the Heart Man believes unto Righteousness and with the Mouth Confession is made to Salvation So as the Tongue is but the Minister of the Heart bringing to light such Knowledges Experiences and Notions as the Heart hath conceived and therefore before the Heart be right set the Tongue cannot but that done 't is easier to be ordered yet doth not that fully accomplish this because the Tongue is so forward and nimble an Instrument as it often runs before the Heart hath had time to deliberate and decree and therefore not seldom rashly proclaims what the Heart intended not but moved by some small displeasure vents its own frothy reproaches to the after-dislike grief and shame of the Heart The Apostle James most fully sets it forth Chap. 3. Vers 5 6 7 8 9. A little Member boasting great things behold how great a matter a little Fire kindles And the Tongue is a Fire a World of Iniquity it defileth the whole Body and setteth on fire the Course of Nature and is set on fire by Hell untameable unruly full of deadly Poison Therewith bless we God even the Father and curse we Men made after his similitude Out of the same Mouth proceed Blessing and Cursing Again we find Rom. 1.28 29. the Fruits of an evil Tongue enrolled among those Evils God gives up the reprobate Soul unto God gave them up to a reprobate Mind filled with all Vnrighteousness Debate Deceit Whisperers Backbiters Haters of God proud Boasters c. And again its Fruits are found among the seven Evils which are hateful to God Prov. 6.16 A lying Tongue a false Witness and he that soweth discord amongst Friends And besides these 't is like a continual dropping of lesser Evils for how many prophane Oaths licentious Ballads and vain idle Words doth it produce for all which an Account must be given before the Judg who will render to every one according to his Works 3. But again as the debauched Tongue is a sore Evil so under regulation of the Heart taught to speak the Truth it becomes an eminent good for with it we bless God and confess unto Salvation Again Solomon The Tongue of the Righteous is choice Silver the Tongue of the Wise Health and the Lip now Tongue and Lip are as it were the same thing of Truth shall be established for ever Again A wholesomâ— or rather healing Tongue is a Tree of Life Death and Life are in the hand of the Tongue that is in the Heart are the Issues of Life and Death radically and in the Tongue consequently as it brings forth the Treasures of it to light Whence it is manifest that after a Professor of Christ hath persuaded his Heart to speak the sincere Truth 't is the next incumbent Duty to subdue this wild Instrument to the rule of the Heart which being effected the Dictate of that Heart published by this Tongue shall be as Apples of Gold in Pictures of Silver 4. Now these things proposed we shall proceed to the more express Intent of the Prophet which tho it seem in words to be confined to a narrow Compass yet it is really very comprehensive for Reproach not thy Reproacher is a fortiore reproach no Man not a Stranger who hath done thee neither good or evil much more not a Neighbour a Friend a good Man or one that hath sought thy good and most of all beware thou reproach not God or his Christ altho perhaps he hath seen fit to bring thee under Reproaches And now we shall enquire how the Man professing to be one of Christ's School ought to use his Tongue as well in giving it liberty as in bridling it I say First I fear we may often reproach even God and not perceive it For to ascribe to any Power on Earth or in Heaven what belongs to him is to reproach him Or if having a Gift natural or spiritual Riches Honour Wisdom Understanding Tongues Prayer expounding the World or the like and ascribe them to our own Industry and not to the free Gift of Grace we are Reproachers And to use our Tongues aright is to acknowledg God the Giver of every good and heavenly Gift and so to bear the Memorial of his Bounty as to have praise and thanks in our Lips daily knowing and confessing that if he had so seen fit he could have made the greatest amongst us less than the meanest of the Sons of Men yea a Slave or Worm and no Man and are still in his hand as a Vessel for Honour or Dishonour Or on the contrary Art thou poor simple and loaden with Afflictions and yet fearest God and seest another that wallowing in Sin abounds in Ease Riches and worldly Contents and yet thinks not of God once in a year if thou therefore shalt murmur or shalt in a repining Distemper of Mind say Why Lord is it thus thou reproachest him as unjust or inbenignant But to use the Tongue in this point aright is to confess that tho his hand be heavy it is much less than thy Sins have deserved Let God be true and every Man a Liar that he may be justified in all thy sayings and overcome when he judgeth Again saith Solomon Prov. 14.31 He that oppresseth the Poor or Prov. 17.4 He that mocketh at the Poor reproacheth his Maker Just as the Pharisee Lord I thank thee I am not as this poor Wretch c. So that there are many ways of reproaching God And to comprize all in a word every one who doth not ascribe the Life Power and Way both to will and do to him reproacheth his great and glorious Name And not less frequent are our Reproaches against the Son as it is written If we say we have not sinned we make him a Liar But to be brief in this also I say Whosoever hath the least grain of confidence in the Arm of Flesh or any heavenly Principality or Power which is on this side the Sun of our Righteousness or yet doth not account all his Privileges Merits Performances as Loss and Dung he hath a lying Tongue and reproacheth his Redeemer And to employ the Tongue in this case as we ought is to confess our selves Worms and no Men not able to make one Hair white or black nor to give ease to an aking Tooth and much less to reach out a Remedy to a sick and sinful Soul And secondly to confess Christ hath both Bounty and Power to save to the uttermost And indeed throughout the whole stream of Scripture you will find the evil proud slanderous and reproachful Tongue is that which is the Belman of a Superstitious Heart proclaiming Peace to himself in his own false and and adulterous Refuges where no Peace is 5. The next degree of Reproach is of a Brother or Friend or Neighbour which is like unto the former because Christ owns it as done to himself Forasmuch as ye did it unto one of these ye have done it unto me So as Christ may also be reproached in his
well knowing those Bitternesses he was to meet withal in his Peregrination upon Earth And lastly Abraham attained by Faith to be called a Friend of God but by Faith in Christ we are made one with God even as the Wife is Bone of the Bone and Flesh of the Flesh of her Husband for as Christ is one with the Father so are we by Faith one with him as it is written And the Glory thou gavest me I have given them that they may be one even as we are one I in them and they in me Lastly Jacob wrestled with an Angel and forc'd a Blessing for himself and Family but Christ being in the Form of God thought it no robbery to be equal with Him and obtained a Blessing for the innumerable Family the Church of the First-born So as in the Gospel-Mountain instead of Fear we shall have perfect Love for Water-washings Peace of Conscience for fore-warnings of Evil to come the Evil it self is removed for Promises of good things afar off actual possession of the things promised and for Friendship full Union O that He would rend the Heavens and come that the Mountains might melt away at his Presence 19. There are two other Sister-Texts which agree info full harmony with that we are upon as leaves no place for doubt but that they all mind the same thing and may much conduce to the explaining one of another for no Key more expert in opening Scripture than its own The first Psal 24.3 Who shall ascend into the Mountain of the Lord Who shall stand in his holy Place He that hath clean hands c. Now the Question is expresly the same in effect for the Holy Place and Tabernacle are one for in it were two holy Places the Holy and most Holy which Mystery Paul explains for seeing the second Holy did answer to the Gospel-perfection it necessarily follows the first was a Figure of the Legal For says he there was a Tabernacle the first in which the Candlestick Table and Shew-bread were which was called the Holy the other after the second Vail was called the most Holy into which only the High-Priest went but once a year the Holy-Ghost thereby signifying that the Way into the Holiest yet was not made manifest whilst the first was yet standing which was a Figure for the time then present in which were offered Sacrifices which could not make perfect as pertaining to the Conscience but stood only in Meats c. But Christ being come an High-Priest of good things to come by a greater and more powerful Tabernacle c. obtained Eternal Salvation Whence again we observe that the preeminence of the Gospel above the Law is further asserted Secondly That in the Tabernacle there was as I may say a Wheel within a Wheel for tho the whole Tabernacle did most eminently figure that Righteousness which was by the Law yet had it a secret regard to the Gospel also as if indeed even in its day and perfection it was not of avail save as it had respect to the Righteousness of Grace And thus far we have the Apostle's warrant But it seems from the course of the Analogy that the Court of the Tabernacle which was without the first Vail and had in it the Altar and Laver did answer to the Worship in Mountains for into it were all the Congregation admitted and so in Mountain-Worship were all Nations here also were the Sacrifices solemnized and they were the only Ceremonial Service used in Mountains But to insist on this would be too long in this place Another difference is that in this Question the Mountain is first which is according to the Legal Order and in our Text the Tabernacle according to the Gospel as if the Prophet spake more legally here and in our Psalm more spiritually Also for dwell there it is ascend here implying there must be a painful or legal working up before a legal Habitation can be had in this Legal Mount Again for sojourn there it is stand here that is able to stand under the Legal Yoak which is hard to do tho under Tabernacle-Coverings The other Text differs much in the Question in expression but not in effect as the Answer assures where the Prophet having shewn the terrible day of God's vengeance upon the Wicked he adjoins thus Isa 33.13 14 15. Hear ye afar off the Gentiles what I have done ye that are near Jews know my Might 14. The Sinners of Zion feared Trembling took hold of the Hypocrite Who shall sojourn in the devouring Fire with us Who shall dwell in the Burnings of the hidden Age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He walking in Righteousness c. Now here by these Fires the same things are in a Mystery signified as I may say in their purer essence for by the devouring Fire God the Father is meant and by the Burnings of the Age the Baptism of Fire by Christ for the Father is a Consuming Fire Heb. 12.29 Deut. 4.24.9.3.66.18 And our Prophet again Behold the Lord will come with Fire and rebuke with Flames of Fire for by Fire will he plead with all Flesh The Son also came with the Fan in his Hand and will throughly purge his Floor and burn the Chaff with unquenchable Fire Also he will baptize with the Holy Ghost and with Fire As also another saith Behold I send my Messenger which was John the Baptist who bore the former witness of Christ and he shall prepare my Way and the Lord whom ye seek shall suddenly come But who shall abide the day of his Coming Who shall stand when he appeareth For he is like a Refiner's Fire and he shall sit as a Refiner and Purifier of Silver he shall purify the Sons of Levi the Ministers of the Tabernacle and melt them as Gold then the Offering of Judah and Jerusalem shall be sweet to the Lord after the manner of the days of the hidden Age and ancient Years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is the Fire of the hidden Age. Yet hath infinite Wisdom and Love found out a Medium whereby our frail and sinful Mortality shall co-habit with that Fire which if it touch the Mountains they shall smoak in safety as was represented by a Figure to Moses at the Bush which burned but was not consumed for that Fire was the Godhead and the Bramble the Seed of the Woman in Christ a Mystery of Mysteries that the Seed born of Corruptibility should embrace Incorruption and not be consumed so as all Moses's Egyptian Learning was confounded to see the natural Fire not devour the natural Bush but much more astonished in Spirit when he heard that that Fire was Jehovah the God of his Fathers and consquently the Bush human Nature So as God here taught Moses the Mystery of Mysteries namely the Incarnation of Christ where Flesh did not only live unconsumed in the devouring Fire but became one with it even an immortal Fire replenished with the fulness
Grace than thou and therefore thy Boast is not of Grace but pretended Merit and thy false Heart hath betrayed thee and thou in danger of being a Cast-away for when thou shalt say Lord have not I prophesied and cast out Devils in thy Name the Answer 't is to be feared may be Verily I know it not For assure thy self this one Ejaculation from the humble contrite Fool Lord be merciful to me a Sinner uttered in sence of Sin and Faith in Grace shall make a stronger Battery on the Gates of Heaven than a whole Quiver full of thy opinionated Abilities And therefore in this Case we ought again to bring our Hearts before the Judg and to know it is not enough before Men to cry out Unclean unprofitable a Worm a Wretch with the loudest but to teach our Hearts to speak this great Truth in secret between God and themselves their Consciences bearing witness And therefore let us beware lest we be not like Solomon's Buyer crying in the Market-place It is naught it is naught but being come home boasteth in secret of a rich Purchase for this is but confessing Christ in outward shew and our Hearts in the mean while far from him Wherefore when we come from Duties and especially when we hope we have performed best we ought to call our Hearts under examination and yet to suspect they will dissemble Art thou a Speaker and hopest that thou hast taught or spoken well to the Hearts of thy Hearers or prayed in Spirit yet let not thy Heart puff thee up but stop its Mouth by convincing it that it was not thee that spake but the Holy Spirit of Christ in thee and that out of a heap of Stones even of the Walls of that Auditory God can raise up a better Son and Teacher than thou art Art thou a Hearer and hast been attentive was thy Heart warmed in Zeal and Love so as it leaped for Joy at the words of the Salutation Then let it not boast but teach it to speak this great Truth That it was not in its Merit that thou thus heardest or didst understand but Christ in thee and that it was his Spirit that bare witness with thy Spirit that the Word is true and that thou art a Son of Adoption and in so doing thou shalt not unravel thy Joy but make it great sure and lasting But on the contrary if thou ascribe to it thy hopes are as the Grass upon the House-top it shall dwindle and wither away as it is writ Cursed is he that trusteth in Man or maketh Flesh his Arm for out of his Heart shall the Lord depart And Blessed is he whose hope is the Lord he shall be as a Tree planted by the Waters neither shall cease from yeelding Fruit. What shall we say to these things shall we bolster up our Hearts in proud and lying Hypocrisy or rather suspect them and watch over them as the most deceitful things in the World and yet have in them the Issues of Life and Death Weal and Wo trying them by the Word the Law the Conscience the Judg and setting Experience upon them as a Spy Informer and Sollicitor and at length teach them to speak the Truth namely That they are vain and deceitful above measure their Righteousness Loss their Merits a Shadow and that to God the Glory is due and to them Confusion of Face And so to attain the third Qualification which will entitle the Soul to a resting place in the holy Mountain of God Vers 3. 1. Not casting Reproach upon his Reproacher Now in the rendring of this and next Clauses also I confess I have departed from the Footsteps of the Flock for I think none do so read the English He that backbiteth not the Vulgar deceiveth not with his Tongue which seems not so agreeable to Gospel-Language because to backbite openly is only by the Tongue which tho restrained yet then the Heart not taught to speak the Truth may backbite more secretly and desperately and therefore I say Backbiteth not at all no not his Backbiter The learned Munster differs not much from us in effect for he reads Transgresseth not with his Tongue which comprehends all Backbiting and Reproach by it And indeed not to offend with the Tongue is a great and essential part in true Piety Hence it is said of Job that he offended not with his Tongue tho provoked thereto by his reproaching Friends And hence supposing the Hebrew will bear it as well as the other I read Not reproaching his Reproacher being well assured it is in fuller harmony with the Gospel-Precepts and a surer Step towards the holy Hill of Jehovah for saith our Lord Love your Enemies bless them that curse you do good to them that hate you pray for them that despitefully use and persecute you And in this sence I take our Prophet I grant indeed not to backbite a Neighbour is a good profitable Precept because the natural Man is prone to abuse Friendship but yet is it no more than Morality writ in the hearts of all People and Nations by Nature And indeed as usually read here Backbite not with thy Tongue the Precept is dressed in the slenderest attire Divinity can well shape for it for without all Controversy 't is but a slender Morality not to reproach a Neighbour or Friend who hath not reproached us but may have done us good for even half-debauched Nature would nauseate such an Action and they not so doing may yet fall short of the holy Hill But not to reproach a Reproacher to render Good for Evil is Saint-like nay Christ-like and may as far as any Grace lay claim to the Promise And if it be said It was of old Love your Friends and hate your Enemies and David spake ac-according to the then Institution yet I say admit it were a Command yet doth it not affirm that not to backbite at adventure was more than a Moral Vertue but indeed I suppose Hate your Enemies was not by a Command but Permission as Bigamy was because of the hardness of hearts for assuredly it was not our Prophet's practice for he hated only the Enemies of God and not his own upon his own account for he spared Saul's Life twice and rendred him Good for Evil and in the case of Shimei the Son of Gera he said Let him curse So Solomon Doth thine Enemy hunger give him Bread doth he thirst give him Drink And therefore in this sence I proceed to the Text. 2. Now hitherto the Precepts of our Prophet do chiefly belong to the first great Commandment in such Matters as lie between God and our Consciences but now he comes to such as refer to the second between Man and Man and yet still is this a Link of the same Chain For until the Heart be taught to speak the Truth it is impossible to keep the Heart from lying and reproaching because Out of the abundance of the Heart the Tongue speaketh And again With