Sin the Plague of Plagues, Part 12
2. Not in Wordſins.Againſt ſinful Words.
As I have endeavoured before to clear the Heart, ſo now to clear and cleanſe the Mouth, that as there might not be an evil thought in that, ſo not an evil word in this: perſons too many are apt to think that words are but wind, things that they ſhall not account for, and therefore are ſo bold and daring as to ſay, as Pſal. 12.4. with our tongue will we prevail, our lips are our own, who is Lord over us? we may ſpeak what we will, and we will ſpeak what we may: Oh, what an unruly tongue hath that man, who can ſay his tongue is his own! Patient Job in a fit of paſſion did ſay, let me alone that I may ſpeak, and come of me what will, Job 13.13. Alas, is't not thus with many, when we tell them of the ſinfulneſs of ſin and of tongue-ſins, they flye in our faces, and ſay, hold your peace, we will ſpeak, let there come on us what will. Ob deſperate!
But if you will be a little ſerious, I would ask you (when cool and calm) this queſtion, Would you not live and ſee good days? yes, we would, who is there that doth not deſire life, and to ſee good days while he lives? many ſay, who will ſhew us any good? and every one ſays, life, life, skin for skin, and all for life. Co… then, come ye children, hearken unto me, and I will teach you the fear of the Lord; what man is he that deſireth life, and loveth many days that he may ſee good? Keep thy tongue from evil, and thy lips from ſpeaking guile, Pſal. 34.11, 12, 13. Oh, that all the parents in the world would call their children together to read them ſuch Lectures as this: many ſay, come, my children, I will teach you the way to grow rich and great, how to be ſine and in faſhion, &c. but few call them and ſay, come, my children, I will teach you the fear of the Lord, the beſt wiſdom; and godlineſs, the beſt and moſt enriching Trade, good for this life, and that to come. Oh that they would ask them, would you ſee life? &c. yes, but how? why, if you be for life and good days, keep your tongue from evil, &c. this is confirmed in the New Teſtament, 1 Pet. 3.10. The next and beſt way to live and live well is (as the Proverb hath it) to keep a good tongue in our heads, and have no evil words in our mouths: for as the Wiſeman aſſures us, Prov. 21.23. whoſo keepeth his mouth and tongue, keepeth his ſoul from troubles: and this is not only a political, but a divine aſſertion, and is true between God and man, as 'tis between man and man.
Holy David was ſo afraid of his tongue, leſt he ſhould offend with it, that he put a bridle into his mouth, Pſal. 39.1. and ſurely the tongue is an unruly thing, that it muſt be bridled like an Horſe or an Aſs; yea, 'tis ſo unruly, that one may better rule Horſes, and manage them, and more eaſily turn ſuch unwieldy things as great Ships are, then keep the tongue in order; and therefore St. James pronounceth him a perfect man, that offends not in word, and one that is able with eaſe to bridle the whole body, when he hath the maſtery of his tongue, James 3.2, 3, 4. Oh, 'tis a rare thing to uſe the tongue well!
Now to help you againſt this evil, that you may not ſin with your mouths, tongues, or lips (which are all one in ſignification) let me intreat you to conſider,
1. That ſinful words are wholly forbidden us, and the contrary to them are injoyned us; God hath told us what we ſhall not, and what we ſhall ſay, what words we ought not, and what we ought to uſe. For the Negative; let no corrupt, or filthy, and rotten, unſavory communication (no kind of it, no degree of it) proceed out of your mouth; but (affirmatively) that which is good to the uſe of edifying, that it may miniſter grace unto the Hearers, Eph. 4.29. ſo again, Chap. 5.3, 4. but fornication, and all uncleanneſs, or covetouſneſs, filthineſs, fooliſh talking, and ſcurrilous jeſting and gibing, let it not be named, i. e. let not theſe be ſubject and matter of your diſcourſe and talk; but giving of thanks, or that which is graceful and thankworthy, fit to ſeaſon and edifie others by miniſtring grace to them, as 'twas ſaid before: and again, Col. 4.6. let your ſpeech be always with grace, let it be as becometh Saints, graceful and comely, ſeaſoned and ſavory, that which may not defile any, but edifie all: Though a Chriſtian be not always to talk of grace, yet he is always to talk ſo, as to ſhew himſelf a gracious perſon. Our very Table-talk, as well as our meat, ſhould be ſeaſoned with ſalt, it ſhould be with the firſt and ſecond courſe; for ſalt is the firſt put on, and the laſt taken off, that all may be ſeaſoned and ſavory, and ſo ſhould all our diſcourſe be, and not like ſalt that hath loſt its ſavour, which is not good, no not for the dunghil, Luke 14.35.
2. Unleſs a man take heed to his words, and bridle his tongue, that mans Religion is vain, and conſequently in vain: 'tis unprofitable, idle, and impertinent, James 1.26. he doth but ſeem to be religious, and thereby both flatters and deceives himſelf: 'tis too much to ſeem to be evil, and too little but to ſeem to be good: appearance in evil is too much, but appearance of or in good, is not enough. If he ſeem to be religious, and doth not bridle his tongue, notwithſtanding his ſeeming to be, he is not religious: A ſeeming Religion is worſe then none, as vanity is leſs then nothing, Iſa. 40.17. He that hath a form, and but a form of godlineſs, denying the power thereof, is worſe then he that hath not ſo much as a form, or makes no profeſſion of godlineſs. Oh, how ſhould this oblige us to take heed of tongue-ſins!
3. Sinful words are arguments of ſinful hearts; words are the image of the mind, and the declaration of it: as a man is known by his picture, ſo an heart by its words. Thou art a Galilean, thy ſpeech bewrayeth or diſcovers thee. We may know what Country-men any are by their language, whether French, Dutch, &c. whether of the heavenly or helliſh World. 'Tis out of the abundance (the fulneſs and overflowing of) the heart, that the mouth ſpeaketh, Mat. 12.34. broach any full veſſel, and what's there will come out; words are as the broaching of the heart, and giving it vent, and then out comes that which was within. 'Tis indeed both poſſible and common for perſons to ſpeak well, when they mean ill, peace is in their mouth, when war is in their heart; but that heart is hypocritical, and out of that double heart, which is full of Hypocriſie, they ſpeak with their tongues, as Pſal. 12.2. Jer. 42.20. ſo that if wicked men ſpeak well, yet 'tis ſtill from an evil heart of Hypocriſie, and out of that abundance of the heart the mouth ſpeaketh.
4. Evil words corrupt men and their manners: our great care ſhould be, not to be corrupt, and the next to that, not to corrupt others; but evil words corrupt both: they corrupt and defile our ſelves, Mat. 15.17, 18. What goeth into the mouth (viz. meat) defileth not the man, but what cometh out of the mouth (viz. evil words) proceeds from the heart, and they defile the man. The tongue is but a little member, yet it boaſteth great matters, 'tis but as a ſpark of fire, but it kindles a great deal of wood, a world of iniquity, the whole courſe of nature, and defiles the whole body, James 3.5, 6. It defiles, not only a mans own body and courſe, but the body and community of them with whom we converſe too, a little leaven leavens the whole lump: be not deceived, evil communication corrupts good manners, 1 Cor. 15.33. What's the ill language or evil diſcourſe the Apoſtle means? That which he had mentioned, verſ. 32. let us (ſay and do like Epicures, as they ſay and do) let us eat and drink, for to morrow we ſhall dye. Such looſe Epicurean and Atheiſtical diſcourſes do debauch men and their manners. Many an ingenuous and hopeful perſon hath been corrupted by ſuch ill diſcourſe: they have no good converſation, who uſe evil communication; perſons of evil words are ſeldom perſons of good manners, or if ſo for a while (for nemo repentè fit peſſimus) none being ſuddenly wicked, or worſt at firſt, yet they degenerate and grow immoral and ill-manner'd more and more. Lying frequently makes men at laſt ſo unacquainted with truth, that they ſcarce think any difference to be between them; and they jeſt ſo long, that they forget to be in earneſt, till awaked by the quarrels that theſe things beget in and among themſelves.
5. The tongue is either mans glory of ſhame, worth much or nothing, as 'tis good or evil. God made mans tongue his glory, but ſin makes it his ſhame. Saith holy David to his tongue, awake, my glory, Pſal. 57.8. and Pſal. 16.9. my glory rejoyceth; which the Apoſtle (according to the Septuagint) renders, my tongue was glad; Acts 2.26. And when is our tongue our glory, but when it ſpeaks to the glory of God? when its words are ſavory and gracious; but if our tongue be a lying tongue, a ſlandring tongue, or any other way evil, 'tis then our ſhame. Oh, the vaſt difference that there is between a good and a bad tongue! Prov. 10.20. The tongue of the juſt is as choice ſilver (a precious commodity) but the heart of the wicked (and therefore his tongue) is little worth, 'tis but droſs; he pays too dear by a farthing, that pays but a farthing for that which is nothing worth: and this is ſo little worth, that he cannot tell how little, worth nothing, or if you will, 'tis worſe then nought in being naught. Again, Prov. 12.18. there is that ſpeaketh (Daggers, as we ſay) like the piercing of a Sword, dangerous and killing words, but the tongue of the wiſe is (not only a medicine or wholeſom, but in the abſtract) health. There is as much difference between a good and bad tongue, as between ſoundneſs and wounds, health and ſickneſs. Yet once more, Prov. 15.4. an wholeſom tongue is a tree of life (which is for healing) but perverſneſs therein is a breach in the ſpirit: and a wounded ſpirit who can bear? or who can bear up under a broken ſpirit? But,
Sixthly and laſtly conſider this, God will judge us for and by our words, as well as by our works and actions. There is a place may make us tremble, and ſhould ingage us to take heed of our words, while we have a day to live, 'tis in Mat. 12 36. I ſay unto you, that every idle word that men ſhall ſpeak, they ſhall give an account thereof in the day of Judgment; and verſ. 37. for by thy words thou ſhalt be juſtified, and by thy words thou ſhalt be condemned. If we muſt give an account of idle, what account ſhall we give of filthy and ill-working words! of words that are corrupt, and do corrupt others! Solomon upon this account tells us, Prov. 18.21. death and life are in the power of the tongue; a man ſhall be judged and ſentenced according to it. There is ſuch a connexion between heart, tongue, and deed, that he who is judged by one, is judged by all of them, for they agree in one. 'Tis obſervable, that though all the charge, or moſt of it, in Pſal. 50. is for words, the ſin of the tongue. 1. In abuſing Gods good Word. 2. Uſing their own ill words, they gave their mouth to evil, &c. yet that the heart was conſenting, and the deed executing, there was a concurrence and co-working of all three: after his words are ſpoken of, ſaith God, theſe things haſt thou done, and it follows, thou thoughteſt, &c. verſ. 21. but I will judge thee, viz. for all this, yet eſpecially for thy words, according to what is ſaid, Jude 15. Behold, the Lord cometh to execute judgment upon all, to convince all that are ungodly among them of all their ungodly deeds, which they have ungodlily committed, and of all their (mark it) their hard ſpeeches which they have ſpoken againſt him: yea, againſt him in his members. 'Tis ſaid, verſ. 16. their mouth ſpeaks great ſwelling words, viz. as Murmurers and Complainers uſe to do: they will jeer the people of God, and twit them with the name of Holy and Spiritual, and utter hard ſpeeches againſt them; but when Chriſt comes to Judgment, he will call to account for all the hard ſpeeches, and all the great ſwelling words, which by way of complaint they have ſpoken againſt his members; or by way of flattery and admiration (for lucres ſake) they have ſpoken in commendation and praiſe of wicked and cruel men. Oh, take heed of tongue-ſins; when Dives was in Hell, the part that (it ſeems) was moſt tormented, was his tongue; for he begs water to cool his tongue, which gives ſome occaſion to think that (even in relation to Lazarus) he had ſinned much with his tongue, and uſed hard ſpeeches againſt poor Lazarus; for 'twas by him he would have the water brought: In quo peccamus, in hoc plectimur, as and in what we ſin, we ſmart and are pained and plagued, as Dives with and in his tongue. If the tongue be ſet on fire of Hell while on earth, Ah, how will it be ſet on fire when in Hell! The ſins of the mouth cry for vengeance with an open mouth, and make others cry for it too, Pſal. 59.11, 12, 13. the holy man (not yet King, but Prophet) prays, ſcatter them, bring them down, O Lord! why, David, why ſo ſevere, what have they done? Oh, 'tis for the ſin of their mouth, and the words of their lips, for their curſing and lying; and then he is at it again, conſume them, conſume them in thy wrath. This is the dreadful imprecation that the ſin of their mouth occaſioned this merciful and good perſon to make againſt them, and to beg God to execute it upon them. Sad will the account be that men will have to make for ſpeaking, as for working of iniquity.
On all theſe conſiderations, let me beſeech you to take heed as to your words, and, 1. let your words be few; and that not only in your commerce and converſation with men, but in your addreſſes to God, Eccl. 5.2. God is in Heaven, and thou upon Earth, therefore let thy words be few; which is much of the meaning of our Saviour in the Prayer which he taught his Diſciples, as will appear by comparing the 6, 7, 8, 9. verſ. of Mat. 6. 'Tis a vanity that attends men in Religion, that they think to be heard for their loud and much ſpeaking; ſilence were better then ill-ſpeaking, yea (and many times) then much-ſpeaking. 'Tis true, there is a time to ſpeak, as there is to be ſilent (and happy they that improve it well) but yet 'tis ſeldom that a multitude of words are without ſin; and therefore he that refraineth his lips is wiſe, Prov. 10.19. Silence diſcovers wiſdom, and conceals ignorance, and 'tis a property ſo much belonging to wiſe men, that the Oracle tells us, Prov. 17.28: That a fool when he holds his peace, is accounted wiſe, and he that ſhuts his lips, is eſteemed a man of underſtanding: And as a very worthy and noble Perſon expreſſeth it, If ſilence were as much in faſhion, as 'tis charitable to mankind to wiſh it, the Regions of Hell would be far thinlier peopled, then now they are like to be. Many have repented for uſing their tongues too much; 'tis true, a man that holds his peace may offend with his tongue, but 'tis a more ſcarce and ſeldom crime, then that of much (which is uſually too much) ſpeaking. 'Tis Goſpel-doctrine which teacheth us to be ſwift to hear, and ſlow to ſpeak, James 1.19. Moſes's imperfection or defect would be an excellency in ſome perſons, to be ſlow of ſpeech; and 'twere well with ſome, if they had got ſuch a cold, as would keep them from ſpeaking. Oh, the prittle, prattle that abounds among the buſie bodies of this world! and there are many, not only vain, but unruly talkers, Titus 1.10. that a man had need of more patience to hear them, then to hear the beating of an unbraced Drum: and, alas, 'tis not only the chat and tattle of idle Goſſips (ſuch as, 1 Tim. 5.13.) who ſpake unbecomingly, and things which they ought not; but much of the diſcourſe that waſtes mens time (who would be loth to drink and ſwear it away) conſiſts of talk that flatters the preſent, or detracts from the abſent; cenſuring of Superiors, or deſpiſing of Inferiors! what empty and ridiculous, if not frothy diſcourſes (that excite to carnality) are the common entertainments, even among them that pretend to better things! what's ſuch company and converſe good for, but to quench zeal and fervency, yea, the ready way to loſe credit and good name; and if not innocency, yet always time, which is too precious to be ſquander'd away and loſt, much more to be ſinned away! Shall a man of much talk be juſtified, Job 11.2. Oh no, much talk is full of folly; for a dream cometh through a multitude of buſineſs, and a fools voice is known by multitude of words, Eccl. 5.3. and in the multitude of dreams and many words, are divers vanities; but fear thou God, verſ. 7. as if multitude of words were inconſiſtent with the fear of God; for to that purpoſe the words ſound. We cannot well ſpeak too little, unleſs we ſpeak by command from God, and in obedience to it. Therefore,
2. If we will, or muſt be ſpeaking, let us ſpeak as we ought, let our words be wholeſom words, ſuch as carry Phyſick and health in them: ſafe and ſound ſpeech that may not be gain-ſaid nor reproved: that may do no hurt, but that may do good. We ſhould ſpeak that which is good to edifie men, that which is good for our ſelves and others, either naturally, civilly, morally, or ſpiritually good, as occaſion offers and requires. I intend no particular enumeration of Tongue-ſins to be avoided, nor any diſtinct and particular Diſcourſe about ſpeaking and ordering our Tongues; but only to hint theſe things in general, leaving the particular Application and Improvement to be made by every man, as his own caſe calls for; and therefore to conclude this, I ſhall commend but theſe two things in relation hereunto.
1. Look well to your hearts, if they be not well kept, your tongues will be ill kept; and therefore 'tis ſaid, Prov. 4.23. keep thine heart with all diligence, or (as 'tis in the Hebrew) above all keeping: it needs more keeping then any thing elſe, for all the reſt are at the hearts diſpoſe, both faculties and members; therefore keep a ſtrict watch and ſtrong guard over thine heart; the ſpeaking of the tongue is from the muſing of the heart, which is as fire in the boſom that cannot be hid, but will break out into a flame of words, as the Phraſes are uſed, Pſal. 39.3. when thou art heart-full, thy mouth will run over, and if the fountain of thy heart be bitter, the ſtreams of thy words cannot be ſweet. When Holy David prayed that the words of his mouth might be acceptable, he prays for this in relation to it, Let the meditations of my heart be acceptable, Pſal. 19.14. If the latter, viz. our meditations be not; the former, viz our words, are not like to be acceptable. When our heart ſpeaks our words, our words ſpeak our heart, and 'tis but one thing: and no ſooner doth our heart indite a good matter, but our tongue will be as the Pen of a ready Writer, Pſal. 45.1. The heart of the wiſe teacheth his mouth, Prov 16.23. the Hebrew is, maketh his mouth wiſe: the fool ſpeaks with an open mouth, any thing that's uppermoſt; but a wiſe man opens his mouth and ſpeaks, gravely, wiſely, and upon deliberation. The mouth needs going to School, and if we will have it wiſe, let us get it a wiſe heart to be its Tutor, to teach it the art and grace of ſpeaking wiſely and well; the heart of the wiſe teacheth his mouth.
2. Pray to God, for prayer is the means-general for preſervation and ſanctification of heart, tongue, and life: lift up thy heart and ſoul to him, and pray as, Pſal. 19.14 of which I newly ſpake; and ſay as, Pſal. 51.15. O Lord, open thou my lips, and my mouth ſhall ſhew forth thy praiſe; and as, Pſal. 71.8. let my mouth be filled with thy praiſe, and with thine honour all the day. And again, Pſal. 141.3, 4. ſet a watch, O Lord, before my mouth, and keep the door of my lips, and incline not my heart to any evil thing. That's well kept that God keeps, and if he keep not the City, the watchmen watch in vain. Commit thy ſelf to the Keeper of Iſrael, and all will be well, Prov. 16.1, 2, 3.