that openeth wide his lips shall have y Pro. 13.3 destruction Adonijahs petition he asked of Bathsheba and by her of Solomon to have Abishag to wife cost him his life 1 King 2.16 17 23 24 25. Mens tongues are the Engines of their own ruine Therefore are they said to make their own Tongue to fall upon themselves z Psa 64.8 that is the mischief their tongues have uttered against others shall bee executed upon themselves God will do to them what they have spoken against others Men had better a mountain should fall upon them than the weight of their own offending tongues what shall be given or done unto thee thou false Tongue saith the a Psal 102.3 4. Psalmist sharp arrows of the mighty with coals of Juniper that is peircing burning lasting pain and sorrow The Princes of Israel for the rage of their Tongues against God and man fell by the b Hos 7.16 sword because the inhabitants of Jerusalem and Samaria have spoken lyes and their Tongue is deceitfull in their mouth therefore God will make them sick even to death in smiting them and in making them desolate because of their sins even of the sins of their c Micah 6.12 13. Tongue Histories are full of remarkable Judgements upon offending tongues Arundel Arch-Bishop of Canterbury having silenced many faithfull Ministers had his tongue swelled so big in his mouth that hee could neither eat drink nor speak for many dayes and so dyed of hunger after hee had starved many Christians and burned others Claudius president under Valerian the Emperour and his Agent to torment Christians was afterwards so tormented with the Devil that biting off his own tongue in small peeces hee dyed miserably Stephen Gardiner Bishop of Winchester a bloody persecutor dyed with his Tongue thrust out of his mouth swollen and black with the inflammation of his body Nestorius the Heretick his Tongue which uttered Blasphemies was eaten up of worms The Holy Scriptures declare severall punishments inflicted on all sorts for the sins of their mouth by Law and by Providence 1 By the Law of God the Blasphemer was to be surely put to death all the Congregation shall certainly stone him Lev. 24.13 to 17. So were Enticers to Idolatry though they were very near or dear Deut. 13.6 to 12. Blaspheming and enticings to Idolatry were sins of the mouth 2 By Gods providence Miriam though a Prophetesse a Sister to Moses and Aaron was smitten with Leprosie for speaking against Gods Servant d Num. 12.1 8 10. Moses for her reproof of him and reproaches against him It is Dr. Halls observation that Miriams foul tongue was punished with a foul face since she would acknowledge no difference betwixt her self and her Brother Moses now seeth his face glorious hers Leperous Now both Moses and Miriam need to wear a veil hee to hide his glory shee her deformity Korah Dathan and Abiram for their seditious speaking against Moses and Aaron the earth opened her mouth and swallowed them e Num. 16.1 3 31 32. vers 35. up and the rest of the conspirators were consumed by fire The little Children of Bethel that mocked the prophet Elisha saying go up thou bald head or ascend thou bald-head which is interpreted to bee a blasphemous scoff at the Prophet Elijahs miraculous ascending up to Heaven q. d. ascend thou if thou canst as thy Master seemed to do by the providence of God two shee Bears came out of the wood and tare two and fourty of them 2 King 2.23 24. Let Parents take heed to the wayes of their Children even whilst young that they sin not with their tongue by swearing cursing mocking Gods Ministers or others c. lest some heavy Judgement of God fall upon them God threatneth to destroy Doeg for ever for the evill office hee did with his tongue at Sauls Court against David and the Lords Ministers Psal 52.1 to 6. 1 Sam. 22. vers 18. would you keep your tongues free from pain and sorrow or your whole man safe from punishment and misery then govern them well and keep them pure from sin If the mouth will not keep sin in it cannot keep Judgement out as the one goeth out so the other cometh in at the same door Also the government of the Tongue is needfull not only to prevent evil from it but sinne when evil befals it especially murmurings and blasphemings against God when the fifth Angel powred out his vial upon the Seat of the beast that is f Rev. 16.10 11 12. either the City of Rome as many understand it or as some Eminent divines conceive that form and singular government which the Beast exerciseth in the Church that is saith Mr. Cotton upon that Text Episcopacy the effect thereof was they gnawed their Tongues for pain i. e. through indignation and vexation grief and wrath being mad with malice and blasphemed the God of Heaven for their pains and sores because providence hath puld down their mountain which they thought so strong as it could never bee moved and repented not of their deeds but still justified themselves and their cause calling Reformation Rebellion and the Dissolution oâ—â—con Goodnesse 2 Tongue government is needfull to prevent Miseries from our selves as here so hereafter Especially Judgement and Torment 1 Judgement scil Of Condemnation For God now hears and writes down all wee say There is not a word in my Tongue saith David g Psal 136.4 but Lo O Lord thou knowest it altogether God will bring every word as well as every work to judgement God keeps a book of remembrance for both The Lord sink that saying of our Saviour into the bottome of our hearts that the sent and savour of it may come up continually into our h Mat. 12.36 3â— mouths every idle word that men shall speak they shall give account thereof in the day of Judgement For by thy words thou shalt bee justified and by thy words thou shalt be condemned Out of thy own mouth will I judg thee thou wicked servant Luk. 19.22 Enochs prophesy will be one day i Jude 14 15 fulfilled Behold the Lord commeth with ten thousands of his Saints to execute Judgement upon all to convince all the wicked of all their ungodly deeds and of all their hard speeches which ungodly sinners have spoken against him Will God judge the world for iniquity and will hee not judge the Tongue which is a world of iniquity Other Members are confined to the place where the body is but the Tongue walketh through the Earth saith the k Psal 73.9 Psalmist 〈◊〉 bites at every body as it pleaseth vers 9. while the body sitteth still shall not the judge of all the earth call the Tongue to an account Seeing all our words are recorded in Gods book and wee must answer to God for them all ought we not so to speak James 2.12 So well wisely warily as they that shall be judged by the law
it To this end we should bee Children of Light Spirituall and Unblameable 1 Children of Light begotten of the Father of Lights having Christ the day star yea the son of Righteousness risen in our hearts to love the light of knowledge and Grace and to hate the darknesse of sin and ignorance to walk in the light of Gods word and to come to the light thereof for the Tryall and discovery of our deeds Joh. 3.20 21. that they are wrought in God else wee will not reprove and cannot reprove the works of darknesse Ephes 5.8 11 13. ye were sometimes darknesse but now are yee light in the Lord walk as Children of Light and have no fellowship with the unfruitfull works of darknesse but rather reprove them All things that are reproved are made manifest by the Light for whatsoever doth make manifest is Light else wee do but vapour and our words are wind and it may bee said to us as was by Job to his friends what doth your arguing reprove Job 6.25 26. 2 Wee should bee spirituall Brethren saith Paul Gal. 6.1 if any man bee overtaken in a fault yee which are spirituall restore such an one in the spirit of meeknesse set him in joynt again Such are fittest to bee soul-Chirurgeons for they will handle their Patients whom they seek to heal by Reproof very tenderly and skilfully Now to bee endued with a Spirit of Grace Love Meeknesse and of wisdome will make a man spirituall and hee that is spirituall discerneth all things 1 Cor. 2.14.15 as 1 Himself clearly what faults are in him what beams are in his own eyes to pluck them out 2 Then hee discerneth others espyes faults in them motes in their eyes 3 The Spirituall man discerneth the Nature and circumstances of Reproof as 1 What offences to reprove and what to cover and pass by in silence as small matters It is the glory of a discreet man to pass over a Transgression Prov. 19.11 personal injuries at least as Christ did Thomas his speech which as some conceive proceeded from fear and discontent Come and let us dye with him Joh. 11.16 without giving him a check for it or seeming to take notice of it 2 How to order a Reproof and set in edgewise to convince the judgement and Conscience of the offender concerning his Trespasse and what it is to reprove and what to reproach an offender whereby hee is rather hardened in his wickedness and made worse then better 3 How to deal with men of several spirits and Tempers and how to frame and fashion reproof to the several kinds and degrees of sin The Art of reproving is like the Husbandmans skil which his God doth teach him Is 28.26 27 28 in respect of several grains as to beat out Cummin and fitches with a staffe or little rod and to bruise out the bread-corn as wheat and Rie by the force of the flail or Cart wheel So God doth teach the spiritual man whom to touch with a Twig of reproof whom to smite with a rod and whom to thresh with a flail of reproof Not to overcharge others with reproof and to this end to consider not so much what hee is able to speak as what others are able to bear least if his Reproofs be too harsh sharp or bitter for them they cannot digest or keep them but presently cast them up again as weak stomacks do physick that is too strong for them 4 When to reprove and when to keep silence as when wee see no hope of doing good by reproof which caused Paul as is conceived to forbear speaking against the great Diana at Ephesus at least directly and by name and that Idolatry as the Town-clerk attested for him Act. 19.37 3 We should be unblamable and unreprovable To this end 1 Wee should endeavour to reform things amisse in our selves before we reprove the same in others For it is hypocrisy to reprehend others before wee have laboured to amend our selves Observe how Christ puts it home to a mans Conscience why he reproves his brother when hee is faulty and guilty himself Mat. 7.3.4 5 Why seest thou the Mote in thy Brothers eye and considerest not the beam in thine own Eye Thou Hypocrite c. q. d. thou canst not see to do it in a right manner from a good principle or for a good end This leaves a man inexcusable and exposeth him to the unavoidable judgement of God and to self-condemnation when a man judgeth and reproveth another and doth the same things himself Rom 2.1 2 3. 2 Or if we be guilty of or subject to the same faults which we reprove in others we should freely confess the same to them profess our hatred of grief for striving against the same and declare we reprove our selves as well as them that we seek a mutual Reformation Object Some may say It belongs to the Calling of Ministers to reproove not to private persons Cas cons l. 5 c. 9 Answ 1. The Duty of Reproof saith Doctor Ames pertains in some sort to all men who have the use of Reason by a natural precept It is a work of charity and a general Office of Neighbour to Neighbour Hence Beleevers may reprove Infidels and Infidels may reprove Beleevers as I shewed before Though as hee saith the duty lyes especially upon them who in regard of office are bound to take charge of others or are fitter in regard of parts to perform the same with good successe 2 Though Ministers must admonish of authority or by office yet all others may and ought to admonish of brotherly charity Every private Christian as one saith may bear the person though not the office of a Reprover Though hee hath not authority over another yet hee hath this duty incumbent upon himself to reprove his brother or neighbour when he offends The second Duty is to take Reproof well Indeed our first care should bee not to deserve it but to bee blameless and harmeless Phil. 2.15 the Sonnes of God without rebuke c. and to exrcise our selves Act. 24.16 as Paul did to have alwayes a Conscience void of offence towards God and man So shall wee take away the cause of Reproof and save others the labour of reproving us But if wee deserve it wee should embrace it and improve it To this end take notice 1 Of our Aversenesse to it 2 The manner 3 Matter of it 4 Motives to it 1 Our great Averseness to take Reproof well the World abhors it Christians have much to do to bear it Men are backward to receive Reproof from God or man 1 From God when hee reproved Jonah for his anger Jonah 4.9 dost thou well to bee angry for the gourd he said I do well to bee angry even unto death The men in Mallachies time quarrelled with God for reproving them for their Blasphemies 〈…〉 â—3 your words have been stout against the Lord yet yee say what have
the Trees that grow on the banks of the holy waters Ezek. 47.12 may bee for Meat to nourish heart and lip-Graces in them and the Leaves for Medicine to heal all their Tongue-vices No member of the body is subject to so many Moral Diseases as the Tongue is It is either the best or the worst member of all I wait on God to fulfill his promises upon which hee hath caused mee to hope Psal 119.49 as the Lord shall command the blessing upon thee in all that thou settest thine hand unto Deut. 28.8 he will bless all the work of thine hand vers 12. yee shall rejoyce in all that you put your hand unto Deut. 12.7 which imply a generall blessing upon all that Gods servants do whatsoever they do shall prosper Psal 1.3 Josh 1.8 They shall not labour in vain nor bring forth for trouble Isa 65.23 Their labour shall not bee in vain or without fruit for want of a blessing from Heaven This is my desire my confidence and my earnest expectation Faithfull is hee that hath promised who also will do it Reader if thou reapest any benefit by my poor labours give God the praise and give mee thy prayers Who am Thy Servant for Christs sake and for thy souls sake EDWARD REYNER An Epistle to the Reader THe tongue of man saith the Apostle is an unruly evil Jam. 3.8.6 full of deadly poyson A world of iniquity Man himself is a little World and his tongue though but a little Member of this little World is a world of iniquity Jam. 3.5 it defileth the whole body Jam. 3.6 and setteth on fire the course of Nature and is set on fire of Hell The whole Life of man saith Basil is made up of the Sins of the Tongue Tora vita hominis linguae delictis est referta Basil Dimidiam partem humanorum vitiorum lingua sibi vendicat Naz. Psal 16.9 with Act. 2.26 Jam. 3. â— Divide the Sins of men into two parts and one half of them are the sins of the Tongue saith Nazianzen The Prophet calls the Tongue our glory but most men turn this their glory into shame It is reported indeed of Cato that hee never spake a word of which he had cause to repent but I beleeve that hee who made this relation had cause to repent of this unadvised report for in many things we offend all If any man offend not in word the same is a perfect man and able also to bridle the whole body Where there are many motions there are some trippings Prov. 10.19 Psal 58. â— and in the multitude of words there wanteth not sin The Psalmist tells us that all men are apt by sinful words to go astray even from the wombe Rom. 3.13 And Saint Paul asserts that in the state of depraved nature our mouthes are like open Sepulchers out of which steemeth much unsavouriness Solomon saith Prov. 19.28 Est metaph ducta ab immanibus bestiis quae alias uno rictu deglutiunt Cartw. 1 Cor. 15 33 Prov. 15.4 Mal. 2.17 Eph. 4.29 that the mouth of the wicked devoureth iniquity even as ravenous beasts do their prey in which respect chains of restraint or muzles should be put upon them Evil words corrupt good manners by them men make breaches in their own spirits yea they weary God and grieve the Holy Ghost In these and other respects Gods Servants in all Ages have seen cause both to resolve within themselves Psal 39. â— to take heed of offending with their tongues and also to direct their prayers to the Lord Psal 141.3 that he would be pleased to set a watch before their mouthes and to keep the door of their lips God causeth his own Servants to weigh their words as to consider all their other ways though other men be regardless of both The heart of the righteous studieth to answer Prov. 15.28 Ebullit est metaph ducta a scaturigine aquarum quae sine omni intermissione aquam emittit Cartw. Prov. 10.11 Prov. 10 2â— Cant. 4.11 but the mouth of the wicked poureth out evil things even as the muddied fountain casteth forth foul streams And whereas the mouth of the righteous is a well of life they do desire that the streams of their words may bee guided into right Chaneis for best advantage Their lips feed many hony and milk are under their tongues and therefore doubtless they are willing to learn how to serve out these provisions wherewith God hath furnished them unto the best benefit of such with whom they do converse Bishop Latimer tells us that hee was the more cautious what he said before his Examiners when he heard the Pen writing behind the hangings and questionless all those whose hearts are awed with the fear of the most high God do the rather ponder their words in conscientious respect to his all-hearing Majesty Jer. 8.6 Mal 3.16 Mat. 12.36 The Lord harkneth and heareth all sorts of speeches such as are savoury and seasonable to reward them and all idle words that hee may call people to an account for them That serious sentence of wise King Solomon should always dwell upon all our hearts He that keepeth his mouth keepeth his life Prov. 13.3 and therefore it cannot but be a work very acceptable and profitable to lay down Rules and Directions for the right ordering and Governing of our Tongues for though the Tongue be untamable by man as the Apostle saith Every kind of Beasts Jam. 3.7 8 and of Birds and of Serpents and things in the Sea is tamed and hath been tamed of mankind but the tongue can no man tame yet God Almighty can tame it and this he doth by giving grace to hearken to such Rules and Directions as are laid down in the ensuing Treatise The Author of which is now sufficiently known by his former Book The Rule of the New Creature which hath found so good acceptance with Gods people that it is enough to commend this work to tell the Reader that it is written by the same hand In the former we had the Government of the Thoughts and Affections in this wee have the Government of our Speeches which is so exactly and elaborately composed that the judicious Reader will find few yea very few useless or impertinent words in the whole Treatise and if the Books that are daily printed were of the like worth we should not have such just occasion to complain of the multitude of them for who ever complained of the multitude of Pearls and Diamonds as now we have seeing by many of them the Souls of Christians are poysoned and by most of them surfeited and over-burdened The Lord make this useful peece serviceable for the right ordering of thy speeches that thy Tongue may be as choyce silver and as a Tree of Life Prov. 10.20 Prov. 15.4 7 and that thy lips may disperse knowledge So pray thy Servants in the work of of the Ministry Edm.
to teach his Scholars or in a Magistrate to govern the Common-wealth As great skill and knowledge is required for ordering the Tongue well as any yea all the members of the body beside by Reason 1 Of the Difficulty of the task to rule an unruly Tongue in regard 1 Of Mans propensity to offend therein 2 Of the Cases and concernments thereof 2 Of the Discommodity or Commodity of the event thereof of all these I shall speak more fully afterwards Solomon the wisest of men shews all along in his wise sentences the need and profit of wisdome for wel-guiding the Tongue wherein hee makes wisdome the principle of speaking well or right Folly the principle of speaking ill or wrong Wisdome is required 1 To the opening of the mouth for the vertuous woman openeth her mouth with 〈◊〉 wisdome a Prov. 31.26 2. To the shutting of the mouth hee that refraineth his lips saith b Prov. 10.19 Solomon not onely from speaking many words at any time but from speaking any words at some time to wit when hee feeth cause to bee silent he is wise Wisdome keeps the doors of his mouth and opens and shuts them in due season Wisdome is profitable to direct how to dispense inward gifts for the good of others Hence it is said The Tongue of the wise useth knowledge d Prov. 15.2 aright Wisdome is the Art or skill of shaping right Answers Walk in Wisdome saith e Col. 44 5 6. Paul that yee may know how ye ought to answer every man scil warily and rightly so as your speeches may carry a grace and a force with them Wisdome is requisite to make you ready alwaies to give an answer to every man that asketh you a reason of the Hope that is in you with meaknesse and f 1 Pet. 3.15 fear This wisdome to govern the Tongue well is obtainable three waies 1 It must bee beg'd of God by prayer for it is Gods gift If any lack wisdome saith g Jam. 1.5 James to wit to speak well as to do or suffer well let him ask it of God and it shall be given him But let him ask in faith nothing wavering Vers 6 2 It must bee learn't out of Gods word which is the Grammar of the Language of Canaan or the Art of speaking it perfectly The holy Scriptures contain all Rules requisite for the right government of the Tongue Have not I written to thee saith h Prov. 22.20 21 Solomon excellent things in Counsels and knowledge that thou mightest answer the words of truth to them that send unto thee Solomons Proverbs which are princely sayings rare and royall sentences were spoken and written to teach us to speak well and wisely or to order our speech aright Therefore search the Scriptures which are able to make you wise as to salvation so to elocution as to do well so to say well to make you perfect in speech and furnish you thorowly unto all good words 3 It must bee taught us and infused into us by the spirit of Christ who upon that account is cal'd the Spirit of Wisdome and Revelation i Eph. 1.17 the Spirit of Counsell and knowledge and of the fear of the k Isa 11.2 Lord the spirit of a sound mind 2 Tim. 1.7 which makes the tongue to be l Prov. 12.18 health and the speech to be sound that cannot be m Tit. 2.8 condemned through abundant clearnesse of expression and conviction This Wisdome from above which is absolutely needful to rule the Tongue here below is a fruit of the Spirit in us The Spirit hath a great influence into the good guidance of the Tongue in some cases especially wherein as our Saviour saith n Mat. 10.20 it is not wee that speak but the spirit of our Father which speaketh in us Ask the Holy Ghost by earnest prayer and your heavenly father will give him to o Luk. 11.13 you and wisdome from him The Second Preparative is Resolution Resolution bottom'd on Gods grace and strength for ruling the Tongue This was Davids resolve in my Text I said that is I determined in my self I will beware and observe my waies from offending with my Tongue I will keep my mouth with a bridle and I have purposed my mouth shall not p Psal 17.3 transgresse Job strengthened himself with this sinew of Resolution against q Job 27.3 4 Tongue-transgression to which hee bound himself by a double oath the one in the second ver As God liveth all the while my breath is in mee and the Spirit of God is in my Nostrils my lips shall not speak wickedness nor my Tongue utter deceit the other Oath is in the fourth verse as the words are in the Original If my lips shall speak wickednesse If my tongue shall utter deceit which is the form of an Oath Mereer in Job 27.4 familiar to the Hebrews what then Job then let mee perish or let the Lord punish mee severely for it Wisdome shuts the mouth against evil and Resolution barracado's it Wisdome unlocks the lips to good and Resolution sets the doors of the mouth wide open to let it forth A full and fixed purpose of heart against sin and vanity will put a bridle into the mouth to restrain it from corrupt speech and idle words and will loose the Tongue when it is tied even from good and cast out a dumb spirit The Tongue is a Bow words are Arrows wisdome sets them right Resolution bends the Bow and makes them flye To resolve well what to say is the way not to speak amiss When the heart is not bound up with resolution to order the mouth aright the tongue hangs loose and is lightly moved to evil Wel ordering of the heart The Third Preparative is the well-ordering and wel-furnishing of the heart This is required to the Government of the Tongue for three Reasons Reas 1. Because the heart is the guide of the Tongue that directs it and dictates to it The Scribe that indites matter good or bad the Tongue is the pen of r Psal 45.1 a ready-writer A good Scribe makes a good pen. The Heart is the Master of the Tongue and the Tongue is the scholar of the heart The heart of the wise saith Solomon ſ Prov. 16.23 teacheth his mouth and addeth learning to his lips A good Master makes a good Scholar so a good heart makes a good Tongue If the Heart go right the Tongue will follow and not go wrong If the Heart bee well framed the Tongue will be well taught Reas 2. The Heart is the root fountain and treasury of the Tongue it furnisheth the mouth with matter of discourse The words of the mouth are the fruits streams and stuff that proceed out of the heart for out of the abundance of the heart saith Christ t Mat. 12.34 the mouth speaketh A good man out of the good treasure of the Heart bringeth forth good
what hee hath done for my soul On the contrary speak no evil either of God or man either ill matter or ill words 1 Not of God or against God for this is to set your mouth against Heaven Psal 73.9 Such a mouth shall certainly bee stopped Nebuchadnezzar a Heathen King made a decree that every people Nation and language which spake any thing amiss against the God of Shadrach Mesach and Abednego shall bee cut in peeces and their houses bee made a dunghill because there is no other God that can deliver after this sort scil as hee did them q Dâ—n 3.29 Shall Christian Princes or Potentates suffer horrible Blasphemies to be belched forth against the God of Heaven and let the Blasphemers go unpunished how will they answer this before the King of Kings and Lord of Lords at the day of Judgement 2 Nor of men Speak not evill one of another Brethren saith James r Jam. 4.11 for he that speaketh evil of his Brother and judgeth his Brother speaketh evil of the Law and judgeth the Law and will not the Law condemn such Our speech should bee good and sound for three Reasons Reas 1. Because noscitur ex lingua a man is known by his speech as men of several Countries are by their language so pronouncing Shibboleth was a proof whether they were Ephraimites or no Jud. 12.6 Peters speech bewrayed him to be a Galilean Mar. 14.70 Jacob brought his brother Esaus hands and neck to his Father Isaac Gen. 27.22 but could not bring his voice The Children of the Jews speaking half in the speech of Ashdod discovered their Parents were not both of the same Religion though their Fathers were Jews Neh. 13.23 24. their mothers were women of Ashdod Ammon and Moab Such mungrel matches of the Parents confounded the speech of their Children So men may bee known whose they are whether the Worlds or Gods and whereto they belong whether to earth or to Heaven even by their speech Speech is the Image or looking-glass of the mind As the man is so is his speech As Vessels when we knock upon them are known by their sound whether they bee crackt or sound full or empty so are men many times by the sound of their words To speak good and not evil David makes a Tongue-mark of a Citizen of Sion u Psal 15.2 The five Cities in the land of Egypt shall speak the Language of Canaan Isa 19.18 not so much for words or phrases as for matter that is shall confesse and praise God and professe the celestial doctrin written in the Hebrew tongue which was then spoken in the land of Canaan as a fruite or sign of their conversion unto God Piscator Good sound savory speech is an evidence of a good man wholesome words in the mouth argue a good constitution of the heart Lips without guile are a sign hung forth at the door of an Israelite indeed in whose spirit there is no guile Though men may speak good words sometimes and bee bad enough themselves as Hypocrites Dissemblers and Polititians yet when the speech is ordinarily bad they that utter them cannot bee truly good because out of the abundance of the heart the mouth speaketh A bad Tongue is ever the companion of a base and naughty heart evil words proclaim an evil man who though hee may speak good sometimes which hee hath heard from others yet when hee speaketh evil hee speaketh of his own or from himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Satan is said to do when hee speaketh a lye John 8.44 Unsavory words proceed from a rotten heart as stinking breath from corrupt lungs the uttering of them is a bringing up of our Excrements the wrong way scil out of our mouths which will defile the man Therefore wee should speak good and no evil that we may both bee good in our selves and seem good to others Reas 2. Because evil words corrupt good manners vv 1 Cor. 15.33 both in the speaker for as one saith a man looseth so much of his piety honesty as he admitteth evil into his mouth and in the hearers for moral infection may bee spread abroad by words as well as natural or pestilential infection by breath Reas 3. Because Gods Law obligeth the Tongue as well as the hand to obedience Every Commandement according to the Subject matter of it 1 Requires good to bee spoken with the Tongue as well as to be thought in the heart or done with the hand 2 Forbids all sinne in word as well as in deed For Example The first Table commandeth us to honour God with our Tongue by professing our Faith Love Obedience submission to him by praying to him and praising of him by confessing and justifying him before men by speaking good of his name giving him the glory of all hallowing his Sabbath in word as well as in deed It forbids all blasphemies murmurings repinings despairings or hard speeches and stout words against God All taking of Gods name into our mouths in vain by rash oaths vows curses Mal. 3.13 by irreverent use of Gods titles or attributes without just occasion or due affection as in saying O God and O Lord O Jesus It prohibits us to speak our own words that is worldly talk on the Sabbath Gods holy day The Second Table Commands us To love our Neighbour give him respect and seek his good in word as well as in deed with our tongues as well as with our hands Gods Law binds the tongue as well as the hand from injuring others any way It forbids 1 Tongue-Murther by scoffing as Ishmael did at Isaac which the holy Ghost cals persecution x Gal. 4.29 by reviling and rayling 1 Pet. 3.9 by opprobrious termes or filthy names Mat. 5.22 by threatning and by cursing Job would not suffer his mouth to sin by wishing a curse to his enemies Soul Job 31.30 or that God might lay his curse upon him to take away his life By Tale-bearing and back-biting Lev. 19.16 which killeth friendship and mens names and the comforts of their lives By revealing secrets Prov. 11.13 2 Tongue adultery by obscene and lascivious speeches and wanton words whereby men have their mouths full of Adultery as well as their eyes by wanton looks Fornication and all uncleannesse Let it not be once named amongst you saith z Eph. 5.3 4 Paul as becommeth Saints neither filthinesse or obscentity This is Saints decency not to name sinne without detestation not to take up the names of idol-lusts no more than of Idol-gods into their lips Psal 16.4 It is a sin to speak of any sin with delight or without hatred and dislike 3 The Second Table forbids also Tongue theft by over-reaching and defrauding others in bargaining or otherwise By guile of lips flatteries By with-holding due respect from others in titles or speech whereby wee rob them of their honour just praise and good name Render to all their dues
destroy Nabal q 1 Sam. 25.24 25 c. The wise woman of Abel by a few right words she spake to Joab and to the people preserved the City r 2 Sam. 20.16 17 22. Such were Christs Answers whereby hee convinced and silenced them that put captious Questions to him to ensnare and intangle him in his words See John 8.7.9 Luc. 20.21 to 27. and cap. 14.1 to 7. Mat. 22.41 to the end Right words carry authority and efficacy in them such a force as none can stand against for they have the strength of Reason wisdome truth and righteousnesse in them which are the sinews of invincible forces Psal 19.8 Heb. 4.12 The word of the Lord is right therefore quick and powerfull mighty in operation Right speech is excellent Prov. 8.6 Right answers are mouth stopping heart-stabbing conscience-convincing answers they are unanswerable 2 Comely They are comely as great an ornament to the lips as a well-shapen garment is to the body yea are as Jewels to the ear a chain of gold Gen 49.21 or pearle to the neck or a gold-ring to the finger Right answers are words of beauty They make the Lips like a threed of Scarlet they are comely speech t Cant 4.3 Words spoken awry not fitted to the occasion are like the Leggs of a lame man which are not equal Prov. 26.7 and his going uneven and uncomely 3 Pleasant Right words are pleasant The words of the pure are words of pleasantnesse saith u Prov. 15.26 Solomon and pleasant words are as an honey-comb sweet to the soul and health to the vv Prov. 16.24 bones Right words will make you amiable and acceptable to others and procure favour even with great ones Grace in the Lips will make the King a mans friend x Prov. 22.11 what a grace to Josephs lips was his Interpretation of Pharoahs dreams y Gen. 41.38 c for which the King became his friend and set him up to bee second in the Kingdome For the Grace of Daniels Lips through which did shine that wisdome God had put into his heart King Nebuchadnezzer made him a great man Dan. 2.47 48 Dan 5.11 gave him many great gifts and made him Master of the Magicians Astrologers c. Esther not only by the beauty of her looks but by the grace of her lips obtained kindnesse of Hegai King Ahasuerus his Chamberlain Esth 2.9 and the King loved her above all the Women vers 17. For the grace of Abigails lips 1 Sam. 25.33 34 39. King David became her friend first and afterward her Husband For the grace that was in the lips of the wise woman of Abel when she gave advice to cut off Sheba's head Joab 2 Sam. 20.22 General over the Hosts of Israel became a friend not only to her but to that whole City when hee besiedged it to retire from it Herod reverenced John for the grace of his lips as well as of his life For hee heard him gladly and did many things a Mar. 6.20 Christ loved the Scribe who asked him which is the first Commandement of all when he saw that he answered discreetly b Mar. 12.34 This will make us hang on the lips of others and hear them attentively as all the people did on Christs c Luk. 19.48 Every man shall kiss his lips that answereth right words saith the wise man d Prov. 24 26. that is shall give approbation and honour and shew affection to him At thy mouth shall all my people kiss said Pharaoh to Joseph e Gen. 41 40. as a sign of love honour and obedience because his mouth spake right things This occasions joy both to our selves for man hath joy by the answer of his mouth f Prov. 15.23 when he returns a right answer and to others also for the Fathers heart rejoyceth yea his reigns Pro. 23.15 16. when the sons lips speak right things The second grace of the speech is fewnesse of words 2 Fewnesse of words especially in ordinary discourse except the matter or occasion or persons require many or there be need of more Let your words be choice and few to utter much matter in a few words to be solid and succinct in speech for brevit as grata to be short is to be acceptable This is a great grace and ornament of speech Wise sayings which are full of matter in few words choice short pithy sentences are the cream and flower of speech Pithy brevity compacting as many things as words together Mr. Cotton Such were Solomons Proverbs and many of our Saviours speeches and Pauls Aphorismes 1 Thes 5.16 to 23 yea the Heathen excelled herein Dr. Casaubon Pithy sayings and sentences as a learned man saith were the best evidences of every Nations wisdome There was a time among the Grecians when all wisdome consisted in parables and sentences and to bee the Author of a wise saying was enough to purchase a man in the world both admiration and authority Either none but those of high rank and place took upon themselves to speak sentences or if any others did they were reputed persons of greatest honour A sentence and an oracle were then entertained almost with equall honour and reverence The excellencie of the School-men lyes in this and as some think this hath made their books more vendible and dearer than those of our Orthodox Divines to wit their rational Disputes with distinct solidity and succinct brevity Quest Why should our words bee few Reas 1. Because Verba valent usu sicut nummi words are of force and account in Use like mony Now as men will pay no more mony than is due no not a farthing◠so wee should speak or spend no more words than are due or is meet upon any occasion but husband our speech as wee do our mony To this end wee should weigh our words well and deliver them forth by weight rather than by number Reas 2 Because in the multitude of words there is folly vanity and iniquity 1 Folly for this is the character of a fool A Fools voice is known by multitude of words saith the Preacher g Eccl◠chap. 〈◊〉 and A Fool is full of words or multiplieth them In multiloquio stultilo◠quium much speech argueth little wit It is a point of wisdome to speak no waste nor superfluous words Hee that refraineth his lips is wise Prov. 10.19 hee that speaketh no oftener and no more words than there is need of It argueth excellency of spirit to moderate speech and to spare words especially in anger h Prov. 17.27 vers 28. Hence even a fool when hee holdeth his peace is counted wise Whereas a babbling fool proclaims his foolishnesse k Prov. 12.2 2 Vanity In many words there are diverse vanities saith the Preacher l Eccles 5. ◠As the vanity of mis-spending breath and time of beating the air of tiring the ear of
14 for which shee is commended in the New Testament Jacob cald his brother Esau Lord. Not onely Elisha cald his Parents 1 King 19.20 and David his 1 Sam. 22.3 My Father and my Mother ◠King 2.12 But Elisha a Junior Prophet cald Elijah a Senior who was also his Master My Father Joash King of Israel did the like ◠King 13.14 as a Token of love and reverence to this good Prophet when he lay a dying In the New Testament the giving of titles of Father and Master is implyed when duties to them under these names are injoyned for cui competit natura competit nomen They that have the nature or Relation of Fathers or Masters to them of due belong the Names thereof Honour thy Father and thy Mother t Eph. 6.2 and Servants obey your Masters according to the flesh u Vers 5 1 Tim. 6.1 Therefore they ought to call them so Yea upon a Gospel-account we may call those Ministers Fathers whom God hath used as instruments for our Regeneration Though yee have ten thousand Instructors in Christ saith Paul yet not many Fathers for I have begotten you through the Gospel w 1 Cor. 4.15 Gal. 4.19 My little Children saith hee to the Galatians They might call him their Father upon the same account that he cals them his Children Paul and Silas did not prohibit the Jaylor to call them Sirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 16.30 the word signifieth Masters or Lords Luke calls him Luc. 1.3 most Excellent Theophilus to whom hee writ his Gospel John calls her the Elect Lady to whom hee writ his second Epistle Paul cals the Heathen Governour most Noble Festus Act. 26.25 which were titles more honourable than ordinary than Master Men Brethren and Fathers was Stephens compellation when hee made his defence before the Councill x Act. 7.2 and Pauls when hee spake to the people y Act. 22.1 How are they deluded who deny all reverence and civil respects to others even to all sorts of superiors in Titles and speech as well as in Gestures Phil. 4.8 which is not lovely nor comely nor matter of good report among Christians no nor among Heathens Obj. Doth not Christ say z Mat. 23.8 9.19 call no man your Father upon the Earth neither be ye called Masters Answ Our Saviour forbids not the expression of civil respect giving of the Titles of natural or civil relations to others as Fathers and Masters for then the Apostle should sin in calling them so 〈…〉 But hee prohibits them here in that sense onely in which they were given to the leading-men of the Pharisees Those which sate in Moses chair verse 2. of that Chapter namely as they respected matters of Faith or Doctrin for upon this account were such men called Fathers and Masters viz. that they were Authors and enjoyners of the Pharisaical Religion 1 Masters or Leaders rather for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place alledged rendred Master is of the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diverse times applyed to the Pharisees in Scripture as Mat. 23.16.24 Rom. 2.19 and denoteth the Leader of a way or the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Act. 24.5 The Chieftain or Master of a Sect a Dictator of Religion upon whose authority the Faith of his Followers depends 2 Fathers for their Dictates are called the Traditions b Gal. 1.14 and the Law of the Fathers c Act. 22.3 So peremptory were their injunctions that it was not lawful to contradict or disobey them yea by their commandements they disanulled Gods Mark 7.7 8 9. c. The meaning then of the place objected must bee this Vers 8. and vers 10. Bee yee not called Rabb◠2 Cor. 1.24 nor Masters that is bee not Lords over the faith of others to exercise dominion therein or to impose things upon men in doctrin or in practise by your own or any mans authority Neither expect yee that others should take up things on trust from you without due search into the truth thereof Do not ambitiously affect Titles for herein the Pharisees discovered their pride and folly Ver. 9. Call no man your Father upon the earth that is Let no man bee the Commander of your faith by whom it should bee wholly swayed as a Child by its Parents Receive no Doctrin upon trust from any but search the Scriptures daily as the Noble Bereans did to try the truth of what is delivered Act. 17.11 Pin your Faith upon no mans sleeve Do not attribute too much to men in such matters either for their parts or pains for that 's a derogating from God The Summe of all is neither affect your selves nor give to any other absolute belief and observance for this is due to God alone who only in this sense is your Father and Master Reverence to God and Man well beseemeth the Mouth of one that feareth God and reverenceth man The unjust judge did neither Luc. 18 4. therefore hee had no grace in his Lips nor in his Heart Bee ready alwaies faith d 1 Pet. 3.15 Peter to give an answer to every man that as keth you a reason of the hope that is in you with meeknesse and fear that is with fear of God and reverence to man The sixth Grace of Speech is Caution 6 Caution to be so watchful over our spirits and waies and over all occurrences as wee bee not surprized or distempered by them and to speak so warily and advisedly as 1 Not to give offence to others 1 Cor. 5.12 10.32 Phil. 2.15 whether they are within or without Christians should bee harmlesse and blamelesse without rebuke viz. in word as well as in deed 2 Not to give advantage to others against us to entrap us in our words Christ was so cautelous in his Speech as none that ever came to cavil or catch could get any matter against him The lips of the wise shall preserve them c Prov. 14.3 from giving occasion of exceptions aspersions or ensnarements 3 Yea So warily as if all were to be written which wee say It is observed that some of the Heathen thought it convenient and commodious that mens speeches at meals and such like meetings should be written If those that profess themselves Christians should do so what strange kind of books would there be The seventh and last grace of speech is Constancy and stedfastnesse ◠Constancy As a man should tread sure that he may not slip so speak firmly that hee may not alter his words or say and unsay or be fickle in speech and in several tales so as no hold can be had of his words This levity and Inconstancy of speech is a disgrace to the Mouth to the Mind and to the man that ownes them 2 Cor. 1.17 Did I use lightnesse saith Paul or the things that I purpose do I purpose according to the flesh
that with mee there should be yea Vers 18 19 yea and nay nay Our word toward you was not Yea and Nay but in him was yea Paul was stedfast and constant in his words with him there was nor yea and nay concerning the same thing but his speech of it was ever the same His Yea was alwaies yea and his Nay nay Not yea at one time and nay at another The Jews have a Proverb The Just mans yea is yea and his nay nay not now yea and anon nay as theirs is who are light and inconstant in their speech and spirits who will change their minds and turn their Tongues on a sudden and affirm and deny with a breath A false witnesse shall perish Prov. 21.28 saith Solomon but the man that heareth speaketh constantly The true witnesse that speaks no more than hee heareth his testimony is ever the same hee varieth not in it So Paul was alwaies in the same story in his Apologies viz. to the Chief-Captain to Felix Tit. 3.8 to Festus and to Agrippa These things saith hee to Titus I will that thou affirm constantly Christians should be stedfast and immoveable as in their works so in their words Fourthly IV Season Eccle. 3.7 Have respect to the season when you speak For there is a time to keep silence and a time to speak I will shew you some special-seasons of both I. The seasons of silence 1 When wee are afflicted by God This is Silence from murmuring When Nadab and Abihu were burnt by fire from the Lord then Aaron their Father held his peace Lev. 10.3 I was dumb Psal 39.9 saith David when Gods hand was heavy upon him and opened not my mouth because thou didst it The yoak of affliction must be born with silence e Lam. 3.27 28 God puts us to silence when hee gives us the waters of gall to f Jer. 8.14 drink 2. When wee are injured by men This is silence from reviling or revenge It s probable Moses held his peace Numb 12.1 to 10 and put up the wrong when Aaron and Miriam spake against him therefore the Lord spake for him and reproved them When Davids enemies spake mischievous things against him c. But I saith he as a deaf man heard not I was as a dumb man that openeth not his mouth g Psal 38.12 13 14. Our Saviour was brought as a Lamb to the slaughter and as a sheep before the Shearers is dumb so hee opened not his mouth h Isa 53.7 when hee was reviled hee reviled not again i 1 Pet. 2.23 Answer not a Fool according to his Folly saith the wiseman k Prov. 26.4 that is do not rage revile or speak idlely as he doth lest thou bee like or equal unto him For the answer a man giveth another is the picture or measure of himself A foolish answer sheweth a foolish man The best answer to a fool in such a case is silence 3 When the times are perilous and men watch for iniquity Isa 29.20 21 and make a man an offender for a word and lay a snare for him that reproveth in the Gate that is in publick both for Magistrate and Minister to bring them into trouble for their slips and failings in speech or by wresting and misconstruing their words When what we speak is like to prove a snare to us This silence is forbearance to speak at least out or broad except we be called thereto The prudent shall keep silence in that time Amos. 5.12 13. for it is an evil time Then hee that keeps his Tongue keeps his life Micah's counsell seemes to refer to such times wherein men are like briars and thorns catching at others words scratching and pricking them Micâ—h 7.4 if they get hold or advantage against them Then trust yee not in a friend Vers 7. put yee not confidence in a guide keep the door of thy mouth from her that lyeth in thy bosome When others watch for our words to pick out of them matter against us or ask us tempting ensnaring questions silence may bee in season for us In this case our Saviour was sometimes silent and gave no answer as when hee was accused before the High-Priest and Pilate Mar. 15.3 4 5. 14.60.61 and they earnestly provoked him to speak for himself yet he would say nothing which made them wonder 4 When the wicked are before us who will scoffe and scorn and reject what we say and wee have no hope of doing them good thereby but fear they will bee worse This silence is a forbearance to instruct reprove or relate our condition before such I will keep my mouth as with a bridle saith David l Psal 39.1 while the wicked is before mee that is I will be silent and not speak of my calamity before them lest they rejoyce at it and reproach mee for it To reprove and admonish obstinate sinners who will prophane but never profit by holy things is to cast pearles before swine who will trample them under their feet and turn again and rend you and to cast holy things to Dogs who will knarle at them and bark and bite you for them 2 King 18.36 King Hezekiah commanded his people to be silent and not to answer a word to Rabshekah's flatteries or blasphemies Christ notwithstanding his ability of speech and the efficacy of his words in the presence of wicked men kept silence from good words Herod questioned with him in many words Luk. 23.9 but Christ answered him nothing He had no hope of doing him any good and he would not satisfie his curiosity Upon this account wee are forbidden to reprove a scorner because he will hate us and bee never the better m Prov 9.7 8. or to speak in the ears of a fool that is wilfull and obstinate for he will bee no wiser but despise the wisdome of our words n Prov. 23.9 This is to offer light to the blind or speech to the deaf Ephraim is joyned to Idols saith God let him alone o Hos 4.17 do not speak to him it will do him no good 5 When wee are angry and our spirits are distempered Passion is no season for speech as appears in Moses Jonah and others Passion as one saith is a bad counsellor and as ill a speaker Oh! that we were so much Masters over our Tongues as not to speak when wee are angry For wee are prone at such a time to speak rashly and unadvisedly to speake over to say unto our Brother Racha or Thou Fool both which Gods Law as Christ expounds it prohibits p Mat. 5.22 A Christian should have a calm of meeknesse upon his heart when hee hath a storm of reproof in his mouth Let mee adde It is a season to keep silence when the persons to bee spoken to are in a distemper of heart or head through passion distraction or drunkennesse Abigail told Nabal nothing
do good to others The Tongue is an usefull instrument 1 For Healing Prov. 12.18 the tongue of the wise is health 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifieth a medicine or healing So it is rendred in Prov. 4.22 A wise godly man hath an Apothecaries shop in his mouth and healing Medicines therein of all sorts for the cure of all kinds of distempers and diseases in the Spirits speeches and carriage of others And the time of speaking is a time of healing like Spring and Fall to give physick in A holy Tongue hath a healing property to lick the sores of others whole It hath in it the Balm of Gilead to heal wounds and the Oyl of gladness to ease pains A wholesome Tongue or the healing of the tongue is a Tree of life Prov. 15.4 saith Solomon it cureth blindnesse by instruction Corruption by Reprehension and Sadnesse by Consolation Hardness by Lenitive and deadnesse by Corrasive arguments A charitable Tongue is medicinable to lick others whole who have been lashed sore with Scorpion Tongues 2 For Feeding The lips of the Righteous feed many saith Solomon b Prov. 10.21 Christians should have meat in their mouths to feed others with wholesome counsel comfort and the like as Doves do one another Thy lips O my Spouse drop as the hony-comb saith Christ c Cant. 4.11 hony and milk are under thy Tongue These two were the blessings of Canaan and are the fruits of a godly mans mouth to feed others with both for nourishment and delight His lips are full of Hospitality or a free Table furnished with the dainties of heavenly grace-ministring Soul-nourishing words A godly man hath a Dole of grace at the door of his mouth as well as of Alms at the door of his house It s bad and sad beyond expression to abuse the Tongue or not to use it to good ends and purposes To propound a good end in all wee speak is a means to order our words aright to attain the same and to put our Tongues alwayes to good use As to consider the end of our actions is the way not to do amiss The Third Rule Commit your Tongues as well as your heads or hearts into Gods hands 3 Rule to guide them aright and to keep them from evil Reas Because God is the Tongues maker as hee said to Moses f Exod. 4.11 who hath made mans mouth or who maketh the dumb or deaf c have not I the Lord and the Tongues Master to 1 Command it 2 Guide it 3 Keep it 4 Purge it 5 Prosper it 1 God is Lord over the Tongue to command it to speak or to keep silence His Law binds our Tongues as well as our hands to obedience and wee must yeeld subjection to God in the one as well as in the other Our lips are not our own to use as wee list Psal 12.4 but they are Gods who is Lord over us God keeps the key of mans mouth and his hand openeth and shutteth it at his pleasure as he did Ezekiels mouth cap. 3 26 27. and cap. 33.22 and Daniels mouth cap. 10 15 16. Luk. 1.20 Thus God shut Zacharias his mouth for his unbeleef and opened it again vers 64. If God open the mouth none can shut it as hee did the mouths of his Prophets Nations and kingdomes could not stop them and of Christs Apostles neither Imprisonment nor the Councils command of silence could make them hold their peace wee cannot but speak said Peter and John the things which wee have seen and heard g Act. 4.20 And if hee shut it none can open it Ezekiel Daniel Zacharias were all dumb till God pleased to open their mouths God can open and shut the mouths of Beasts at his pleasure The Lord opened the mouth of the Ass to reprove her master Balaam h Numb 22.28 30. 2 Pet. 2.16 The dumb Ass spoke with mans voice God shut the Dogs mouths in Egypt to one moved his Tongue against any of the Children of israel against man or beast i Exod. 11.7 Din. 6.22 God shut the Lions mouths that they should not hurt Daniel God can put a muzzle on mens mouths and tye up or restrain their Tongues when hee pleaseth as hee did Labans from speaking to Jacob either good or bad k Gen. 31.24 and the Canaanites none of them moved his Tongue against any of the Children of Israel l Josh 10.21 God can heal all Tongue-infirmities and impediments of speech as Christ opened the ears and loosed the Tongue of him that was deaf and had an impediment in his speech and hee spake plain m Mar. 7.33 34 35. Isa 35.6 32.4 God can make the Tongue of the dumb to sing and the Tongue of the Stammerers ready to speak plainly or elegantly Pray the Lord to keep the key of your mouthes ever in his own hand to open them when hee would have you to speak and to shut them when he would have you to keep silence Pray with David n Psal 51.15 O Lord open thou my lips and my mouth shall shew forth thy praise to wit upon all occasions and heal Lord what is amiss in my mouth 2 God is Lord over the Tongue to guide it what to speak and how and when That was a sweet and gracious promise of God to Moses when Moses made excuses to wave the service of God imposed on him Exod. 4.10 O my Lord I am not eloquent or a man of words but I am slow of speech and of a slow Tongue God said unto him Now therefore go and I will bee thy mouth and teach thee what thou shalt say Vers 12. God can put what words hee will into mens mouths and make them speak not what they will but what he pleaseth and some time contrary to what they intend Thus God made Balaam to blesse Israel when hee came to curse them and he could do no other as hee told o Numb 22.38 and 35. Balak Loe I am come unto thee have I now any power at all to say any thing the word that God putteth in my mouth that shall I speak If Balak would give mee his house full of silver and gold I cannot go beyond the word of the Lord my God Numb 22.18 Chap. 24.13 to do lesse or more but what the Lord saith that will I speak God is the Author and Doner 1 Of Tongue-gifts and lip-learning The Lord hath given me the Tongue of the learned saith p Isay 50.4 Isaiah 2 Of conceptions and of utterance God enriched the Corinthians in all utterance and in all knowledge q 1 Cor. 1.5 of right answers both root and branch The preparations of the Heart in man and the answer of the Tongue Prov. 16.1 is from the Lord. A man cannot prepare or dispose his heart to speak nor speak what hee hath prepared without Gods assistance This may comfort us against our ignorance that wee may know what
to say and infirmities that wee cannot speak what wee would as it did Moses against the impediment in his Speech that God would bee with his mouth Deut. 18.18 and teach him what to say and put his words into his mouth and Jeremy when he complained r Jer. 1.6 Ah Lord God behold I cannot speak or I know not to speak wanting wisdome and experience gravity and authority in regard of my young years therefore unfit to be sent a Prophet unto the Nations But the Lord said unto mee vers 7. Say not I am a Child for thou shalt go to all that I shall send thee and whatsoever I command thee thou shalt speakâ— then the Lord put forth his hand and touched his mouth Vers 7. Vers 9. and said unto him Behold I have put my words in thy mouth This was done in visional appearance to Jeremiah yet we may comfortably expect a real performance thereof to us upon the account of his promise that God will put his words or right answers into our mouths or direct us what to say 3 God is the Doner of his spirit putting him within us to guide our Tongues order our speech and to speak in us especially in evil times when Christ borroweth the mouths of his Servants in his own cause to give Testimony thereunto when ye are brought before Governours and Kings for my sake saith Christ Å¿ Mat. 10.18 19 20. take no thought that is be not anxious or perplexedly solicitous how or what ye shall speak for it shall be given you in that same hour what yee shall speak for it is not yee that speak but the Spirit of your Father that speaketh in you or as Luke hath it The Holy Ghost shall teach you in the same hour Luk. 12.11 12 what ye ought to say Gods Spirit teacheth the dexterity and safety of Answers and Replyes and of queries also The Disputants with Stephen were not able to resist the wisdome and the spirit by which hee spake t Act. 6.10 How well should we speak to purpove and to profit yea unto victory and speak irresistably and invincibly peircingly and powerfully if the Spirit of God speak in us The tongue is a pen in the hand of Gods Spirit to write as he guides what hee will We stand in need of light to let us see how to guide our Tongues as well as our hands or feet of light to speak by as well as to work or walk by Therefore Elihu said u Job 37.19 we cannot order our speech to wit to God by reason of darknesse i. e. of our Minds Now it is the Spirit of God that inlightens us in understanding in speech and in actions then let us pray and resolve 1 Pray heartily that God would be with our mouths as hee was with Moses at all times and teach us what wee should say and touch our mouths as hee did Jeremiahs and put his words into them that he would give us the Tongue of the learned as he did Isaiah and the door of utterance as hee did Paul that the preparations of our Hearts and the answers of our Tongues to every question motion or whatsoever shall bee proposed to us may bee from the Lord given into our hearts and mouths by Gods hand yea when wee are put upon speaking by sudden occasions wee should first lift up our hearts to God in an Ejaculation for direction what to say 2 Let us resolve voluntarily and obedientially with w 2 Chron 18.13 Micajah As the Lord liveth even what my God sayeth that will I speak all that and onely that not constrainedly as Balaam when hee said The word that God putteth into my mouth that shall I speak 3 God is Lord over the Tongue to keep it from evil to wit from 1 Evil words 2 Evil Sprits 1 From evil yea and from idle words too that they come not out Great is our propensity thereto 2 From evil spirits that they come not in as a lying spirit did into the mouths of all Ahabs x 1 Kin. 22.22 Prophets to delude them with lyes in Gods just judgement giving Ahab over to bee mis-led by their delusions to his own destruction As the Devil formed his own words by the mouth of the Serpent Gen. 3.1 So hee useth the Tongues of wicked men to speak his words and serve his turn As God spake by the mouths of his holy Prophets Luk. 1.70 all agreeing as if they had but one mouth amongst them all and Christ by the mouth of his Apostles So Satan speaks by the mouth of his Instruments false Teachers Seducers Deceivers Gainsayers of such as Contradict and blaspheme as the Jews did Pauls doctrin y Act. 13.45 as resist the Truth as Paul foretold the enemies thereof should do in the last z 2 Tim. 3.1 8 Times as slander and rail against Gods servants 3 John 10 as Diotrephes prated against John and them hee sent with malicious words Satan that old Serpent speaks in the mouths and by the Tongues of all such of whom it may bee said it is not they only or principally that speak but the spirit of the Devil of Falshood Lyes Errors the spirit of Envy malice giddinesse perversnesse and bitternesse that speaks in them as he did in a Act. 13.8 9 10 Elymas Satans design is by the Tongues of his Instruments to discourage men from good or to draw them into Errors and delusions or into lusts and destruction what a deal of mischief doth the Devil in the world by thrusting evil spirits through Gods permission into the mouths of men and women which is a means to fill the world with wickednesse and they are so subtil and insinuating as it s as difficult to keep them out as to keep the serpent out of Paradise So easily and imperceptibly will they wind themselves in They will bee creeping into our mouths continually if our mouths bee not kept close shut against them It is rare in our daies to meet with a mouth that hath no evil spirit of any kind in it neither spirit of Error nor spirit of falshood deceit nor of perversnesse nor an unclean spirit What need have wee to commit our Tongues into Gods custody and to pray with David set a watch O Lord before my mouth keep thou the doors of my b Psal 14. â— Lips q. d. Lord keep my Tongue as under lock and key as with watch and ward So as no sinfull or idle or rash words may break forth to thy dishonour and so as no ill spirit of any kind may enter in to mis-lead defile or deprave my Tongue strict watch is set at gates of Cities and doors of houses in times of danger to shut enemies out and keep all safe within now the mouth is the door and gate of the man when there is war in the gates of our mouths or fighting against God by evill words there can bee no peace with
God in our souls How safe and sure are our tongues to bee well ordered when our mouths are kept and barracaded by God against evil within us that it go not out of them and against evil spirits without us that they get not into them Desire God to keep our keeping and to watch over our watching of our Mouths 4 God is Lord over the Tongue to purge it from all pollution for sin defileth the mouth as well as the heart the lips as well as the life and makes us not worthy that Christ should come under the roof of our mouths or to take his Name into our lips Sin made not only the men in the midst of whom Isaiah dwelt a people of unclean c Isa 6.5 lips but himself also woe is mee for I am undone because I am a man of unclean lips by reason of some moral desect or default as in the delivery of his message it may be his not reproving the sin of the prince and of the people Sin made Moses a man of uncircumcised d Exod. 6.12.30 Ainsworth in Gen. 17.11 lips that is unclean unsanctified or of many superfluous words for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a superfluity or stoppage that hindreth the due effect or operation of a thing All sin is signified by the superfluous foreskin which God commanded to be circumcised or cut quite off This word as applyed to the lips implies superfluity in speaking which Stammerers use and others also Moses lips were not free from faults and the uncircumcision thereof hindred as he thought the Reception and operation of his message as he Spake before the Lord saying Behold the children of Israel have not hearkened to mee how then shall Pharaoh hear me who am of uncircumcised lips Exod. 6.12 Corruption in the heart pollutes the mouth and makes a man unfit to speak to God or from God or to appear before God yea the Tongue defiles the whole body saith e Jam. 3.6 Quod efficit tale illud magis est tale James therefore is it foul and filthy in it self A mouth full of iniquity or of vanity is a cage full of unclean birds that hath need to bee cleansed Now only the Lord can wash our mouthes as well as our hearts from wickednesse our Tongues as well as our hands from all the taint and filth of sin Hee can create in us a pure lip as well as a clean heart which he hath promised f Zeph. 3.9 For then will I turn to the people a pure or purified lip or language that they may all call upon the name of the Lord to serve him with one shoulder Let us pray with David g Psal 51.2 wash mee throughly O Lord from mine iniquity my tongue as well as my heart or hand and cleanse mee from my sin in word as well as in deed Pray the Lord to dip your Tongues in the blood of his Son 1 Joh. 1.7 then our language will bee pure and our words precious and our voice sweet Cant. 2.14 to circumcise our lips or pare off the foreskin of them that is superfluous words folly and vanity to touch our lips with a coal from this Altar the true type of Christ as he did the Prophet h Isa 6.6 7. Isaiahs that our iniquity may bee taken away and our sin purged that is to purifie them by his Spirit applying to our lips the vertue of Christs blood to purge them from the soil of sin as also to assoil from the guilt of sin and the grace of Christ to sanctifie our lips as a coal of fire fetcht from Heaven to put out the helfire of sin and to consume the dross of vanity out of our i Jam. 3.6 Tongues then wee shall bee as Gods mouth Jer. 15.19 The Holy Ghost set on fire the Apostles Tongues with zeal that flame of God Act. 2.3 5 God is Lord over the Tongue to prosper it and to make this little member an instrument of doing great things as some mens Tongues effect far more than other mens hands out of the mouths of Babes and sucklings hast thou ordained strength said David to k Psal 8 2. God to still the enemy and the avengers that is out of the mouthes of those that are such or little more for age as the Children that cryed in the Temple Hosanna to the son of l Mat 21.15 16. David who thereby honoured Christ but sorely displeased the Scribes and Pharisees yet Christ did accept and own even the Childrens way of praising him as they were fit and able or that are Babes and Sucklings not for age but for meanness of persons and weaknesse of parts natural or acquired as the Prophets and Apostles some of them at least were indeed Act. 4.13 or in appearance and in account as Peter and John in the Pharisees esteem were idiots and illiterate men yet out of their mouths God ordained strength strong convictions to stop the mouthes of enemies strong reprehensions to affright the hearts of the ungodly strong perswasions to draw sinners out of the World unto Christ to move them to good and to mould them aright strong arguments to confute errors 1 Cor. 1.27 28. and to confound the wisdome of the world to bring great things to passe Out of the mouth of the Child Jeremy God ordained strength yea victory See saith God to him I have this day set thee over the Nations and over the m Jer. 1.10 Kingdomes to root out pul down destroy to build and to plant These bee mighty matters but how shall Jeremiah do them with what tool or instrument even with his Tongue or by the words that God puts into his mouth Jer. 1.9 10. And because the Jews said the Prophets words are but n Jer. 5.13 Vers 14. Hos 6.5 wind behold saith God I will make my words in thy mouth fire and this people wood and it shall devoure them God hewed Ephraim and Judah by his Prophets and slew them by the words of his mouth The word of God is a two-edged sword in the mouths of his servants It is foretold that fire shall go out of the mouthes of the two witnesses and devour their enemies that is Rev. 11.5 the word of their mouths shall be as fire to scorch and consume those that oppose or contradict their Testimony and by their Tongues they are said to have tormented them that dwell upon the earth Vers 10. Let us pray God would blesse all the words that proceed from our mouths that they may peirce and perswade prosper and prevail to all good intents and purposes for which they are spoken though they be weak as water and light as wind in expression and yet that God would make them weighty as silver and mighty as fire in operation both amiable and forcible that the words which come from our hearts may go to the hearts of them that hear us Intreat the Lord to delight to
use our Tongues as iustruments of much service praise and glory to his Name and of good to others For what God useth hee will blesse and to that end that God would speak by us as hee did by o 2 Sam. 23.2 3. David The Spirit of the Lord spake by mee and his word was in my Tongue though wee can desire and expect it but in an ordinary not in an oraculous way which made David to be the sweet Psalmist of Israel Vers 1. and a Pen-man of holy Scripture The Fourth Rule 4 Rule Observe bewail and amend the errors of your Tongues 1 Observe them Psal 119.59 what yee say amiss as what yee do amiss Christians should take account of their words as well as of their works for both of them are equally their wayes in which they walk on towards either Heaven or Hell Jer. 8.6 God hearkens to hear you ask your selves what have I said as well as what have I done For the Tongue is subject to more errors slips and failings than the hand or any other member of the body because it is so moveable voluble flexible indefatigable that speaks infinitly more words than the hand doth deeds or the foot goeth steps The Tongue is never tired with talking as other members are with moving viz. hand and feet Who can understand his errors Psal 19.12 saith David his unadvised inconsiderate sins to wit in speaking as well as in acting or in thinking Therefore think of your words and recollect them after yee have spoken them to find out the faults of them Then 2 Bewail the same Mourn for not only evil speeches but even for idle words impertinent unprofitable discourse Let us judge our selves for them for of every idle word Mat. 12.36 that men shall speak they shall give account in the day of Judgement A gracious heart will melt as kindly and mourn as bitterly for sinning with the Tongue as with the hand for unadvised words as for unbeseeming deeds The errors of a godly mans mouth fill his heart with grief and face with shame He can say my Tongue hath cost my soul many a sigh mine eye many a tear and put my cheeks to many a blush Gods servants have gained hereby When Moses complained of the uncircumcision of his lips God promised to bee with his mouth and teach him what to say and to make him a God to Pharaoh to command him in Gods Name to let Israel go and if he refused to execute judgement upon him by Gods power and Aaron his Brother should be his Prophet i. e. his spokesman for his readiness of speech Exod. 6.30 with 7.1 Job 42.3 When Job was convinced and humbled for uttering that hee understood not things too wonderfull for him which hee knew not that is for speaking rashly and ignorantly of the passages of Gods providence which were above his capacity Then God made out a clearer discovery of himself than formerly for saith Job Vers 5. I have heard of thee by the hearing of the ear but now mine eye seeth thee When the Prophet Isaiah was sadly sensible of the pollution of his lips woe is mee saith hee I am undone â—â—a 6.5 6 7. c. then God touched his lip with a coal from the Altar by the ministry of an Angel and took away his iniquity and purged his sin This is part of the answer of a good conscience towards God to say I have sinned with my mouth but Lord thou knowest I have sorrowed with my heart for it Christians should weep sin to death sin in the mouth as well as sin in the heart or life 3 Mark and mourn for the errors of your Tongue to amend the same Take account of your speeches as well as of your wayes that you may turn your tongue as well as your feet to Gods testimonies So did p Job 40.4 Job Behold I am vile what shall I answer thee I will lay mine hand upon my mouth Once have I spoken presumptuously against thy providential proceedings but I will not answer or justifie what I have rashly spoken yea twice but I will proceed no further I will never say so again If you have spoken foolishly or wickedly idlely or vainly lay your hand upon your mouth and say so no more Happy is that observation which causeth repentance and that repentance which produceth reformation of faults in heart tongue or hand The fifth and last Rule â— Rule keep a good and constant correspondence as between heart and tongue to speak as yee think as was shewed before so between tongue and hand to do what you say to pay what you vow to God and perform what you promise to men and to say no more to either than you can and will do that there may bee an harmony between your words and your works that as your Tongues are the interpreters of your minds so your hands may bee the executors of your tongues to perform the Dicts and Ingagements thereof Good language joyned with real performance is as one saith as a pleasant sauce to wholesome meat Reas 1 Because this is a sign 〈◊〉 downright and throughout sincerity when a man speaks what he thinks or his words may bee read by himself in his heart and when a man doth what hee saith or his words may be read by others in his life Hee that doth not what he saith undoeth his sayings He that liveth not what hee speaks kils his words or unspeaks in his life what hee hath spoken with his mouth Reas 2 This is the image of God upon us who spake with his mouth to David and fulfilled with his hand what hee promosed q 1 King 8.15.24 Isa 46.11 him Gods Tongue and hand go together what he saith he will do Reas 3 This is a fruit and sign of love in deed and in truth to which the Apostle John exhorts r 1 Joh. 3.18 us When our love lyeth not in our lips only nor terminates in our Tongues but commeth forth into our hands and makes out it self in real actions as well as in verbal expressions Reas 4 This is the property of a Citizen of Å¿ Psal 15.4 Sion Hee sweareth to his own hurt and changeth not Hee will make good his word Tongue-ingagements by hand-performance though it be to his damage or prejudice 1 Joh. 3.7 Let no man deceive you saith the Apostle He that doeth Righteousnesse not he that sayeth it only is righteous Not words but deeds denominate a man righteous To say and not to do is to be like the Nightingale Vox praeterea nihil a voice and no more Reas 5 This is the practice of the wicked not only their Tongues but their hands or doings are against the Lord Isa 3.8 as Jerusalems and Judahâ— were to provoke the eyes of his glory which brought them to ruine The wicked make their word good even when they speak evil The Jews made wicked Vows
and made them good and resolved to do so still Yee and your Wives saith the Lord to v Jer. 44.25 them have both spoken with your mouths and ful filled with your hands saying Wee will surely perform our vows to burn incense to the Queen of heaven c. yee will surely accomplish your vows and surely perform your vows One calls this a vigorous ingemination Shall not the godly then do what they say hand their speeches and turn their words into deeds ought not they to be as good as the wicked are bad to do as much for God as the wicked do against God should not their Tongues and their hands bee for the Lord Therefore bee very cautious in making vows to God Voâ—vs or promises to men 1 Vows to God For though vows be the free-will-offerings of your mouths in making them as David calls w Psa 119.108 them yet are they binding and obligatory upon your souls to the keeping of them Thy vows are upon mee O God saith x Psa 56.12 hee scil as a bond upon my soul Psa 116.18 See Psa 66.13 14. Therefore hee resolved I will pay my vows to the Lord. Though Jephtah had made a rash vow and was much troubled at it yet he durst not break it I have opened my mouth saith he to the Lord and I cannot go y Jud 11.30 3â— 34 35. back and his Daughter upon whom the vow fell with a stroak consented he should keep it Vers 36. My Father if thou hast opened thy mouth unto the Lord do to mee according to that which hath proceeded out of thy mouth This is the Law of keeping lawfull z Deut. 23.21 22 23. vows when thou shalt vow a vow unto the Lord thy God thou shalt not slack to pay it for the Lord thy God will surely require it of thee vows are debts and it would bee sin in thee not to pay the same vers 23. That which is gone out of thy lips thou shalt keep and perform even a free-will-offering as thou hast vowed unto the Lord thy God which thou hast promised with thy mouth The Preacher disswades from rashnesse in making a Eccles 5.2 vows and from slacknesse in paying them and he gives many reasons against the same as that 1 This is folly and God hath no pleasure in fools Ver. 4. 2 It is better not to vow than to vow and not to pay Ver. 5. 3 The mouth by making rash vows causeth the flesh to sin that is Ver. 6. defiles the whole man which should not bee suffered 4 God is angry at such words and it provokes him to destroy the works of our hands because wee destroy our vows Ver. 6. the words of our mouths 5 Rash vows are inexcusable before God and his Angels or Ministers by a plea of errour Ver. 6. But to vow and to pay is as one faith to give God the Tree with the fruit which is best accepted with him 2 Promises Be cautelous in making promises to men Speak no more than yee purpose to do for a promise is a debt of the mouth which the man is obliged to pay or a bond for performance Prov. 6.2 By rash promises men are snared with the words of their mouth and are drawn thereby to defraud others and to damnifie themselves Judah will send the Harlot Tamar a kid from the flock Gen. 38.16 17 20 23. to make good his promise to her even for shame-sake The Romans were so carefull to perform their promise that as some observe the first Temple built in Rome was dedicated to Fidelity It is much better not to promise than not to perform and to bee slow in promising rather than slow in performing The third Thing is the Reasons of it 3 Reason For government of the Tongue why wee should make it our work or a businesse of it to govern our tongues These may bee drawn from five heads 1 The Difficulty 2 Excellency 3 Necessity 4 Commodity 5 Conveniency of helps Reas 1 Difficulty 1 The difficulty thereof because of the unrulinesse of the Tongue The Tongue saith b Jam. 3.8 James can no man tame it is an unruly evil This hee sets out by six comparisons 1 He compares the Tongue with all the other members of the body Vers 2. and implicitly affirms that it is more difficult to rule the Tongue than them all when he saith the man that offends not in word is able to bridle the whole body 2 Ve. 7. With all kinds of Creatures that have life and sense as birds beasts serpents fishes all these have been and are tamed by the art of man Vers 8. but the Tongue can no man tame it is more indomitable than a wild beast 3 With Fountains that flow and Trees that grow and bear fruit according to their kind Vers 11. Doth a fountain send forth at the same hole sweet water and bitter salt water and fresh can the Fig-tree bear Olive-berries Vers 12. either a vine figs much less can Thorns bring forth Grapes or Thistles Figs Mat. 7.16 But the Tongue will out of the same hole of the mouth send forth blessing and cursing Vers 9 10. for therewith blesse wee God and curse wee men my brethren saith the Apostle these things ought not so to bee One calls this a monstrous abuse of the tongue to contraries which is contrary to nature Pareus and most to God out of whose moush proceedeth not evill and c Lam. 3.38 good that is as some understand it only good and no evil This argueth great absurdity in the Tongue and difficulty of governing it 4 With the World which contains variety and multitude yea all kind of things in it So the Tongue is a World of iniquity Jam. 3. vers 6. which comprehends all sorts of sin in it Mans mouth though it bee but a little hole will hold a world-full of sin For there is not any sin forbidden in the Law or Gospel which is not spoken by the Tongue as well as thought in the heart or done in the life Is it not then almost as difficult to rule the tongue as to rule a World 5 Hee compares the Tongue with things that are great yet are ruled by little means as Horses and Ships as some understand James sense to bee in those three verses Iam. 3.3 4 5. though others think otherwise of which alterwards The Horse is a strong stout stateiy stif-necked Creature Vers 3. yet made obedient to the will of the Rider by a little Bit put in his mouth Ships are great and are driven of fierce winds yet are they turned about with a very small helm whithersoever the Pilot pleaseth Now the tongue Vers 4. though it be but a little member yet it is a harder matter to govern it than to ride a horse or to guide a ship for many who are expert
which must bee understood in a quallified sense to wit comparatively not absolutely as if free wholly from all sin which is an impossible attainment on this side the Grave either in being silent when he should speak which may at some Time bee a crying sinne or in speaking when hee should be silent which may be a loud sin The 144000 in whose mouth was found no guile were without fault before the Throne of God Rev. 14.5 Ps 16.9 30 12. 108.1 David counted his tongue his excellency and call'd it often his glory to shew forth the Majesty Glory Excellencies and praises of God 4 Excellent is the good use of the Tongue in respect of Imitation for wee should bee ensamples to others in word or speech as well as in spirit and in f 1 Tim. 4.12 Psal 45.1 conversation This is the way to Excell The Tongue is the pen of a ready Scribe to set Coppies of wise holy and profitable Speech for others to write after or to teach them how to speak as the Hand sets Copies to teach others how to write 5 In respect of Distinction for as speech specificates man and distinguisheth man from Beasts which have Tongues and speak not So the government of the Tongue sheweth the difference between 1 A wise man and a fool as Solomon states it throughout his Proverbs as Chap. 15.2.7 29.11 Eccl. 5.3 Thou speakest as one of the foolish women speaketh Job 2.9 10 saith Job to his wife when shee said unto him Curse God and dye 2 Between a good man and an evil man O Generation of Vipers saith g Mat. 12.34 35 Christ how can yee being evil speak good things for out of the abundance of the heart the mouth speaketh c. A good man out of the good treasure of his heart bringeth forth good things c. This is the character of an evil man Psal 50.16 19. He giveth his mouth to evil 3 Between a man that is really religious and him that is but seemingly h Iames 1.26 so If any man among you seem to bee religious and bridleth not his Tongue this mans religion is vain want of Government over the tongue makes a man like a Brute as Horse and Mule in Mouth as well as in mind Ps 32 9. yea worse Reas 3. 3 The necessity From the necessity of Tongue-Government in respect 1 Of God 2 Of Religion 3 Of our selves and others 1 In respect of God that our Tongues may obey him God requires that service of them that they should bee set apart for him that holinesse to the Lord should bee written upon our Tongues as well as upon our hearts For God made with excellent skil and Christ redeemed with great price our Tongues for himself peculiarly and this word came out of Gods mouth in righteousness bound with a Solemn oath that unto me every knee shall bow every Tongue shall swear saith Isaiah 45.23 Rom. 14 1â— Every Tongue shall confesse to God saith Paul or that every Tongue should confesse that Jesus Christ is Lord to the glory of God the h Phil. 2 1â— Father God our Father requires all his Children should give him their Tongues as well as their hearts else the one will contradict the other God expects to be eminently glorified and well-pleased with our Tongues as a principal part of the body Therefore David i Psal 19 1â— prayed Let the words of my mouth and the meditation of my heart bee acceptable in thy sight O Lord c. and Paul prayed for the k Rom. 15.5 6. Romans that they might with one mind and one mouth glorify God Paul was excellent and exemplary as a servant of Christ and as a Master of his Tongue herein Hee saith in 1 Thes 2.4 as we were allowed of God to bee put in Trust with the Gospel even so wee speak not as pleasing men but God which tryeth our hearts How needfull then is it to Rule the Tongue aright that God may have service and glory by it which is his end of it Without government the Tongue cannot bee made obedient to God no more than the horse can be to man without the bridle 2 In respect of Religion Tongue-Rule is needfull not only to adorn it but to approve the efficacy of it and our sincerity in it for if any man among you seem to be Religious and bridleth not his Tongue but deceiveth his own heart this mans Religion is vain saith the Apostle l Iames 1.26 James whatsoever conceit ye have of your selves or whatsoever yee pretend professe seem or boast to be for religion If you cannot govern your Tongues 1 You deceive your own hearts with a shew without substance thinking and seeming to be that you are not 2 Your Religion is vain because it wants power over the Tongue to refrain it from evil as lying swearing cursing reviling censuring scoffing detracting dissembling flattering obscenity and the like That is vain which wants what it ought to have and cannot effect what it ought to do nor attain its end That is a weak and uselesse Religion which hath not a powerful influence into mens mouths to bring their Tongues under government or into subjection to order a discipline 3 You cause Religion to bee evil spoken of which suffers much by the Tongue-miscariages of the professors of it If your speech bee not well ordered your Religion will bee little valued The Consequence of Tongueguidance being very great for the Tongue is the Primum mobile or first mover among the members which carrieth them all about with it and makes them go his way and follow his Trade whether it bee good or evil and corruption soon runnes out of the heart through the mouth which defiles the whole body for there is a speedy intercourse between the heart and the Tongue hence it is that a great part of Religion stands in the good government of the Tongue Pure Religion puts forth it self in a pure lip or Language Unbridlenesse of Tongue is usually the Hypocrites sin who is free to censure others for things wherein hee is faulty and guilty himself but farre from owning or acknowledging good in others from confessing or bewailing evils in themselves 3 In respect of our selves and of others for prevention of evil from both 1 The Government of the Tongue is necessary to prevent evil from our selves both of sin and of misery 1 The evil of sin want of government is the general cause why sinne abounds in familyes Cityes Countries in all places as also in the members of mans body why the eye is full of adultery the ear of vanity the hand of blood and the mouth of iniquity As when there was no King in Israel Iudges 17.6 every one did that which was right in his own eyes So when the Tongue hath no overseer or guide it speaks what it lists it multiplyeth sinne as fast as words yea sometimes faster wrapping up two or
more sinnes in one word you heard before in the multitude of words there wants no sinne That saying hath I beleeve a truth in it A mans most and worst sinnes are his words 1 His most sinnes because the Tongue formeth and increaseth iniquity more than any other member of the body 2 His worst sinnes as blasphemies against God especially against the Holy Ghost the sinne of which man cannot repent and which God will not forgive The lip of Truth hath spoken it whosoever speaketh against the Holy Ghost it shall not bee forgiven him noither in this world nor in the world to come Math. 12.31 32. The Holy Ghost describes the sinne of the Tongue in a greater circumference or compasse than the sinnes of any other part of the body James saith the Tongue is not a Hill or Mountain not a Town City or Countrey but a world of Iniquity Chap. 3.6 Paul anatomizing the natural man from head to foot in Rom. 3.9 to 19. and declaring how all men naturally are subject in all parts of them to all sinnes discovers more evils in the Organs of Speech than in any other member of the body There is a grave in the throat to bury others in quick guile in the Tongue poyson in the Lips gall or bitternesse in the mouth The sinnes of the Tongue have an universal influence not onely upon all the members of the body as was shewed before to pervert pollute yea poyson them all but over all callings conditions relations in which a man stands The tongues of Tradesmenly for gain though Treasures gotten thereby are but vanity tossed to and fro of them that seek death Prov. 21.6 Of States-men drives on their design and self-interest Of Church-men preach their own parts conceits ends not Christ his truth and glory The sinnes of other members decay with age but the sinnes of the Tongue continue if they do not encrease even in old age as swearing cursing frowardnesse bitternesse in the speeches of aged men and women The sins of the mouth leave both a stain and a sting in the soul Therefore perverseness in the Tongue is a breach in the spirit saith m Prov. 15.4 Solomon Is it needfull for us to keep our mouthes from evil so is it to guide our Tongues well Both are equally necessary the one as the end the other as the means The restraint of the Tongue will keep a world of sin out of the mouth and abundance of sin out of the World 2 To prevent the evil of misery both 1 Here and 2 Hereafter 1 To prevent the evil of miseryhere as 1 Gods anger 2 Hatred 3 Opposition 4 Separation 1 Gods anger at our words Why should God bee angry at thy voice saith the n Eccles 5.6 Preacher that is when thou speakest rashly and unadvisedly Gods wrath was kindled against Eliphaz and his two friends for saith he yee have not spoken of mee the thing that is right as my Servant Job o Job 42.7 Ver. 8. hath that is So truly and rightly of his providential proceedings Therefore God prescribed them a course to make their peace with him scil to provide a great sacrifice and bring it to Job to offer and to pray for them lest I deal with you saith God after your folly or punish your foolishnesse in that yee have not spoken of mee the thing that is right Gods repetition hereof implies an aggravation of the fault and an inflammation of his anger against them for it Gods anger was kindled against Aaron and Miriam for speaking against Moses Numb 12.1.9 2 Gods hatred of our Tongues and lips for a lying Tongue is one of the six or seven things which the Lord hates and are an abomination to his p Prov 6.16 17 12.22.23 soul 3 Gods opposition to our persons or setting himself against us as an enemy for the abuse of our Tongues as hee did against the Prophets r Jer. 23.31 Behold I am against the Prophets saith the Lord that use their Tongues or that smooth their Tongues who speak placentia pleasing and plausible things to sooth up the people in their sins and perswade them it is the word of the Lord they deliver when it is nothing but their own fancies 4 A separation between us and our God which is made by Tongue-sins as well as by s Isa 59 2.3 hand-sins your iniquities saith the Prophet have separated between you and your God and your sins have hid his face from you that hee will not hear what sins 1 The sins of the Hands and Fingers 2 Of the Lips and Tongue for your hands are defiled with blood and your fingers with iniquity your lips have spoken lyes your Tongue hath uttered perverseness How needfull it is to govern our Mouths well that our words may not be the object of his anger nor our Tongues of his hatred that God may not estrange himself hide his face from us as not a friend to us nor set himself against us as an Enemy It were better for us to have all the World against us than God To keep our mouthes with al diligence is a means to keep our selves in the love and favour of God in neerness to and fellowship with God 2 To prevent Gods Judgements denounced against an evil Tongue or against man for the evils of his Tongue or evils executed upon that account as the Tongue of frowardness shall bee out out Prov. 10.31 like a bad branch that brings forth ill fruit God will cut off all flattering lips saith t Psa 12.3 David and the Tongue that speaketh proud or great things King Nebuchadnezzer for speaking proud u Dan. 4.30 Vers 31. words Is not this great Babylon that I have built c. while the word was in his mouth there fell a voice from Heaven like thunder as one saith with a bolt in it that he should be dis-throaned or unking'd yea unman'd and cast out of the society of men to live as a Beast Vers 32 33. and eat grasse among the Beasts of the field for seven years before his Reason returned to him A high and heavy punishment inflicted by God on a mighty Monarch for a proud speech the sin of his mouth for which hee was even taken in his vv Psal 59.12 pride scil as a bird in a snare God shut Moses out of temporal Canaan for speaking unadvisedly with his lips though hee much desired to go over and see that good land beyond Jordan Deut. 3.25 26. The sins of mens mouths prove the snares of their souls The wicked is snared by the transgression of his lips saith x Pro. 12.13 Solomon that is his Tongue brings himself into trouble A fools mouth is neer destruction how neer scil at pits brink ready to drop in Prov. 10.14 yea a fools mouth is his destruction and his lips are the snare of his soul Prov. 18.7 Hee that keepeth his mouth keepeth his life but hee
No weapon that is formed against thee shall prosper and every Tongue that shall rise against thee in judgement thou shalt condemn then their enemies shall bee found lyars to them In the Interim Deut. 33.29 whatever evils wee suffer from mens Tongues let us do them no harm with our mouthes in any kind The Lord keeps us from avenging our selves with our own Tongues That much mischief may be done to others by the Tongue appears 1 By Scripture-comparisons of the Tongue 2 By the mercy of Deliverance from it 3 By the finall misery it draws others to 1 By Scripture-comparisons of it An evil or ungoverned Tongue is compared in Scripture to things that are most hurtfull dangerous and pernicious even to instruments of cruelty as 1 To a Scourge to lash Job 5.21 and a rod to beat others Prov. 14.3 2 To a sharp Rasor Psal 52.2 that in stead of shaving off the hair cuts the throat 3 To a sharp Sword Psal 57.4 which is as killing as any Engine of war Prov. 12.18 30.14 Psal 64.3 to a drawn sword Psal 55 21. which is ready to do execution to a sword whetted to cut deep and do great execution The workers of iniquity have swords in their lips saith David Psal 59.7 4 To Bows and Arrows Psal 64.3 4. Jer. 9.3 8. to shoot suddenly and wound deeply Tongues are bows and bitter words are arrows shot out of them 5 To a deep pit or devouring Gulf to swallow up both himself Eccles 10.12 and others the mouth of a Harlot is a deep pit Prov. 22.14 hee that is abhorred of the Lord shall fall into it Doegs tongue loved all swallowing words Psal 52.4 whereby he devoured the Priests and their City Devouring words will eat up a mans reputation as bread 1 Sam. 22.18 and his Good name at a bit 6 To a burning fire Prov. 16.27 as was shewed before out of James 3.6 which consumes both it self and others and can set families Towns Countrys on a flame What a great fire of contention hath been kindled sometimes by a word as to call one fool knave or to say thou lyest how far and long hath in burnt and where hath it ended in blows yea in blood and in the ashes or utter ruine of others 7 To Poyson of which also before out of James 3.8 for the Tongue is full of deadly poyson Psal 140.3 it conveys poyson by words to infect others as Serpents do by tooth or sting Malicious words are spits of venom Is there need of ruling a rod or sword of guiding an Arrow and Raysor of covering a pit of keeping fire in of expelling or tempering poyson that none of these may do any harm and is there not as great a necessity of governing the Tongue well that it may do no prejudice or hurt to any These things to which the ungoverned Tongue is compared are not only nocivè in themselves but diffusivè of the evils that is in them So is the Tongue Hence the acts of the mind and heart are attributed to the Tongue because whatsoever evil the heart can devise the Tongue is ready to vent the same Therefore the Tongue is charged with devising of mischief Psal 52.2 and with loving all devouring words vers 4. An unbridled Tongue is vehiculum Diaboli Mr. Greenham the Chariot of the Devil wherein he rides in triumph One doth describe the Tongue prettily by contraries or diversities It is a little peece of flesh smal in quantity but mighty in quality It is soft but slippery it goeth lightly but falleth heavily it striketh soft but woundeth sore it goeth out quickly but burneth vehemently it peirceth deep and therefore not healed speedily it hath liberty granted easily to go forth but it will find no means easily to return home and being once inflamed with Satans bellows it is like the fire of Hell The course of an unruly Tongue is to proceed from evil to worse to begin with foolishnesse and go on with bitternesse and to end in mischief and madnesse See Eccles 10.13 The Jews conference with our Saviour began with arguments Joh. 8.33 ver 48. wee bee Abrahams seed said they c. but proceeded to blasphemies Say wee not well that thou art a Samaritan and hast a Devill Vers 59. and ended in cruelty then took they up stones to cast at him This also is the base disposition of a bad Tongue to hate those whom it afflicts Prov. 26.28 2 The mischief of the tongue may further appear by the mercy of being delivered from it for 1 So God hath promised b Job 5.17 it God saveth the poor from the sword Vers 21. from their mouth and from the hand of the mighty and thoushalt bee hid from the scourge of Tongues or from being betongued as some render it that is from being as it were caned or cudgeld with the â—ongues of others Psal 31.20 Thou shalt hide them in the secret of thy presence from the pride of man thou shalt keep them secretly in a pavilion from the strife of Tongues that is from all calumnies reproaches evil speakings of all kinds God will preserve the good names of his people from the blots and bespatterings of malicious men as Kings protect their favourites against slanders and clamours 2 So the Saints have prayed for it as d Psal 120.2 David Deliver my soul O Lord from lying lips and from a deceitfull tongue Thirdly and lastly the mischief of the tongue appears by the final misery it draws others into that is Hell and drowns them in eternal destruction The Tongue sends more souls to Hell by errors Heresies wicked counsell bad example inticements and perswasions to evil than any other member of the body when other members slay but their hundreds the tongue slayeth thousands of souls and casts them down into the nethermost Hel. Therefore avoid ill tongues for they are bad company It s the wise mans e Prov. 20.19 Prov. 25.23 counsel meddle not with him that flattereth or entiseth with his lips but drive away backbiting tongues with an angry countenance from you as the North wind that beesome of the air as one calls it doth rain brow-beat them and they will be gone Walk circumspectly take heed to your spirits and wayes that malicious tongues may find no matter to fasten an accusation upon you 1 Pet. 2.15 that by well-doing yee may put to silence the ignorance of foolish men The Saints sanctity stops the wicked mouthes of their enemies Job 5.16 The Fourth Reason 4 The commodity from the commodity of the good government of the tongue which is great in respect 1 Of our selves 2 Of others For the Tongue is either the best or worst member of the body as it is ordered and an instrument of great good or of great hurt When it is well ordered it is an instrument of great good 1 To our selves to procure us four things scil life salvation joy
Churches sores Edifying discourse is a great help towards Heaven 3 Consolation for God creates the fruit of the lips to bee peace peace to sad sorrowfull m Isa 57.19 souls 1 Thes 5.14 Barnab as by his Tongue was a son of Consolation Act 4.36 God poures the oyl of gladnesse into disconsolate souls and troubled spirits by the mouths of his servants But God seldome useth ungoverned vain tongues as Instruments of spirituall good to others If wee would procure the temporal or promote the eternal good of others their present comfort or future felicity then wee should get use and keep a good tongue in our heads which is compared by the Holy Ghost in Scripture to the most excellent and usefull things as 1 To choice silver Prov. 10.20 To the Tree of life Prov. 15.4 that would have given immortality to the eaters To a precious Jewel Prov. 20.15 To food Prov. 10.21 To Physick or medicine Prov. 12.18 But of these something was spoken before The fifth and last Reason is drawn from the conveniency of helps 5 The conveniency of Helps afforded us for the government of the Tongue As 1 Other Organs are double God hath given us two eyes two ears two hands two feet but one tongue which is more easily ruled than two Alas how can wee guide two tongues that cannot govern one well 2 God hath set a double fence or guard before the mouth scil of lips and of teeth to keep the Tongue in and hath shut it up in he mouth as in a Cloister or hole of the head with doors to signifie there is a precious treasure in the Tongue linguam velut in specum abdidit saith Erasmus to teach it modesty and keep it under restraint and make it slow to speak No other member hath the like God hath so framed the ears as they should be alway open and therefore swift to hear and he hath covered the eyes with a thin skin only for defence and for sleep 3 God gives Reason to be a guide to the Tongue and permits not the use of the tongue before the use of Reason in some measure as we see in little Children who are not suffered to speak till they have some understanding 4 God hath placed the Tongue in the head which is the subject and seat of all the senses both interior as imagination and memory and exterior as seeing hearing smelling tasting touching The Tongue hath near to it the Organs of all these senses as the eyes ears nose the faculty of tasting is peculiar to the Tongue and though the power of touching be dispersed through all the parts of the body yet the tongue hath a more subtill and curious touch than other members for the taste is made by the contact of the tongue which can perceive the least hair that is mingled with meat Therefore our Tongues should not speak before wee have consulted with all the neighbouring senses to get what information they can give us concerning the persons or things spoken of or to especially with the eye and ear which are called senses of Discipline to which the Principality is ascribed because by reading and hearing we may be not only informed of the matter spoken of but instructed to speak wisely and profitably Hence it is 1 Erasmus That the ministry of the Tongue should be the last as one saith of all the members that is a man should hear see smell taste feel before he speak as the sentence of the Judge followeth after the evidence of the witnesses the pleadings of the lawyers and the verdict of the Jury 2 What a man speaks from the knowledge and experiences of the senses he asserts with confidence and boldnesse 1 Joh. 1.1.2 3. as John did That which wee have seen and heard and our hands have handled declare wee unto you 3 Providence so ordereth it as those that are deaf many of them are dumb also because they cannot hear instruction nor learn wisdome to speak aright therefore they shall not speak at all 5 God hath placed the Tongue between the heart and the brain in the confines of both to take counsel of and to be directed by both as well as to bee an interpreter of both 6 God gives us his word to be a rule for our tongues to speak by his Spirit for a guide to direct them in all our words and his grace to season all our speech 7 and lastly God himself is willing to be the keeper both of our mouths for therefore David found in his heart to put up that request to God in Psal 141.3 Set a watch O Lord before my mouth keep the door of my lips and of our keeping and watching of the same for Except the Lord keep the City I may say keep the mouth the watchman over both watcheth in vain The more means God gives us of eschewing evil or doing good with any member the greater is our sin if we neglect the same To the general Rules of Speech I will adde special directions in some particular cases as Confession Reprehension Communication 1 In Confession 1 Of our sins to men 2 Of Christ and his Truth before men 1 In confessing our sins to men This is a Text-duty a Iames 5.16 confesse your faults one to another saith the Apostle James and pray one for another that yee may bee healed not only to the Elders of the Church but to your Brethren also For this is to be understood of all the faithfull whether Pastors or people Confesse your faults 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is non omnes uni◠sod quiliber alterl not all to one but every one to another Brother to Brother and Neighbour to Neighbour All that are to pray one for another ought to confesse their faults one to another This duty is mutuall and reciprocall As for Auricular Confession which the Papists hold absolutely necessary scil for every one to confesse all his sins with all the circumstances of them in the ear of a Priest once a year at least is a meer invention or design for politick ends scil to know the secrets of others to keep them in awe and to inslave the soules consciences and devotions of the people to their Interests The Papists would father this their Doctrin upon James in the Text but there is no cause or colour at all for it By the Apostles Rule the Priest should confesse his faults to the penitent persons as well as they theirs to the Priest I will give you three directions in this duty 1 In what cases 2 To what persons 3 From what Principle Confession is to bee made to others 1 In what cases you should confesse your faults one to another eight especially 1 In scandal Scandal given by persons either before or after their Reception into the Church and fellowship of the Gospel 1 Before the same Those that desire it having formerly committed grosse sins notoriously known should solemnly acknowledge their sinfull courses
hate thy Brother in thine heart thou shalt in any wise rebuke thy Neighbour and not suffer sin upon him Then rebukes must not be given in hatred but in love They should be ushered in with prefaces of affection and enforced and driven on with evidences of love For Reproof is a bitter pill which should be rolled in the Sugar or lapt up in the pap of love else it will not be easily taken nor go down well And when we reprehend their faults its good sometime to commend their vertues parts deserts or to intermix the due praises of their dear friends to sweeten and facilitate their reception of our reproof A commendation of what is good in others will insinuate a reprehension of what is evill in them A reproof as it begins so it should end in love that the party reproved may not depart discontented but in love with our persons and in hatred of his own sin being dismissed with an affectionate and friendly farewell 2 In pity to their infirmities shew bowels of compassion in reproof that we have a fellow feeling of their weaknesses considering our selves that wee have in us the seeds of all sin Gal. 6.1 and that we have been or may be tempted even as they 3 In meekness without pride passion bitterness not in wrath Jam. 1.20 for the wrath of man worketh not the Righteousness of God by reproof not in hot blood or furious zeal which vents it self in fiery and furious rebukes Though there must be some warmth saith a reverend Divine in a reproof Mr. Whately in his Archetype yet it must not be scalding hot Words of reviling and disgrace they scald as it were words that tend to stir up the conscience to a due consideration of the evill reprooved they bee duly warm and tend to make the Physick work more kindly Nor in an imperious domineering provoking exasperating manner but in a mild winning way as it were subjecting our selves to them to serve them by reproof Reproof should come not from an arrogant humor of censuring nor from an ambitious desire of credit or repute both which are roots of bitterness but from a spirit of meeknesse and lowlinesse For meeknesse qualifies reprehension as well as instruction 2 Tim. 1.24 25. The Minister of Christ who is the publick reprover must not strive or fight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chide or wrangle but be gentle unto all men in meekness reproving as well as instructing those that oppose themselves Shimeies malice against David made him a Rayler rather than a reprover 2 Sam. 16.7 4 With respect to their credit not to reprove them before others to their disgrace except the aggravation of their offence require it but chuse rather to cover than to bare their infirmities Gen. 21.22 as Ham did his Fathers nakednesse in telling his Brethren of it while wee seek to heal a wound in their spirits or manners we should leave no skar of reproach behind upon their persons much less set a brand of ignominy upon them All these be taking things and will file and oyl and edge a Reproof and make it enter easily and prevail effectually The Second Rule 2 Rule Reproof of a fault in others must be seconded with arguments if need require to set it off with evidence and to set it home to the offenders head and heart with power 2 To convince him of the sin he is told of and of the greatnesse of the evill and danger that is in it and of his guilt of it in case hee should deny or dissemble excuse or extenuate it 2 To perswade him to repent and amend and do so no more Pro 6.23 These are the reproofs of instruction that is convincing instructing reproofs that carry meat in their mouthes to feed those we reprove with wholesome counsel and shew them the means of their recoverie Mat. 18.15 Luk. 3.19 Ephes 5.11.13 Joh. 3.22 This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word often used to signifie Reproof in the new Testament which imports a convicting another of his fault by evident arguments and reasons so as nothing can be pretended or alledged for it The Third Rule 3 Rule A Reproof should be formed in Scripture terms or founded on some plain Text of Scripture so as the party admonished may see himself reproved rather by God than by us Zeph. 2.5 and that the Word of the Lord is against him 2 Tim. 3.16 All Scripture is given by inspiration of God saith Paul and is profitable for Doctrin and for reproof Gods Word is a light to make manifest mens sins and the filthiness of them All things that are reproved are made manifest by the light Ephes 5.13 for whatsoever doth make manifest is light Paul exhorts the Colossians to teach and admonish one another Col. 3.16 and that in the word of Christ dwelling richly in them To deliver the words of our admonition out of the word of God is to draw the evil doer to the light that his deeds should be reproved therefore he hates the light and reproof Joh. 3.20 and this is also not only to perswade a man to repent of his fault and amend but to command him in the name of the Lord to do it This is to reprove with all authority Tit. 2.19 cum omni imperio saith Beza The Fourth Rule 4 Rule Reproof should bee begun and ended with prayer that is either solemn supplication or secret ejaculation or lifting up the heart in request to God for guidance and successe 1 Begun with prayer to God for direction in it that God would be with our mouthes in reproving and teach us what to say and put only those words into them which he would have us speak and none else that our reproofs may be fitly spoken to the person or occasion to time and place 2 Ended with prayer to God for a blessing upon it that our reproof may profit and prevail for the recovery amendment and salvation of the party reproved that we may not lose our labour nor hee the benefit thereof prayer should bee both in the front and rear of reproof Because every word of instruction Counsel or reproof is sanctified and blessed by prayer Hereby God is interested in it and it is sent forth in his name and power Prayer ingageth Gods presence in our reproof and draweth down his blessing upon it It shall not miscarry in the fruit of it or at least we shall not miscarry in the Act of it so long as we commit our way of reproving wholly to God by prayer Psal 37.5 and trust also in him hee will bring it to passe Reproofs guarded with prayer both before and behind come with great force even in the strength of God upon the person reproved and are most regarded and best entertained by him One reproof mannaged with prayer may prevail more than twenty without it Let mee adde reproof should be accompanied as
s like Elijah informed Elisha of such things as should fall out in Israel after this transumption In Malachies time when mens words were stout against the Lord and said It s in vain to serve God then they that feared the Lord Mal. 3.13 16 spake often one to another Thus Christians should speak together often yea even in evil times to confirm comfort and strengthen one another when blasphemies and all iniquities abound yea daily while it is cald to day that is Heb. 3.13 continually and upon every occasion and at meat as Christ did familiarly The Christians in Tertullians time as hee reports in his Apology c. 39. in their Agapes or love-feasts did so conferre together as making account God heard all they said Ita fabulantur ut qui sciant Dominum audire Also in journies as the two Disciples did by the way as they were going to Emmaus and at home Deut. 6.7 when they sit in their house or rise up or lye down many texts in the new Testament imply this duty which I have mentioned before as Ephesi 4.29 Col. 3.16 and 4 5 6. 1 Cor. 12.7 1 Thes 5.14 Heb. 3.13 10.23 I shall give somes Rules for it and Reasons of it 1 Rules for Christian conference wherein I shall bee very short because the general rules premised for the Government of the Tongue serve fitly for this particular The First Rule In company improve the time for profitable edisying discourse thereby waving sinfull worldly or vain talk corrupt communication let us redeem time for so beneficiall a businesse to drive so thriving a trade remembring how much precious time wee have formerly squandred away in worthlesse foolish frothy speech The least minute of time is too good to spend in speaking an idle word The Second Rule Observe the dispositions tentations afflictions and conditions of the persons present to suit and apply your discourse to their necessities and capacities 1 To their necessities as to instruct the ignorant comfort the feeble-minded and convince gainsayers support the weak quicken the dull awaken the drousie to counsel them that are in doubt to confirm them that stagger and reduce such as wander Conference is a bow in which wee may shoot all sorts of arrows as lessons comforts checks reproofs restraints excitements incouragements with force and vigour and take aim aright to hit the party and that part of him whether his head heart or hand which wee intend and make our speech come home to his bosome and stick upon his spirit with good successe One saith Speech of touch toward others should bee sparingly used Sir Francis Bacons Essayes for discourse ought to bee as a field without comming home to any man I conceive if speech do not touch it will not take if not applyed home to the party it will not work so effectually 2 To their capacities who are dull and slow of apprehension wee should stoop to the understanding of the meanest which is to condiscend to them of low estate and parts Rom. 12.16 and to put milk into the mouthes of babes that is as necessary as to set meat before strong men to impart spiritual gifts to them as the rich give alms to the poor Christ accommodated his discourse to the capacity of his hearers as they were able to hear it Mar. 4.33 The Third Rule Raise spiritual discourse from temporal occasions either then present or spoken of whether creatures or occurrences either by way 1 Of Allusion or reference thus As food cannot nourish nor cloaths keep warm the body except eaten and put on no more can Christ unlesse applyed to the soul As physick cannot heal the body if not taken no more can the means of grace cure the soul if not used and the like 2 Of Conclusion or inference from what is said or done Luk. 14.7 to 12. Christ took occasion from the ambition hee observed in the bidden Guests to teach them humility in chusing roomes scil to sit down in the lowest and to teach the maker of the Feast charity in bidding Guests scil the poor the maimed the lame the blind Ver. 12 13 14. When one of the company petitioned him to command his Brother to divide the inheritance with him Christ cautioned them against Covetousness by the example of the rich man who built greater barns Luk. 12.13 14 15 16 to 22. and lost his soul Thus Christ took occasion from Gods providence to birds and flowers feeding the one and cloathing the other to speak of Gods provisional care for his Children shall hee not much more feed and cloath them Mat. 6.26 28 30. Joh. 4.10 are not they much better than these from the water of Jacobs well and his asking of it to speak to the woman of Samaria of the water of life and to provoke her to thirst after it and to ask it of him from meat and his Disciples putting him in mind of it when he was hungry faint and weary to speak to them of spirituall meat hee had to eat which they knew not of Joh. 4.31 to 35. my meat is saiâ—h hee to do the will of him that sent mee and to finish his work from the mention of bâ—ead Mat. 16 5 6. which the Disciples had forgotten to take hee presseth on them a caution to take heed of the leaven of the Pharisees Joh. 6.26 27. from the peoples secking him not for love but for loaves hee perswaded them to labour not for perishing but for enduring meat from the example of a little child Mat. 18.1.2 3 c. whom hee set in the midst of his Disciples hee taught them to bee humble harmlesse and to avoid offences Thus wee should in imitation of Christ watch for any occasion which the company or any present their words Acts Gestures or any accidents may afford us of speaking what may conduce to their souls good take any hint we can for the same to scrue and wind in good discourse by degrees that the company may bee better for us or wee for them before we part As Benhadads servants diligently observed whether any thing would come from King Ahab that they might make advantage of and did hastily catch it 1 King 20.32 33. to promote their Masters businesse therefore when hee said he is my Brother they said thy Brother Benhadad Paul praised what hee perceived was commendable in Agrippa and watched to take hold on every word hee spake Act. 26.27 28 29. to perswade him to become a Christian wee should learn the art of transition to pass from worldly to heavenly discourse or turn the current of it into a spirituall channel The Fourth Rule Observe what subjects Gods Providence puts into your minds and mouthes as Themes of meditation and communication as common mercies or calamities judgements felt or feared the Churches afflictions or the death of the Righteous c. Such things as God would have the hearts of all especially
upon Baals Priests in a heat of zeal scoffing at them Job on his friends to check their pride and conceit of their own wildome No doubt yee are the People Job 12.2 and wisdome shall dye with you And Paul upon the Corinthians for their Laodicean conceit and boast of fulnesse Now yee are rich 1 Cor. 4.8 1 Cor. 14.36 37 full c. and for their pride what came the word of the Lord out from you or came it to you only Beza saith this is a sharp objurgation of them least they should think themselves the only wisemen and all fools but they or that they were the first Christians none before them or none beside them God taught the Jews to take up a taunting Proverb in way of derision against the King of Babylon Isa 14.4 his state and City The Preachers speech to the young man was Ironical Rejoyce in thy youth Eccl. 11.9 q. d. seeing thou art wilful go on and take thy course but know that for all these things God will bring thee to judgement Such was Micaiahs answer to King Ahab when hee asked him 1 King 22.15 shall wee go against Ramoth Gilead to battel or not he said go and prosper q. d. thy Prophets have bidden thee go and thou hast a mind to go go thy way no doubt but thou wilt prosper Ahab resented it as a scoff An Irony is a nipping jeast or a speech that hath the honey of pleasantnesse in its mouth and a sting of rebuke in its taile There is a texterity in speaking truth in an Irony or in a pleasant sentence which may bee taken sometimes with lesse offence then a plain downright speech to be so addicted to joycing as to loose a friend rather than a jeast this becommeth Jewish friendship saith one rather then Christian love Mr. Bain◠Eighth Rule In speech speak not so much to shew wit or eloquence as efficatious power of speech to perswade others to good and to disswade them from evil Speak not out of affectation of praise or delight to hear our selves speak well but out of desire of doing good or of drawing others to do well Many speak against eloquence as they do against learning out of ignorance because they know not the worth or use of it for Art hath no enemy but an ignorant person but I speak only against the proud and vain use and shew of it Of Eloquence HEre I will shew you first That eloquence may be used and secondly how 1 Eloquence may bee used yea there may be good use of it because 1 Eloquence is the gift of God which hee bestows on some of his servants not on others as on Aaron I know saith God to Moses of him Fxo. 4.14 Vers 16 Vers 10 that hee can speak well and he shall be thy spokes-man to the people and instead of a mouth to thee Not on Moses for hee was not eloquent but slow of speech Paul was eminent in eloquence therefore the people of Lystra Act. 14.12 call'd him Mercurius because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief speaker or Master of speech Apollos was an eloquent man and mighty in the scriptures Act. 18.24 None of Gods servants should open their mouthes to speak against any of God gifts of which eloquence or the faculty of speech is one 2 Eloquence is a flower of speech both for beauty and sweetnesse which sets off speech with greater grace obtains audience with greater delight and insinuates with more efficacy Though the Gospel was preached at first with greatest plainness of speech 1 Cor. 1.17 and 2.4 yet God hath blessed it since to the furtherance of the gospel The sweetning of speech with eloquence hath been a means sometimes of winning others to hear embrace the Gospel Christ in it Doctor Sibs saith Souls Conflict while Augustine out of curiosity delighted to hear the Eloquence of Ambrose hee was taken with the matter it self sweetly sliding together with the words into his heart Peter Veretus sometime preacher at Geneva was so sweetly Eloquent that hee drew many to bee his hearers who were no friends to Religion and chained his hearers ears to his mouth so as they never thought him tedious but always wished his Sermon longer hee converted thousands to the truth and faith in Christ One saith of Gregory Nazianzen that the true beauty of his Soul did shine forth in his eloquence Rhetorick being both his Companion and his servant It is reported of Mr. Rogers and Mr. Bradford Martyrs that it was hard to say whether there was more force of Eloquence and utterance in their preaching or holinesse in their lives and conversations Both historyes and experience declare that God bestowed an excellent faculty of elocution upon many of his servants both ancient and modern divines whose labours hee blessed to the Conversion of many souls and to the edification of the Church 4 God threatens it as a judgement to take away from Jerusalem and from Judah Isay 3.3 the eloquent Orator or the man skilful in speech and powerful to perswade as well as the wise Counsellour or cunning Artificer Ornamentum maximum reipublicae est eloquentia Philosophorum saith Plato Thus it s made to appear that eloquence is lawfull and usefull 2 I must shew how it should be used 1 Eloquence should flow from us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a nattiral kind of facility as water out of a fountain some command good language as freely as others do speech Though it bee acquired yet it should not be strained or forced as some use it in imitation of others which to judicious cars sounds harsh and ungrateful 2 Whether our eloquence bee naturall or acquired how ever wee come by it wee should use it without affectation and ostentation and not pride our selves in wit words or phrases An humble Christian will forbear or change such expressions as he conceives may seem elegant to others and hee feels or fears his own heart would bee puffed up therewith when Eloquence is affected or boasted then it shews swelling vanity in the minds of the speakers and is not pleasing in the ears of the hearers 3 Wee should strive to bee rather solid then florid in our speeches yet we may use elegance therein so that our end and aim bee more to affect the hearts than tickle the ears of our Auditors Eccl. 12.10 The Preacher sought to find out acceptable words or words of delight such as are apt not only to sinke into the mind like Davids stone into Goliahs forehead but also to pierce to the heart like a dart of delight Good matter cloathed with good phrase procureth acceptation and suavity of elocution produceth efficacy of perswasion Ninth Rule Speak of good things at home in your own families as yee have occasion to inure your selves unto and to get an habit of fruitfull discourse abroad This was Solomons practice therefore the Queen of Sheba said to
is establish them by comforting them 2 Thes 2.17 Ver. 2. and that they may not bee soon shaken in mind nor troubled Consolation is a means of confirmation 6 Comfort is commodious to edify others in holiness and obedience for consolation is a means of Edification Comfort as well as Counsell builds men up further into the body of Christ Phil. 3.13 for it corroborates the heart it heightens and raiseth up their spirits to a higher pitch of resolutions and indeavours with Paul to forget those things that are behind former attainments and performances and to reach forth unto those things which are before that is a greater measure of grace from God or of actings for God Hence the Churches in Judea and Galilee were edified and multiplied while they walked in the fear of the Lord and comfort of the Holy Ghost Act. 9.31 Paul exhorts the Thessalonians to comfort and edifie one another that is to edifie by comforting 1 Thes 5.11 1 For Comfort is a great incouragement to duties as Hezechiahs comfortable words were to the Levites hearts that taught the good knowledge of the Lord to excite them to go on 2 Chron. 30.22 and to the hearts of the people commanders and souldiers to fortifie and animate them against the fear of the King of Assyria and his multitude 2 Chron. 32.6 7 8 2 Consolation is a means to lead others forward towards perfection therefore Paul joyns them together 2 Cor. 13.11 finally brethren farewell be perfect be of good comfort Secondly 1 Comfort may bee needfull also in respect of the bodyes of others or outward man which would perish in their afflictions were not their souls strengthened by comforts to stand under the weight and pressure thereof Comforts are sinnews to the Soul and great repairers of strength and refreshers or cheerers of spirits even to the body Reas 2. From the misery of them that want comfort It s a most sad condition to be in affliction and to have no comforter Eccl. 4.10 for such are alone and woe to him that is alone and they bear their burdens alone and so are like to sink under them This was a great aggravation of Davids troubles when reproach had broken his heart Isal 69 19 20 and hee was full of heavinesse I looked for some to take pity but there was none and for Comforters but I found none And when hee was in the cave Psal 143.3 4 whither hee fled from Sauls persecution and his spirit was overwhelmed within him I looked on my right hand and beheld but there was no man that would know mee Lam. 1. verse 2.8 16 17.21 no man cared for my soul And of Sions miseries that shee had no comforter which is five times repeated in the first Chapter of Lamentations Solomon considered this to bee a great evil under the Sun scil the tears of the oppressed and the power of the oppressor Eccl. 4.1 and the oppressed had no Comforter This was the deplorable estate of the Jews in their captivity Isaiah 54.11 so some understand that in Isaiah O thou afflicted tossed with tempest and not comforted This was Ninevehs said case in her miserable ruine she had none to bemoan her nor to comfort her Nah. 3.7 Reas 3. From the excellency of the duty in it self this is high and honourable imployment to comfort others for it is 1 The work of God 2 The practice of the godly 1 It is the work of God to comfort poor souls Isa 57.15 2 Cor. 7.6 of the highest God to comfort the lowest hearts even abjects God is not ashamed of the businesse no hee gloryeth in it as in a title of Excellency 2 Cor. 1.3 Isa 51.12 to be called the Father of mercies and the God of all comfort as in a beam of Majesty stream of mercy and exercise of delight I Ver. 3 even I am hee that comforteth you and the Lord shall comfort Sion as a Father doth his Sonne Psal 103.13 and a mother doth hers As one whom his mother comforteth saith God So will I comfort you Isa 66 13 and yee shall bee comforted in Jerusalem yea Gods compassions and comforts toward his people farre exceed those of the most tender hearted mother to her sucking child Isa 49.19 Can a mother forget her sucking child c. yea they may but I will not forget thee saith God to Sion To comfort is the act as of the Deity so of the Trinity and of every person in it 1 Of God the Father 2 Cor. 1.3 The Father of our Lord Jesus Christ is the Father of mercies the God of all comfort 2 To comfort is the act of God the Sonne for hee as God-man and Mediatour is the fountain of all consolation If there be any Consolation in Christ saith Paul Phil. 2.1 Hee doth not question it but suppose it or takes it for granted q. d. seeing there is or as ever yee look to receive comfort from Christ fulfil yee my joy Isa 61.1 2 c. Christ is appointed by the Father and annointed by the Holy Ghost to comfort his people by office as their Prophet Christ suites comfort to the sufferings of his people for kind and proportions them for measure 2 Cor. 1.5 as Paul saith As the sufferings of Christ abound in us so our consolation also aboundeth by Christ Joh. 14.18 Christ promiseth comfort to them as hee did to his Disciples I will not leave you comfortlesse Joh. 16.20 22 I will come to you 3 To comfort is the act of God the holy Ghost It is his proper work to speak or apply comforts to the hearts of Gods people from the father and the Son Hence 1 Hee is call'd the Comforter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime and principal of all comforters 2 Hee is prayed for by the Sonne to the Father and promised both by the Father and the Sonne to bee sent as from both John 14 16.26 15.26 16.7 under this name and Notion or for this purpose to bee a comforter to his people God the father is the author of all comfort by destination or appointment of it to us for hee hath appointed us to obtain as salvation so consolation by Jesus Christ 2 Cor. 1.3 4 5 and hee comforteth us by his Son hence our consolation is said to abound by Christ 2 God the Son is the Author of Consolation 1 By redemption or purchase as of us so of joy and comfort for us by his bloud as the price thereof so that the Christians comfort is a dear-bought commodity to Christ it cost him not only exceeding sorrow but his bloud and his life 2 By reception of it as Christ bought it so he took it and keeps it for our use when he ascended up on high he received as gifts Psal 68 18 so comforts for men to give forth the same to them thus it
God will not forsake them for ever nor leave them altogether Isa 54.7 For a small moment have I forsaken thee but with great mercies wil I gather thee saith the Lord. 1 Sam. 12.22 The Lord will not forsake his people for his great Names sake saith Samuel to Israel because it hath pleased the Lord to make you his people This was the confidence of the faithfull in their calamities Lam. 3.31.32.33 The Lord will not cast off for ever but though hee cause grief yet will hee have compassion according to the multitude of his mercies for hee doth not afflict willingly nor grieve the Children of men Herewith the Psalmist comforts the godly The Lord will not cast off his people Psal 94.14 neither will he forsake his inheritance Is God gone away from your souls or hath hee withdrawn the wonted influence of his grace peace and joy and the comforts of his love favour and presence from you and doth hee seem to reject you If yee were once his by federal right or faith in the Covenant you are his for ever because that is an everlasting Covenant founded upon Gods free grace and Christs precious blood which are immoveable unchangeable and eternal Isa 9.6 If ever you did cry Abba Father you may call God Father for ever for he is the everlasting Father Psa 31.22 David said to God I am cut off from before thine eyes but hee confesseth it was in his haste hee did it rashly and unadvisedly and God consuted him presently Neverthelesse thou heardest the voice of my supplications when I cryed unto thee And though to your sense hee hath left you hee will turn again hee will have compassion upon you hee will cast all your sins into the depths of the Sea Micah 7.19 Christs promises of returns hold as true and firm in respect of his spirituall presence to his people now as of his corporal presence to his Disciples then Joh. 14.18 I will not leave you comfortless or Orphans I will come to you And ye now have sorrow but I will see you again to wit Joh. 16.22 after my resurrection and your heart shall rejoyce Consider poor souls you cost Christ too dear for him to cast away Let mee give you one pregnant instance of Christs return to a deserted soul that is Mr. Robert Glover a holy Martyr who having a little before his death lost the sense of Gods favour and comforts of his spirit which filled his heart with grief and his mouth with moans when hee came within sight of the stake at which hee was to suffer death for Jesus Christ suddenly hee was so exceedingly ravished and replenished with holy comfort and heavenly joys that he cryed out claping his hands hee is come Heb. 13.5 hee is come Though God bee ever with his people in his presence according to his promise yet in respect of the influence of his grace and favour he sometimes suspends and with-holds the Act thereof and in respect of appearance or discovery hee sometimes manifests himself to them and sometimes hides himself from them and seems to bee comming and going as Christ said to his Disciples A little while and yee shall not see mee and a gain a little while and yee shall see mee 5 Lastly set before them Gods promises of peace and joy 1 Of peace and a calm to troubled disquieted souls by inward or outward afflictions Isa 57.16 I will not contend for ever neither will I bee alwayes wroth lest the spirit should fail before mee and the souls which I have made I create the fruit of the hips peace Vers 19 peace to him that is a farre off and to him that is near saith the Lord and I will heal him Phil. 4.7 The peace of God which passeth all understanding shall keep your minds and hearts as with a garrison and when he gives quietnesse Job 34 29 who can cause trouble This was the Psalmists expectance and confidence I will hear what God the Lord will speak Psal 85.8 for hee will speak peace unto his people 2 Psa 38.5 11 12 Promises of joy to sad sorrowfull souls His anger is but for a moment in his favour is life weeping may indure for a night but joy commeth in the morning Psa 97.11 light is sown for the Righteous Psa 126 5 and joy for the upright in heart They that sow in tears shall reap in joy Consolation shall follow affliction to Gods people as Harvest doth seed-time Mat. 5.4 and the one is as sweet as the other is bitter Joh. 16.20 Blessed are they that mourn for they shall bee comforted yee shall weep and lament saith Christ to his Disciples Vers 22 but the world shall rejoyce and yee shall bee sorrowfull but your sorrow shall bee turned into soy and yee now have sorrow but I will see you again and your heart shall rejoyce Act. 2.28 and your joy no man taketh from you This was Davids Faith and hope in God Thou shalt make mee full of joy with the light of thy Countenance Apply these several promises unto afflicted consciences and rub them as oyl of gladnesse into their benummed spirits Argue the case with them Are not these promises as good security for Gods performance of the mercies promised to you to wit healing quickning illightening returns peace and joy as your hearts can desire yea better than all the world is able to give you by hand and seal yea are they not stronger pillars to build your confidence for comfort in God upon Mar. 13.31 than those that bear up Heaven and Earth For Heaven and Earth saith Christ shall pass away but my words that is 2 Cor. 1.20 promises shall not pass away All Promises of Comfort are in Christ yea and Amen Object If wee were the Lords by speciall right or shall bee saved then wee should have grace in our hearts which is the characteristical distinguishing quality of all Gods people from all others but wee can discover no such thing in our selves wee have no grace The eighth Ground of Consolation Set before them and apply unto them two things 1 Grace may bee hid for a time in the heart and not be discerned by them that have it like sparks of fire in the ashes or life in a swound or bits of gold in a dust heap or pearls in the mire like stars in the sky in a dark night they are all there yet not one of them doth appear like stones in the bottom of a Vessel or River which are not seen when the water is troubled thick or muddy like stools or chairs in a room where there is no light for that which makes manifest is light There is a difference between the being of a thing in it self and the appearing or discovery thereof to us As many things seem to bee which are not so some things are or really exist
heart commonly cool and wither when the occasion of them ceaseth But true desires flowing out of the heart are sed with the lasting spring of grace in it the waters whereof shall not sail They are restlesse never quiet till they be satisfied uncessant till prevalent ever rising and rolling till they rest in the Center of obtaining They that desire Christ and grace pardon and peace c. aright are not only importunately but uncessantly greedy for them and will bee Gods Remembrancers night and day and give him no rest till hee give them their hearts desires Neither delayes nor repulses can crush or quash sincere desires Mat. 15. See this exemplified in the woman of Canaan Desires are true when they are the bias of the soul which inclines or leads it the right way scil Christ-ward Grace-ward Heaven-ward when they do as by a proper Motion carry out our souls freely and constantly after these as sparks flye upward as the stone moves downard and waters run forward Psal 119.20 My soul breaketh for the longing it hath to thy judgements at all times saith David and my soul thirsteth after thee Psal 143.6 as a thirsty land that gapes continually till God give Rain So much for the first direction for the right comforting of afflicted souls The second Direction is this Caution them against four evills to take heed 1 That they do not dishonour God in the time of their desertions and distractions by unworthy thoughts of him or hard speeches against him by murmurings at him or quarrelings with him for his assaultings of them with Terrours and anguish for his withdrawings from them of light and influences and for his far distance and long absence from them Hereupon they are apt to think and say that God is not so loving and kind tender and ready to help as his word reports him to bee The Psalmist when his spirit was overwhelmed his soul troubled and refused to bee comforted then hee began to call Gods mercy Psal 77.2 Vers 7 8. Truth and faithfulness into question will the Lord cast off for ever will hee bee favourable no more Is his mercy clean gone for ever doth his promise fail for evermore Vers 10. But hee checks himself for it I said this is mine infirmity or this doth make mee sick It should bee the chief care of Gods people what ever they suffer from God not to sin against God whatever God doth to them to think and speak only the thing that is right and to justifie God when ever they judge themselves This was Jobs comfort and commendation in his great affliction In all this did not Job sin with his lips Job 1.22 with cha 2.10 nor charge God foolishly Despair of Gods mercy is high treason against his Majesty and a flat denyall of his Deity Gods glory should bee dearer to us than our lives souls or the salvation of them and the more tender wee are of it the more will God tender the comfort of our souls and lives It was the frequent and fervent petition of a Godly man in his tentations Lord maintain honourable thoughts of thy self in mee 2 Caution that they do not destroy their own souls either 1 By denying what God hath done for them to wit the work of grace begun in their hearts his love to them his choice and calling of them saying they have no grace they are Reprobates cast-awayes whereby they bear false witnesse 1 Against themselves which is unnatural 2 Against the grace of God and against the God of grace his work in them and goodnesse to them which is most unworthy and ungratefull 2 Or by refusing what God would give to them scil grace mercy peace and joy wilfull refusal whereof is wilfull murder like cutting of the throat or stabbing to the heart yea self murder It isblood-guiltinesse yea guilt of the blood of souls yea of their own souls and should not your precious immortal souls be dearer to you than all the world labour to convince them that by such a denyall or refusall they make themselves false witnesses and murderers 3 Caution Joh. 8.44 that they do not gratifie Satan who is 1 A Lyar the Father of Lyes because there is no truth in him 2 A Murtherer sc of souls from the beginning and will be so to the end 3 An Accuser of the Brethren the children of God unto God their Father Job 1.9 as hee was of Job to God that he was an Hypocrite or hireling Doth Job fear God for naught and an accuser of God unto them as if hee was a hard Master cruel to crush poor souls under his feet and took pleasure in their destruction or at least that God doth not with them all the good or so well as hee might Thus Satan in the Serpent calumniated God to out first Parents of untruth as if the word which hee had spoken in threatning death was not true Gen. 3.4 yee shall not surely dye and of envy as if God had out of ill will forbid them that Tree or for fear lest by eating thereof they should become as wise as himself Presse and perswade poor afflicted souls to beware they do not gratifie Satan 1 By entertaining parley with him as Eve did which was the cause of her foil and fall The old Serpent being full of all subtlety will bee too hard for them It is the first game hee desires to play with troubled souls to argue the case with them about their spirituall condition to circumvent and deceive them with his wiles 2 By hearkning to his tentations and suggestions as these and the like 1 To cast off ordinances neglect duties in publick and in private which are the means of grace peace and comfort to hear read pray meditate c. as if these were needless or to no purpose and they should bee no better for them This is Satans plot to starve poor souls by cutting off provision from them or them from it This perswasion commeth not from God that calleth you but from the Devil who seeketh to subvert and devour you 2 To harbour Jealousies and evil surmisings of God or derogatory dishonourable thoughts such as Satan casts into your mind as if God was not mercifull pittifull faithfull c. These and the like suggestions are the bolts which Satan makes for disconsolate discontented souls to shoot at God or a coat of dis-honour which Satan shapes or cuts out for them to few and put upon the Lord. 3 To cast away their confidence and lay hope aside and give over seeking and waiting on God any longer and to throw themselves into a Gulf of despair This is to do the Devil a real kindness and to give their souls a fatal blow for hereby they make themselves a prey to Satan 4 To make a wrong judgement of themselves and of their condition by false Reasonings which are Satans Sophistry to conclude themselves out of the state of Grace out of
of which have spent whole or the greatest part of chapters upon that subject As that good governour Nehemiah did the thirteenth chapter of his book as a Naerrative of the good deeds hee had done for the house of his God and for the offices thereof which hee intreats the Lord to remember vers 14. against the prophanation of the Sabbath and the marriages with strange wives and the fifth chapter in relating his pitty and bounty to the poor Jews in freeing them from their oppressions vers 1. to 14. and from their charge of provision which they were bound to bring in to their governour vers 14 15. hee forbore his own allowance yet kept hospitality and hee prayes in the close of the chapter Think upon me my God for good according to all that I have done for this people Job makes protestation of his innocency and integrity not only here and there often in his book but the 29. and 31. chapters contain his continued vindication thereof or a catalogue of his good works Paul spends many chapters in declaring what hee had received from God and what hee did and suffered for God and his people as Act. 20. Phil. 3.1 Thes 2.2 Cor. 11. and 12. chapters Quest In what cases is self-commendation allowed to Gods people Ans I shall name eleven First case is of afflictions from God wherein they have professed their faith in God First Case their patience obedience sincerity constancy notwithstanding the same so did Job when hee took his flesh in his teeth and put his life in his hand Though God slay mee saith he yet will I trust in him I will maintain mine own wayes before him and my foot hath held his steps Job 13.14 15. Chap. 23.10.11 12. his way have I kept and not declined neither have I gone back from the commandement of his lips no not when God laid a load of sorrows upon him And the Church in Psal 44.17 18 19 c. All this evil is come upon us from the Lord yet have wee not forgotten thee nor dealt falsly in thy Covenant our heart is not turned back c. And Jeremy when afflicted and humbled under the hand of God As for mee Jer. 17 1â— I have not hasted from being a pastour to follow thee neither have I desired the woefull day thou knowest Vers 17. that which came out of my lips was right before thee bee not a terrour unto mee thou art ray hope in the day of evil The second Case is Second Case Injuries from men in word or deed 1 In word by scoffs or reproaches 2 Sam. 6 2â— as David when Michal mocked him for dancing before the Ark hee justified his Act as done before the Lord out of zeal for his glory joy in him and thankfullness to him Vers 21. and if this make mee vile I will yet bee more vile than thus Or by slanders and false Accusations of our good conversation In this case it may bee needfull to make just Apologies for defence of our innocency and vindication of our good names as Paul did before the people of Jerusalem Act. 22.1 2 c. Act. 21.27 28. when the Jews of Asia cryed out against him that hee taught all men every where against the people and the law and the temple And when hee was brought before the Council in Act. 23.1 men and Brethren saith he I have lived in all good conscience before God untill this day When Tertullus the Oratour accused him before Felix the governour wee have found this man a pestilent fellow and a mover of sedition Act. 24.5 6. among all the Jews c. what a large Apologie did Paul then make for his faith Vers 10. to 22. life doctrin and conscience and afterwards before King Agrippa in the 26 of the Acts Thus wee may and ought to plead our cause and defend our innocency to wit the grace of God we have received and the work of God which wee have done when wee are called before Rulers and Governours for Christs sake Mic. 10.18 19 20. when wee are accused to them or examined by them of our faith holinesse or conversation Jacob made an Apologie for his faithfullness in Labans service Gen. 31.36 to 42. when Laban compelled him to commend himself and thereby to defend himself as Job did frequently when his friends charged him wrongfully David did the like to clear his slandered innocency and Paul to vindicate his person office and doctrin from the aspersions and calumniations of his emulous Adversaries the false Apostles whereby they laboured to cast an odium upon him which forced him into a commendation of himself as in the 11. and 12. chapters of the second Epistle to the Corinthians Yea Christ himself did commend himself to defend himself against the Jews which of you convinceth mee of sin saith he Joh. 8.46 48. and when they said to him say wee not well that thou art a Samaritan Vers 49. and hast a Devill Jesus answered I have not a Devil but I honour my Father and yee do dishonour mee 3 In case of Injuries from men in deed wee may protest our innocency to prove wee suffer wrongfully as Daniel did his before King Darius when hee was cast into the Lions den for calling upon his God My God hath sent his Angell and hath shut the Lions mouths that they have not hurt mee Dan. 6.22 for as much as before him innocency was found in mee and also before thee O King have I done no hurt When the Jews took up stones to stone Christ hee pleaded his innocency Joh. 10.31 32. many good works have I shewed you from my Father for which of those works do you stone mee and now yee seek to kill mee a man that hath told the truth Joh. 8.40 which I have heard of God The third Case Third Case wherein it is lawfull to commend our selves is this To shew forth the infinite riches of Gods free grace and mercy to such vile unworthy Creatures as wee are in giving us grace to bee what wee are and inabling us by grace to do what wee do to incourage weak beleevers unto dependence on God for grace and mercy and against despondency notwithstanding all their infirmities and unworthiness Upon this account Paul commended himself before the Corinthians and Timothy and all that read his Epistles to them that hee might commend the great love and kindness of God to him before them all and to propound himself as an example of Gods free and rich mercy to them all I persecuted saith hee to the Corinthians 1 Cor. 15.9 10. the Church of God but by the grace of God I am that I am and I laboured more abundantly than they all that is the rest of the Apostles and to Timothy he saith I was before a Persecuter a Blasphemer 1 Tim. 1 1â— and injurious yea the chief of sinners Vers 15 16 but I