hands on their mouths for â—â—me that they had so misplaced â—â—ir words and be astonished â—â—ce sin entred into the world â—â—ld-like shame hath been one of 〈◊〉 best attendants and it is that â—â—ich aggravateth the injustice of â—â—e unjust he knoweth no shame Zeph. 3.5 〈◊〉 hath not so much of the colour 〈◊〉 vertue as blushing is to be seen 〈◊〉 him 2. As laying the hand on the â—outh looketh forward so it â—ldeth forth a staying and stoping of sins progress Principiis obsta See the Dutch Annotat. If sin have â—ade its way into the thought it 〈◊〉 high time that such a bad beâ—inning should be withstood that â—uch a Cockatrice should be crushâ—d in the egg When Job had â—id Job 40.4 5. he would lay his hand on his â—outh that we may better reach â—is meaning he addeth Once have 〈◊〉 spoken yea twice but I will proâ—eed no further that is to speak as he had done that he understood not things too wonderful 〈◊〉 him which he knew not Sin 〈◊〉 the heart will quickly be anâ—â— break out of the mouth if it 〈◊〉 not opposed and therefoâ—â— there must be a rising against thâ—â— first risings of it It is no moâ—â— than enough that there hath beâ—â— a thinking of evil all care must 〈◊〉 had that it be not spoken or pâ—â—â— in practice The reasons or reasonableneâ—â— of this Doctrine I shaâ—â— now touch on 1. Thought-sins are the immediate issues of original sin Thought-sins are as one phraâ— seth it the Reubens of mans corrupted nature the strength there of appeareth in them The Spirit speaks expresly Mat. 15.9 that out of thâ— heart not as created but as corrupted proceed evil thoughts these proceed first Seeing theâ—â— that when one of these streams is â—â—sight the filthy fountain may 〈◊〉 seen in it shall not this sight â—use sorrow and shame Seeing â—is inbred enemy is at work we â—â—d need with might and main to â—â—fist it especially considering â—hat follows 2. The worst of other sins are â—e issues of thought-sins When evil thoughts have proâ—eded out of the heart Mat. 15.19 then from â—em do proceed murders adulâ—ries yea and blasphemies The greatest actual evil that â—ver man committed was first a â—ttle thought Thoughts are to â—he soul as boughs are to a tree â—he fruit of a tree grows immeditely on the boughs and so the â—ctions and outward works which â—re from the soul do flow immediâ—tely from the thoughts Surely â—hen there is all reason when we â—ave thought evil that we should forthwith be humbled and beware of any further process 〈◊〉 who knoweth what evil an eâ—â— thought may bring forth It truly observed that sin is actiâ— and when it is acting if not pâ—vented it would act to its uâ— most See Doctor Owen of Mortification every wrathful thougâ— tends towards murder and eveâ— unclean thought would be aduâ—tery The reason which I shall namâ— last I might have named first 3. The order which is given 〈◊〉 the Text was given from Heaveâ— Laying the hand on the mouth when evil is arisen in the heart is 〈◊〉 course which hath Gods Command for its footing Shall noâ— we observe what God appoints 〈◊〉 Shall not our wills in obeying follow Gods will in enjoyning 〈◊〉 was the man after Gods heart who fulfilled all his wills Acts 13.20 We have violated Divine laws in thinking evil and shall we add iniquity tâ—â— iniquity Shall we slight Divine authority further in neglecting â—hat abasing of our selves that reâ—sting of our sins which under â—his notion of laying our hands on â—ur mouths is required Surely â—he words which God speaks are â—pirit and life and to those of â—is who conscientiously comply with this word eminent power against sin will be communicated Isai 40. last They who herein wait on the Lord shall renew their strength The good Lord help you and me to make a right application of this Point and to lay to our hearts 1. First Inserence That sin is of an exceeding odious nature Sin when it is but framing or fashioning in the thought of a person is as you have heard matter of the deepest abasement Sin admitteth of several degrees and the very least and lowest degree of it bespeaketh the swelling up of godly sorrow to a very great height Not only sin when it is * James 1.15 See Dickson in loc perfected and put into outward act but when it is conceived in the heart is bitterly to be bewailed Oh that I could and when 〈◊〉 cannot that God would shew sin to Readers in its own colours that they might dread approaches to and shun the appearance of such an evil 2. The second Inserence Vide Davenantium in Coloss p. 284. Our Divines are in the right who maintain against the Papists that concupiscence lust or the first motion and stirring of the heart towards that which God hath forbidden is sin An evil thought though the Soul do not give its full consent to the evil which is thought hath in it the nature of transgression and not of affliction only 1. The Commandment of God is exceeding broad and bindeth the most secret thoughts and motions of the heart As one Commandment doth say in so many words Thou shalt not lust Rom. 7.7 so all the Commandments which do expresly forbid the acting of sin do virtually and by consequence forbid that thinking of it which hath any tendency to it 2. Lust concupiscence Col. 3.5 Cur mortificandum dicit Apostolus non sic de pâ—nis loqui solet Davenant or the first stirring of the heart sinwards is such an evil as is to be mortified If it had in it only the nature of suffering and not of sin it was then to be endured and not to be abhorred 3. The third Inference We may from my Doctrine be informed of one reason why sins prevalency over persons is so great There are not a few that make large complaints of sin and seemingly strong vows against it who yet lye lamentably under the power of it This sovereign Remedy which my Text prescribeth is by too too few applied The thoughts of sin or sin of thoughts the most make light of These are counted as the Papists speak venial sins sins which if they need a pardon will obtain one of course or without serious asking it Sin is a fire which will burn down to the nethermost hell and the smoak of it should be trembled at It is a Serpent which will sting to eternal death and at the first view it should be fled from Whilest persons do play upon the hole of this Asp and on the mouth of this Cockatrices den whilest they hug this Traytor in their bosomes and please themselves with the thoughts of it it hath and will have dominion over them 4. The fourth Inference Surely there 's great ground we should all be found with our hands on our mouths I mean that we
only evil continually This we may write of that forbearance of those in whom evil thoughts lodge will be no acquittance of them The secrets of men shall be produced and laid open Eccles 12. last He who will bring every work into judgment will therewith proceed upon every secret thing Male judicata non judicata Mr. Burgess on the day of judgment Two sorts of things God will be sure to judge things that on earth were mis-judged and things which there were not judged Will not mens faces gather blackness and their hearts be filled with horrour at the great day if all their evil thoughts be charged on them Supposing and hoping that the hearts of some will smite them whose hearts used to entertain thoughts of the worst sort without remorse yea with delight and that they begin to cry out What shall we do What course should persons in our case take I shall leave with them the ensuing Directions 1. Humble your selves as iâ— the fight of the Lord Psal 139 2 3. who hatâ— seen your evil thoughts afar ofâ— even when they were but firâ— forming and conceiving Puâ— your mouths in the dust seeinâ— there is yet hope Let youâ— mourning be free full and coâ—stant not a fitt only but a framâ— That you may nourish your soâ—row let the streams of evâ—thoughts lead you to the spring 〈◊〉 your most evil and polluteâ— hearts cry out that you are unclean unclean guilty and filthâ—â— beyond expression Oh wretcheâ— men and women that you are bâ— reason of a whole body of sinâ— whereof evil musings are members 2. Do not imagine that yoâ— can in the least by your greateâ— sorrows services or sufferings sâ— your selves right in the account 〈◊〉 the Law and Justice of God Can the poor finite payments of your tears answer the demands of Gods infinite Justice which by your thinking evil you have engaged against you It was not washing in Abanah and Pharphar Rivers of Damascus that could cure Naaman of his Leprosie Neither can any such waters as your weepings though very good in their proper place cure your souls and free them from the guilt of sin Your unrighteousness makes you to need a Mediatour your own righteousness if set up in the place of this one and only Mediatour makes you uncapable of benefit by him See Mâ—rton's Orthodox Evangelisâ— on Justification Isai 64.6 All your righteousnesses are but as filthy rags if compared with the exactness of the Law and first Covenant Can rags cover you Can filthy rags cleanse you 3. Run yea fly to the Refuge set before you Cleave to and clasp the arm of Faith about theâ— Lord Jesus Christ and present your selves to his Father throughâ— him He never thought amiss and he hath made such compleat satis faction for those who have thought amiss that upon their union to him and interest in his merit they shall be acquitted His blood cleanseth those who by consent and covenant are his peculiar ones from all sins and so from thought-sins 1 John 1.7 9. Whereas convinced humbled persons because they have multiplied sins of that sort are apt to question whether upon their forsaking them they shall find mercy he hath given them assurance that he will abundantly pardon Isai 55.7 8. and that as the Heavens are higher than the Earth so are his thoughts higher than their thoughts 4. Wait and beg hard that the blessed Spirit of God would renew you in the spirit of your minds and having renewed you that he would rest upon you Thoughts and musings do call the Mind Mother Mat. 12.35 Whilest there is an evil treasure there will be a bringing forth of evil thoughts If the root be unholy such will the branches be Till the mind be sound and pure the thoughts will be rotten and impure till the mind be humble and heavenly the prevailing thoughts will be proud and earthly And until the heart be the Temple wherein the Holy Ghost doth reside and reign vain evil thoughts will lodge within you I shall in the last place apply my Doctrine to those who though they have daily and sad experience of their offending in thought yet they can say and say truly that Vain thoughts are intruders and not invited and welcome guests Psal 119. though they have them yet they hate them and dare not harbour them though they sometimes 〈◊〉 make a through-fare and pass through their hearts they dare not lodge them at any time they have a prime care of their first and last their morning and evening thoughts they would as a worthy one prased it shut their hearts with a golden bolt when they sleep and open them with a silver key when they awake they are afraid of thinking their own thoughts on Gods holy day they make conscience of keeping their hearts above all keeping and withall have respect as to this so to all the rest of Gods Commandments Such persons as I have last described may and should chear themselves and whilest they do well in their humiliations they should not do ill in giving way to those dejections which lead to desperation 1. Wherein their case is sad yet it is not singular Evil was present with blessed Paul Rom. 7. even when he would do good Holy David who hated vain thoughts did not say that he had none of them As the Fowls came down upon the Carcases when the Father of the Faithful was sacrificing so do flying and wandring thoughts come down upon or rise up in the spirits of the faithful whilest they are offering spiritual Sacrifices 2. Though others thought-sins are more and greater than theirs yet they are without a sight and sence thereof their thinking evil is sin but their bewailing and watching against evil thoughts is from Grace A room is as full of dust in the night as in the day but it is the day or Sun-light that makes discovery thereof The hearts of godly Mourners abounded with vain and vile thoughts whilest they were in their unregeneracy but their groaning under them and going to the God of Grace for power against them other things being sutable thereto is a consequent of their regeâ—â—â—ition 〈◊〉 Though evil thoughts do 〈◊〉 and disturb them yet 〈◊〉 Lord hath provided a state â—â—herein they shall be wholly rid of them Heaven is that priviledged place where no thing no thought that is unclean can enter The spirits of just men are there made in all points perfect 〈◊〉 12. â—3 Because comfort and duty go best hand in hand and it is by sundry observed that the same word in the Greek doth signifie both though I cannot promise to any that they shall never think evil I shall present before all you whose hearts are set against such thinking several helps which through Grace will prove highly helpful to you Meditate on the infinite Glory and Perfection of God First Help who hath forbidden evil thoughts In Heaven where the Face
of the Lord is most seen there is not one wrong thought and certainly the more the heart is under the â—â—we and affecting apprehensions of his Presence and Excelency here on earth the less 〈◊〉 evil thoughts get admittance inâ—â— it God is not in all a wickâ— mans thoughts and therefore sin â— so much in them Shall the thing framed entertain thoughts dishonourable to him that framed it Shall the mind work wickedness whilest its Maker standeth by observing it Shall you before whom his goodness in his Son hath so eminently and evidently passed no more fear the Lord and his Goodness than to give way to thoughts that wander from and war against him Joâ—â—1 1 2 3. Joh would not think unchastly of a Maid for God saw all his wayes even thâ— inward wayes of his heart 2. Second Help Take a true measure of thâ— exceeding evil and sinfulness oâ— sin It is said of learning that if iâ— could be beheld with bodily eyes all men would love it surely if sin were seen with spiritual eyes all the beholders would loath it How can you find in your hearts to think evil and so sin Judge of the cause by the effects The burning of Sodom the drowning of the World the torments of Hell yea the sufferings of the Son of God are all the fruits of sin Judge of the Malady by the Remedy The stain of one evil thought is so deep that nothing short of blood no blood short of that which is called the Blood of God being the blood of that Person who was and is God can fetch it out There is no such thing as a sin that is absolutely little 3 Abandon and abhor that false but frequently recited Principle That thoughts are free The Commandment of God is exceeding broad Psal 119.96 binding the mind and inward There is so much more evil in evil thoughts because they are less bewailed and resisted And without controversie one reason why men so easily perswade themselves that their thoughts do not displease God is because they so highly please them Facile credimus quod volumus They soon believe what they would have to be true 4. Bear still in mind the corruption of your natures whence evil thoughts have their rise This impure spring will not run less it is likely to run more when you lose the sight of it This root of bitterness is still ready to send forth its branches The more you trust your own deceived and deceitful hearts Prov. 28.2.6 the more you incur the black brand of folly This should keep yoâ— humble watchful and dependanâ— on Divine Grace for healing Thâ— lust which is in you is still apt to conceivâ— and bring forth thaâ— which is dishonourable to God 〈◊〉 your hearts are not only infected James 1.13 14. but withall infectious 5. Consider the dreadfulness of Divine displeasure which for your former evil thoughts might in justice have been executed on you The wages of sin is death Rom. 6. last even that death which is opposed to eternal life That which is due to sin as sin is due to every sin even to thought-sins Have you not already too too often laid your selves in the mouth of ruine If Gods Patience and Grace had not interposed you had long ago been where the Worm never dieth but ever gnaweth Dare you still give way to those thoughts against which the wrath of God is revealed 6. Keep a strict and constant guard over your senses Evil communications corrupt good manners and draw forth the seeds of evil which are in the hearts of those who hear them If you cannot stop others mouths from vain and vile speeches yet stop your own ears from giving audience to them Learn at holy Job Job 31.1 to make a covenant with your eyes Pray with holy David Psal 119. that God would turn away your eyes from beholding vanity What troops of evil did enter in by his eyes when he suffered them to gaze on a Woman that was washing her self 2 Sam. 11. 7. Above all keeping keep your hearts At the door of every room or faculty set a careful Porter See that the light that is in your understandings be clear representing to you the gloriousness of God the loveliness of heart-purity the hatefulness of filthineâ— of spirit See that your memories set before you your holy profession and high obligations thaâ— your Consciences are truly tender rising against the first risings oâ— sin that your wills stand fully benâ— towards conformity to God thaâ— your affections be pitched Gol. 3.1 and fixed on things above 8. Get an addition to and increase of your stock of habitual Grace The more strong and vigorous the new Man is the less can thoughts which are contrary thereunto get admittance Mat. 12.35 When there is a good treasure in the heart good things will be brought forth most plentifully and evil things be stifled most successfully Covet earnest as the best gifts so the highest degree of graces attainable The more you love fear and delight in the Lord the less can vain thoughts lodge within you 9. Inure and accustom your selves to holy Meditation Your thoughts will be at work Find them still fit edifying subjects to dwell upon Have you not a large field to walk in Let the Attributes Works and Word of God be much in your minds Psal 104.34 So shall your meditation be sweet and you will neither be at leisure for nor yet have an allowance of evil musings 10. Maintain communion with and dependance on the Holy Ghost Though you are not sufficient as of your selves to think well or to prevent evil thinking 2 Cor. 3. â— yet he who proceedeth from the Father and the Son to be a Sanctifier of the very thoughts of the heart is Alsufficient You may do all things and in particular resist evil thoughts Phil. 4.13 so as to find favour with God through the Spirit strengthening you I am apprehensive that learned and diligent Readers are furnished with excellent and enlarged Treatises about the ordering of their thoughts yet I living near to thousands into whose hands these elaborat pieces are not likely to come and believing that small vessels have their use and that the way of the plain is fittest for dim-sighted ones to travel in have communicated these slender thoughts which I shall follow with my prayers that the Lord who seeth mens thoughts would help men to see the evil which hath already been in them and the absolute necessity their Souls stand in of being washed from that wickedness of being supplied from the free full Grace of God in Christ Jesus that their thoughts may carry a sutableness to their profession of Christianity and to their expectation of glory A BRIDLE FOR THE TONGUE Matthew 12.36 But I say unto you that every idle word that men shall speak they shall give account thereof in the day of judgment SEntences and Sayings
the discharge of his calling Every one should mind his own business and they will be sure to be busie-bodies in evil who do nothing which is good Standing waters will gather filth Gospel glass page 232 233. and Birds that are not flying are in the greatest danger of being shot An idle lazy way of Religion carrieth matter of condemnation in the face of it Branch 2 As those who are negligent in their particular Callings so those who under pretence of following them slight or are slightly in their general Calling are out of the way of life It is dangerous to stand idle elsewhere but most dangerous to stand idle in the Lords Vineyard Mat. 20.3 6. The Lord will not own any idle servants He is for labourers and not for loyterers John 4.14 Where true Grace is it is a well of water springing up The very word Religion implyeth that it is a binder Glavil's Philosophia pia page 155. A religando it bindeth to duties in Church and Families to secret prayer â—f-searching serious meditating constant watching against sin over the inward and outward man 1 Cor. 15. ult to the filling up of every relation and condition with proper services Sluggish hearts are very unlike to win Heaven Branch 3 If idle words are to be condemned in other cases there is no question but they are to be condemned in prayer Should not mens words be weighed when they who are but dust and ashes take upon them to speak to the King of Kings Eccles 5.2 Whether persons in prayer use the same words which they have used before or vary their expressions they should see to this Psal 62.8 that they pour out their hearts unto the Lord and do not draw near to him with their lips only Mat. 15.8 Though uponextraordinary occasions prayer may be long continued in See Doctor Spurstow's Meditations page 17 18. yet strength in prayer is alwayes to be preferred before length in prayer Faith is more excellent than natural fervour The Spirit may help in sighs and groans when the stretching out of the voice is of little value Branch 4 If persons will have a sad account to make for idle words how will they stand in judgment before God who have been and yet are notoriously guilty of false filthy bitter envious yea even blasphemous words 1. What shall be done unto the false tongue Psal 120.3 Doctor Arrowsmith's Tacita sacra page 14 16 Linguae Daemomp vernacula est mendacitas How can persons answer for words which want truth when they cannot answer for words which want weight There are some footsteps whereby the Devil may be traced in other sins but the sin of lying carrieth the very face of the Devil in it Lyars do aloud call him Father John 8.44 The Scripture which cannot be broken doth shut him that maketh a lye out of the City of God Revel 21. ult God hath given this testimony of his Children that they are Children that will not lye Isa 63.8 It was the determination of a Father Bishop Davenant on the Colossians page 298. That a lye should not be told under pretence of saving a world Lyes which are called officious are indeed very pernicious 2. How will they look God in the face who inure their tongues to filthy speeches Ephes 5. â— 4.29 How far is filthiness from being convenient or becoming those who are called to be Saints â—i ofiosus â—ermo reâ—prehendiâ—ur quanâ—o magis â—purcus â—oxius â—ishop â—avenant page 297. What modest language would people speak if they would make Scripture the Master and measure of their speaking An unsavoury breath doth not so much shew the unsoundness of the lungs as obscene scurrilous discourse doth shew the unsoundness of the heart Shall men put their mouths into the most noysome dunghils 3. Will not they be far from making a good defence who at the great day shall be charged with hard speeches and censures and those against such who have desired to fear God Num. 12.8 Were ye not afraid to speak against my Servants â— Kings â— 23 will the Lord say It went ill with Children that called the Prophet Bald-pate Bitter words are Arrows that will fall upon their heads who shoot them They who slander reproach and bear false witness against their neighbours will find to their sorrow that God hath chains of wrath which will hold them when those of his Commands are broken by them 4. Do not they heap and treasure up wrath whose mouths are full of cursing swearing profaning Zech. 5.2 3. and even blaspheming the holy Name of God May not such foresee a whole roll of judgments coming upon them yea flying against them But I go on to a fifth Inference Branch 5 If idle words shall be accounted for then the last judgment will be exceeding strict Eccles the last God will bring every secret work into open view Sins which now obtain the favour to be called little Numb 32.23 will then appear in their own colours damnably great To be sure mens faults will then find them out Judicabit non male judicata Burgess of judgment page 60 Those things which escaped mens judgment shall abide Gods judgment The fore-thoughts of this have driven some friends and lawful delights to spend their times in dens and wildernesses I desire not that it should have any such effect on my hearers but that it should drive them to Jesus Christ and that not only as a shelter but also as a Sanctifier that he who is to be their Judge may be their Advocate Oh that men walked as if they heard the sound of the last Trumpet and the voice of the Archangel saying Arise ye dead and come to judgment 6. Seeing idle words are to be reckoned for this will justifie the care Ephes 5.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leigh Cr. Sacra and study and stritness of those who are most for walking circumspectly precisely not only according but as much as is possible up to rule Should not they be afraid of running on the score who are sure to be called to a reckoning It is a wonder that good men are not much more wary The tongue is an huge slippery piece it falleth into empty unedifying discourse before a person is well aware It is usually observed that Nature hath set a double guard upon it and clear it is that Grace will not leave it unguarded but will guide men to beg of God that he would set a watch before their mouthes Psal 14 â—3 and keep the doors of their lips Use 2 It is now high time to call my self and others to deep humiliation as for other offences so partiâ—ularly for our offending with our tongues Who that hath taken notice of his words seeth not cause to cry out with Job Job 40.3 4. Isai 6.5 Behold I am vile and with Isaiah Wo is me I am a
man of unclean lips To bring us sooner to our knees be it considered 1. Our vain words have been Multitudes Multitudes Psal 19 12. Who can understand all his errours of this sort Who can by searching find out all his tongue-slips Idlâ— words have issued from us aâ— streams from a fountain Were noâ— our childhood and youth vanity iâ— self Eccles 11. last Have not innumerable evils of this kind compassed us about 2. Our sins in this kind are in this respect more sinful because herein God appeared exceeding merciful in that he created us not only with that excellent power of speaking Corruptio optimi est pessima but also with wisdom to order our speech to his honour What glory might man have given to his Creator if he had kept that government rule of his tongue Isai 7. ult wherewith he was first entrusted That our mouths utter vanity is not from our creation but from our corruption That the thing framed should move in the least to the dishonour of him that formed it this is a lamentation 3. Those who have been Gods choice ones have had their hearts affected and afflicted upon this account Not only Job and Isaiah â—yed mainly out for their speaking amiss Psal 73 22. but David stileth himself â—oolish and ignorant yea a very â—east for this fault 4. If idle speeches be not matter of our humiliation they will be matter of our condemnation if we do not judge our selves we shall be judged of the Lord yea and condemned with the world 5. The Lord hath shewed himself gracious to those who being humbled for their offences of this nature have through his Son addressed themselves to him Isai 6 7 When Isaiah had bewailed bitterly the uncleanness of his lips Illi quibus ante diem illum remissa fuerint verba otiosa rationis loco remissio nem adserent Crad from L. Brugensis he had assurance given him that his iniquity was taken a way and his sin purged Neither is it the scope of that terrible Text with which I have to do to drive persons from God but to drive them in a way of sin-lamenting self-disclaiming and Saviour-accepting unto him Rationem reddent nisi interim paeniteant Carthusian Use 3 〈◊〉 gives a loud call to repentancâ— but puts no bar in nor shuts tâ— door of hope upon the penitentâ— If notwithstanding what is saâ— some continue their course of idâ— unedifying discourse and resolâ— so to do for such the followin Use is most proper which is An Use of Reproof to all such who are not careful to set anâ— keep up the good government 〈◊〉 their tongues Do not many iâ— effect say Psal 12.4 Our tongues are ouâ— own What Lord shall controuâ— us They 〈◊〉 talk at random and not by rule Whilest some by lying swearing slandering and reviling break out others think iâ— fair if they keep in and forbeaâ— these abominations barrennesâ— in and backwardness to holy heavenly conferrings is no fault in their account Oh that such would seriously consider 1. They have upon them the black brand of unregeneracy If Grace have its throne in the heart â—t will have a great command and influence upon the tongue Zeph. 3 9. When the Lord gives persons a thorough turn to himself he turneth to them a pure lip or language Psal 45.2 Grace was poured into the lips of Christ the Head and in some measure it is poured into the lips of Christians his Members Speaking the language of Canaan is so sure an effect of sound conversion that when the conversion of five Cities in the Land of Egypt is foretold Isai 19.18 it is said expresly They shall speak the language of Canaan 2. God will not for the sake of any rank or sort of men vary from his word of truth or suffer a tittle of it to pass away They cannot escape who live and dye in neglect of warnings of Heaven Wo wo wo will be to those Mat. 5.18 who having not their tongues tyed to their good behaviour have nâ— hopes of being acquitted in judgment except the Lord alter whaâ— he hath in my Text written May I prevail with the guilty to give a sober Answer to these serious Questions 1. Do you think that my Text was spoken and written only tâ— scare and affright men and not tâ— inform them truly in what an exact way the Lord will proceed aâ— the last day Is not this to charge him falshhood who is truth it self 2. Will you say that God is merciful God forbid I should gainsay you or in the least represent that blessed hand as narrower than indeed it is yet all may and must know that though it be said Gods tender mercies are over or upon all his works Psal 145.9 yet it is not said that they are above or against all his other Attributes His truth revealed in my Text will stand together with his mercy His wisdom is shewed in shewing the greatest mercy even his salvation to those who will give him the glory of it And though as that excellent Pen Causes of decay page 169. to whom I have formerly referred hath written we are apt to proportion Gods justice not according to its infiniteness but our own concerns making it serve only as a cypher to advance his mercy yet it will appear that the divine Attributes are not in strife but perfect harmony and rather than the justice of God shall suffer men and women shall suffer everlastingly 3. With what terrour and trembling of heart will they who get not a Bridle for the Tongue 2 Cor. 5. appear before the Judge of all the world What an amazing sight will it be to see their other sins and with them their idle words 10 11. set as an Army in rank and file before them They cannot possibly stand right and upright in thaâ— high Court Recti in curia their Consciences wiâ—â— second and set in with the sentencâ— which God shall pass against them It will be evident upon what honourable terms forgiveness waâ— offered to them and that upoâ— their having recourse to the Gracâ— and Spirit of God they mighâ— have had their speech seasone and sanctified How dreadful wiâ—â— every word in their doom beâ— Depart from me That is say some the hell of hell The punist 〈◊〉 of sense is beyond what 〈◊〉 conceived yet great Divines say that it is not absolutely infiniteâ— The damned say they suffeâ— finite wrath in an infinite duration See Norton of Christs sufferings but the punishment of loss iâ— infinite it is the loss of an infinitâ— God That men and women muâ— never come in or near God gracious comforting presencâ— more Mat. 25. oh how dreadful is this seeing they must depart with curse with Gods curse and that into fire which all know is of a tormenting nature yea into everlasting fire a fire that cannot be quenched yea a fire
prepared for that worst of Apostates the Devil and his Angels Hoping that some who were secure may be by Grace awakened and crying out What shall we do How shall we ever come to read and weigh this Text with comfort How shall we obtain the right rule of our tongues To 〈…〉 direct my first Exhortation Use 4 1. Be willing to fix your eyes and hearts upon your transgressions whether with your tongues or otherwise Cherish the Spirit of reproving and convincing you letting you see sin as by Sun-light John 16.8 9. showing you as the sins of your lives so the sinfulness of your hearts How bitter is that root whereof idle speaking is but one branch 2. Having mused on the greatness of your sins beware of carnal confidence and trusting to your selves Makeful account of this that if you were only chargeable with the sin of speaking idly this sin hath so violated the Law and wronged the Justice of God that though you should fast and pray sorrow and suffer to your utmost yet could you not thereby satisfie for or deserve the pardon of thaâ— sin there is no Balm save that oâ— Gilead or rather of the Gospel that is soveraign neither is there any Physitian save him that is in Israel that can heal in this case When blessed Paul thought of the search which the Law and Justice of God might make for him Philip. 3. 7 8. his desire was to be found in Christ not having his own righteousness not for having it as to set it up in the room of Christs Righteousness 3. Bless not your selves in any state which is short of saving union with the Lord Jesus Christ John 1.7 9. His blood cleanseth from all sin and so from tongue-sins but it only cleanseth those to whom it is applyed neither is it applyed to or by any save those that are in him Happy are they for whom he will plead John 1.2 who have this Advocate with the Father in whose lips no guile no guilt nothing of idleness was found whose righteousness will cover those whose nakedness would otherwise appear shameful Though the fig-leaves of your own doings will not hide you from the wrath of God yet the leaves of the Tree of Life will do it thoroughly 4. Beg and wait for new renewed hearts and for the residence and influence of the Holy Ghost in and on your hearts Psal 45.1 Mat. 62.35 The tree must be good before the fruit can be so Your hearts must indite good matters before your tongueâ— can be as the pens of ready Writers to express them Psal 139.2 3. Get knowing hearts apprehensive that there is not a word in your tongues buâ— God knoweth it altogether Geâ— tender hearts that will be loth to affront and provoke him in misplacing a word and that your hearts may be preserved in a watchful frame pray down the assistance of Gods blessed Spiriâ— on all occasions My next word shall be to those whose hearts are principled with Grace James 3.2 and I doubt not but they will suffer a word of exhortation Though others leave their tongues unbridled you should not do so 1. You have too often already let down your watch over your mouthes I know your Consciences will tell you that at such a time and in such a company your tongues slipped your discourse was little worth Should not the time past be sufficient to have offended in 2. Without care eminent care your tongues will not be duly governed Psal 116.106.33 Did not holy David speak in his haste what he ought not Did not meek Moses speak unadvisedly Who are you that you should think tongue-slips less incident to you You have probably heard of him who having by a Tutor the resolution of David Psal 39.1 To take heed lest be offend with his tongue given him for his first Lesson and being enquired of why he came not for a new one answered that he had not learned that perfectly you may be learning whilest you are living to speak to purpose 3. You have that power to rule your tongues which many want If Gods Garden be full of weeds of idle words what can be looked for in the Wilderness The lips of Christs Spouse do drop sweetly Cant. 4.11 even as an Honey-comb If Vines bear not Grapes where should they grow If you have not Jacob's voice how will you prove your selves to be of Jacob's seed How can it appear that you belong to that better Countrey which is above if you do not speak the language of it 4. The honour of Religion is deeply concerned in your speeches Jer. 20.10 Many will watch for your halting in your words they who would make you offenders for a good word will be sure to make ill use of your offending iâ— you utter an idle word As you should not be vicious so you should not be scandalous Are not you loth that the profession of godliness should be wounded through your sides 5. The more afraid you are not to offend in words James 3.2 the more you have of sincerity and the more near you come to perfection Though the tongue be a little member much Grace goeth to the ruling of it That I may be an helper of your holiness and so of your joy I shall offer you the ensuing helps 1. Directions Renew your humiliation for your former failures in your speech 2 Cor. 7.10 Godly sorrow for sin tendeth to work repentance and returning from sin The softer the heart is the better governed will the tongue be 2. Observe well how ill idle words do become others Can you not soon espy the nakedness of your brethren when they let their tongues loose Faelix quem faciunt c. Will you practise your selves what you condemn in others Shall not others harms be your warnings Shall not their falls make you to stand more carefully upon your watch 3. Engage some true trusty friends to admonish you when they hear you speaking amiss Your sins may lye so near you Psal 141. â— that you cannot so easily see them Who doth not stand in need of an Overseer The wounds of a friend that doth faithfully reprove are of an healing nature 4. Do not affect talking more than your part The wise man hath long ago determined that in the multitude of words there wanteth not sin Prov. 10.14 If the tongue move too frequently its motion is less like to be regular If your words be few they are likely to be better placed 5. Often call your selves to an account about your speeches They that cast up their books frequently will be loth to run into debt You that are to give a strict account to God ought to take a strict account of your selves If you would stand in awe and not sin Psal 4.4 commune much with your own hearts 6. Shun the society of vain persons You have the seeds of in remaining in your own hearts Psal 26.4 and if you be with idle companions they will quickly draw them out into your tongues You may as soon walk in the scorching Sun and not be tann'd as converse unnecessarily with foolish talkers and not be prejudiced 7. Beware of being transported with your passions particularly that of anger Iâ—a furor brevis Anger hath been long called a madness and it is less wonder if mad men talk idly 8. Weigh your words before you speak them Bis ad lâ—â—am semel ad linguam Psal 105. They who shoot their bolts soonest are least likely to hit the mark Can it be expected that they who speak rashly should speak in print When Moses himself spake unadvisedly and in haste he had leisure to repent oâ— it 9. Keep your hearts above all keeping Prov. 4.23 There is a string betwixt the tongue and the heart Out of the heart are the issues of life If your hearts be in an humble holy heavenly frame your tongues will be as trees of life The stream will savour of the fountain 10. Bind your tongues with fresh and firm cords of resolution to their good behaviour Lay a Law upon them If you do misplace a word be sure that it be not on purpose but against purpose Psal 39.1 Holy David said in his heart he would take heed in this respect 11. Have store of spiritual and profitable subjects at hand to discourse of Col. 3.16 Let the Word of God dwell richly in you Guide your tongues into a large spacious and sweet field where they may walk with profit and comfort Inure and accustom your selves to â—â—lifying conference 12. In the exercise of humble earnest believing prayers depend on God for the guidance of your lips Cry to him as the sweet Psalmist did 〈…〉 that he would keep this door Prov. 16 1 The answer of the tongue is from the Lord. My last Word shall be by way of Consolation to those with whom these directions take place The last Use You who can say and say truly you fall on your knees to mourn daily for the slips of your tongues you desire to be filled with the Spirit that you may speak to the honour of God you would have your tongues to be as choice silver comfort ye comfort ye Your tongues that set forth Gods glory here shall be fully fitted to sing Hallelujah hallelujah Salvation blessing and praise to the most High for ever hereafter Though tongues shall cease in Heaven that is as some interpret it there shall be no use of several languages yet as the Seraphims do so the Saints shall cry Holy holy holy Lord God of Sabbaths the highest praises of God will be in their mouths world without end FINIS