The Ancient Christian Religion, Book 3 · Chapter 14
CHAP. XIV. Of the Government of the Tongue. Being the Twelfth Case of Conscience.
SECT. I.
WHen we are expresly told, That if any Man seem to be Religious, and bridleth not his Tongue, but deceiveth his own Heart, this Mans Religion is vain, Jam. 1. 26. We are greatly admonished thereby, to set a diligent watch over that unruly Member, which is the Instrument of the Heart, to express the evil things therein conceived; for out of the abundance of the Heart the Mouth speaketh, Luke 6. 45. It is true, the Scripture sometimes calls the Tongue a Mans Glory, Psal. 16. 9. & 57. 8. And so it is when ordered by a wise and pious Heart. But as every Man hath his Imperfections, the Tongue will be ready to vent them, if not bridled by the Rules of Truth, Reason, and common Civility. And for some help in this case, we shall here propose a few Directions briefly. And,
1. That we be much with God by Prayer, for a wise and sanctified Heart; for without this there can be no due regulation of the Tongue. It is our Saviour's Rule, Either make the Tree good, and the Fruit good; or the Tree corrupt, and the Fruit corrupt, Luke 6. 45. And truly if it were possible to fill our Mouths with all the good words and fair speeches that may be, and yet retain corrupt Hearts. It would not by any means be profitable unto us. The Tongue is but the Index of Deceit or Hypocrisie, Rom. 16. 18. He then that ordereth the Tongue aright, is he that first speaketh the Truth in his Heart, Psal. 15. 2. And to do this, there is no way better than to beg of God both a wise and an holy Heart. The first was Solomon's request, 1 Kings 3. 10. Give therefore thy Servant an understanding Heart. The second was David's, Psal. 119. 80. Let my Heart be sound in thy Statutes, that I be not ashamed. And thus earnestly seeking the Lord in this behalf, thou shalt have the Petition which thou hast desired, Psal. 69. 32. Your Heart shall live that seek God. The Heart being thus made alive and sound, is the Life of the Flesh; and this Wisdom coming from Above, will teach thee to rule thy Tongue, which no Man can tame, but as directed and assisted by the Grace of God; for the preparation of the Heart in Man, and the Answer of the Tongue, is from the Lord.
2. The second Direction is, To avoid verbosity, or over-much speaking. Solomon tells us, That even a Fool by holding his peace is counted wise, Prov. 17. 8. Hereby preferring silence, ordinarily, before much speaking: and indeed the truly wise Man is abundantly more quick with his Ear, than with his Tongue; according to that of the Apostle, Jam. 1. 19. Let every Man be swift to hear, slow to speak. Words spoken without fit occasion, and to some good purpose, are as meer vanity as any thing, being wholly lost, never did, nor ever will do good, but very often they do much harm, not only for that they prevent more profitable Discourse, but also return with disgrace upon the Speaker. For such Fools as are full of words, do not only proclaim their foolishness at the beginning of their talk, but they end the same with madness; and finally, do swallow up themselves with words, Eccles. 10. 12, 13, 14. Yea, such is the consequence of a foolish Mouth, that it calleth for strokes, by entring into contention; and whilst the Fool uttereth all his mind, oftentimes brings destruction upon himself, Prov. 22. 11. & 18. 7. Let all Christians take heed therefore of over-much speaking, because of the fear of the Lord, seeing that in many words there wants not sin; and also because, God himself hath put the Name and Character of prating Fool upon all talkative Persons; who as they talk much, commonly do little more than talk.
3. The third Direction shall be against Detraction, or speaking evil of others. For there is scarce any thing a greater Enemy to true Friendship, either Humane or Christian, than a detracting Tongue; against which all Christians are admonished by the Apostle, Tit. 3. 2. Speak evil of no Man. And Jam. 4. 11. Speak not evil one of another, Brethren: He that speaketh evil of his Brother, and judgeth his Brother speaketh evil of the Law, and judgeth the Law: either because he thinketh amiss of the Law, or prefers the vanity of his own mind before its wholesome Directions. This evil custom is censured among the grievous enormities of the Heathen, Rom. 1. 30. and joyned with hating of God. And indeed he that loveth not Men, who are made after the similitude of God, cannot love God as he ought to do; for the love of God and our Neighbour are so united, as that the latter is a true consequence of the former. And hence the Question is put, 1 John 4. 20. He that loveth not his Brother whom he hath seen; How can he love God whom he never saw? This evil shewed its prevalent nature, even in the Primitive Churches. 2 Cor. 12. 20. — For there was found Back-bitings, Whisperings, Swellings, Tumults. For this Evil goeth not alone; but commonly he that speaketh evil of another, traducing or laying another Man low, intendeth thereby to lift himself above him. And no Man hath reason to trust such a Man with any thing that concerns his Reputation, whom he observes to be prodigal of any Man's good Name, that being indeed the chiefest Jewel any Man hath in this World, and to be preserved rather than Riches, Prov. 22. 1. Let all Christians then beware of this biting quality, which ends in nothing but the devouring one another, Gal. 5. 15. In this respect may the Tongue be said to be a Fire, a world of Iniquity, Jam. 3. 6.
Now he that would effectually avoid this great and common Evil, must do three things.
(1.) He must more observe, and search out rather the Vertues which are in other Men, than their Infirmities.
(2.) He must know it is his Duty, upon all fit occasions, to commend the Vertues which he sees in other Men.
(3.) He must shew dislike to such as practise evil speaking concerning other Men.
The first will lead him to that branch of Charity which thinketh not evil, and which teacheth to esteem others better than himself.
The second is but a consequence of that direction, Tit. 3. 2. For if we must speak evil of no Man, then 'tis our duty to speak the best we can of every Man, as we have a just occasion to speak of them.
To the third, Let us be encouraged by that of the Prophet, Prov. 25. 23. The North Wind driveth away Rain; so doth an angry Countenance a backbiting Tongue.
4. The fourth Direction is, To restrain the Tongue from speaking when we are in passion. Which doubtless is a vertue hard to be attained, seeing the wrath of Man ordinarily presseth to vent it self in words as well as otherwise. However the bridle of the Tongue is never more needful, than when the passion of Anger (for of that we speak) hath taken hold of the Heart. It is the greatest weakness charged upon Moses, that being provoked, he spake unadvisedly with his Lips, Psal. 106. 33. and for this cause he was not suffered to enter into the Land of Promise, Deut. 32. 51. And if that meek Man, who had not his equal upon the Earth, must not be indulged such a trespass: It may abundantly suffice to premonish all that fear God, to beware of speaking (especially in things relating to God) when Anger hath taken hold of them, let their provocation be never so just. How indiscreetly Jonah spake even to the Lord himself, when his Anger was kindled, is recorded, for our admonition, Jonah 4. 8, 10. And hence it seems this Passion fears not God; and how then should it regard Man? There is nothing but the Power of Heavenly Wisdom can subdue this corruption. In 1 Sam. 20. 34. we have a commendable Example of one who had a very high provocation to Anger, but we hear not of a word which he spake to him that gave the occasion. And it is certainly the discretion of a Man to defer his Anger, so as not to vent it, till he hath by wisdom qualified his Passion, that so he may shew it with advantage; Ephes. 4. 26. Be angry, and sin not. Finally, I could wish that every Reader would accept this advice also, viz. to avoid giving occasion of anger, even as they expect to be free, not only of their own, but other Mens sins, which arise through such provocations. However, let me intreat all Christians to take heed of provoking one another. Seest thou what injury the Israelites did to Moses, when they vexed that Saint of the Lord, and it went ill with him for their sake: It is as possible to sin against Christ, by causing thy Brother to perish, (for whom Christ died) through provoking him to Anger, as in the case set down by the Apostle, 1 Cor. 8. 10, 11, 12.
5. The fifth Direction; Avoid all unclean or immodest Discourses, or any talk that hath a tendency that way. Let no corrupt communication proceed out of your Mouth, Ephes. 4. 29. Neither filthiness, nor foolish talking, nor jesting, which are not convenient, Ephes. 5. 4. For these things border upon the sin of Whoredom or Uncleanness, and are doubtless the steps by which Men arrive at those Abominations, and finally, at Damnation, the Reward thereof, vers. 5, 6, 7. For it is not said in vain, That every idle word that Men shall speak, they shall give an account thereof in the Day of Judgment. And again, By thy words thou shalt be justified, and by thy words thou shalt be condemned, Mat. 12. 36, 37. Not as some, who would not have this condemnation to extend any farther than in Foro Hominum, or Courts of this World; for it is evident our Saviour speaks of the Court of Heaven, where only such a search, as to find out every idle word, can be made; and the Day of Judgment clearly points at the time when God shall judg the World in Righteousness. This wicked custom of unclean talking, is a shame to a Nation professing Christianity, dishonouring the Aged, polluting the Youth, and after an insensible manner, filling the Land with Fornications, seeing it cannot be less evil to assault another's Chastity with the Tongue, than with the Eye, which our Saviour terms Adultery. Let all therefore that love Christ, set a Watch against this Evil, this great Evil, which hath caused many to fall, and utterly to lose their splendor, both as Christians, and as Men. Wherefore, as the Apostle saith, Ephes. 5. 3. Fornication, and all uncleanness, *Dr. Hammond.or inordinate desire, Let it not be once named among you as becometh Saints.
6. Beware of false Speaking, or Lying, which is so foul a thing, that it seldom comes forth without some Cover or Visor. Truth (its direct opposite) is so lovely, that falshood or lying would commonly present it self in that dress; and to that end hath found out many Inventions. In common Discourse Men love to set off their Stories with some grace; and will adventure to make them the more admirable by stretching beyond the bounds of Truth; and he must be a watchful Person that is not entrapped at some time in that case; For though the Tongue be but a little Member, yet it will be boasting of great things, James 3. 5. In dealing between Man and Man, How doth Satan stand between the Buyer and the Seller? according to that of the Prophet, Prov. 20. 14. It is naught, it is naught, saith the Buyer; but when he is gone his way, then he boasteth. We have heard much of the Turkish Truth in this case; 'tis well if the Report exceed not the Merit. But why should not Christians be ashamed that any should excel them in such Vertues, as wherein they may easily be equal to the best. For to speak truth (if we speak at all) is no art, but that which the very Principles of Reason instigate us to; but to speak lies is an Art, which puzzles the most subtile at some times to put off his idle Tales, or to vent his Romances, with the preservation of his Reputation. Wherefore put away Lying, and speak every Man Truth with his Neighbour, for we are Members one of another, Ephes. 4. 25. Mankind is one Family, one Body; as Men, they ought not to deceive one another, any more than the Members of the same Body natural should subvert each other.
SECT. II. Certain Rules by which to sit our Tongues for profitable Discourses.
Having shewed how to refrain our Tongue from Evil, 1 Pet. 3. 10. we shall now propose some brief Rules for its Exercise. For though it is impossible to tell Men all that they shall say, yet some general Rules may be very helpful to adorn our Speech after a godly manner.
1. And the first shall be that of the Apostle; Let your Speech be always with Grace, seasoned with Salt, that ye may know how ye ought to answer every Man, Col. 4. 6. The word Grace here, does not only signifie Pious or Holy, but Kind or Gentle. With which Language it becomes Christians to treat those with whom they converse, that so they may oblige Men by gracious Speech. For as the Prophet saith, A soft Answer breaketh the Bone, or turns away Wrath. To have the Law of Kindness in our Lips, becomes Christians, as well as the worthy Matron of whom we read, Prov. 31. 26. For we ought to shew all meekness to all Men. Nor do we hereby perswade to a fauning or affectate speech, for the Tongue of the Wise is Health, and will neither sooth Men up in folly, nor stir them up to madness; but by a sober and magnetick virtue, it will both administer Grace to the Hearer, and render the Speaker more gracious also, Ephes. 4. 29.
2. Let the Christian-Man's Tongue talk more of the Works of God than his own. Men are very apt to tell of their doings, if they apprehend any thing of excellency in them; when yet we know, He that commendeth himself, is not approved. But God justly expects that we should talk of the Glory and Power of his Works; Exod. 10. 2. That thou mayest tell in the Ears of thy Son, and of thy Son's Son, what things I have wrought in Egypt, — that ye may know that I am the Lord. Psal. 145. 3, 4, 5. One Generation shall praise thy Works to another, and shall declare thy mighty Acts, &c. No less should we have his Mercies in remembrance, vers. 7, 8, 9. They shall abundantly utter the memory of thy great Goodness, and shall sing of thy Righteousness. The Lord is gracious, — His tender Mercy is over all his Works. And thus by free (yet seasonable) discourse of this kind, the Knowledg of God may be advanced in our selves and others; For the Lips of the Wise feed many, Prov. 10. 21.
3. Wouldst thou have thy talk to prevent Sin? Then let the Word of God be sitted to thy Lips, Prov. 22. 17. and forget not to speak at convenient times of the most remarkable Judgments which Sin hath procured, and chiefly those which are within the reach of Memory, (not forgetting those in Sacred Story) as truly we have had in this Age very memorable Tokens of the displeasure of the Lord against many Nations, and particularly our own: How have we been punished with Pestilence, to the sweeping away in our Royal City only, not less than one hundred thousand Souls, in a very short time! How shall Men forget that dreadful Fire in the same City, even in the neck of the other Judgment? wherein were consumed above 13000 Houses, with the greatest part of the Riches of many of the Sufferers: This attended with a Bloody War at Sea, wherein many thousands were entombed in their Ships, and buried in the deep Waters; and it is the Lord's Mercy that we are not consumed.
4. Talk but little, and that very warily of other Mens ill doings. It is meet doubtless, when Sin becomes notorious, to take notice of it, but not to make it their common Discourse, but rather to note it with signals of sorrow, shame and detestation: Phil. 3. 18. For many walk, of whom I have told you often, and now tell you, even weeping, that they are Enemies of the Cross of Christ. For it is a shame even to speak of those things which are done of them in secret, Ephes. 5. 12.
5. If thou lovest Vertue, shew it, by telling (with prudence) what thou knowest of other Mens Excellencies. Good deeds should be kept in memory, and repeated for a Spur to our dull Minds. Paul used this Holy Art to stir up the Corinthians to Christian Vertue; 2 Cor. 8. 1, 2, 3. Moreover Brethren, we do you to wit of the Grace of God bestowed on the Churches of Macedonia; How that in a great tryal of affliction, the abundance of their joy, and their deep poverty, abounded unto the riches of their Liberality: For to their Power, (I bear record) yea, and beyond their Power they were willing of themselves; praying us with much intreaty, that we would receive the Gifts, and take upon us the fellowship of ministring to the Saints. And this they did, not as we hoped, (or looked for) but first gave their own selves to the Lord; and unto us by the Will of God.
6. In thy wordly Concerns, be sure to use upright words with all Men. Consider thou art but a Steward; and that to such a Master as will never approve thee in seeking to advance what he hath intrusted thee with by ill means. Take heed of boasting of thy Riches, it provokes God against thee, and creates thee Enemies among Men. Art thou low in this World? repine not, consider the excellent Spirit of a Christian mounts above earthly Things; Phil. 4. 11, 12. Not that I speak in respect of want, for I have learned in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound; every where, and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need: I can do all things through Christ which strengtheneth me.
Finally; Though (as one well observes) our words be transient and passing away, yet are they treasured up in his remembrance that will bring them to light again: For, by thy words thou shalt be justified, and by thy words thou shalt be condemned. Let us therefore reflect upon our words, and when we find any thing to have passed from us, through inadvertency or Passion, to the dishonour of God, or the prejudice of our selves or others, let us not forget to be humbled before the Lord for such our Failings; seeing we have this great encouragement, If we would judg our selves, we should not be judged of the Lord, 1 Cor. 11. 31.
The end of the third Book.
CHRISTIANISMƲS PRIMITIVƲS: THE FOURTH BOOK. BEING A DEFENCE OF THE Christian Religion, Against Humane INNOVATIONS, And Pretended REVELATIONS. Containing six Treatises.
I. The Authority of the Holy Scriptures, more fit to decide our Controversies in Matters of Religion, than the Tradition of the Papal Church of Rome; proved to be no True Church by Ten Arguments.
II. The Holy Scriptures defended from the vain Cavils of the Quaker. His dangerous Errors concerning Christ Jesus, and his Holy Ordinances, plainly discovered.
III. The Poedo-Baptists Apology for the Baptized Churches.
IV. Fifty Anti-queries, in which are redargued Fifty Queries, published by the Presbyterians: Wherein the chief strength of Mr. Baxter's Arguments for Infant Baptism, is proved to be weakness.
V. A Defence of the Fourth Principle of Christ's Doctrine, and the Office of Messengers in the Church of Christ.
VI. The Separation maintain'd by the Baptized Churches, warrantable by the Scriptures, as well as by the Principles on which the Protestants do ground their Separation from the Papists.
By THOMAS GRANTHAM.
LONDON, Printed for Francis Smith, at the Sign of the Elephant and Castle in Cornhill, near the Royal-Exchange, 1678.