Some Pious Treatises, Part 2 – Title page
Motives to savoury speech.
1. Else all our Religion is in vain: If any man among you seem to be religious, and bridleth not his tongue, thi… mans religion is in vain, Jam. 1.26. that is, every pure worshipper must refrain his tongue from such faults of the tongue, as professors are inclining to, as contention, censuring, backbiting, if he do not, his religion will be in vain; if by this rule we take a measure of most mens religion, we see what it is. When the Holy Ghost came upon the Apostles, Acts 2.1, 2. They spake with new tongues: the miracle is ceased, but the moral remains, that where ever the Spirit of God comes, there is a change in the dialect, I mean in the tongue.
2. Consider the danger of an ungodly tongue, a man may every day die by it, Prov. 18.21. Life and death are in the power of the tongue: James sets it out by sundry similitudes, Iam. 1.6, 7.1. Of a fire, in an hours space a fire is able to consume a city; so an ungodly word in a moment fires persons with pride, revenge, uncleanness; we are carefull of our fire when we come where flax and powder are, so ought we to be of our words, for if they do not make mens hearts burn with holy affections, Luke 24.32. they fire them with profaneness: careful are we of being not guilty in firing our neighbours houses, yet careless are we of being guilty of firing our neighbours hearts, with revenge and contention. What a fire do contentious words kindle, that Paul and Barnabas part companies hereby? Arrius at first was but a spark, as Hierome observes, but because not presently quencht, he destroy'd the whole world with his flame, in 5. cap. ad Gal
2. The tongue is a world of iniquity, there is no sin which the tongue bringeth not forth, either by commission, as oaths and lies, or els by perswading, as strife, provoking and drunkenness.
3. It defiles the whole body; as poyson when it is drunk goes into the whole body, & causeth it to swel, so by the sins of the tongue the whole body is stigmatized: hence we call a person a swearer … …kard, because of the ungo…ernedness of his tongue.
… …ts on fire the course of nature, or as in the Greek, the … nature, that is, it fires the whole course of our life, … with we are continually rolled along, from the day of our … to the day of our death, as with a running wheel. By na…re …e means saeculum, or generation, because age and the world …re taken for one and the same, as Matth. 28.20. so that the Apostle means this wicked world, so that to set on fire the wheel of nature, and to set on fire the world of iniquity, are one and the same, though we may add this, that it sets on fire the whole course of our actions.
5. It's set on fire of hell, that is, of the Devil of hell, by a Metonimy of the subject, he names hell rather then Devill, because the Apostle had spoken of fire before.
6. Because tongues, if not renewed by grace, are more un…ameable then any other creature, then birds, beasts, serpents, vers. 7.8. the Tongue can no man tame, it's an unruly evill, some carrie it to our owne tongues, which no man can so rule, but one time or other they breake out into an idle word, but the Apostle meanes it of other mens tongues, who though they can tame and governe all sorts of creatures, yet can they not tame other mens tongues, but they will breake out into slanders, reproaches, brawlings, murmurings, lies, &c.
7. It's full of deadly poyson, that is, the tongue naturally is alwaies ready to doe deadly mischiefe; They have sharpened their tougues like a Serpent, Adders poison is under their lips, Psal: 140.3. the Prophet compares the reproaches of the slanderers that were in Sauls court, to the poison of Aspes, because by this poison the senses by little and little faile, the head being made heavie with sleepe, as the Aspe casts out her poison at a distance, as some observe, so a reproachfulll tongue afflicts a person farre absent,Plut. in vita Antonii. and strikes him that doth not feele the stroke; so that contra morsum sycophantae non est remedium, as in the proverbe, against a slanderous tongue there is no remedie. So that as Mercury water, rats bane, Hellibore, in a little time strikes persons naturally dead, so doth a malicious and slanderous tongue strike persons civilly dead; an uncleane tongue poisons the hearers with uncleane motions; we should doe with poisonous speeches as men use to do with poison, when they have taken it they strive to vomit it up before it be disperst through the veines to the heart. So keep out such poisonous speeches from uniting with the Soule, by sighing at them, when thou hearest them, or if thou hast received them into thy Soule, cast them out by humble confession and acknowledgment.
3. Meanes; consider, that an holy tongue is the glory of a man, Gen. 49.6. Into their assembly, my honour, or my glory, be thou not united; and so Junius, Molerus, and Polanus, render it, as if he should say I never gave a word of command or approbation for slaying the Sichemites David, Psal. 16.9 My glory rejoiceth, i. e. my tongue. Also Psal. 30.12. to the end, my glorie may sing praise to thee, and not be silent; our tongue is called our glory, because it is the instrument of glorying, or boasting, also because a mans glory or praise is much seene in a well ordered speech; contrarily an unholy tongue is a mans dishonour, hence when we would brand a man, we say, he is a liar, a swearer, a filthy talker.
4. The account wee must give of our words at the day of Judgment, should make us carefull to governe our tongues: Of every idle word that men shall speake shall they give account at the day of judgment, Mat. 12.36. Christ warnes the Pharisees against blasphemous speeches, which they spoke against Christ; he argues from the lesse to the greater, if idle words must be reckoned for in the day of Judgment, then much more blasphemus words, every idle word makes hell-fire hotter against ungodly men: thou thinkest that because thou forgettest thy oaths, lies, or slanders, that God forgets them, Psal. 50.19.20.21. Thou givest thy mouth to evill, and thy tongue frameth deceit, thou speakest against thy brother, and slanderest thine owne mothers son; these things hast thou done, and I kept silence, but I will reprove thee, and set them in order before thee: Molerus renders the Hebrew word, as if it signified to set before in an orderly catalogue, Jmprimis this lie, Psal. 58.3. Item this oath; Item this curse, &c. if a man should see a catalogue of all his prophane and idle words, as his slanders, ribald speakings, &c. how would he startle at them? how much more at the day of Judgment will he stand agast? and to the consideration of this day, the Prophet in this Psalm provokes the wicked, from vers. 1. to vers. 6. also vers 22.
5. The careless neglect of the tongue will be the miscariage of the whole Soul, Jam. 3.3.4. the tongue is compared to the bit in the horses mouth, and to the helme of the ship, now if a man should neglect the helme of the ship, would not the ship run upon the rocks? if a man should ride upon some horse, and be careless of putting in bit, or bridle, might not the rider hereby break his limbs, or neck? so, if thou be careless of thy tongue, it will dash thee on such rocks, as thou shalt never come off from them, David saith, They shall make their owne tongues to fall upon themselves, Psal. 6.4.8. he compares the tongues of men to executioners, Pro. 18.21. life and death are in the power of the tongue. A man may be made an off…der by a word, E…ā. 29.21. Adoniah speaking for Abishag to have her to wife, Solomon replied, God do so to me and more also, if Adoniah hath not spoken this word, against his owne life, 1 Kings 1.23.
6. The absolution, or condemnation which shall be pronounced upon men at the last judgment shall be according to their words, Mat. 12.37. By thy words thou shalt be justified, and by thy words thou shalt be condemned; look as a wise Judge can determine of the guilt or innocency of the prisoner at the barr when the prisoner gives an hint of the fact by his words, even so and much more can the Judge of the World judge, concerning us by our words.
Object. As Abraham the Father of bel…evers, and David were justified, so are Gods people, the children of Abraham justified, but they were justified by faith, Rom. 4.1. to vers 9. not by words, therefore so are wee.
Ans. Ther's a twofold justification; particular, when every believing Soule in the act of conversion is justified, through the propitiation of Christs death, apprehended and applied by faith, thus Abraham, and David, and all beleevers are justified, Rom. 3.25.
2. There's an universall justification, when all beleevers are declared just at the day of judgment; now because true faith whereby persons are accepted is a thing invisible, to this justification God brings forth their fruits, both of good work…, Mat. …5.34. I was hungry, and yee gave me meat, and also their fruits of good words, faith is onelyonly knowne to God, but works and words to men, hence God, to cleere his justice, will alledge these, not as satisfactions to divine justice, but as evidences of their in-dwelling faith, and of the acceptation of their persons, and to discerne their true faith from the counterfeit faith of hipocrites, there needs no great examination of men, the words of men at the day of judgment, their oaths, lies, slanders, &c. will shew what they are. In conversion we are justified by Christ meritoriously, by faith apprehensively, receiving that pardon, Christ purchaseth; and by our words and works declaratively, and so justification is taken, Iam 2.21.2.5. Contrarily a loose tongue will be a sufficient evidence for condemnation.
7. The way to an happie life is to rule our tongue, Psal. 34.12. the Prophet puts a question, What man is he that desireth life, and loves many daies, and that he may see good; keep thy tongue from evill, and thy lips from speaking guile; as we desire a long and happy life in the end, let us desire it in the meane, Pro. 21.23. Who so keepeth his mouth and his tongue, keepeth his Soule from trouble. This word [keep] is a metaphor taken from porters, who in great mens houses, & in the courts of Princes, keep out vagrants, and idle persons, or from the watchmen of a citie, who look well to the citie, who comes in, or goes out; the mouth of a man is as the gate, or doore of the Soule: let us watch narrowly what comes in, or what goes out, how great troubles have we often procured to our selves, by the unadvisedness of our words? Solomon saith, Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth, Pro. 6.2. The Spirit compares rash words to snares and nets, which hold the suprized creatures, that they cannot get out, so do words, see Hos. 5.1: thou thinkest thy words are but wind, but when thou promisest rashly, vowest rashly, discoverest thy mind rashly, thy words hold thee as fast, as the snare doth the wild beast; when we speak an insnaring word, we know not how soone another man may catch it to our ruine. When Ahab said, Benhadad is my brother, Benhadads messengers observing what would come from him, catch'd hold of this word, Brother, which became a ruine to Ahab, 1. Kings. 20.32 33. Such unadvised words are compared to a deepe well, wherein foolish men are swallowed up, Eccles. 10.12. The lips of a foole swallow up himselfe.
The second part of the text follows, which is the reason, viz. That we may know, how to answer every man.
Obs. Christians, ought to have a fitness of speech and answer to the persons, with whom they converse, Luke. 11.38.13.1.2.14.7.8.
Reas. Because God hath made every thing beautifull in its season Eccles. 3.11. to a superior give intreaties, 1. Tim. 5.1. to a parent speake reverently, Mat. 1.6. to a master subjectively, our words should be as the raine, which when it comes in season, refreshes every creature; If equall, speake so that we may preserve equalitie, to inferiors use persuasions in stead of commands; ingenuous spirits are rather drawn by loving speeches, then driven by compulsion.
Q. How shall I know fitly to answer every man?
A. 1. Consider the benefit that is like to come, by thy speaking, and the hurt that is like to come by thy silence.
Hester knew she was called to speak to the King, because had she been silent, the Church had been undone, the woman of Abel, 2. Sam. 20.16. to 23. knew shee was called to speake in her owne vindication, and the vindication of other innocents, because else the Citie would have been destroied, for the treason of Sheba the Son of Bichri.
2. Beg wisdome of God, when to speak, and when to forbeare, Pro. 3.6. In all thy waies acknowledge him, and he shall direct thy steps Psa. 25 12. Jam. 1.5. not onelyonly the preparations of the heart, but also the answer of the tongue, is from the Lord, Pro. 16.1. therefore desire him to give you counsell.
3. Consider whether speech or silence be better: in many cases silence may be better then speech, as concerning our owne parts, Pro 12.23. A prudent man concealeth knowledg, concerning works of merciemercy done by us, Mat. 6.3.4. do not sound a trumpet, so concerning private duties of pietie, Mat 6.6.18. as private praier God will not deny, but acknowledg every good thing that is done in secret, for your father seeth in secret; So concerning matters of our calling, apprentices must keep silent their masters secrets; Lawyers their clients cases, Divines their peoples consciences; Physitians their patient diseases, married persons, conjugall passages, friends their friends secrets, for he that is of a faith…ull spirit concealeth secrets, Pro. 11.13. When revealing any of these shall be against charity, concealement and silence ought to take place.
4. Get knowledge, as in the text, that you may know how to answer every man, Eccles. 8.5. A wise man discerneth both time and judgment, i.e. when to answer.
5. Get meekeness, and patience, that you suffer the speaker to speake what he hath to speake before you answer. He that answers a matter before he heare it, it is follie and shame unto him, Pro. 18.13. many to be counted quick of understainding, breake off another mans speech before they heare it, and have their answer (whereby their follie appeares) nothing to the matter intended.
6. Studie what to answer; rash answers procure long repentance; The heart of the righteous studieth to answer, Tro. 15.28. The tongue in the body is like the helme in the ship, which must not be moved rashly. In weighty matters desire time for deliberation before you answer, Rehoboam though foolish in the result of his councell, yet did wisely in this to take time to answer, saying, Come againe unto me after three daies, 2. Chron. 10.5.
7. Consider the person whom you are to answer, whether he be wise or foolish. Pro. 26.4. Answer not a foole according to his folly, that is a scornefull foole, such as Rabshakeh was, 2 Kings 18.36. to answer these men according to their folly, were to cast holy things to dogs, Mat. 7.5. also Solomon understands shallow brain'd fooles, with whom in speaking of things above their capacitie wee shall enter our selves into the l…st of contention, and become as foolish as they; now on the other side we are bid to answer a foole according to his folly, vers. 5. Solomon speaks this of a self-conceited foole, who think… himselfe wise, we are bid to answer such with words of wisedome, that they may come to see their folly, ignorance and mistakes, and so come to wisedome, some conceited fooles thinke their arguments, and words (for I dare not call them reasons) cannot be answered, when indeed they are not worth the answering; these are to be answered, so that they may see their ignorance, and repent of their errour; contrarily when we are to answer wise men, study what to answer and come to the point in few words.
8. Consider the question in hand, and speake to it, as singled from all other questions, let your answer looke right upon it, Pro. 24.26. Every man shall kisse his mouth, that giveth a right answer. Christs pertinent answers to the Doctors questions in the Temple made the hearers astonished, Luk. 2.46.47. Many when asked a question, answer to another question, or else answer by a…king another question.
9. Let your answer be with discretion, Mark. 12.34. Christ praises the Scribe for answering discreetly; Pharoah praises Joseph for his discretion, Gen. 41.39. which he shewed in answering his questions. Th… did Solomon answer all the queene of Shebat questions, 1. …gs 16.2.3.
10. Let your answer be without …ne glory, and ostentation, let not the wise man glory in his wisedome, Jer. 9.23. how humbly doth Daniel speak, when he answers King Nebucadnezzars hard question, Dan. 2.30. As for me this secret is not revealed to me, for any wisedome, that I have more then any living; many men of parts are ready to be lifted up in the punctualness of their answers; Solomon saith, The answer of the tongue is from the Lord, Pro. 16.1. therefore the Lord should have the glory of it; in some cases, as in case of witnessing the truth, God hath made speciall promises to teach us how to answer unrepliably, Mat. 10.19.20. as Moses face shone, though he did not know it, so do humble men shine by their humility, as well as by pertinent answers.
The present SWEETNESSE, AND Future Bitternesse OF A Delicious Sin.
WRITTEN By Christopher Blackwood, a Servant of IESUS CHRIST.
2 SAM. 2.26.
Will it not he bitternesse in the end?
LONDON, Printed for Giles Calvert. 1654.