is meant but an edifying one another in grace in our most holy faith and in the wayes of God We must please our neighbour for his good to edification Rom. 15.2 as in direction counsel exhortation to that which is good Let us consider one another to provoke to love and to good works Heb. 10.24 not forsaking the assembling of our selves together c. but exhorting one another Consider what was spoken of the dayes of the Gospel Zech. 8.21 The Inhabitants of one City shall go to another saying Let us go speedily to pray before the Lord to seek the Lord of hosts I will go also Here is not one inviting another to a Stage-play to a Stewes to the Ale-bench but to the congregation of the Lords people to the house of God and this doth every man by his own example for saith he I will go also Now if we live in such times where Religion is spoken against men think it vain to serve the Lord yet then should we be careful of giving men counsel and exhorting men to these dutyes Malach. 3.13 We may observe that those that are apt to let loose their tongues to speak against God yet are loth to be known to be such or to be accounted so when God laies it to their charge your words have been stout against me yet they say what have we spoken so much against thee they are no such men not so ill-bred as to speak against God but in such a time as this you may see what
were the words of those that feared the Lord when others take all occasions to speak against him these men take all opportunities to speak for God and his wayes while others desire to have others as bad as themselves these speak often one to another labouring to bring souls home to God and these shall be mine saith the Lord in the day when I make up my Jewels ver 17. Rule 3 We must be ready to declare to our friends and neighbours our experiences of the sweetness comfort and benefit we have had in the wayes of God Thus do Gods people Philip when he had found Christ he findeth Nathaniel and tells him of the Messiah and the woman of Samaria when she had some small hints of Christ she runs into the City and calleth for the men of the City Job 4. So Peter being converted from his sin of denying his Master he must strengthen his brethren that is he must shew how willing the Lord Christ is to receive those repenting sinners that do return unto him and St. Paul had comforts for this very end that he might comfort others that were in trouble wherewith he himself was comforted of God 2 Cor. 1.4 So David Psal 66.16 Come and hear all ye that fear God and I will declare what he hath done for my soul Let your words be weighty and Rule 4 serious not vain frothy and empty words Paul spake wisdom among such as were perfect The Apostles were enriched with the gift of Tongues in the day of Pentecost not only for variety of languages but for elegancy of speech by which they were enabled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak Apothegms Act. 2.4 which comprehend much in a little they spake as the spirit gave them utterance yet not the wisdom of this world it was the words of wisdom not the wisdom of words 1 Cor. 2.7 The mouth of the wise bringeth forth wisdom the heart of the wise teacheth his mouth and addeth learning io his lips Prov. 16.23 As he seeth what meat goeth into his mouth before he eateth it so he pondereth the matter of his words before he speaketh Now let us see how short the most of those that would be accounted Christians do come of this duty the abundance of idle discourse that cometh from them and nothing that is good to the doing good either to their own souls or to the souls of others plainly sheweth Let them consider what God requireth from Parents and Masters of Families Deut. 6.6 7. And these words which I command thee this day shall be in thine heart and thou shalt teach them diligently to thy children and shalt talk of them when thou sittest in thy house and when thou walkest by the way when thou lyest down and when thou risest up If the words of God were more in mens hearts then would they shâ—w themselves more in mens tongues their words would be more gracious and tend more to do good then they do therefore God commandeth that his words be laid up in our hearts that which we have learnt out of Gods word we should often speak of that so it may do good to our selves and others and if you talk more of God and his word and labour not after the advancement of Religion more in your familyes and take no more care of your children and servants to instruct them for the good of their souls your case will be so much the more sâ—d after all these warnings Alas many men take no more care of their children and servants then of their beasts putting no difference between them and brute creatures Oh let us not live as beasts only minding our bodies we take care that our beasts have Meat and Water Straw and Provender and if we have no care of the son 's of our children we take no more care of them then we do of our beasts God requireth this duty should always be done by us not one day should pass without some savory discourse of Heaven among those with whom you have most to do Men of the same Countrey meeting in a strange Land are glad to sit and talk of their Countrey and shall Christians be ashamed or loth to talk of their Countrey if Heaven be our Countrey let us shew it by our discoursing of it Our Saviour when he was upon earth took all occasions to do good to the souls of men and women before his death when the woman of Samaria cometh to Jacob's Well for water he teacheth her that living water was to be had in Himself and when others come to him for bread he sheweth them that He is the bread of Life and after his passion he spake unto those to whom he shewed himself alive of the things appertaining to the Kingdom of God Act. 1.3 CHAP. XVIII Setteth down Means and Helps for the government of the Tongue I Now come in the last place to the Means and Helps by which we may through the blessing of God be enabled to order our tongues so as that we may evidence both to our selves and others that our Religion is not vain but in reality and truth Let us in the first place labour to Help 1 have our hearts possessed with the fear of God so that it may be very active in our souls this will be an excellent means to keep the tongue within its compass the more of the fear of God is in the heart the better will the tongue be kept in order He that hath a a disorderly and unbrideled tongue sheweth his heart is void of the fear of God We see the fear of mens Laws doth curb mens tongues many times but did men labour more after the fear of God it would be a special means to help them against this sin it is the want of this that makes men make no bones of swearing cursing lying and slandering and speaking all manner of evil Let us hide the word of God in our Help 2 hearts this will be an excellent means to keep our thoughts in compass David purposed with himself that his mouth should not transgress Psal 17.3 and by what means he hopeth to bring this to good effect he sheweth ver 4. Concerning the works of men by the word of thy lips I have kept me from the paths of the destroyer If men take Gods Covenant in their mouths and declare his Statutes and hide not the word in their hearts they will give their mouth to evil and their tongues will frame deceit Psal 50.16 18.19 What have men to do to take Gods Covenant in their mouths and declare his Statutes when they hate instruction and cast his words behind them and give their mouth to evil were this Text seriously considered there would not be so much sin in the tongues of many that would be accounted professors of Religion Let us seriously and often consider Help 3 that God takes special notice of every word in our tongues Psal 139.4 There is not a word in my Tongue