A Treatise of Self-Denial, Treatise · Chapter 21
CHAP. XXI. Idle and worldly talk to be denied.
4. ANother part of ſenſuality to be denied, is, Idle and worldly talk, which moſt men make their daily recreation. It is not to be made light of that Chriſt himſelf hath told you, that for every idle word men ſhall give account in the day of Judgment, Matth. 12. 36, 37. ſuch an account as that they ſhall be charged on you as ſins; and if they be not repented of, and pardoned through the blood of Chriſt, they will be your condemnation as well as greater ſins. By idle words is meant, not only all wicked, & all lying words, which are vain in a high degree and worſe; but alſo uſeleſs unprofitable ſpeeches that tend not to any good, and which you have no call to ſpeak, Tit. 3. 9. And that which the Apoſtle calls [fooliſh talking] Eph. 5. 4. When that Chriſtian wiſdom is left out that ſhould guide and ſeaſon our ſpeech, and direct it to ſome good end: eſpecially when by vain jeſting men will make fools of themſelves to pleaſe others: or when they lay by Chriſtian gravity, and by jeſting affect to become ridiculous, Eph. 5. 4. much more when men jeſt with holy things, and ſpeak unreverently, contemptuouſly or ſcornfully of the matters of God, which is impiety in an high degree: The ſame may be ſaid of proud boaſting words, and of multitude of words, even when the matter is good, but the multitude of words unſeaſonable and unprofitable; as alſo of raſh unconſidered words, that tend to ſtir up ſtrife and paſſion: as alſo cenſuring, back-biting, reproach, flattery, diſſembling, and many the like: but the thing that I principally ſpeak of now, is the pleaſing of a mans ſelf by a courſe of idle unprofitable talk. And alas how common is this ſin! Not only the fooli… multitude are guilty of it, but perſons of judgment, and gravity, and reputation. How many may you come in company with, before you ſhall have any edifying Communication, that tends to miniſter grace to the hearers? vanity is become the common breath of the greateſt part. What the better can any man be for their diſcourſe, unleſs by taking warning by them, to avoid the vanity which we hear them guilty of? Even antient perſons with whom the words of wiſdom ſhould be found, (Job 12. 12.) and who ſhould be examples unto youth, are yet given up to idle talk; and an old ſtory is more ſavoury with them than heavenly diſcourſe: even Parents and Maſters that ſhould be examples to their families, will in their hearing multiply idle words, as if they would teach them to be vain as they are; when alas, the ſouls of thoſe about them have need of other manner of diſcourſe; and it's another task that God hath ſet them, Deut. 6. 6, 7, 8. & 11. 18, 19. Whence is it that Children learn a courſe of idle fooli…h talking, more than of their own parents? For one word of God, and the Doctrine of the Goſpel, and the matters of ſalvation, that their families hear from moſt of them, they hear an hundred, yea a thouſand of the world and of unprofitable things. Had God but the Tithe of their words, we ſhould account them very pious. And they that cannot ſpare him the tithe of their words, I doubt do not allow him the Tithe of their affections, and would not allow him the tithe of their increaſe, if they could tell how to keep it. Not but that with ſome perſons, that are called to much worldly buſineſs, more than ten parts of their daily ſpeeches may …wfully be about the creatures▪ But then even thoſe with godly men are ultimately for God, and ſo are ſanctified, and not unprofitable: and alſo they are glad to redeem what time they can for ſpeeches of an higher and more excellent ſubject.
And the commonneſs of this ſin of idle talk, yea with many that we hope are godly, doth make me think that it's thought to be a ſmaller matter than it is; and I doubt this conceit is it that makes it to be ſo common. And therefore I ſhall here give you ſome of the aggravations of this ſin, that you may hereafter judge of it as it is, and not be encouraged in it by falſe apprehenſions.
A cuſtom of vain words, is a ſign of a vain and empty mind: were the heart but full of better things, the tongue would be employed in better ſpeeches. Either the head, or heart, or both is empty and vain, in that meaſure as the tongue is vain, Eccleſ. 5. 3. [A dream cometh through the multitude of buſineſs, and a fools voice is known by multitude of words] Eccleſ. 10. 12. [The words of a wiſe mans mouth are gracious; but the lips of a fool will ſwallow up himſelf] Eccleſ. 10. 14. [A fool is full of words] And therefore Solomon oppoſeth the tongue of the juſt and the heart of the wicked, Prov. 10. 20. [The tongue of the juſt is as choice ſilver: the heart of the wickd is little worth] See Pro. 17. 27, 28. Pſal. 37. 30, 31. [The mouth of the righteous ſpeaketh wiſdom, and his tongue talketh of judgement] and whence is this [The Law of his God is in his heart: none of his ſteps ſhall ſlide.] It is a ſign that a man hath little feeling of the greatneſs of his own ſin, of the greatneſs of Gods Love in Chriſt, of the greatneſs of the joy that is ſet before him, of the greatneſs of duty that lyeth on him, when he can ſpend ſo much of his time in talking of meer vanity. You cannot get a dying man, or a man that's taken up with any great important buſineſs, to jeſt and prate with you of idle matters. It's only alienated idle minds that can give way to a courſe of idle words: nay it is a ſign that Conſcience is not ſo tender as it ought to be, when men can knowingly go on in a courſe of ſin: Doth not Conſcience ask you what you are doing, and whether this diſcourſe do tend to edification, and the cheriſhing of grace? What Conſciences have you that look no better after your tongues, but will let them wander ſo long after vanity, before they call them to account? Do you remember Gods preſence, and withall his holineſs and jealouſie? Can you talk ſo idly and God ſtand by, and hear every word, and put down all? How can you be ſo contemptuouſly fearleſs of his preſence?
2. The tongue of man is a noble member, called our glory, Pſal. 30. 12. & 57. 8. given us for the Praiſe of our great Creator, and for other high and noble ends. And ſhould it be abaſed and abuſed to idleneſs and vanity? You will not take the cloaths that adorn your bodies to cloath a Maukin, or ſweep the Oven, or wipe your diſhes with: and why ſhould you uſe your tongues to filth or baſe unprofitable things, that are given you for the nobleſt uſes in the world, even the honour of God, the edifying of your brethren, the reproof of ſin, and your own ſalvation?
3. Conſider, what abundance of great and needful employment you have for your tongues, and then tell me, whether you ſhould ſpare them to idleneſs and vanity? O what work hath that little member to perform! what matters have you to mind and talk of? what tranſcendent ſubjects? what matter of higheſt excellency, and greateſt neceſſity? you have a life of ſin to look back upon and lament: you have many a ſin to confeſs to others: you need much help againſt temptations, and for the ſtrengthning and exerciſe of your graces: what need to make ſure of your title to ſalvation? and to prepare for death, and to get ready the graces that you muſt uſe in you laſt neceſſities? and yet have you words to ſpare for vanity? What abundance of poor ſouls about you are ignorant, hard-hearted, ſenſual, covetous, empty of grace, in a ſtate of death, and need all that ever you can do for their recovery, and all too little: and yet can you find in your heart to talk with them of vain unprofitable things? Alas Sirs, moſt of the perſons about you are within a ſtep of death, and going to the bar of God, and want nothing but one ſtroak of death to make them paſt help, and ſend them to damnation: And can you find in your hearts to talk idly with ſuch men? O cruel unmerciful people, that regard no more your neighbours miſeries! If you came to them at the point of death, or if their houſes were on fire, would you ſit down and tell them an old tale, or talk of the weather, or this trifle, or that? what an abſurdity would this be, and inſenſibility of your brethrens caſe? And will you do ſo in a caſe ten thouſand fold greater? Can you find in your heart to ſtand jeſting & prating with a poor unregenerate man that is within a ſtep of Hell? Have you not more need to call to him to look about him in time, and to remember eternity, and to turn and live? If you ſee but the nakedneſs of the poor, or the ſores of a Cripple, it ſhould move you to compaſſion: And will not mens ignorance and ungodlineſs move you? Their miſeries cry aloud to you for pity, though themſelves are ſilent, [O help to ſave us from ſin and hell, as you have the hearts of men] and yet will you ſtop your ears, and fall a prating and jeſting with them? you rob them of the means that God hath commanded you to uſe for their recovery. God hath commanded, that [the word of Chriſt dwell in you richly in all wiſdom, teaching and admoniſhing one another—Col. 3. 16. yea that you daily exhort one another while it is called to day, leſt any be hardened through the deceitfulneſs of ſin, Heb. 3. 13.
Nay you have the great myſteries of the Goſpel to diſcourſe of with the Godly; the glorious things of everlaſting life to make mention of to one another, yea you have the high praiſes of God to advance in the world, and all his bleſſed attributes to magnifie, and all his glorious works to praiſe, & all the experiences of your own ſouls to lay open, & his many & great mercies towards you to admire and thankfully conteſs. And yet have you leaſure for idle talk? For number of objects, you have God and all his works in heaven and earth (that are revealed) to talk of; you have all his providences, all his judgments▪ all his mercies, and all his word: And is not this field large enough for your tongue to walk in, but you muſt ſeek out more work in vanity it ſelf? For Greatneſs, you have the greateſt things in all the world to mind and talk of: For neceſſity, you have the matters of your own and other mens ſalvation to diſcourſe of: For excellency, you have God and his Image, and works, and ways, and heaven it ſelf to talk of: For delightfulneſs, you have the ſweeteſt objects in the world, even goodneſs it ſelf, ſalvation, & the way to it, to be the matter of your diſcourſe. And leſt one thing ſhould weary you, you have a world of variety to employ your ſpeeches on; even God, and all his works, and word, and ways before-mentioned. And is it not a ſhame to talk of vanity, yea to go ſeek for recreation in vanity, while all theſe ſtand by, and offer themſelves to the ſubjects of your wiſe, and fruitful, and delightfulleſt diſcourſe: Conſider whether this be wiſe or equal dealing.
4. Moreover a courſe of idle talk, is a thief that robs us of our precious time. And he that knows what God is, or what duty is, or what his ſoul is, or what everlaſting joy or torment is, will know that time is a commodity of greater worth than ſo contemptuouſly to be caſt away for nothing. O remember when thou art next in idle talk, Did God make thee for this? doth he continue thee among the living, and keep thee out of hell, and yet prolongeth thy days, that thou ſhouldeſt waſte thy time in idleneſs and vanity? Haſt thou ſo many ſins to mortifie, and ſo many other works to do, which heaven or hell lyeth on, and ſo ſhort and uncertain a time to do them in, and yet haſt thou leaſure for idle talk?
5. Moreover, this ſin is ſo much the greater, becauſe it is not a rare or ſeldom ſin, but frequently committed and continued in. It is not like the ſin of David or Noah, that though greater, yet was but once committed: But this is made great by the number and continuance. How many thouſand idle words have you been guilty of in your time?
6. And it is a ſin that tendeth to greater ſins. For idle words are the ordinary paſſage to backbiting, railing, lying, and contentious words, [Prov. 10. 19. In the multitude of words there wanteth not ſin, but he that refraineth his lips is wiſe] Thus a fools lips enter into contention, Prov. 18. 6. [His mouth is his deſtruction, and his lips are the ſnare of his ſoul] Eccleſ. 5. 7. [In the multitude of dreams, and many words, are divers vanities: but fear thou God] Eccles. 10. 12, 13. [The Lips of a fool will ſwallow up himſelf; the beginning of the words of his mouth is fooliſhneſs, and the end of his talk is madneſs] Idleneſs is the beginning, but worſe than Ideneſs is the end.
7. It is a ſin that habituateth the ſpeaker and hearers both to vanity: uſe makes us diſpoſed to that which we uſe. It will grow ſtrange to you to ſpeak of better things when you are uſed to vanity. And the uſe of hearing you, is an exceeding wrong to the ſouls of the hearers. And a ſmall matter confirmeth ſuch bad hearts as the moſt have, in the vanity that they are in. You caſt water on their graces and your own, if there were any. If any of them had better thoughts, your idle talk doth drown and divert them.
8. And it is a ſin that hindreth abundance of Edification that holy conference might bring. It's a precious thriving courſe for Chriſtians to be communicating experiences, and declaring the excellencies and loving-kindneſs of God, and exciting one another: and this you lay by and turn to vanity. Nay perhaps ſome other that is in the company may be purpoſed to ſet upon ſuch profitable diſcourſe, and your idle talk doth hinder them, and ſuppreſs the exerciſe of Gods graces for your good. At leaſt there may be much precious matter in them, that wants but vent, & if you would but begin, it may be poured forth as precious ointment. Many wiſe and able men are too backward in beginning edifying diſcourſe, that yet are exceeding fruitful when you have once ſet them a work. And idle talk is the hinderer of this.
9. And it is a very fruitleſs ſin. You offend God for nothing. What get you by an hours idle talk? or what have you to tempt you to it?
10. And it is a wilful ſin, and uſually accompanied with much Impenitency, which makes it much the greater. Men uſe not to lament it, and call themſelves to account for it, and ſay, what have I done? but go on in it as if it were no ſin.
And now you ſee the greatneſs of the ſin, I beſeech you make more conſcience of it than you have done. And that you may avoid it, obſerve theſe brief Directions.
Direct. 1. Labour for underſtanding in the matters of God: for that's it that muſt furniſh the tongue, and prevent vanity, Prov. 11. 12. & 10. 19. A fooliſh head will have a fooliſh tongue
Dir. 2. Get a deep impreſſion and lively ſenſe of the matters of God upon the heart. For a man never talks heartily, that talks not from the Heart. He that is full of the Love of God, poſſeſſed of the Spirit of Chriſt, taken up with the riches of grace and of glory, will ſcarce want matter to talk of, nor an holy diſpoſition to ſet him a work: For the Word of God will be as a fire in his heart; he will be weary with forbearing, till the flames burſt out, Pſal. 119. 11. & 40. 8. & 57. 7. & 119. 111. & 39. 3. Jer. 20. 9. The hearty experienced Chriſtian is uſually the fruitful Chriſtian in word and deed.
Dir. 3. Preſerve a tender conſcience, that may check you when you begin to turn to vanity. The fear of God is the ſouls preſerver, Pſal. 19. 9. Prov. 16. 6. & 23. 17.
Dir. 4. Walk as before the Lord: Live, and think, and ſpeak as in his preſence. If the preſence of an Angel would call you off from idle words, what then ſhould the preſence of God himſelf do! Dare you run on in idle fooliſh prating when you remember that he heareth you?
Dir. 5. Keep out of the company of idle talkers, leſt they entangle you in the ſin: unleſs when you have a call to be among them, Prov. 13. 20. We are apt to let our diſcourſe run with the ſtream.
Direct. 6. When you are with the ungodly, maintain in you a believing compaſſion to their ſouls; And then the ſenſe of their condition will heal your diſcourſe.
Dir. 7. Provide matter of holy diſcourſe of purpoſe beforehand. As you will not travel without money in your purſes to defray your charges; ſo you ſhould not go into company without a proviſion of ſuch matter as may be profitable for the company that you may be caſt upon. Study and contrive how to ſuit your ſpeeches to the Edification of others, or elſe to draw good from others, even as Miniſters ſtudy for their Sermons
Dir. 8. Speak not till you have conſidered what is like to be the effect of it, and weighed the quality of the perſon, and other circumſtances to that end. Do not ſpeak firſt, and conſider after, but firſt think, and then ſpeak.
Dir. 9. Be ſtill ſenſible of the worth of time and opportunity, and then you will be as loth to caſt it away on idle talk, as a good husband will be to caſt away his money for nothing.
Dir. 10. Keep up a ſenſe of your own neceſſity, which may provoke you to be better husbands of your tongues and time: and engage thoſe you converſe with, to mind you of your idle talk, and take you off it as ſoon as you begin.
Dir. 11. See that your heart, and tongue, and all be Abſolutely devoted to God; and then you will queſtion any by-expenſe of words: and [Whatſoever you do in word or deed, you will do all in the name of Chriſt, and to the glory and praiſe of God] Col. 3. 17. 1 Cor. 10. 31.
Dir. 12. Be Reſolute for God, and be not aſhamed to own him and his cauſe. A ſinful baſhfulneſs hinders much good. Obſerve theſe Directions for this part of ſelf-denial▪