speaking c. these defile the man Mat. 15.8 It is not crediblâ— saith St. Ambrose he should live welâ— that speaketh wickedly in manâ— words there wanteth not sin Prov. 10 29 He that can sport at sin with hiâ— tongue will not stick to commit it iâ— time and place give leave being tempted thereunto 3. The unbridleâ— Tongue is set on fire of Hell the Prophet speaking of the incurable mischief of the evil tongue saith it is as the sharpe arrowes of a mighty man oâ— as the coals of Juniper Psal 120.4 Juniper burns soonest and keeps fire longest of any wood such is the force of an evil tongue it sets on fire the course of nature and is it self set on fire with Hell the Devil is in that tongue he kindleth a fire in it and bloweth it with the bellows of all mischief now then consider what that mans Religion is that hath such a tongue what shew soever he maketh 4. He sheweth how crosse this is to Religion by natural demonstrations one and the same tree cannot bring forth good and bad fruit it is contrary to nature and he illustrateth it that Man with one tongue should bless God and curse man made after the image of God were a great vanity to think to bless and to curse are things contrary one to another and be not in the same tongue as a Fountain cannot send forth sweet and bitter water which being considered sheweth such a mans Religion is vain Because what pretences soever Reas 5 such men make this sheweth them to be Lawlesse and Lordlesse men Psal 12.3 4. though they may say God is their Lord in their words yet this sheweth they are without ackâ—â—â—ledging any to Lord it over them they say their tongues are their own and who shall Lord it over them if God were their Lord then they would keep his Commandements and to such will Jesus Christ say at the last day why call ye me Lord and do not the things that I command you and the Law of Christ is Let no corrupt communication proceed out of your mouths and let him that nameth the name of Christ depart from iniquity CHAP. IV. Sheweth in divers particulars how much men fail in this point THis then may inform us how great a number of men there are whose seeming shews of Religion will be found to be but vain because of their unbridled tongues consider how common this sin is and how many that profess themselves Christians are guilty of these sinnes in an high degree and let us hence see what great cause we have to lament the great decay of Religion with the Prophet Psal 12.1 2. Help Lord for the Godly man ceaseth for the faithful fail from among the children of men and he proveth it is by this They speak vanity every one with his Neighbour with flattering lips and with a double heart do they speak and mark how general it is every one speaks vanity to his Neighbour and if this be so had joyned with a seeming shew of Religion what is open prophaness The Prophet Jeremiah complaineth also wishing his eyes were a fountain of tears that he might weep day and night for his people and bewaile the misery that is coming upon them and all because of this sin they bend their tongues like their bowe for lyes Jer. 9.3 they will not speak truth they have taught their tongues to speak lyes ver 5. their tongue is as an arrow shot out it speaketh deceit one speaketh peaceably to his neighbour but in his heart he lieth in wait ver 8. shall I not visit for these things saith the Lord So St. Paul Rom. 3. when he insisteth upon the general corruption of nature he quickly passeth it over but he spends two verses viz. the 13 and 14. upon the sins of the tongue speaking of wicked men he saith their throat is an open Sepulcher with their tongues ther have used decit the poison of Asps is under their lips whose mouth is full of cursing and bitterness The Asp doth morsu inficere saith Grynaeus the poyson of Asps is under the tongues of such persons Aspidum ictui vel rarum vel nullum remedium invenitur Aelian nat hist Compertum est ictu laesos hujusmodi vix horis quatuor superfu isse Pierii Hierogl lib. 14. Puncto acus simile Plin. Actuari de medic composit Gloss Interlinear in Rom 3. now Naturalists observe of the Asp that it poisoneth a man secretly with a kind of delight and it is such a poison as is incurable killing a man in four hours very fitly representing the poison of the tongue for such a one woundeth his brother in secret and he knoweth not who hurteth him and he hardly admits of cure again We have great cause to bewail the commonnesse of this sin in these Gospel-times a sin so rife even among those that seem to be Religious that we may lay it to heart and beware thereof and so much the rather because the sins of the tongue are a special cause of procuring misery upon a Land and People Consider therefore 1. That when men come to the publike worship of God to hear the word of God c. and yet take no care of their tongues God esteems them more like unto poisonous creatures then to men that have his Image upon them more like to Asps or venemous serpents then men of such the Prophet speaketh saying They have sharpned their tongues like a serpent Psal 140.3 and his case when he was among them was as bad as Daniels in the Lions Den My soul saith he is among Lions and I lie even among them that are set on fire even the sons of men whose teeth are spears and arrows and their tongue a sharp sword Psal 57.4 and the Lord tells the Prophet Ezekiel that briars and thorns were with him such as scratch and tear all that come near them ond that he dwelt among Scorpions the most poisonful of all other creatures Ezek. 2.6 2. The Lord compareth men of evil tongues to all kind of deadly instruments to a maul to a sword to a sharp arrow Prov. 25.18 the one is sufficient to knock a man on the head the other to run thorow his body and the other to pierce him to the heart to signisie to us that while a man may goe about to avoid one he may yet be in danger of being hurt by another before he is aware of it 3. By these sins of the tongue men break no less then three commands of God at once 1. The sixth Commandement Thou shalt do no Murder men are apt to think if they lay not violent hands upon their neighbour it is nothing but our Saviour Mat. 5.21 22. sets down three sins as breaches of this command Sunt Homicidae interfectores fratrum sunt Homicidae detractores eorum Clem. Alex. Epist 1. 1. causeless and unadvised anger though it break not out into words 2. rash and inconsiderate words
Imprimatur Geo. Stradling S. T. P. Rev. in Christo. Pat. D Gilb. Episc Lond. sac domestic Ex Aed Sab. Jun. 22. 1663. A BRIDLE FOR THE TONGUE OR A Treatise of ten Sins of the Tongue viz. Cursing Swearing Slandering Scoffing Filthy-speaking Flattering Censuring Murmuring Lying and Boasting SHEWING The nature of these sins and how many wayes men may be guilty of them with the Causes and Aggravations of them and Remedyes against them Together with many Considerations Rules and Helps for the Right ordering of the Tongue Divers common places succinctly handled and divers Cases cleered By William Gearing Minister of the Word Solicitam ori tuo custodiam pone non enim est quicquam in nobis quo faciliùs peccare possumus quam linguâ Hier. Epist ad Demetriad London Printed by R. H. for Tho. Parkhurst at the Sign of the Three Crowns over against the Great Conduit at the lower end of Cheapside 1663. To the Right Honourable Sir Orlando Bridgeman Knight and Baronet Lord Chief Justice of his Majestyes Court of Common-Pleas c. and to the vertuous Lady his wife Right Honourable AS Man is a reasonable creature so is speech given to him by God to express his reason and a tongue to utter that expression Brute creatures can make a noise but man only can articulate his voice his mind provideth the matter his breath the convoy and his tongue frameth distinct and significant words and syllables and carrieth the sense of our minds from us by the ear to the heart of others The Tongue is the secretary of the mind and the Interpreter of the heart it is the great huckster by which we negotiate and traffique one with another Plin. nat histor lib. 7 cap. 16. The Teeth saith Pliny serve not only to grind our meat for our daily food and nourishment but necessary also they be for the framing of our speech the fore-teeth stand us in good stead to rule and moderate the voice by a certain concent and tunable accord answering as it were to the stroke of the Tongue and according to that row and rank of theirs wherein they are set as they are broader or narrower greater or smaller they yield a distinction and variety in their words cutting and hewing them thick and short framing them pleasant plain and ready drawing them out at length or smothering and drowning them in the end but when once they be fallen out of the head man is bereaved of all means of good utterance and explanation of his words Therefore God in Scripture threatens to strike the wicked on the cheek-bone Percutire maxillam figura quasi proverhiali significat poenam cum ignominia dedecore conjunctam Drus observ lib. 3 cap 5. and to break the teeth of the ungodly Psal 3.7 And to smite on the cheek-bone and break out the teeth saith Drusius signifieth in a proverbial speech a punishment joyned with reproach and infamy The Tongue hath no Rein by nature but hangeth loose in the midst of the mouth taking that hollow place as its appointed limits for the nimbleness thereof Man hath many importers his ears his eyes and all his senses in their several employments but only one exporter sc the Tongue and that finds work enough to utter all their reports The Tongue in Scripture is called Mans Glory but alas foolish man turneth his glory unto shame he hath no member more fit to honour God and edify his Neighbour and none whereby God is more dishonoured and Mankind more injured Most commonly when Gentlemen meet they talk of their Hawks and Hounds their Feasts and Banquetings their pleasures sports and pastimes when Gentlewomen meet they talk of their Attires and Habits new fashions and new fangles when Husbandmen meet their discourse is how the year will fall out what the price of Corn and Cattle is Neighbours can meet together to conferre about Town-business but God is quite forgotten Clara cum laude laâ—â—it a. Gloss in Rom. 16. as a dead man out of mind Some indeed for fashion sake will a little talk of God but it is in a cold and dead manner without any life at all not talking of him with delight Men nowadayes count it a shame to them to read the Scriptures to pray to entertain one another with holy discourses for fear of being talkt of by others so carrying the light in a Theeves Lanthorn Whereas wisdoms Maidens of honour will cry in the Market-place Prov. 9.3 and whosoever hath the Law of God in his heart cannot but speak of him and not be ashamed But alas if ever mens tongues were set on fire with hell it is in this age and if prophaness slanders revilings lying blasphemies scoffings oaths and execrations were taken out of mens words how few would remain but pertinent and profitable speech that savoureth of grace and godliness is as rare as the other aboundeth Physitians take great notice of the tongue judging thereby of the health or sickness of the body so our words shew plainly the qualily of our souls and as a vessel is known by the sound whether it be whole or broken so are men proved by their speech whether they be sound or rotten at heart Holy tongues are alwayes desirous to be speaking good to speak of Gods name which to do is truly to sanctify it Polan Syntag. cap. 10. de lege saith Polanus This is the practice of the glorified Saints and must be ours A Father takes most delight in his child when it can talk of him and with him so God loveth to hear us praising him and making him our song And as the Bees mingle nothing in their little mouths but honey so should our tongues be alwayes honied with the love of God and to feel no pleasant sweetness but to hear the praises of God pass thorow our mouths with so daily thankfulness for all our blessings that some honey-dew may pass into the hearts of the hearers 'T is good to speak of God reverently not to shew our own eloquence but with a spirit of humility to distil the precious balm of true devotion sometime into the ears of one sometime of another which must be done sweetly by way of inspiration for marvellous it is how much a sweet and amiable perswasion to any good is of force to attract the hearts of men unto it Words are not to be affected by us for curiosity or vain glory to what end saith St. Augustine is a golden key if it open not what we desire and what hurt if the key be of wood so it do the deed which the other cannot seeing all that we expect from a key is but to open what before was shut up therefore all painted and gawdy words must be avoided that edify not A good man had rather his words go forth in a plain dress then in the garb of an Harlot But albeit our words are to be without vain affectation yet Rhetorical and Hyperbolical expressions are
sometime useful and excellent such speeches as are according to the rules of Art which are laid down in Rhetorique which delivereth rules of elegant speech and what is according to Art must needs be lawful useful and commendable 1. Because the Arts are gathered out of the creatures by the wisdom of God which is in the creatures or from the divers actions and affections of the creatures working according to the severa ends they are directed unto which ends are good as may appear by the examination of particular Arts as Logick natural Philosophy Astronomy c. This elegant kind of speaking God hath given to some men more then others according to the wisdom and passionateness of affection bestowed on them indeed this kind of speech is the most excellent of all other and we shall observe that the most lofty writings of the Scriptures are written in this stile as the book of the Canticles is a continual Allegory and why was David called the swee-singer of Israel was it not for that the Psalms of all other Scriptures are most full of Metaphors Allegories Hyperbolies c. So the Songs that are in Scripture and the Books of the Prophets do abound with these figurative sentences 2 Because the Arts do not contradict each other for what is true in one Art is not falsifyed by another Art and what is true in Logick Grammar c. is not false in Rhetorick or Theology 3. All Arts are subservient to Divinty She is the Mistriss the rest are the handmaids therefore this is to be noted that we are not alwayes bound to strict propriety of speech but have liberty allowed us out of the word of God to adorn our speeches with figurative sentences He is rightly eloquent saith Cicero who observing a decorum and tempering his stile according to his person can speak fitly fully and fluently of all things temperately of mean things and weightily of matters of importance As for prolixity and shortness of speech either may be used commendably in their time as Mariners sometime sail with large spread and sometime with narrower gathered sails we should affect rather to be great doers then great speakers It is said of our Saviour he began first to do and after to teach Act. 1.1 Didac Stell de contemp mundi It is a monstrous thing for a man to have his tongue larger then his hand God hath made the tongue of man less then his hand and closed it up in his mouth teaching him thereby to use but few words and many deeds speak little and do much and Solomon tells us that in the multitude of words there wanteth not sin Prov. 10.19 Emyssen saith there is as much difference between saying and doing as between leaves and fruit He that sayes onely is like the Figtree in the Gospel which brought forth leaves only He that doth also is like Aarons rod which brought forth blossoms and Almonds Blossoms as leaves and Almonds as fruits that man only knoweth to speak well that hath learnt to do well The Scripture mentioneth three Tongues which are in every well disposed man 1. The tongue of the heart loqui veritatem in corde suo for a man to speak the truth in his heart Psal 15.2 2. The tongue of the mouth non agere dolum in lingua sua ver 3. 3. The tongue of our works the works which I do saith Christ they bear witness of me Joh. 10.25 God little regardeth words without works for he is not as Mercury to whom Tongues only are offer'd in Sacrifice Better it is with the Lacedemonians to do well then with the Athenians to speak well Yet the speaking little so much commended in Scripture is not to be understood of few words only but that we should not speak many unprofitable words for in matters of speech the quality not the quantity is to be regarded but the two extreams are to be shunned for too much to play the sullen refusing to contribute to familiar discourse in good company seemeth to have a distast or a disdain so to talk alwaies not affording any opportunity to others to speak savoureth of vain glory and vanity Multa non multum Multa dicendo nihil dicunt August so that Balaams Ass spake more to the purpose then such men do Speech is often like unto coyn which passeth for currant not in regard of the mettall only but of the stamp that is set upon it Now the designe of this Treatise which I humbly dedicate to your honours is to set forth the evils of the Tongue and more particularly of ten sins of the Tongue to shew the nature of those sins the several branches the mischiefs and aggravations of them with remedyes against them whereunto I have added divers considerations rules and helps for the government of the tongue shewing also wherein the right ordering of the Tongue consisteth all which is fitted to the times as the ingenuous Reader will well discern Right Honourable I Have made bold to send this slender Treatise into the world under your honours name and patronage which I have presumed to do understanding the goodness of your dispositions to be such that I cannot in the least doubt but that you will pardon my boldness and cherish this small spark and evidence of my unfeigned affection to your Honours My Lord Judges and Magistrates are fingers of that great hand that governeth the world the Gods of the earth to be dispensers of Gods mercy to good men and executioners of his judgements upon evil-doers Compassion is the handle Justice the edge and Mercy the point of the Magistrates sword the Magistrate is a common servant for the common good and wealth of all and he is a happy man indeed that liveth least for his own and most for the good of others it is the right use of authority when Governours respect not their own ends in publique actions nor wear the sword of Justice in their own sheath as I hear your Lordship doth not Whereas many in high places make Tacitus their Gospel studying Lucian more than the old Testament and Macchiavel then the New your Lordship knows that there is no Nobility like to the New-birth in Christ no Beauty like to the beauty of the Daughter of Sion who is all glorious within no Honour to the Service of God no Glory to the Cross of Christ no Gain like Godliness no Treasure to that which is laid up in Heaven no cloathing to the righteousness of Christ no Ornament to the ornament of Humility and Meekness no Crown to that of Immortality no kingdom to the Conquest of our Selves no Learning to the knowledge of Christ no Wisdom to that of the Spirit no Joy to that of a good conscience no Life to a Heavenly conversation The Lord grant that you may alwayes account it to be more honour to you to be a servant of God then a Judge over men as Theodosius the Emperour esteemed it more honour to be
happy are ye for the spirit of God and of Glâ—ry resteth upon you on their part he is evil spoken of but on your paâ—t he is glorified Seneca tells us that among the Heathens Vertue was derided what though you are derided for fools and mad-men and counted the off-scouring of the world its no matter how others call you or esteem of you but what you are indeed Intus teipsum considera saith Seneca inwardly consider of thy self and judge not what thou art by the words of others for the most part good men are called fools and blockheads let me be so derided saith he the reproaches of the ignorant or unskilful must be patiently heard and this contempt of one that followeth vertue must be contemned yea as one well noteth it is the highest honour to be accounted bad that we may not be so and the greatest tryal whether we be indeed sincere to be put to it to be either accounted hypocrites or to be such no man saith Seneca seems to set an higher price on vertue no man seems more to be devoted to it then he that hath lost the reputation of being a good man lest he should lose his conscience You cannot mock men out of their drunkenness pride and covetousness and let none mock you out of the practice of Piety and Holiness CHAP. IX Of the filthy Tongue The greatness of the sin of filthy speaking shewed in eight Particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Putridus Sermo nam a putrida radice pullulat LEt us now proceed to treat of another evil tongue and that is the filthy tongue which we should take heed of The Apostle warneth us to beware of this sin Eph. 4.29 Let no corrupt communication proceed out of your mouth multitudes of men there are who delight in obscene words in filthy jesting and rotten communication that speak as if the devil had opened their mouths the poison of Asps is under their lips Now consider 1. Rotten words are a sign of a rotten heart within the mind of man by nature is corrupt false Teachers are called men of corrupt minds 1 Tim. 6.5 Till a man be renewed in the spirit of his mind he is a man of a corrupt mind Faecem maâ—ttiae turbidam mali bibunt Euripides The heart being filthy the tongue casteth out stenches instead of ambrocial odours and he that hath a corrup mind will speak corrupt words The Astrologers are said to speak to Nebuchadnezzar lying and corrupt words Dan. 2.9 Where the Spring is corrupt the Stream is corrupt A Fountain cannot send forth sweet and bitter water neither can excellent speech and filthy speaking at once come out of the same tongue Men do not gather grapes of Thorns nor Figs of Thistles saith our Saviour Jude calleth wicked men corrupt trees and Christ saith a corrupt Tree doth not bring forth good fruit but an evil man out of the evil treasure of his heart bringeth forth that which is evil for of the abundance of his heart his mouth speaketh Luk 6.43 44 45. Filthy mouths may be compared to the dun-gate at Jerusalem Nehem. 3.14 thorow which the filth of that City was carryed forth Such was the Port Esquiline at Rome through which past nothing but filth and uncleanness To hear a man vomit out filthy unchaste speeches to hear words full of uncleaneness come out of a mans mouth and running over with lewd and lustful words it is a note of a filthy person The heart is the fountain of our words and actions our words are as the Rivers flowing from it the tongue is the Looking-glass of the soul he that is a filthy speaker let him make what shew and profession of Religion he will he is but a dissembler not yet sanctified nor is his heart purged for speech is the discovery of the mind as there is no smoak without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. except there be some fire within so where there be foul and filthy words there is an unclean heart a troubled fountain yieldeth impure water and a corrupt soul filthy words the tongue of the Just is compared to choice Silver because his heart is precious but the heart of the wicked is little worth and his tongue is dross and filth Prov. 10.20 when mens breath stinketh it sheweth there is much corruption in the Stomack so rotten communication in the tongue sheweth that the heart of such a one is rotten that he lieth in the grave of sin and is rotten at core rotting in its own filth 2. Filthy speakers do not onely shew that themselves are rotten but they are in danger of infecting others a corrupt tongue like the Plague and other infectious diseases will infect those that are in hearing of it we often see that one Neighbour learns deceit of another Lippire ad conspectum Lippientis Lips de Constant and one filthy companion learns rotten communication of another Mans nature is quickly won to evil sins baits being so many and sin so pleasing as it is to nature it must needs follow that one corrupt speaker will corrupt another Corruption as the Philosopher saith Arist Phys 5. is a meer changeing of a thing from that it was from the better to the worse of this nature is a corrupt tongue Bain in Eph 4.19 it changeth that which before was Morally good to be really bad civility teacheth us to hide a stinking breath from others and Christianity should teach us to hide the stink of our putrified souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menander Turpiâ—oquus est tanquam porcus qui in luto ubi ponit pedem ibi ponit os 3. Filthy words are usually an inlet to filthy actions he that makes no conscience of what he speaks will make little conscience of what he doth he that abstaineth not from filthy words will not stick at any filthy action if opportunity serveth it is not credible he should live well that speaketh filthily the filthy tongue defileth the whole man therefore the Apostle gives this caution Be not deceived evil communications corrupt good manners 1 Cor 15.33 corrupt words fret like a Gangreen he that can speak filthy words without blushing will be ready to commit filthy actions without shamefac'dness A filthy speaker is like unto a Hog who in the dirt where he puts his foot puts his mouth and where he puts his mouth to muzzle there also he puts his foot lying down and wallowing in the mire those things which proceed out of the mouth come foâ—th from the heart and they defile the man saith our Saviour Math. 15.18 4. Filthy speaking is a thing very unbecoming the Saints and people of God such as by Baptisme are given up to God and have given their names to him it is not so much as to be named among them as becometh Saints Eph. 5.3 4. it is a contradiction to the name of a Christian Now when the Apostle would not have us to name filthy speaking
enmity in the tongue for how can men of evil hearts speak that which is good if corruption be harboured in the heart it will easily manifest it self in the tongue how easily is such a man drawn to speak loosely and vainly in corrupt communication therefore those that would keep their tongues in order must first look unto their hearts Solomon first exhorteth Keep thy heart with or above all keeping and then saith he put perverse lips far from thee Prov. 4.23 24. if the heart be viperous the lips will be perverse He that will keep his tongue in order Help 6 must see that he bridleth his passion the more passion boileth the more work will the tongue have The Apostle Paul adviseth the Ephesians to put away all evil-speaking from them and first saith he Let all bitterness and wrath and anger and clamour be put away Eph. 4.31 He mentioneth all the degrees of passion 1. Bitterness the rise of the rest it is it is a smothered displeasure of that which a man hides in his Breast which makes a man a burthen to himself and others till it be digested it is a fâ—et that rankleth inwardly P. Baiâ— â— exposit in Eph. 4.31 and is fuller of discontent then revenge as One well noteth Then saith the Apostle Let wrath be put away that is either fierceness or suddenness of anger then Anger that is when it resteth in the heart and cometh as it were to some head Then Clamour when others afar off are witnesses of our passion disordered words usually go with disordered passions When Lamech was angry he presently breath 's loud menaces to kill and slay Gen. 4.23 24. So Stephen's enemies being enraged cryed aloud and ran upon him Act. 7. Then lastly followeth evil-speaking or blasphemy which must be put aside All these tend to the hurt of our neighbour It is a hard matter to be angry and not to sin Now therefore 1. Watch over your passion so that it arise not on a suddain that you be not over-hasty to be angry and guilty of rash anger Suddain and violent passions make men rage and be like mad men Thus Saul in a suddain passion raged at Jonathan as though his wife had been a whore and Jonathon a Bastard to David's father Capel de Tentat part 3. 1 Sam. 20.30 Other affections carry one power of the soul out of the way but passion over-turneth all as a Learned man well noteth Our Saviour tells us that this hasty passionateness is a degree of murder and sets down three degrees of the breach of the sixth commandement which the Jews thought not of as 1. Rash or causeless anger Whosoever is angry with his brother without a cause shall be in danger of the judgement 2. He that shal proceed further and say to his Brother Racha that is Blockhead empty-pate c. in contempt of his weakness he shall be in danger of the Council But 3. whosoever shall say Thou fool sheweth his tongue to be set on fire with hell and he shall be in danger of hell fire 2. Take heed that anger lodge not in your breast see that anger rise not but if it doth arise yet let it not lodge in your heart Jacob was angry and chid with Laban but he was friends presently after Gen 31.35 Let not the Sun go down upon your wrath neither give place to the devil Eph. 4.26 27. The longer anger lodgeth in the soul the more way you give unto Satan anger lodgeth in the bosom of fools Eccl. 7.9 To lodge anger in our breast is the way to turn anger into hatred take heed when just anger cometh into thy heart unjust wrath come not into thy heart together with it 3. When passion is stirred that you speak not sudenly without deliberation a little pausing may be a means to prevent a world of mischief He that hath no mastery over his passion is like a City broken down and without walls that lieth open to all mischief Let us consider that nothing befalls Help 7 us but what cometh to pass by the providence of God or as God ordereth it This will much conduce to keep our hearts and tongues in good order David resolveth Psal 39.1 to take heed that he offend not with his tongue that he would keep his mouth as with a bridle while the wicked were before him the reason is expressed ver 9. I was dumb saith he I opened not my mouth because thou didst it Help 8 Often call your selves to account and bethink your selves what you have spoken this will be a special means to help you in the government of your tongues When a mans purse hath often paid for swearing he will be ready to think of it and then it will make him to beware of it lest it cost him dear again Now if this will do it then how much more if a mans conscience did lash him for it and most of all if we did in a holy manner call our selves to an account for it God layes down this as a great cause of the Jews rushing into sin as the horse that rusheth into the battle and why no man spake aright because they did not call themselves to account for it No man repented of his wickedness saying What have I done Jerem. 8.6 Set a watch diligently over your Help 9 hearts thoughts and words Providet tibi antequam prodas sermonem arudentique consideratione omnia praeveni Bonavent Part. 3. spâ— cap. 3. Xenophon keep an holy sentinel upon your tongues that no word may pass you but you may know what it is you not only think but also what when and how you speak The tongue is a very moveable member which is turned up and down with little labour and difficulty without much weariness and man being a sociable creature by his very nature is much given to speaking therefore he had need to be the more watchful over his tongue An Heathen could say that nature but I may say the God of nature hath given every one of us two ears and but one tongue to shâ—w us that we should be swift to hear and slow to speak to hear much more then we should speak and if we consider the double guard the tongue hath being shut up with a double hedge the lips and the teeth should put us in mind that we should not be rash in our words and expressions Help 10 Be much in prayer to God for st ength and power against an unbrideled tongue sc that he would keep it in those due bounds he hath appointed for it Thus David when he saw the work was too hard for him to do he prayeth to God Set a watch O Lord before my mouth keep the door of my lips Psal 141.3 Pray to God that he would keep the key and be as it were the Porter to let out only such words as may be good and profitable There is no one member but is unruly but none so unruly as the tongue