A Guide to Godliness, Book 5 · Chapter 10
CAP. X.
Of Chriſtian watchfulneſſe ouer the ſenſes, our tongues and actions.
§. Sect. 1 Of watching ouer our ſenſes.
MOre eſpecially, wee muſt keepe this carefull watch ouer our eyes, which are the windowes of our ſoules, through which they behold all earthly obiects, not ſuffering them to roue about at pleaſure, and to glut themſelues with delightfull ſights, but reſtraining them as much as we can, that they doe not behold that in this kind, which it is not lawfull to couet: For of ſeeing Math. 5. 28.comes louing; and of louing, luſting and deſiring. We muſt keepe them from beholding any thing that may be vntounto vsus a ground of tentation, whereby we may be drawne into any ſinne, or which may be a diſtraction vntounto vsus in Gods ſeruice, and hinder our well-performing of any Chriſtian exerciſe, but let vsus, as neere as wee can, make choyce of ſuch ſights as will more profit the ſoule, then pleaſe the ſenſe. Thus Iob watched ouer his eyes, and becauſe he would be ſure to keep them within compaſſe, he leaueth them not to their owne liberty, but keepeth them vnderunder couenant, that they ſhould not in any wanton manner, ſo much as looke vponupon Iob 31. 1.a woman. And this is that which Salomon meaneth, where he ſaith, that the wiſe mans eyes are in his head, but the eyes of a foole are in the ends of the Eccleſ. 2. 14.earth. Not that they doe not all alike ſtand in their heads, but that a wiſe man leaueth not his eyes looſe to their owne liberty, but ruleth and gouerneth them with wiſedome and diſcretion, not ſuffering them to behold vnlawfull obiects, or thoſe which are lawfull, vnlawfully, either in reſpect of manner, or meaſure; whereas a foole vſeth no reſtraint, but ſuffereth them to roue into all the corners of the world. Into which folly Dauid fell, when he ſuffered his eyes to gaze their fill vponupon the beauty of another mans wife, this folly drawing him on to commit a greater folly in Iſrael; and therefore hauing lamentable experience of his owne frailty, he keepeth afterwards ouer them a ſurer watch; which yet not being ſure enough, he deſireth the Lord to watch ouer him, and to turne away his Pſal. 119. 37.eyes, leſt he ſhould behold vanity. With like care wee muſt watch ouer our eares, to keepe them from hearing any thing which is vaine and ſinfull; tending to the corrupting of our ſoules, or the hindring of them in the growth of grace: As all filthy communication and ſpeeches tending to Gods diſhonour, and our owne, or our neighbours hurt, all infulſe and vnſauory talke, bitter taunts, and vnchriſtian and ſpitefull ieſts, all whiſperings, backbiting and ſlandering, and all ſuch diſcourſes as feed the fleſh, and ſtarue the ſpirit, wed vsus to the world, and weane vsus from God. For though like the Syrens ſongs they tickle and delight the eare, yet they wound the heart and conſcience with ſinne, and bring vsus into ſuch a ſpirituall phrenzie, that we are ready to leape ouer-boord into a ſea of perdition. And therefore we muſt ſtop our eares againſt theſe bewitching ſorcerers; and not for the pleaſing of our carnall ſenſe, hazard the deſtruction of our precious ſoules. The hearing is called the learned ſenſe; and happy are they, who by their care and watchfulneſſe prouide for themſelues profitable and good Maſters, of whom they may learne ſauing wiſdome; and not ſuch as teach nothing elſe but vanity and ſinne. And the eares like conduit-pipes conuey vntounto the ſoule, either the cleere ſtreames of the water of Life, or the filthy puddles of ſinne and death; and therefore let vsus be carefull to bring them daily to be filled at Gods Fountaine, leſt the diuell abuſe them, to draine the filth out of the polluted ſinkes and channels of wicked mouthes. Thus we muſt watch ouer our taſte, that we doe not, to pleaſe the palate, vſe ſuch exceſſe in our diet, as will diſable vsus to Chriſtian duties; and that the end of our eating be chiefly the refreſhing and comforting of our bodies, that they may be fit for Gods ſeruice who hath fed them, and not the pampering of the fleſh with ſenſuall delight. For if we giuegive way to our appetite, this ſhort and brutiſh pleaſure will bring vponupon vsus innumerable euils: As vponupon our bodies, ſickneſſes and ſhort life; and vponupon our ſoules and bodies both, ſloth and idleneſſe, lumpiſh heauineſſe and vnaptneſſe to any good action, drowzie dulneſſe, or vaine mirth and futilous babbling, ſhortneſſe of memory, and blockiſhneſſe of vnderſtanding, wanton dalliance and inflammation of our hearts with vnlawfull luſts. And thus finally wee muſt watch ouer our ſenſe of touching, that we doe not, to pleaſe it, inſlaue our ſelues to effeminate daintineſſe, thinking that wee are quite vndone, if wee may not tumble at our eaſe vponupon our beds of downe, and goe (like thoſe in Kings Math. 11. 8.houſes) in ſoft rayment; or (like Diues) be clothed in Purple and fine linnen Luk. 16. 1, 2.eueryevery day. But let vsus inure this ſenſe to man-like hardneſſe, that wee may not thinke it ſtrange and intolerable to lye hardly, and goe barely, if Chriſt who ſuffered ſo much for vsus, doe call vsus to ſuffer a little for the teſtimony of his truth. And much more muſt wee reſtraine this ſenſe from all vnlawfull obiects; as vnchaſte kiſſes, laſciuious imbracements, and wanton dalliances, which tend to the inflaming of our hearts with vncleane luſts, and make our bodies, which are the Temples of the holy Ghoſt, polluted brothel-houſes, and filthy ſtyes for wicked ſpirits.
§. Sect. 2 That we muſt watch ouer our tongues.
Secondly, we muſt keepe a carefull watch ouer our tongues, according to the example of the Prophet Dauid; I ſaid, I will take heed to my wayes, that I ſinne not with my tongue. For the well-ruling and ordering of our tongues is a matter of great moment, for the furthering or hindering of vsus in the courſe of a Chriſtian conuerſation; according to that of Salomon, A wholeſome tongue is a tree of life, but peruerſeneſſe therein is a breach in Prou. 15. 4.the ſpirit. If we vſe it well, it will be our glory, as being a notable inſtrument of glorifying God, whileſt we ſpeake to his praiſe, and thoſe that honour him, he will honour; but if wee abuſe it vntounto ſinne, it will become 1. Sam. 2. 30.our ſhame, ſeeing thereby we diſhonour God who hath giuen it vsus, and all good things. If we order it wiſely, and ſpeake things profitable and worth the hearing, we ſhall edifie our brethren: For the lips of the wiſe diſperſe Prou. 15. 7. and 25. 11.knowledge; and a word fitly ſpoken, is like apples of gold, in pictures of ſiluer; that is, pleaſant and profitable, like workes of gold curiouſly and artificially grauen by a cunning workman; but if we vent nothing but filth and folly, bringing vp (as it were) our excrements by a wrong way, we ſhall annoy our hearers, with our rotten and vnſauory ſpeeches, and by our euill words, 1. Cor. 15. 31.corrupt their good meanes, as the Apoſtle ſpeaketh. If we ſpeake wiſely and to edification, we ſhall, in profiting others, hauehave the comfort of it in our owne hearts: For as Salomon ſpeaketh, A man hath ioy by the anſwere of his Prou 15. 23. and 18. 20.mouth, and a word ſpoken in due ſeaſon, how good is it, both to the ſpeaker, and to the hearers? But when a man hath pleaſed himſelfe, for the time, with ſcurrilous ieſts (the fome and froth of wit) it is his ſinne and ſhame, and leaueth nothing behind it but ſorrow, & the tormenting ſting of an euill conſcience. If our diſcourſe be religious and honeſt, & ſuch as becommeth Chriſtian grauity, it is a good ſigne & comfortable euidence vntounto vsus, that we are iuſt and vpright in Gods ſight: For the mouth of the righteous ſpeaketh Pſal. 37. 30.wiſdome, and his tongue talketh of iudgment. And, If any man offend not in word, Iam. 3. 2.the ſame is a perfect man, and able alſo to bridle the whole body: but if our talke be corrupt and vnſauoury, it is a ſigne of a rotten and wicked heart: for as our Sauiour telleth vsus, out of the abundance of the hart the mouth ſpeaketh: A Mat. 12. 34, 35.good man, out of the good treaſure of the heart, bringeth forth good things; and an euill man, out of the euill treaſure, bringeth forth euill things. In a word; Life and death are in the power of the tongue, and they that louelove it, ſhall eate the Prou. 18 21. Math. 12. 37.fruit thereof: and as our Sauiour telleth vsus; By our words we ſhall be iuſtified, and by our words we ſhall be condemned. In which regard it ſtandeth vsus vponupon, to keep a narrow watch ouer our mouthes, that we offend not in our ſpeeches; and to reſolue with Dauid, that our tongues ſhall ſpeak of righteouſnes all Pſal. 71. 24.the day long; ſo ſpeaking & doing, as thoſe that ſhal be iudged by the law of liberty.
§. Sect. 3 That this watch conſiſteth in the right ordering of them.
Now this watch ouer our tongues muſt tend to the right ordering of thē, both in reſpect of ſilence, & of ſpeech. For we muſt not only reſtraine our tongues from euill and corrupt communication; but alſo order them aright in ſpeaking that which is good, taking care not alone to ſpeak good things, but alſo in a good maner, when as they are ſeaſonable & profitable in reſpect of circumſtances, time and place, the cauſes mouing vsus, and the perſons hearing vsus: not powring out good ſpeeches without diſcretiō, but obſeruing meaſure, grauity and modeſty, not thinking it enough to ſpeak that which is good, when ſome others are preſent that could ſpeake better. And therefore, as we doe not ſuffer pots and glaſſes of ſweet waters, to hauehave their full vent, but keepe their mouthes cloſe ſtopped, to preſerue their ſweetneſſe for ſuch times wherein it may moſt ſeaſonably be vſed; ſo though our hearts be full of ſweetneſſe, and (as the Pſalmiſt ſpeaketh) inditers of good matter; yet we muſt not vent it with open mouth, which Pſalm. 45. 1.will make it loſe much of its ſweetneſſe, but let vsus keepe it in, till we hauehave got ſome ſeaſonable time, when as we may hope to ſpend it to ſome good purpoſe. For which moderating of our tongues by ſeaſonable ſilence, and auoyding of too much talking, the wiſe Salomon giueth vsus good caueats and counſell: In the multitude of words (ſaith he) there wanteth not ſinne, (ſeeing Prou. 10. 19.a man that ſpeaketh much, venteth ſome euill, or commonly is tainted with pride and ſelfe-louelove in ſpeaking that which is good) but hee that refraineth Prou. 17. 27, 28.his lips, is wiſe. And againe, He that hath knowledge, ſpareth his words, (ſo that he hath but a ſhew of knowledge that lauiſhly ſpendeth them) and a man of vnderſtanding is of an excellent ſpirit, knowing when to ſpeake, and when to keepe ſilence. And euen a foole, when hee holdeth his peace, is Eccleſ. 10. 14.counted wiſe; and he that ſhutteth his lips, is eſteemed a man of vnderſtanding. In which regard Iob wiſheth earneſtly that his friends would hold their Iob 13. 5.peace, that it might bee imputed vntounto them for wiſedome, becauſe they ſpoke many good things, yet not to the purpoſe, nor did prudently fit them to Iobs perſon or ſtate, which being ſo grieuouſly afflicted and deiected, needed (if they would hauehave ſpoken ſeaſonably) cordials of comfort, and not bitter purges, or the diſtaſtfull infuſion of gall and wormewood. And the Apoſtle Iames exhorteth vsus, to be ſwift to heare, and ſlow to Jam. 1. 19. Nazianz. in Caeſarij dialog. 3.ſpeake. To which purpoſe (as one obſerueth) God hath wiſely appointed a double gard to keepe in the tongue, the lips, and two row of teeth, that it might be reſtrained from breaking out by this double fence, and might be preſerued from ſlipping, being ſeated by nature in ſuch a moyſt and ſlippery place. And as we muſt keepe this watch ouer our tongues in reſpect of keeping ſilence; ſo alſo in reſpect of ſpeech; for our tongues are not giuen vsus to this end chiefly, that wee ſhould reſtraine them and ſay nothing, but that they might be our glory, in glorifying God by ſetting forth his praiſe. And the Wiſe man telleth vsus, that as there is a time to keepe Eccleſ. 3. 7.ſilence, ſo alſo there is a time to ſpeake. And here our firſt care muſt be, that according to the Pſalmiſts counſell, we keepe our tongues from euill, and our Pſal. 34. 13.lips from ſpeaking guile. And as the Apoſtle admoniſheth, that wee ſuffer no corrupt communication to proceed out of our mouthes, but that which is good 1. Pet. 3. 10.to the vſe of edifying, that it may miniſter grace to the hearers; and that wee vſe neither filthineſſe, nor fooliſh talking, nor ieſting, which are not conuenient, but rather Epheſ. 4. 29.giuing of thankes. But eſpecially, let vsus watch ouer our ſoules, and our tongues, that we doe not (as it is the common cuſtome of the moſt) abuſe them to ſlanders and reproches, backbiting, and ſharpe cenſuring of our neighbours; but taking all things, doubtfully ſpoken and done, in the beſt part, excuſing that which is tolerable, commending that which is good, and extenuating faults of frailty and infirmity, let vsus approoue our ſelues to be truly charitable, by making our louelove to ſerue as a couer to hide a multitude of ſinnes. Yea, ſo farre ſhould we be from wronging our neighbours, 1. Pet. 1. 4.by being the authours of euill reports, that we ſhould not lend our eares to others that ſpread them, but approue our ſelues by this ſigne, to be Citizens of heauen, that we will not receiue a reproch againſt our neighbours, Pſal. 15. 3.nor ſo much as vouchſafe to take it vp, though we found it by the highway ſide. For (as one ſaith) he is bleſſed that hath armed himſelfe ſo againſt this Hieronym. ad Celantiam.vice, that no man dare detract from any before him. And in the next place we muſt watch ouer our tongues, that our ſpeech may bee alwayes with grace, ſeaſoned with the ſalt of wiſedome and Chriſtian prudence, which Col. 4. 6.teacheth vsus to know how we may anſwere eueryevery man, and ſpeake to their profit and edification. The which wiſe and religious ruling of our tongues, is a matter of great moment, and no leſſe difficulty; For as the Apoſtle Iames telleth vsus, though the tongue be but a little member, yet it is a world of Iam. 3. 5, 6, 7, 8.iniquity, and boaſteth of great things. And as a little fire is ſufficient to inflame great ſtore of matter: ſo the tongue defileth the whole body, and ſetteth on fire the courſe of nature, and is it ſelfe ſet on fire of hell; and ſuch an vnruly euill, full of deadly poyſon, as no man can tame by ſole ſtrength of nature. And yet ſuch is the neceſſity of the well-gouerning of it, that all our Religion is to no purpoſe without it. For if any man amongst vsus ſeeme to be religious, Iam. 1. 26.and bridleth not his tongue, but deceiueth his owne heart, that mans Religion is vaine. In which regard we muſt keepe ouer it the ſtraighter watch; as we vſe to curbe and keepe in a head-ſtrong horſe, with ſo much the ſharper and ſtronger bit; and ſeeing no man can with his owne circumſpection rule it ſufficiently, but that it will breake from him at vnawares, and the Lord onelyonly is ſufficient to manage and direct it, according to that of Salomon, The preparation of the heart, and the anſwere of the tongue is from the Prou. 16. 1.Lord; therefore we muſt pray with Dauid, that he will ſet a watch before our Pſal. 141. 3. and 51. 15.mouth, and keepe the dore of our lips; and that he will ſo open our lips, that our mouth may ſhew forth his praiſe.
§. Sect. 4 Of our watchfulneſſe ouer our workes and actions.
Laſtly, we muſt ſet this diligent watch ouer our workes and actions, that they may in all things be conformable to the Word and will of God, Prou. 4. 26.whileſt we doe that which hee hath commanded, and leaue vndone that which he hath forbidden. Thus the Wiſe man exhorteth vsus, not to be raſh and vnaduiſed in our courſes; but to ponder the path of our feet, and let all our wayes be eſtabliſhed, turning neither to the right hand, nor to the left, and remouing our foot from euill. And this hee maketh to be a note of a man truly wiſe: for whereas a ſilly man, being ouer-credulous, is raſh and headlong in all his enterpriſes, A prudent man looketh well to his going: and Pro. 14. 15, 16.whereas the foole rageth and is confident, a wiſe man feareth and departeth from euill. And becauſe our wayes are, through the malice of our ſpirituall enemies, on all ſides beſet with ſnares, wherewith, if wee be not very circumſpect, we ſhall eaſily be caught; therefore in this regard he ſaith, that hee Prou. 28. 14.is bleſſed that feareth alwayes, and ſeeing we daily tread vponupon ſlippery places, whileſt we are managing our worldly affaires. Heereof it is, that the Apoſtle commending vntounto vsus this watchfull care, willeth him who thinketh that he ſtandeth, take heed leſt he fall. Now this care and watchfulneſſe reſpecting our actions, prouideth, firſt, that we ſpend none of our precious time in ſloth and idleneſſe, (for by doing nothing, we ſhall quickly learne to doe that which is ill) but that we be alwayes exerciſed in ſome good imployment, reſpecting Gods glory, or our owne, or our neighbours good, as I hauehave ſhewed at large before, and therefore heere thus briefly paſſe it ouer. Secondly, that with all care and circumſpection wee keepe our ſelues from all ſinfull actions, and though through Satans tentations, and our owne corruption, we hauehave conceiued ſinne in the heart, yet let vsus there ſmother it, as in the wombe, and not conſummate and perfect it, and (as it were) by acting of it, bring it vntounto birth. Finally, wee muſt watch ouer our workes and actions, that we may not onelyonly ſhunne euill, but alſo doe that which is good, that thereby we may glorifie God by the light of our godly liues, adorne our profeſſion, edifie our neighbours by our good example, and make our owne calling and election ſure. But of this alſo I hauehave ſpoken before.