Rules for the Government of the Tongue, Text (2 of 6)

Rules for the Government of the Tongue · Text (2 of 6)

p. 643 God is the Doner of his ſpirit, putting him within us, to guide our Tongues, order our ſpeech, and to ſpeak in us, eſpecially in evil times; when Chriſt borroweth the mouths of his Servants in his own cauſe, to give Teſtimony thereunto; when ye are brought before Governours and Kings for my ſake, ſaith Chriſt, ſſMat. 10.18, 19, 20.Matt 10:18Matt 10:19Matt 10:20take no thought (that is, be not anxious or perplexedly ſolicitous) how or what ye ſhall ſpeak, for it ſhall be given you in that ſame hour what yee ſhall ſpeak, for it is not yee that ſpeak but the Spirit of your Father that ſpeaketh p. 65in you— or as Luke hath it—The Holy Ghoſt ſhall teach you in the ſame hour, Luk. 12.11, 12Luke 12:11Luke 12:12what ye ought to ſay. Gods Spirit teacheth the dexterity and ſafety of Anſwers and Replyes, and of queries alſo; The Diſputants with Stephen, were not able to reſiſt the wiſdome and the ſpirit by which hee ſpake ttAct. 6.10.Acts 6:10; How well ſhould we ſpeak, to purpove, and to profit, yea unto victory, and ſpeak irreſiſtably and invincibly, peircingly and powerfully, if the Spirit of God ſpeak in us? The tongue is a pen in the hand of Gods Spirit, to write as he guides, what hee will. We ſtand in need of light to let us ſee how to guide our Tongues, as well as our hands or feet; of light to ſpeak by, as well as to work or walk by; Therefore Elihu ſaid uuJob 37.19Job 37:19, we cannot order our ſpeech (to wit, to God) by reaſon of darkneſſe, i. e. of our Minds. Now it is the Spirit of God that inlightens us, in underſtanding, in ſpeech, and in actions, then let us pray, and reſolve

1 Pray heartily, that God would be with our mouths (as hee was with Moſes) at all times, and teach us what wee ſhould ſay, and touch our mouths, (as hee did Jeremiahs) and put his words into them; that he would give us the Tongue of the learned, as he did Iſaiah; and the door of utterance as hee did Paul; that the preparations of our Hearts, and the anſwers of our Tongues to every queſtion, motion, or whatſoever ſhall bee propoſed to us, may bee from the Lord, given into our hearts and mouths by Gods hand, yea, when wee are put upon ſpeaking by ſudden occaſions, wee ſhould firſt lift up our hearts to p. 66God in an Ejaculation, for direction what to ſay.

2 Let us reſolve, voluntarily and obedientially with ww2 Chron 18.13.2 Chr 18:13Micajah, As the Lord liveth, even what my God ſayeth, that will I ſpeak—all that, and onelyonly that, not conſtrainedly as Balaam, when hee ſaid.—The word that God putteth into my mouth, that ſhall I ſpeak.

3 God is Lord over the Tongue, to keep it from evil, to wit from

1 Evil words.

2 Evil Sprits.

1 From evil (yea and from idle words too) that they come not out: Great is our propenſity thereto.

2 From evil ſpirits, that they come not in, as a lying ſpirit did into the mouths of all Ahabs xx1 Kin. 22.221 Kgs 22:22Prophets, to delude them with lyes in Gods juſt judgement, giving Ahab over to bee miſ-led by their deluſions, to his own deſtruction. As the Devil formed his own words by the mouth of the Serpent; Gen. 3.1Gen 3:1So hee uſeth the Tongues of wicked men to ſpeak his words, and ſerve his turn. As God ſpake by the mouths of his holy Prophets, Luk. 1.70.Luke 1:70(all agreeing as if they had but one mouth amongſt them all) and Chriſt by the mouth of his Apoſtles; So Satan ſpeaks by the mouth of his Inſtruments, falſe Teachers, Seducers, Deceivers, Gainſayers; of ſuch as Contradict and blaſpheme, as the Jews did Pauls doctrin yyAct. 13.45Acts 13:45, as reſiſt the Truth, as Paul foretold the enemies thereof ſhould do in the laſt zz2 Tim. 3.1, 82 Tim 3:12 Tim 3:8Times, as ſlander, and rail againſt Gods ſervants, 3 John. 103 John 1:10as Diotrephes prated againſt John, and them hee ſent, with malicious words. Satan p. 67that old Serpent, ſpeaks in the mouths, and by the Tongues of all ſuch, of whom it may bee ſaid,— it is not they only or principally that ſpeak, but the ſpirit of the Devil, of Falſhood, Lyes Errors; the ſpirit of Envy, malice, giddineſſe, perverſneſſe and bitterneſſe, that ſpeaks in them, as he did in aaAct. 13.8, 9, 10Acts 13:8Acts 13:9Acts 13:10Elymas.

Satans deſign is, by the Tongues of his Inſtruments, to diſcourage men from good, or to draw them into Errors, and deluſions; or into luſts and deſtruction; what a deal of miſchief doth the Devil in the world, by thruſting evil ſpirits, (through Gods permiſſion) into the mouths of men and women (which is a means to fill the world with wickedneſſe?) and they are ſo ſubtil and inſinuating as its as difficult to keep them out as to keep the ſerpent out of Paradiſe; So eaſily and imperceptibly will they wind themſelves in. They will bee creeping into our mouths continually, if our mouths bee not kept cloſe ſhut againſt them: It is rare in our daies, to meet with a mouth, that hath no evil ſpirit (of any kind) in it, neither ſpirit of Error, nor ſpirit of falſhood, deceit, nor of perverſneſſe, nor an unclean ſpirit.

What need have wee to commit our Tongues into Gods cuſtody and to pray with David, ſet a watch, O Lord, before my mouth, keep thou the doors of my bbPſal. 14.…Ps 14Lips? q. d. Lord keep my Tongue, as under lock, and key, as with watch and ward, So as no ſinfull or idle, or raſh words may break forth to thy diſhonour, and ſo as no ill ſpirit (of any kind) may enter in to miſ-lead, defile or deprave my Tongue. p. 68ſtrict watch is ſet at gates of Cities, and doors of houſes, in times of danger, to ſhut enemies out, and keep all ſafe within; now the mouth is the door and gate of the man; when there is war in the gates of our mouths, or fighting againſt God by evill words, there can bee no peace with God in our ſouls.

How ſafe and ſure are our tongues to bee well ordered, when our mouths are kept and barracaded by God againſt evil within us, that it go not out of them; and againſt evil ſpirits without us, that they get not into them. Deſire God to keep our keeping, and to watch over our watching of our Mouths.

4 God is Lord over the Tongue, to purge it from all pollution: for ſin defileth the mouth as well as the heart, the lips as well as the life; and makes us not worthy that Chriſt ſhould come under the roof of our mouths; or to take his Name into our lips. Sin made not only the men in the midſt of whom Iſaiah dwelt, a people of unclean ccIſa. 6.5.Isa 6:5lips, but himſelf alſo, woe is mee, for I am undone, becauſe I am a man of unclean lips, by reaſon of ſome moral deſect or default, as in the delivery of his meſſage; it may be his not reproving the ſin of the prince and of the people. Sin made Moſes a man of uncircumciſed ddExod. 6.12.30. Ainſworth in Gen. 17.11.Exod 6:12Exod 6:30Gen 17:11lips, that is, unclean, unſanctified, or of many ſuperfluous words, for foreign ſignifieth a ſuperfluity or ſtoppage that … hindreth the due effect or operation of a thing —All ſin is ſignified by the ſuperfluous foreskin, which God commanded to be circumciſed or cut quite off. This word as applyed p. 69to the lips, implies ſuperfluity in ſpeaking, which Stammerers uſe, and others alſo. Moſes lips were not free from faults; and the uncircumciſion thereof hindred, as he thought, the Reception and operation of his meſſage, as he Spake before the Lord, ſaying; Behold the children of Iſrael have not hearkened to mee, how then ſhall Pharaoh hear me, who am of uncircumciſed lips? Exod. 6.12. Corruption in the heart pollutes the mouth, and makes a man unfit to ſpeak to God, or from God, or to appear before God, yea the Tongue defiles the whole body, ſaith eeJam. 3.6. Quod efficit tale, illud magis eſt tale.Jas 3:6James, therefore is it foul and filthy in it ſelf.

A mouth full of iniquity or of vanity is a cage full of unclean birds, that hath need to bee cleanſed. Now only the Lord can waſh our mouthes as well as our hearts from wickedneſſe; our Tongues as well as our hands from all the taint and filth of ſin. Hee can create in us a pure lip, as well as a clean heart; which he hath promiſed ffZeph. 3.9.Zeph 3:9, — For then will I turn to the people a pure (or purified) lip (or language) that they may all call upon the name of the Lord, to ſerve him with one ſhoulder.

Let us pray with David ggPſal. 51.2.Ps 51:2, waſh mee throughly, O Lord, from mine iniquity, my tongue as well as my heart or hand, and cleanſe mee from my ſin, in word as well as in deed. Pray the Lord to dip your Tongues in the blood of his Son, 1 Joh. 1.7. then our language will bee pure, and our words precious, and our voice ſweet, Cant. 2.14. to circumciſe our lips, or pare off the foreskin of them, that is, ſuperfluous words, folly and vanity, to touch p. 70our lips with a coal from this Altar, the true type of Chriſt (as he did the Prophet hhIſa. 6.6, 7.Isa 6:6Isa 6:7Iſaiahs) that our iniquity may bee taken away, and our ſin purged; that is, to purifie them by his Spirit, applying to our lips the vertue of Chriſts blood to purge them from the ſoil of ſin (as alſo to aſſoil from the guilt of ſin) and the grace of Chriſt to ſanctifie our lips as a coal of fire fetcht from Heaven to put out the helfire of ſin, and to conſume the droſs of vanity out of our iiJam. 3.6.Jas 3:6Tongues, then wee ſhall bee as Gods mouth, Jer. 15.19. The Holy Ghoſt ſet on fire the Apoſtles Tongues with zeal, that flame of God.Act. 2.3.Acts 2:3

5 God is Lord over the Tongue to proſper it, and to make this little member an inſtrument of doing great things, as ſome mens Tongues effect far more than other mens hands; out of the mouths of Babes and ſucklings haſt thou ordained ſtrength (ſaid David to kkPſal. 8 2.Ps 8:2God) to ſtill the enemy and the avengers, that is, out of the mouthes of thoſe that are ſuch (or little more) for age as the Children that cryed in the Temple, Hoſanna to the ſon of llMat 21.15, 16.Matt 21:15Matt 21:16David, who thereby honoured Chriſt, but ſorely diſpleaſed the Scribes and Phariſees; yet Chriſt did accept and own even the Childrens way of praiſing him, as they were fit and able; — or that are Babes and Sucklings not for age, but for meanneſs of perſons, and weakneſſe of parts, natural or acquired; as the Prophets and Apoſtles (ſome of them at leaſt) were indeed, Act. 4.13.Acts 4:13or in appearance and in account, as Peter and John in the Phariſees eſteem, were idiots and illiterate men, yet out of their mouths God p. 71ordained ſtrength, ſtrong convictions, to ſtop the mouthes of enemies; ſtrong reprehenſions to affright the hearts of the ungodly; ſtrong perſwaſions to draw ſinners out of the World unto Chriſt; to move them to good, and to mould them aright; ſtrong arguments to confute errors, 1 Cor. 1.27, 28.1 Cor 1:271 Cor 1:28and to confound the wiſdome of the world, to bring great things to paſſe. Out of the mouth of the Child, Jeremy, God ordained ſtrength, yea victory. See (ſaith God to him) I have this day ſet thee over the Nations, and over the mmJer. 1.10.Jer 1:10Kingdomes, to root out, pul down, deſtroy, to build, and to plant. (Theſe bee mighty matters) but how ſhall Jeremiah do them? with what tool or inſtrument? even with his Tongue, or by the words that God puts into his mouth, Jer. 1.9, 10. And becauſe the Jews ſaid the Prophets words are but nnJer. 5.13. Verſ. 14. Hoſ. 6.5.Jer 5:13Hos 6:5wind — behold, ſaith God, I will make my words in thy mouth fire, and this people wood, and it ſhall devoure them. God hewed Ephraim and Judah by his Prophets, and ſlew them by the words of his mouth. The word of God is a two-edged ſword in the mouths of his ſervants. It is foretold that fire ſhall go out of the mouthes of the two witneſſes, and devour their enemies, that is, Rev. 11.5.Rev 11:5the word of their mouths ſhall be as fire, to ſcorch and conſume thoſe that oppoſe or contradict their Teſtimony—and by their Tongues they are ſaid to have tormented them that dwell upon the earth, Verſ. 10.

Let us pray, God would bleſſe all the words that proceed from our mouths; that they may peirce and perſwade, proſper and prevail, to all good intents and purpoſes, for p. 72which they are ſpoken; though they be weak as water, and light as wind in expreſſion, and yet that God would make them weighty as ſilver, and mighty as fire in operation; both amiable and forcible; that the words which come from our hearts, may go to the hearts of them that hear us.

Intreat the Lord to delight to uſe our Tongues as iuſtruments of much ſervice, praiſe and glory to his Name, and of good to others. For what God uſeth, hee will bleſſe; and to that end, that God would ſpeak by us, as hee did by oo2 Sam. 23.2, 3.2 Sam 23:22 Sam 23:3David, The Spirit of the Lord ſpake by mee, and his word was in my Tongue; though wee can deſire and expect it, but in an ordinary, not in an oraculous way; which made David to be the ſweet Pſalmiſt of Iſrael, Verſ. 1.and a Pen-man of holy Scripture.

The Fourth Rule. 44Rule.Obſerve, bewail and amend the errors of your Tongues.

1 Obſerve them; Pſal. 119.59.Ps 119:59what yee ſay amiſs, as what yee do amiſs. Chriſtians ſhould take account of their words, as well as of their works; for both of them are equally their wayes, in which they walk on, towards either Heaven or Hell. Jer. 8.6.Jer 8:6God hearkens to hear you ask your ſelves what have I ſaid, as well as what have I done. For the Tongue is ſubject to more errors, ſlips and failings, than the hand, or any other member of the body; becauſe it is ſo moveable, voluble, flexible, indefatigable; that ſpeaks infinitly more words than the hand doth deeds, or the foot goeth ſteps. The Tongue is never tired with talking, as other members are with moving, viz. hand and feet.

p. 73Who can underſtand his errors? Pſal. 19.12.Ps 19:12(ſaith David) his unadviſed, inconſiderate ſins, to wit, in ſpeaking as well as in acting or in thinking. Therefore think of your words, and recollect them, after yee have ſpoken them, to find out the faults of them. Then

2 Bewail the ſame. Mourn for, not only evil ſpeeches, but even for idle words, impertinent, unprofitable diſcourſe. Let us judge our ſelves for them; for, of every idle word, Mat. 12.36.Matt 12:36that men ſhall ſpeak, they ſhall give account in the day of Judgement. A gracious heart will melt as kindly, and mourn as bitterly for ſinning with the Tongue, as with the hand; for unadviſed words, as for unbeſeeming deeds. The errors of a godly mans mouth fill his heart with grief, and face with ſhame. He can ſay, my Tongue hath coſt my ſoul many a ſigh; mine eye, many a tear; and put my cheeks to many a bluſh. Gods ſervants have gained hereby. When Moſes complained of the uncircumciſion of his lips, God promiſed to bee with his mouth, and teach him what to ſay, and to make him a God to Pharaoh, to command him in Gods Name to let Iſrael go; and if he refuſed, to execute judgement upon him (by Gods power) and Aaron his Brother ſhould be his Prophet, i. e. his ſpokeſman, for his readineſs of ſpeech, Exod. 6.30. with 7.1. Job 42.3.Job 42:3When Job was convinced and humbled for uttering that hee underſtood not, things too wonderfull for him, which hee knew not, that is, for ſpeaking raſhly and ignorantly of the paſſages of Gods providence, which were above his capacity; Then God made out a clearer diſcovery p. 74of himſelf than formerly; for (ſaith Job). Verſ. 5.I have heard of thee by the hearing of the ear, but now mine eye ſeeth thee.—When the Prophet Iſaiah was ſadly ſenſible of the pollution of his lips, woe is mee, ſaith hee. I am undone, …a. 6.5, 6, 7.&c. then God touched his lip with a coal from the Altar (by the miniſtry of an Angel) and took away his iniquity, and purged his ſin. This is part of the anſwer of a good conſcience towards God, to ſay, I have ſinned with my mouth, but Lord, thou knoweſt I have ſorrowed with my heart for it. Chriſtians ſhould weep ſin to death, ſin in the mouth as well as ſin in the heart or life.

3 Mark and mourn for the errors of your Tongue, to amend the ſame. Take account of your ſpeeches as well as of your wayes, that you may turn your tongue as well as your feet to Gods teſtimonies. So did ppJob 40.4.Job 40:4Job, Behold I am vile, what ſhall I anſwer thee? I will lay mine hand upon my mouth. Once have I ſpoken (preſumptuouſly againſt thy providential proceedings) but I will not anſwer (or juſtifie what I have raſhly ſpoken) yea twice, but I will proceed no further, I will never ſay ſo again. If you have ſpoken fooliſhly or wickedly, idlely or vainly, lay your hand upon your mouth, and ſay ſo no more. Happy is that obſervation which cauſeth repentance, and that repentance which produceth reformation of faults, in heart, tongue or hand.

The fifth and laſt Rule, … Rule.keep a good and conſtant correſpondence, as between heart and tongue, to ſpeak as yee think (as was ſhewed before) ſo between tongue and hand to do p. 75what you ſay, to pay what you vow to God, and perform what you promiſe to men, and to ſay no more to either, than you can and will do; that there may bee an harmony between your words and your works, that as your Tongues are the interpreters of your minds, ſo your hands may bee the executors of your tongues, to perform the Dicts and Ingagements thereof. Good language joyned with real performance is (as one ſaith) as a pleaſant ſauce to wholeſome meat.

Reaſ. 1 Becauſe this is a ſign … downright and throughout ſincerity, when a man ſpeaks what he thinks, or his words may bee read by himſelf in his heart; and when a man doth what hee ſaith, or his words may be read by others in his life. Hee that doth not what he ſaith, undoeth his ſayings. He that liveth not what hee ſpeaks, kils his words, or unſpeaks in his life what hee hath ſpoken with his mouth.

Reaſ. 2 This is the image of God upon us, who ſpake with his mouth to David, and fulfilled with his hand what hee promoſed qq1 King. 8.15.24. Iſa. 46.11.1 Kgs 8:151 Kgs 8:24Isa 46:11him. Gods Tongue and hand go together, what he ſaith, he will do.

Reaſ. 3 This is a fruit and ſign of love in deed and in truth, to which the Apoſtle John exhorts rr1 Joh. 3.18.1 John 3:18us. When our love lyeth not in our lips only, nor terminates in our Tongues, but commeth forth into our hands, and makes out it ſelf in real actions, as well as in verbal expreſſions.

Reaſ. 4 This is the property of a Citizen of ſſPſal. 15.4.Ps 15:4Sion, Hee ſweareth to his own hurt, and p. 76changeth not. Hee will make good his word, Tongue-ingagements by hand-performance, though it be to his damage or prejudice. 1 Joh. 3.7.1 John 3:7Let no man deceive you, ſaith the Apoſtle, He that doeth Righteouſneſſe (not he that ſayeth it only) is righteous. Not words, but deeds denominate a man righteous. To ſay and not to do, is to be like the Nightingale, Vox & praeterea nihil, a voice and no more.

Reaſ. 5 This is the practice of the wicked; not only their Tongues but their hands (or doings are againſt the Lord, Iſa. 3.8.Isa 3:8as Jeruſalems and Judah… were, to provoke the eyes of his glory; which brought them to ruine. The wicked make their word good, even when they ſpeak evil. The Jews made wicked Vows, and made them good, and reſolved to do ſo ſtill.

Yee and your Wives (ſaith the Lord to vvJer. 44.25.Jer 44:25them) have both ſpoken with your mouths, and ful filled with your hands, ſaying, Wee will ſurely perform our vows — to burn incenſe to the Queen of heaven, &c. yee will ſurely accompliſh your vows, and ſurely perform your vows. One calls this a vigorous ingemination.

Shall not the godly then do what they ſay? hand their ſpeeches, and turn their words into deeds? ought not they to be as good as the wicked are bad? to do as much for God, as the wicked do againſt God? ſhould not their Tongues and their hands bee for the Lord?

Therefore bee very cautious in making vows to God, Vo…vsus.or promiſes to men.

1 Vows to God; For, though vows be the p. 77free-will-offerings of your mouths in making them (as David calls wwPſa. 119.108.Ps 119:108them) yet are they binding and obligatory upon your ſouls, to the keeping of them. Thy vows are upon mee, O God (ſaith xxPſa. 56.12.Ps 56:12hee) ſcil. as a bond upon my ſoul. Pſa. 116.18 See Pſa. 66.13, 14.Ps 116:18Ps 66:13Ps 66:14Therefore hee reſolved — I will pay my vows to the Lord. Though Jephtah had made a raſh vow, and was much troubled at it, yet he durſt not break it.

I have opened my mouth, ſaith he, to the Lord, and I cannot go yyJud 11.30, 3…, 34, 35.Judg 11:30Judg 11:3Judg 11:34Judg 11:35back and his Daughter (upon whom the vow fell with a ſtroak) conſented he ſhould keep it.Verſ. 36.

My Father, if thou haſt opened thy mouth unto the Lord, do to mee according to that which hath proceeded out of thy mouth. This is the Law of keeping lawfull zzDeut. 23.21, 22, 23.Deut 23:21Deut 23:22Deut 23:23vows, when thou ſhalt vow a vow unto the Lord thy God, thou ſhalt not ſlack to pay it; for the Lord thy God will ſurely require it of thee (vows are debts) and it would bee ſin in thee] not to pay the ſame — verſ. 23. That which is gone out of thy lips thou ſhalt keep and perform, even a free-will-offering, as thou haſt vowed unto the Lord thy God, which thou haſt promiſed with thy mouth. The Preacher diſſwades from raſhneſſe in making aaEccleſ. 5.2.Eccl 5:2vows, and from ſlackneſſe in paying them; and he gives many reaſons againſt the ſame; as that,

1 This is folly, and God hath no pleaſure in fools.Ver. 4.

2 It is better not to vow, than to vow, and not to pay.Ver. 5.

3 The mouth, by making raſh vows, cauſeth the fleſh to ſin, that is, Ver. 6.defiles the whole man, which ſhould not bee ſuffered.

p. 784 God is angry at ſuch words and it provokes him to deſtroy the works of our hands, becauſe wee deſtroy our vows, Ver. 6.the words of our mouths.

5 Raſh vows are inexcuſable before God and his Angels or Miniſters by a plea of errour.Ver. 6.

But to vow and to pay is (as one faith) to give God the Tree with the fruit; which is beſt accepted with him.

2 Promiſes.Be cautelous in making promiſes to men; Speak no more than yee purpoſe to do; for a promiſe is a debt of the mouth, which the man is obliged to pay; or a bond for performance. Prov. 6.2.Prov 6:2By raſh promiſes men are ſnared with the words of their mouth; and are drawn thereby to defraud others, and to damnifie themſelves. Judah will ſend the Harlot Tamar, a kid from the flock, Gen. 38.16, 17, 20, 23.Gen 38:16Gen 38:17Gen 38:20Gen 38:23to make good his promiſe to her, even for ſhame-ſake. The Romans were ſo carefull to perform their promiſe, that (as ſome obſerve) the firſt Temple built in Rome, was dedicated to Fidelity. It is much better not to promiſe than not to perform; and to bee ſlow in promiſing, rather than ſlow in performing.

The third Thing is the Reaſons of it, 33Reaſon. For government of the Tongue.why wee ſhould make it our work, or a buſineſſe of it, to govern our tongues.

Theſe may bee drawn from five heads, 1 The Difficulty. 2 Excellency. 3 Neceſſity. 4 Commodity. 5 Conveniency of helps.

Reaſ. 11Difficulty.1 The difficulty thereof, becauſe of the unrulineſſe of the Tongue. The Tongue p. 79(ſaith bbJam. 3.8.Jas 3:8James) can no man tame — it is an unruly evil.

This hee ſets out by ſix compariſons.

1 He compares the Tongue with all the other members of the body, Verſ. 2.and implicitly affirms, that it is more difficult to rule the Tongue than them all, when he ſaith — the man that offends not in word — is able to bridle the whole body.

2 Ve. 7.With all kinds of Creatures (that have life and ſenſe) as birds, beaſts, ſerpents, fiſhes, all theſe have been and are tamed by the art of man, Verſ. 8.but the Tongue can no man tame, it is more indomitable than a wild beaſt.

3 With Fountains (that flow) and Trees that grow, and bear fruit according to their kind. Verſ. 11.— Doth a fountain ſend forth at the ſame hole ſweet water and bitter, ſalt water and freſh? can the Fig-tree bear Olive-berries, Verſ. 12.either a vine figs, much leſs can Thorns bring forth Grapes, or Thiſtles, Figs, Mat. 7.16. But the Tongue will out of the ſame hole of the mouth ſend forth bleſſing and curſing; Verſ. 9, 10.for therewith bleſſe wee God, and curſe wee men — my brethren (ſaith the Apoſtle) theſe things ought not ſo to bee; One calls this a monſtrous abuſe of the tongue to contraries; which is contrary to nature, Pareus.and moſt to God, out of whoſe mouſh proceedeth not evill, and ccLam. 3.38.Lam 3:38good, that is (as ſome underſtand it) only good, and no evil. This argueth great abſurdity in the Tongue, and difficulty of governing it.

4 With the World, which contains variety, and multitude, yea all kind of things in it. So p. 80the Tongue is a World of iniquity; Jam. 3. verſ. 6.Jas 3:6which comprehends all ſorts of ſin in it.

Mans mouth, though it bee but a little hole, will hold a world-full of ſin. For there is not any ſin forbidden in the Law or Goſpel which is not ſpoken by the Tongue, as well as thought in the heart, or done in the life. — Is it not then almoſt as difficult to rule the tongue, as to rule a World?

5 Hee compares the Tongue with things that are great, yet are ruled by little means, as Horſes and Ships (as ſome underſtand James ſenſe to bee in thoſe three verſes, Iam. 3.3, 4, 5.Jas 3:3Jas 3:4Jas 3:5though others think otherwiſe; of which alterwards) The Horſe is a ſtrong, ſtout, ſtateiy ſtif-necked Creature, Verſ. 3.yet made obedient to the will of the Rider, by a little Bit put in his mouth; Ships are great, and are driven of fierce winds, yet are they turned about with a very ſmall helm whitherſoever the Pilot pleaſeth—Now the tongue, Verſ. 4.though it be but a little member, yet it is a harder matter to govern it, than to ride a horſe, or to guide a ſhip, for many who are expert at both, cannot rule their tougues — Its hard to find ſo ſtrong a Bit as to bridle the tongue; ſo ſtirring a helm, as to ſteer the courſe thereof aright. Franare linguam eſt difficilius difficilimo, ſaith Pareus. To rule the tongue is more difficult than that which is moſt difficult.

6 Hee compares the tongue (that is ungoverned) to things that are little in themſelves, yet do much miſchief, as fire, verſ. 5, 6. and poiſon, verſ. 8. which two ſet forth the power of the tongue to evill; the vigorous force whereof is very hardly reſtrained — A little p. 81fire (even a ſpark) may conſume great houſes, yea whole Towns to aſhes very ſuddenly.-Behold how great a matter (or wood) a little fire kindleth, ſaith James. Cap. 3.5.Fire is (as we ſay) a good ſervant, but an ill Maſter; how hardly…s it ſtopt, or quenched when it hath got the upper hand, and prevails? as in ſcale-fires. — A little poiſon will kil a great man, deſtroy the whole body, and diſſolve body and ſoul, How difficult is it to temper poiſon that it may not hurt, to conquer it that it may not kill? So the Tongue (though a little member) is full of deadly poyſon. Jam. 3.8.Jas 3:8How hard a matter is it to correct and temper the Tongue well, that it may not infect either our ſelves, or others? For the Tongue infects and corrupts the whole World.

The Tongue alſo is a fire, ſaith the Apoſtle; Jam. 3.6.Jas 3:6It is difficult to order it (or keep it within compaſs, as fire in the hearth) that it may not break forth, as fire in the Thatch, or to the houſe-top; nor undoe, or conſume our ſelves, or others; nor defile us with the black coals, of evil, or idle words. — As the fire not only burns but blacks; Iam. 3.6.Jas 3:6even ſo is the Tongue amongſt our members — it defileth the whole body, and ſetteth on fire the courſe (or wheel) of Nature, — totius Naturae curriculum, ſaith Piſcator, which comprehends,

1 The Members of our bodies. The Tongue is an Incendiary to luſt; and by wanton ſpeech fets the whole man on a flame of uncleanneſſe: and to revenge; for it provokes the head to contrive miſchief, the hands to fight, it makes the eyes to ſparkle, the feet ſwift p. 82to ſhed blood, yea it inflames the heart in paſſion.

2 The courſe of our lives, and ſocieties, by Diviſions, Contentions, Seditions, Combuſtions. Doth not the Tongue both kindle, and blow the coals of all theſe?—It can do no otherwiſe till it be ſanctified and well governed, Verſ. 6.becauſe it is ſet on fire of Hell, i. e. by the Devil, whence the Tongue hath all its guile and falſhood, for hee is the Father of lyes, its malice, clamour, and bitterneſſe, for Satan is the Author thereof; its venome and poyſon, for Satan the old Serpent infuſeth the ſame into it, who drives it, therefore it muſt needs run.

As fire, ſo the Tongue is a good Servant, but a bad Maſter. For ſervants may be ruled, ſo cannot Maſters. When the Tongue is its own Maſter to ſpeak what it pleaſeth, it is like a Servant on horſe-back, and the Underſtanding (which is as a Prince) walking as a ſervant, Eccleſ. 10.7.Eccl 10:7or Lackey to it, which is moſt unſafe and unſeemly, yea prepoſterous, and ridiculous. Verſ. 6.— Then folly is ſet in great digmty. Seeing the Tongue is ſo unruly, there is great reaſon, why it ſhould be kept under good government.

Reaſ. 22The Excellency.2. From the excellency of the good order, and uſe of the Tongue, in reſpect of Action, Commendation, Perfection, Imitation, and Diſtinction.

1 Of Action, though the Tongue bee but a little member, yet it acteth, or can do great things. So Calvin and Piſcator underſtand thoſe words, in James 3.5.—Even So the p. 83Tongue is a little member, and foreign its rendered boaſteth great things, or doth magnifically lift up it ſelf; but ſignifieth, and ſets forth the power of the Tongue to good, or comprehends the vertues of it as Veracity, Modeſty, Taciturnity, Conſtancy, &c. — James his ſcope here (ſaith Calvin) is not to tax the vain boaſt of the Tongue (for that ſuites not with the Bridle, and the Helm, to which hee compares the Tongue) but to ſhew Linguam eſſe magnarum rer…m effectricem, …t magnâ vi pollere,—that the Tongue is a doer of great matters — that it bears ſway with great force and authority.—

The moſt conceive the coherence of this fifth verſe, James 3.Jas 3to bee with the third and fourth verſes, by way of ſimilitude, as a reddition to the propoſition of the two former compariſons.

1. Of Horſes, and bits; in verſ 3.

2. Of Ships, and Helms, ver. 4.

Both which are very remarkable, therefore uſhered in with two Ecce's, as Trumpets, to ſound forth the fame thereof. Behold, Behold, &c.

Behold—

As a little Bit will tame a great Horſe, and a very ſmall Helm will turn about a great ſhip, Even ſo the Tongue is a little member, and effects great things; of greater conſequence than horſes, or ſhips, or the ſervice, or benefits of both can bee; Even ſuch things as pertain to Gods Glory, and mans ſalvation, and p. 84to the good of others both publick and private.

2 In reſpect of Commendation, the Tongue well ordered bears the Bell away from all the other members —It is the praiſe of the righteous man, Pſal. 37.30Ps 37:30that his mouth ſpeaketh wiſdome, and his Tongue talketh of judgement—and of the vertuous woman, that ſhee openeth her mouth with wiſdome, Prov. 31.26Prov 31:26and in her Tongue is the Law of kindneſſe.

How was our Saviour commended and admired for the grace of his Lips, as Truth, Wiſdome, Purity, Power, ſincerity, &c?—All bare him witneſſe, and wondered at the gracious words which proceeded out of his mouth—Never man ſpake like him, Luk. 4.22Luke 4:22Joh. 7.46. It was Jobs bbIob 2.10Job 2:10praiſe—in all this, that is, in all the calamities, and miſeries that befell him, Job did not ſinne with his lips, by murmuring, blaſpheming, or the like.—It is a high Act of Grace, to guide the Tongue well in the deeps of Affliction.— God gave this Teſtimony of Job as matter of wonder in him, and of honour to him—Is there Iniquity in my Tongue (ſaid Job to his ccIob 6.30Job 6:30friends, q. d. have I ſpoken any thing contrary to Rule, or Right?—

It was Jeremiahs praiſe—that which came out of his Lips was right before ddIer. 17.16Jer 17:16God, and the commendation of the 144000, the Lambs Company, ſtanding with him on Mount eeRev. 14.1.5Rev 14:1Rev 14:5Sion,—in their mouth was found no guile; as it was the Character, and praiſe of Iſrael.—They are Children that will not lye, Iſa. 63.8 Zeph. 3.13Isa 63:8Zeph 3:13neither ſhall a deceitfull Tongue bee found in their mouths.—No p. 85part of Man is eſteemed more praiſe-worthy among men, than a good Tongue.

3 In reſpect of Perfection; for hee is a perfect man, ſaith James, Iames 3.2Jas 3:2that offends not in word, (which muſt bee underſtood in a quallified ſenſe, to wit, comparatively, not abſolutely, as if free wholly from all ſin, which is an impoſſible attainment on this ſide the Grave) either in being ſilent when he ſhould ſpeak (which may at ſome Time bee a crying ſinne) or in ſpeaking when hee ſhould be ſilent, which may be a loud ſin.

The 144000 in whoſe mouth was found no guile, were without fault before the Throne of God, Rev. 14.5. Pſ. 16.9. & 30 12. & 108.1.Ps 16:9Ps 30:12Ps 108:1—David counted his tongue his excellency, and call'd it often his glory, to ſhew forth the Majeſty, Glory, Excellencies, and praiſes of God.

4 Excellent is the good uſe of the Tongue in reſpect of Imitation; for wee ſhould bee enſamples to others, in word (or ſpeech) as well as in ſpirit, and in ff1 Tim. 4.12 Pſal. 45.11 Tim 4:12Ps 45:1converſation. This is the way to Excell.—The Tongue is the pen of a ready Scribe to ſet Coppies of wiſe, holy, and profitable Speech for others to write after, or to teach them how to ſpeak, as the Hand ſets Copies to teach others how to write.

5 In reſpect of Diſtinction; for as ſpeech ſpecificates man, and diſtinguiſheth man from Beaſts which have Tongues, and ſpeak not; So the government of the Tongue ſheweth the difference between

1 A wiſe man, and a fool, as Solomon ſtates it throughout his Proverbs, as Chap. 15.2.7. p. 86& 29.11. Eccl. 5.3. Thou ſpeakeſt as one of the fooliſh women ſpeaketh, Job 2.9, 10Job 2:9Job 2:10ſaith Job to his wife, when ſhee ſaid unto him, Curſe God and dye.

2 Between a good man, and an evil man. O Generation of Vipers (ſaith ggMat. 12.34, 35Matt 12:34Matt 12:35Chriſt) how can yee being evil ſpeak good things? for out of the abundance of the heart the mouth ſpeaketh, &c. A good man out of the good treaſure of his heart bringeth forth good things, &c.—This is the character of an evil man, Pſal. 50.16, 19. He giveth his mouth to evil.

3 Between a man that is really religious, and him that is but ſeemingly hhIames 1.26Jas 1:26ſo. If any man among you ſeem to bee religious, and bridleth not his Tongue, this mans religion is vain.—want of Government over the tongue makes a man like a Brute (as Horſe and Mule) in Mouth, as well as in mind, Pſ. 32 9. yea worſe.

Reaſ. 3. 33The neceſſity.From the neceſſity of Tongue-Government in, reſpect

1 Of God.

2 Of Religion.

3 Of our ſelves and others.

1 In reſpect of God, that our Tongues may obey him. God requires that ſervice of them, that they ſhould bee ſet apart for him; that holineſſe to the Lord ſhould bee written upon our Tongues, as well as upon our hearts. For God made with excellent skil, and Chriſt redeemed with great price, our Tongues for himſelf peculiarly; and this word came out of Gods mouth in righteouſneſs, p. 87bound with a Solemn oath—that unto me every knee ſhall bow; every Tongue ſhall ſwear, ſaith Iſaiah 45.23. Rom. 14.1…Rom 14:1Every Tongue ſhall confeſſe to God, ſaith Paul, or that every Tongue ſhould confeſſe that Jeſus Chriſt is Lord, to the glory of God the hhPhil. 2.1…Phil 2:1Father—God our Father requires, all his Children ſhould give him their Tongues, as well as their hearts, elſe the one will contradict the other.—God expects to be eminently glorified, and well-pleaſed with our Tongues as a principal part of the body. Therefore David iiPſal. 19.1…Ps 19:1prayed—Let the words of my mouth; and the meditation of my heart bee acceptable in thy ſight, O Lord, &c. and Paul prayed for the kkRom. 15.5, 6.Rom 15:5Rom 15:6Romans, that they might with one mind, and one mouth glorify God.—Paul was excellent, and exemplary as a ſervant of Chriſt, and as a Maſter of his Tongue herein —Hee ſaith in 1 Theſ. 2.4.—as we were allowed of God to bee put in Truſt with the Goſpel, even ſo wee ſpeak, not as pleaſing men, but God which tryeth our hearts. How needfull then is it to Rule the Tongue aright, that God may have ſervice, and glory by it, which is his end of it?—Without government the Tongue cannot bee made obedient to God, no more than the horſe can be to man without the bridle.

2 In reſpect of Religion, Tongue-Rule is needfull, not only to adorn it, but to approve the efficacy of it, and our ſincerity in it; for if any man among you ſeem to be Religious, and bridleth not his Tongue, but deceiveth his own heart, this mans Religion is vain, ſaith the Apoſtle llIames 1.26Jas 1:26James—whatſoever conceit ye have of p. 88your ſelves, or whatſoever yee pretend, profeſſe, ſeem, or boaſt to be for religion, If you cannot govern your Tongues.

1 You deceive your own hearts with a ſhew without ſubſtance, thinking and ſeeming to be that you are not.

2 Your Religion is vain, becauſe it wants power over the Tongue to refrain it from evil, as lying, ſwearing, curſing, reviling, cenſuring, ſcoffing, detracting, diſſembling, flattering, obſcenity, and the like:—That is vain, which wants what it ought to have; and cannot effect what it ought to do, nor attain its end.

That is a weak and uſeleſſe Religion, which hath not a powerful influence into mens mouths, to bring their Tongues under government, or into ſubjection, to order a diſcipline.

3 You cauſe Religion to bee evil ſpoken of which ſuffers much by the Tongue-miſcariages of the profeſſors of it. If your ſpeech bee not well ordered, your Religion will bee little valued.—The Conſequence of Tongueguidance being very great (for the Tongue is the Primum mobile, or firſt mover among the members, which carrieth them all about with it, and makes them go his way, and follow his Trade, whether it bee good or evil; and corruption ſoon runnes out of the heart, through the mouth, which defiles the whole body; for there is a ſpeedy intercourſe between the heart and the Tongue) hence it is that a great part of Religion ſtands in the good government of the Tongue. Pure Religion p. 89puts forth it ſelf in a pure lip, or Language—

Unbridleneſſe of Tongue, is uſually the Hypocrites ſin; who is free to cenſure others for things wherein hee is faulty and guilty himſelf, but farre from owning, or acknowledging good in others; from confeſſing, or bewailing evils in themſelves.

3 In reſpect of our ſelves, and of others, for prevention of evil from both.

1 The Government of the Tongue is neceſſary to prevent evil from our ſelves, both of ſin, and of miſery.

1 The evil of ſin; want of government is the general cauſe why ſinne abounds in familyes, Cityes, Countries, in all places; as alſo in the members of mans body; why the eye is full of adultery, the ear of vanity, the hand of blood, and the mouth of iniquity.—As when there was no King in Iſrael, Iudges 17.6Judg 17:6every one did that which was right in his own eyes; So when the Tongue hath no overſeer, or guide, it ſpeaks what it liſts, it multiplyeth ſinne, as faſt as words, yea, ſometimes faſter, wrapping up two, or more ſinnes in one word; you heard before, in the multitude of words there wants no ſinne. That ſaying hath (I beleeve) a truth in it—A mans moſt, and worſt ſinnes are his words.

1 His moſt ſinnes, becauſe the Tongue formeth and increaſeth iniquity more than any other member of the body.

2 His worſt ſinnes, as blaſphemies againſt God, eſpecially againſt the Holy Ghoſt, the ſinne, of which man cannot repent, and p. 90which God will not forgive.—The lip of Truth hath ſpoken it—whoſoever ſpeaketh againſt the Holy Ghoſt, it ſhall not bee forgiven him, noither in this world, nor in the world to come, Math. 12.31, 32.—The Holy Ghoſt deſcribes the ſinne of the Tongue in a greater circumference or compaſſe, than the ſinnes of any other part of the body. James ſaith, the Tongue is (not a Hill, or Mountain, not a Town, City, or Countrey, but) a world of Iniquity, Chap. 3.6. Paul anatomizing the natural man from head to foot, in Rom. 3.9. to 19. and declaring how all men naturally are ſubject in all parts of them to all ſinnes, diſcovers more evils in the Organs of Speech, than in any other member of the body. There is a grave in the throat (to bury others in quick) guile in the Tongue, poyſon in the Lips, gall (or bitterneſſe) in the mouth.—The ſinnes of the Tongue have an univerſal influence, not onelyonly upon all the members of the body (as was ſhewed before) to pervert, pollute, yea poyſon them all, but over all callings, conditions, relations, in which a man ſtands. The tongues of Tradeſmenly for gain, though Treaſures gotten thereby are but vanity, toſſed to and fro of them that ſeek death, Prov. 21.6.—Of States-men, drives on their deſign, and ſelf-intereſt—Of Church-men, preach their own parts, conceits ends, not Chriſt, his truth, and glory.—The ſinnes of other members decay with age, but the ſinnes of the Tongue continue (if they do not encreaſe) even in old age, as ſwearing, curſing, frowardneſſe, bitterneſſe in the ſpeeches of aged p. 91men, and women.—

The ſins of the mouth leave both a ſtain, and a ſting in the ſoul. Therefore perverſeneſs in the Tongue is a breach in the ſpirit, ſaith mmProv. 15.4.Prov 15:4Solomon.— Is it needfull for us to keep our mouthes from evil? ſo is it to guide our Tongues well; Both are equally neceſſary, the one as the end, the other as the means. The reſtraint of the Tongue will keep a world of ſin out of the mouth, and abundance of ſin out of the World.

2 To prevent the evil of miſery both 1 Here, and 2 Hereafter.

1 To prevent the evil of miſeryhere, as 1 Gods anger. 2 Hatred. 3 Oppoſition. 4 Separation.

1 Gods anger at our words. Why ſhould God bee angry at thy voice? ſaith the nnEccleſ. 5.6.Eccl 5:6Preacher, that is, when thou ſpeakeſt raſhly, and unadviſedly. — Gods wrath was kindled againſt Eliphaz, and his two friends, for (ſaith he) yee have not ſpoken of mee the thing that is right, as my Servant Job ooJob 42.7. Ver. 8.Job 42:7hath, that is, So truly, and rightly of his providential proceedings. Therefore God preſcribed them a courſe to make their peace with him, ſcil. to provide a great ſacrifice, and bring it to Job to offer, and to pray for them, leſt I deal with you (ſaith God) after your folly, (or puniſh your fooliſhneſſe) in that yee have not ſpoken of mee the thing that is right.—Gods repetition hereof implies an aggravation of the fault, and an inflammation of his anger againſt them for it. Gods anger was kindled againſt Aaron, and Miriam, for ſpeaking againſt Moſes.Numb. 12.1.9Num 12:1Num 12:9

p. 922 Gods hatred of our Tongues, and lips, for a lying Tongue is one of the ſix or ſeven things which the Lord hates, and are an abomination to his ppProv, 6.16, 17, & 12.22.23.ſoul.

3 Gods oppoſition to our perſons, or ſetting himſelf againſt us as an enemy, for the abuſe of our Tongues, as hee did againſt the Prophets. rrJer. 23.31.Jer 23:31Behold I am againſt the Prophets, ſaith the Lord, that uſe their Tongues (or that ſmooth their Tongues) who ſpeak placentia, pleaſing, and plauſible things, to ſooth up the people in their ſins, and perſwade them it is the word of the Lord they deliver, when it is nothing but their own fancies.

4 A ſeparation between us and our God, which is made by Tongue-ſins, as well as by ssIſa. 59 2.3.Isa 59:2Isa 59:3hand-ſins; your iniquities (ſaith the Prophet) have ſeparated between you, and your God, and your ſins have hid his face from you, that hee will not hear — what ſins? 1 The ſins of the Hands, and Fingers, 2 Of the Lips and Tongue; for your hands are defiled with blood, and your fingers with iniquity, your lips have ſpoken lyes, your Tongue hath uttered perverſeneſs.—

How needfull it is to govern our Mouths well, that our words may not be the object of his anger, nor our Tongues of his hatred; that God may not eſtrange himſelf, & hide his face from us as not a friend to us, nor ſet himſelf againſt us as an Enemy? It were better for us to have all the World againſt us than God. To keep our mouthes with al diligence, is a means to keep our ſelves in the love, and favour of God; in neerneſs to, and fellowſhip with God.

p. 932 To prevent Gods Judgements denounced againſt an evil Tongue, or againſt man for the evils of his Tongue, or evils executed upon that account—as the Tongue of frowardneſs ſhall bee out out, Prov. 10.31. like a bad branch that brings forth ill fruit. —God will cut off all flattering lips (ſaith ttPſa. 12.3.Ps 12:3David) and the Tongue that ſpeaketh proud (or great) things. —King Nebuchadnezzer for ſpeaking proud uuDan. 4.30. Verſ. 31.Dan 4:30words. Is not this great Babylon that I have built, &c. while the word was in his mouth, there fell a voice from Heaven like thunder (as one ſaith) with a bolt in it,—that he ſhould be diſ-throaned or unking'd, yea unman'd, and caſt out of the ſociety of men, to live as a Beaſt, Verſ. 32, 33.and eat graſſe among the Beaſts of the field, for ſeven years, before his Reaſon returned to him. A high and heavy puniſhment inflicted by God on a mighty Monarch for a proud ſpeech, the ſin of his mouth, for which hee was even taken in his vvvvPſal. 59.12.Ps 59:12pride, ſcil. as a bird in a ſnare. — God ſhut Moſes out of temporal Canaan, for ſpeaking unadviſedly with his lips; though hee much deſired to go over, and ſee that good land beyond Jordan, Deut. 3.25, 26. — The ſins of mens mouths prove the ſnares of their ſouls. The wicked is ſnared by the tranſgreſſion of his lips, ſaith xxPro. 12.13.Prov 12:13Solomon, that is, his Tongue brings himſelf into trouble. — A fools mouth is neer deſtruction, how neer? ſcil. at pits brink, ready to drop in, Prov. 10.14. yea, a fools mouth is his deſtruction, and his lips are the ſnare of his ſoul, Prov. 18.7. Hee that keepeth his mouth, keepeth his life, but hee that openeth wide his lips ſhall have p. 94yyPro. 13.3.Prov 13:3deſtruction. Adonijahs petition, he asked of Bathſheba, and by her of Solomon, to have Abiſhag to wife, coſt him his life, 1 King. 2.16, 17, 23, 24, 25. — Mens tongues are the Engines of their own ruine. Therefore are they ſaid to make their own Tongue to fall upon themſelves zzPſa. 64.8.Ps 64:8, that is, the miſchief their tongues have uttered againſt others, ſhall bee executed upon themſelves. God will do to them what they have ſpoken againſt others.— Men had better a mountain ſhould fall upon them, than the weight of their own offending tongues. — what ſhall be given or done unto thee thou falſe Tongue? ſaith the aaPſal. 102.3, 4.Ps 102:3Ps 102:4Pſalmiſt, ſharp arrows of the mighty, with coals of Juniper, that is, peircing, burning, laſting pain and ſorrow— The Princes of Iſrael, for the rage of their Tongues (againſt God, and man) fell by the bbHoſ. 7.16.Hos 7:16ſword, becauſe the inhabitants of Jeruſalem, and Samaria, have ſpoken lyes, and their Tongue is deceitfull in their mouth, therefore God will make them ſick even to death, in ſmiting them, and in making them deſolate becauſe of their ſins, even of the ſins of their ccMicah 6.12, 13.Mic 6:12Mic 6:13Tongue.

Hiſtories are full of remarkable Judgements upon offending tongues. — Arundel Arch-Biſhop of Canterbury, having ſilenced many faithfull Miniſters, had his tongue ſwelled ſo big in his mouth, that hee could neither eat, drink, nor ſpeak for many dayes, and ſo dyed of hunger, after hee had ſtarved many Chriſtians, and burned others. — Claudius preſident under Valerian the Emperour, and his Agent to torment Chriſtians, was afterwards ſo tormented with the Devil, that biting off p. 95his own tongue in ſmall peeces, hee dyed miſerably. — Stephen Gardiner Biſhop of Wincheſter, a bloody perſecutor, dyed with his Tongue thruſt out of his mouth ſwollen, and black with the inflammation of his body. — Neſtorius the Heretick his Tongue (which uttered Blaſphemies) was eaten up of worms.— The Holy Scriptures declare ſeverall puniſhments inflicted on all ſorts for the ſins of their mouth, by Law, and by Providence. 1 By the Law of God, the Blaſphemer was to be ſurely put to death; all the Congregation ſhall certainly ſtone him, Lev. 24.13. to 17. So were Enticers to Idolatry, though they were very near, or dear,—Deut. 13.6, to 12. — Blaſpheming and enticings to Idolatry, were ſins of the mouth.

2 By Gods providence. Miriam (though a Propheteſſe, a Siſter to Moſes and Aaron) was ſmitten with Leproſie for ſpeaking againſt Gods Servant ddNum. 12.1, 8, 10.Num 12:1Num 12:8Num 12:10Moſes, for her reproof of him, and reproaches againſt him. — It is Dr. Halls obſervation, that Miriams foul tongue was puniſhed with a foul face, ſince ſhe would acknowledge no difference betwixt her ſelf, and her Brother Moſes, now ſeeth his face glorious, hers Leperous. Now both Moſes, and Miriam need to wear a veil, hee to hide his glory, ſhee her deformity. — Korah, Dathan, and Abiram, for their ſeditious ſpeaking againſt Moſes, and Aaron, the earth opened her mouth, and ſwallowed them eeNum. 16.1, 3, 31, 32. & verſ. 35.Num 16:1Num 16:3Num 16:31Num 16:32up, and the reſt of the conſpirators were conſumed by fire. — The little Children of Bethel that mocked the prophet Eliſha, ſaying, go up thou p. 96bald head, or, aſcend thou bald-head (which is interpreted) to bee a blaſphemous ſcoff at the Prophet Elijahs miraculous aſcending up to Heaven, q. d. aſcend thou, if thou canſt, as thy Maſter ſeemed to do by the providence of God, two ſhee Bears came out of the wood and tare two and fourty of them, 2 King. 2.23, 24. — Let Parents take heed to the wayes of their Children, even whilſt young, that they ſin not with their tongue, by ſwearing, curſing, mocking (Gods Miniſters or others) &c. leſt ſome heavy Judgement of God fall upon them. — God threatneth to deſtroy Doeg for ever, for the evill office hee did with his tongue at Sauls Court againſt David, and the Lords Miniſters, Pſal. 52.1, to 6. 1 Sam. 22. verſ. 18. — would you keep your tongues free from pain, and ſorrow, or your whole man ſafe from puniſhment, and miſery? then govern them well, and keep them pure from ſin. If the mouth will not keep ſin in, it cannot keep Judgement out, as the one goeth out, ſo the other cometh in, at the ſame door.

Alſo the government of the Tongue is needfull, not only to prevent evil from it, but ſinne, when evil befals it, eſpecially murmurings and blaſphemings againſt God;—when the fifth Angel powred out his vial, upon the Seat of the beaſt, that is, ffRev. 16.10, 11, 12.Rev 16:10Rev 16:11Rev 16:12either the City of Rome, as many underſtand it; or as ſome Eminent divines conceive, that form and ſingular government which the Beaſt exerciſeth in the Church, that is, (ſaith Mr. Cotton upon that Text) Epiſcopacy; the effect thereof p. 97was, they gnawed their Tongues for pain (i. e. through indignation, and vexation, grief, and wrath, being mad with malice) and blaſphemed the God of Heaven, for their pains, and ſores (becauſe providence hath puld down their mountain which they thought ſo ſtrong, as it could never bee moved) and repented not of their deeds, but ſtill juſtified themſelves, and their cauſe, calling Reformation, Rebellion, and the Diſſolution o…con Goodneſſe.

2 Tongue government is needfull to prevent Miſeries from our ſelves, as here, ſo hereafter. Eſpecially

Judgement

and

Torment.

1 Judgement, ſcil. Of Condemnation. For God now hears and writes down all wee ſay, There is not a word in my Tongue (ſaith David) ggPſal. 136.4.Ps 136:4but Lo O Lord thou knoweſt it altogether. God will bring every word (as well as every work) to judgement (God keeps a book of remembrance for both) The Lord ſink that ſaying of our Saviour into the bottome of our hearts; that the ſent and ſavour of it may come up continually into our hhMat. 12.36, 3…Matt 12:36Matt 12:3mouths every idle word that men ſhall ſpeak they ſhall give account thereof in the day of Judgement. For by thy words thou ſhalt bee juſtified, and by thy words thou ſhalt be condemned. Out of thy own mouth will I judg thee thou wicked ſervant Luk. 19.22. Enochs propheſy will be one day iiJude 14 15fulfilled. Behold the Lord commeth with ten thouſands of his Saints to execute Judgement upon all, to convince all (the p. 98wicked) of all their ungodly deeds, and of all their hard ſpeeches, which ungodly ſinners have ſpoken againſt him.

Will God judge the world for iniquity, and will hee not judge the Tongue which is a world of iniquity?

Other Members are confined to the place where the body is, but the Tongue walketh through the Earth, ſaith the kkPſal. 73.9Ps 73:9Pſalmiſt … bites, at every body as it pleaſeth, verſ. 9. while the body ſitteth ſtill; ſhall not the judge of all the earth, call the Tongue to an account?

Seeing all our words are recorded in Gods book, and wee muſt anſwer to God for them all, ought we not ſo to ſpeak, James 2.12. (So well, wiſely, warily,) as they that ſhall be judged by the law of liberty (ſcil. from ſinne; Of this I ſpake before.not to ſinne) that wee may paſſe an account with comfort of our words to God our judge, and ſtand in the judgement.

2 The government of the tongue is needfull to prevent torment in hell. For as the Tongue is by ſinne ſet on fire from hell, ſo it ſhall bee tormented in hell fire, for puniſhment.James 3.6Jas 3:6

The rich mans Tongue was ſo ſcorched in hell Luk. 16.24Luke 16:24flames, that hee deſired a drop of water to cool it; quia plus peccaverat Lingua (ſaith an antient Author) becauſe hee had ſinned moſt with his Tongue: Whoſoever ſhall ſay unto his Brother, thou fool, ſhall bee in danger of hell fire, ſaith our mmMat. 5.22Matt 5:22Saviour, what ſhall bee done to thoſe Tongues in hell, that have ſworn many oaths, told many lyes, belſht p. 99forth many blaſphemies againſt God; ſlanders againſt Men, all which were but the irruptions of an infernal fire on earth, every member ſhall bee puniſhed in Hell, for the ſinnes which it hath been an inſtrument to commit then. If that part ſhall bee puniſhed moſt which hath ſinned moſt, then Tongue torments will bee great in hell, becauſe Tongueſinnes have been many on earth.

Is there any need of eſcaping condemnation at Gods Tribunal, and torments in hell? then there is a neceſſity of governing the Tongue well.

2 22In reſpect of others.The government of our tongues is needful in reſpect of others, to prevent,

1 Sin

and

2 Miſchief

That might accrue thereby to them.

1 Sinne, Which came into the world at firſt by the mouth, ſcil Satans conference with Eve by the Tongue of a Serpent, Gen. 3.1, 2Gen 3:1Gen 3:2tempting her to eat forbidden fruit; and diſperſeth it ſelf abroad in the world from perſon to perſon, and from place to place, by the Tongue more abundantly, then by any other member of body, even all kinds of ſinne, both in opinion and in converſation; Sin is of a ſpreading nature like Leaven, and the Tongue is moſt diffuſive and communicative of the evil that is in it.

As the mouth is the mother of words, and words the Children of the mouth, conceived and formed in the womb thereof, (a fruitfull mother that brings forth abundance of ſuch p. 100Children) So words (from us) beget words (from others) either by perſwaſion, provocation, argumentation, imitation, or occaſion, one or other; and that by ſwarms. The Generation of words is innumerable and unſpeakable. One word can beget a thouſand, and that which occaſioneth a multitude of words may bee the cauſe of a multitude of ſins. One evil tongue is ſufficient to fill a whole houſe, yea Town with wickedneſſe.

The Harlots tongue inticeth to uncleanneſſe, and into the ſnares of luſt; to that end all her Inſtruments of ſpeech have alluring baits upon them; her tongue flattereth, Prov. 6.24. her lips drop as an hony comb; her mouth is ſmoother than oil; Prov. ….3, 4.but her end is bitter as Wormwood, ſharp as a two edged ſword. The Seducers or falſe Teachers tongue, draws many from the Truths and wayes of God into errors, and bywayes; by their fair and plauſible pretences, and ſubtle inſinuations (or tongue craft, the Impoſtors Art) whereby they lye in wait to deceive, Epheſ. 4.14. Sinners inticements of others by their Tongues, to theft, murder, Idolatry, conſpiracy, drinking, gaming, exceſſe, riot, or the like, may draw many into ſin, and ſo make themſelves the Authors of much wickedneſſe. My Son, ſaith nnProv. 1.10.Prov 1:10Solomon, If ſinners intiſe thee, conſent thou not. Stop your ears againſt the voice of theſe charmers; and ſhut your mouthes upon them, except it bee to give them a flat denyal. Is there not need wee ſhould watch over our mouthes, that our Tongues may bee no means or occaſion of ſin to others. To ſpread abroad ſin p. 101is the deſign of Satan and his inſtruments; as it is the diſpoſition of infected perſons to ſpread the plague. It is the godly mans care to prevent ſin from

Breeding in himſelf.

Spreading to others.

2 To prevent miſchiefes to others, by our Tongues, both places and perſons.

1 To places, as Towns, Cities, &c. The City is overthrown by the mouth of the wicked (ſaith ooProv. 11.11.Prov 11:11Solomon) which fills the City with oaths, lyes, blaſphemies, curſings and corrupt communications; and is as a Mine ſprung under the wall of a City to blow it up. Jeruſalem was ruined by their Tongues as well as hands, which were againſt the ppIſa. 3.8.Isa 3:8Lord. Evil Tongues (as well as evil hands) help to pull down houſes, Towns, Cities, and to lay them in the duſt.

2 To perſons, to do others no harm by our words, in their lives, names, eſtates, cauſe, liberty, Relations, nor in the comfort of their Spirits, not to make ſad the hearts of the righteous whom God hath not made ſad, Ezek. 13.22. A Hypocrite with his mouth (ſaith qqProv. 11.….Prov 11Solomon) deſtroyeth his Neighbour; either by cenſuring and condemning him; (or by flattering him) or drawing him into the way of diſſembling like himſelf; or by calumnies to blemiſh and blot out his good name.

Take heed wee perſecute not others by our Tongues, no more than by our hands; either by mocking them as Iſhmael did Iſaak, Gal. 4.29. 2 King. 2.23. 2 Sam. 16.6, 17.2 Kgs 2:232 Sam 16:62 Sam 16:17and the Bethelite — Children did Eliſha by reviling, railing or curſing them, as Shimei did David by falſe accuſing them, as Tertullus p. 102did Paul, Act. 24.5.6.Acts 24:5Acts 24:6by lyes, ſlanders, backbitings.

What ſharp and bitter Tongue-perſecutions have been raiſed againſt Gods ſervants? Job was the ſong, and the by word even of baſe men, viler than the rrJob 30.8, 9.Job 30:8Job 30:9earth.

Davids enemies fought againſt him with their ſſPſa. 109.2, 3. & 35.15.Ps 109:2Ps 109:3Ps 35:15Tongues, ſcil. by lyes, ſlanders, reproaches, they did tear him continually, and hee became their proverb. Jeremies ttJet. 18.18.enemies ſaid, come let us deviſe devices againſt him, let us ſmite him with the Tongue; let us contrive accuſations againſt him; and laſh him with reproaches. This pittifull uſage Iſrael found amongſt the uuEzek. 36.3.Ezek 36:3Heathen, ſcil. that they were taken up in the lips of Talkers, and were an infamy of the people. God pittieth and comforteth them for it.

How were the mouthes of men opened, and their Tongues ſharpened and imbittered againſt our Saviour? Mat. 10.25.Matt 10:25— they cal'd the Maſter of the houſe Beelzebub. He endured ſuch contradiction (or Tongue-oppoſition) of ſinners againſt himſelf, Heb. 12.3. ſuch, as none ſuch, as never any did the like. Chriſt was crucified by the Tongues of the Jews, or upon the croſs of the Tongue (when they cryed out, crucifie him, crucifie him) before he was crucified by the hands of the Romans, or upon a croſs of wood. The primitive Chriſtians under the Heathen Emperors were extremely perſecuted by malicious tongues. They ſpake all the evil they could deviſe againſt them. But the Saints ſhall get conqueſt over the Tongue of all their enemies at the wwIſa. 54.17.Isa 54:17laſt, according to p. 103Gods promiſes. — No weapon — that is formed againſt thee ſhall proſper,—and every Tongue that ſhall riſe againſt thee in judgement, thou ſhalt condemn, then their enemies ſhall bee found lyars to them. In the Interim, Deut. 33.29.Deut 33:29whatever evils wee ſuffer from mens Tongues, let us do them no harm with our mouthes in any kind. The Lord keeps us from avenging our ſelves with our own Tongues. That much miſchief may be done to others by the Tongue, appears

1 By Scripture-compariſons of the Tongue.

2 By the mercy of Deliverance from it.

3 By the finall miſery it draws others to.

1 By Scripture-compariſons of it. An evil (or ungoverned) Tongue is compared in Scripture to things that are moſt hurtfull, dangerous — and pernicious, even to inſtruments of cruelty, as

1 To a Scourge to laſh (Job 5.21.) and a rod to beat others, Prov. 14.3.

2 To a ſharp Raſor (Pſal. 52.2.) that in ſtead of ſhaving off the hair, cuts the throat.

3 To a ſharp Sword (Pſal. 57.4.) which is as killing as any Engine of war, Prov. 12.18. & 30.14. Pſal. 64.3.Prov 12:18Prov 30:14Ps 64:3to a drawn ſword, Pſal. 55:21. — which is ready to do execution; to a ſword whetted, to cut deep, and do great execution.

The workers of iniquity have ſwords in their lips, ſaith David, Pſal. 59.7.

4 To Bows and Arrows, Pſal. 64.3, 4. Jer. 9.3, 8. to ſhoot ſuddenly, and wound deeply, Tongues are bows, and bitter words are arrows ſhot out of them.

5 To a deep pit, or devouring Gulf, to ſwallow p. 104up both himſelf (Eccleſ. 10.12) and others; the mouth of a Harlot is a deep pit, (Prov. 22.14.) hee that is abhorred of the Lord ſhall fall into it. Doegs tongue loved all ſwallowing words, Pſal. 52.4. whereby he devoured the Prieſts and their City. — Devouring words will eat up a mans reputation as bread, 1 Sam. 22.18.1 Sam 22:18and his Good name at a bit.

6 To a burning fire (Prov. 16.27.) as was ſhewed before out of James 3.6. which conſumes both it ſelf and others, and can ſet families, Towns, Countrys on a flame. What a great fire of contention hath been kindled ſometimes by a word, as to call one, fool, knave, or to ſay, thou lyeſt, — how far and long hath in burnt? and where hath it ended? in blows, yea in blood, and in the aſhes or utter ruine of others.

7 To Poyſon (of which alſo before out of James 3.8.) for the Tongue is full of deadly poyſon, Pſal. 140.3. it conveys poyſon by words to infect others, as Serpents do by tooth or ſting. Malicious words are ſpits of venom. Is there need of ruling a rod or ſword? of guiding an Arrow and Rayſor? — of covering a pit, of keeping fire in? — of expelling or tempering poyſon? that none of theſe may do any harm? and is there not as great a neceſſity of governing the Tongue well, that it may do no prejudice or hurt to any? Theſe things to which the ungoverned Tongue is compared, are not only nocivè in themſelves, but diffuſivè of the evils that is in them. So is the Tongue.

Hence the acts of the mind and heart are p. 105attributed to the Tongue, becauſe whatſoever evil the heart can deviſe, the Tongue is ready to vent the ſame; Therefore the Tongue is charged with deviſing of miſchief, Pſal. 52.2. and with loving all devouring words, verſ. 4.

An unbridled Tongue is, vehiculum Diaboli, Mr. Greenham.the Chariot of the Devil wherein he rides in triumph. One doth deſcribe the Tongue prettily by contraries, or diverſities: It is a little peece of fleſh, ſmal in quantity, but mighty in quality: It is ſoft, but ſlippery; it goeth lightly, but falleth heavily, it ſtriketh ſoft, but woundeth ſore; it goeth out quickly, but burneth vehemently; it peirceth deep, and therefore not healed ſpeedily; it hath liberty granted eaſily to go forth; but it will find no means eaſily to return home, and being once inflamed with Satans bellows, it is like the fire of Hell; The courſe of an unruly Tongue is to proceed from evil to worſe, to begin with fooliſhneſſe, and go on with bitterneſſe, and to end in miſchief and madneſſe. See Eccleſ. 10.13. The Jews conference with our Saviour began with arguments, Joh. 8.33. ver. 48.John 8:33wee bee Abrahams ſeed, ſaid they, &c. but proceeded to blaſphemies, Say wee not well that thou art a Samaritan, and haſt a Devill? Verſ. 59.and ended in cruelty — then took they up ſtones to caſt at him. This alſo is the baſe diſpoſition of a bad Tongue to hate thoſe whom it afflicts, Prov. 26.28.

2 The miſchief of the tongue may further appear by the mercy of being delivered from it, for

1 So God hath promiſed bbJob 5.17.Job 5:17it — God ſaveth p. 106the poor from the ſword, Verſ. 21.from their mouth, and from the hand of the mighty—and thouſhalt bee hid from the ſcourge of Tongues, or from being betongued, as ſome render it, that is, from being, as it were, caned or cudgeld with the …ongues of others. Pſal. 31.20.Ps 31:20Thou ſhalt hide them in the ſecret of thy preſence from the pride of man; thou ſhalt keep them ſecretly in a pavilion from the ſtrife of Tongues, that is, from all calumnies, reproaches, evil ſpeakings of all kinds. God will preſerve the good names of his people from the blots and beſpatterings of malicious men, as Kings protect their favourites againſt ſlanders and clamours.

2 So the Saints have prayed for it, as ddPſal. 120.2.Ps 120:2David. Deliver my ſoul, O Lord, from lying lips—and from a deceitfull tongue.

Thirdly and laſtly, the miſchief of the tongue appears by the final miſery it draws others into, that is Hell, and drowns them in eternal deſtruction. The Tongue ſends more ſouls to Hell by errors, Hereſies, wicked counſell; bad example, inticements and perſwaſions to evil, than any other member of the body; when other members ſlay but their hundreds, the tongue ſlayeth thouſands of ſouls, and caſts them down into the nethermoſt Hel. Therefore avoid ill tongues, for they are bad company. Its the wiſe mans eeProv. 20.19. Prov. 25.23.Prov 20:19Prov 25:23counſel, meddle not with him that flattereth (or entiſeth) with his lips: but drive away backbiting tongues with an angry countenance from you, as the North wind (that beeſome of the air, as one calls it) doth rain; brow-beat them, and they will be gone.

p. 107Walk circumſpectly, take heed to your ſpirits and wayes, that malicious tongues may find no matter to faſten an accuſation upon you; 1 Pet. 2.15.1 Pet 2:15that by well-doing yee may put to ſilence the ignorance of fooliſh men. The Saints ſanctity ſtops the wicked mouthes of their enemies, Job 5.16.

The Fourth Reaſon, 44The commodity.from the commodity of the good government of the tongue, which is great, in reſpect

1 Of our ſelves.

2 Of others.

For the Tongue is either the beſt or worſt member of the body, as it is ordered; and an inſtrument of great good, or of great hurt; When it is well ordered, it is an inſtrument of great good,

1 To our ſelves, to procure us four things, ſcil. life, ſalvation, joy, and ſatisfaction.

1 Life, for God hath intaild the promiſe of living long, and ſeeing good dayes upon the refrayning of the Tongue from evil, 1 Per. 3.10.and of the lips from guile. Death and Life are in the power of the Tongue (ſaith Solomon) and they that love it ſhall eat the fruits thereof — in the power, that is, Prov. 18.21.Prov 18:21in the government of the Tongue.

1 To ſave and prolong life, if it be well governed.

2 To condemn, and ſhorten life, if it be ill guided.

For though the tongue be but a little member, yet it hath a great command, what a great dependance is there upon a mans own tongue, for life or death; as there is upon the Judges tongue, for paſſing ſentence upon the p. 108priſoners, of abſolution or condemnation.

They that love life will uſe their tongues well, and they ſhall eat the pleaſant fruits of it. They that love death, let their tongues run at randome, have not maſtery over them, and they ſhall eat the bitter fruits thereof. As every one delights to uſe his tongue (well or ill) or as he ſoweth his words, ſo he ſhall reap fruit, good or bad.

2 Salvation; for as with the heart man beleeveth unto righteouſneſs (or Juſtification) So with the mouth confeſſion is made unto ffRom. 10.10.Rom 10:10ſalvation.

The well uſing or abuſing of the Tongue is effectuall, either for ſalvation or deſtruction, to eternity.

As life and death, ſo Heaven and Hell, Salvation and damnation are in the power of the Tongue, ſcil. thus far, that according as men rule their tongues well or ill, ſo they ſhall bee ſaved or damned; go to Heaven or Hell. Hence it is that David deſcribes a Citizen of Zion more largely by his ggPſa. 15.1, 2, 3.Ps 15:1Ps 15:2Ps 15:3tongue, as that hee ſpeaketh the truth in his heart, he backbiteth not with his tongue, nor — doth (any) evil (thereby) to his neighbour — he ſweareth to his own hurt, and changeth not, verſ. 4. than by any other member of his body, either foot, verſ. 2. that hee walketh uprightly, or hand, that he worketh righteouſneſs, or ears, that he doth not receive a reproach againſt his Neighbour, verſ. 3. or eyes, that a vile perſon is contemned therein, verſe 4.

Tongue-properties and praiſes are tripple, if not quadruple, and the commendation of p. 109the other members but ſingle.

3 Joy, for a man hath joy by the anſwer of his hhProv. 15.23.Prov 15:23mouth, when he hath ſpoken right words, ſuitable, ſeaſonable and effectuall (as was declared before.) The wiſdome of a mans ſpeech is the rejoycing of his heart. This is our rejoycing (ſaith Paul) the teſtimony of our conſcience within; I may adde; 2 Cor. 1.12.2 Cor 1:12the innocency of our Tongues, and the purity of our lips without.

4 Satisfaction, A man ſhall be ſatisfied with good by the fruit of his mouth, ſaith the iiProv. 12.14.Prov 12:14Wiſeman — ſhall eat good by it, — cap. 13.2. — A mans belly ſhall bee ſatisfied with the fruit of his mouth, and with the increaſe of his lips ſhall he bee filled, Prov. 18.20. and verſ. 21. — he ſhall eat the fruit, ſcil. of the tongue. This ſatisfaction is contentfull acquieſcence, and comfortable compoſure of mind and heart, upon a fourfold account.

1 That God hath been with our mouthes and directed our tongues what to ſay.

2 That God will reward as well the words of our mouthes, as the works of our hands; yea all the inſtruments of ſpeech ſhall have their proper and full reward, as the — tongue, mouth, lips; which ſome conceive the cauſe, why Solomon ſo particularly, and diſtinctly names them. The good uſage of the tongue to the glory of God, and good of others, the Lord God of Recompences will ſurely requite both here and hereafter.

3 That we ſhall reap good to our ſelves by ſpeaking of that which is good to others; by inſtructing, exhorting, counſelling and comforting p. 110others, we teach, excite, adviſe and refreſh our ſelves, and may thereby grow better both in knowledge and in practice.

By ſpeaking of good things to others, wee imprint the ſame more deeply upon our own hearts, and our knowledge is made more clear, and our affections more warm. Whereas the ſpeaking of evil words make men worſe; they corrupt their own good manners.

4 That wee may expect to receive good from others in way of recompence, for the fruit of our mouthes, and increaſe of our lips, beſtowed upon them, in wholeſome inſtructions, counſels and conſolations, as Paul writ to the kk1 Cor. 9.111 Cor 9:11Corinthians.

If we ſow unto you ſpiritual things, (ſcil. by our mouthes) is it a great thing if wee ſhall reap your carnal things? (ſcil. with our hands) the mouth is a field narrow in compaſſe, but fruitfull above meaſure (either with good or evil, with wholeſome or hurtful words) therefore Solomon ſpeaketh often of the fruit of the mouth. It is very commodious to ſow this field with good ſeed, and it will yeeld you your own with great advantage.

Ought wee not to govern our tongues well, as wee deſire to injoy life or ſalvation, joy or ſatisfaction?

2 Great is the commodity of a well ordered tongue, in reſpect of others, the benefits and advantages, that redound to them thereby (as we ſhewed before in the ſecond Rule for regulating ſpeech, in the end thereof. Eſpecially theſe three)

1 Communication of our minds, gifts, graces, p. 111and experiences to others, were it not for the tongue, one man ſhould not know the mind of another, but bee as a veſſel without vent, ſtopt up, a ſpring hidden in the ground, or a fountain ſealed; words are the image, and the tongue the Index of the mind; Pſal. 66.16.Ps 66:16wee could not tell others what God hath done for our ſouls, nor counſel others what they ſhould intreat God to do for their ſouls; nor provoke others to love, or to do good works, if we wanted either the precious faculty of ſpeech; or the gracious government of the tongue, The lips of the wiſe diſperſe knowledge ſaith llProv. 15.7.Prov 15:7Solomon, how? as the Sun doth beams of light, and influences; as a fountain doth water; fire doth heat, and flowers do fragrant ſmell; — and as they deſperſe knowledge, ſo other gifts; a ſpiritual bleſſing for all to gather up, and ſuck in, who are ſo wiſe as to know the worth thereof.

2 Is Salvation, both

1 Temporal, our tongues may ſometimes ſave others ſooner than our hands — Abigail by her tongue ſaved Nabals life, and the wiſe woman of Abel by her tongue preſerved the City, as I ſhewed before. 2 And eternall, No member of the body can help others to Heaven ſo effectually and ſpeedily as the tongue. God uſeth and bleſſeth the ſame as an inſtrument of the converſion, inſtruction, edification, reformation and confirmation of thoſe that ſhall bee ſaved. Rom. 10.17.Rom 10:17Faith comes by hearing the word preached. Paul (by Gods bleſſing upon his miniſterial tongue, and lip-labours) begat the Corinthians unto God, 1 Cor. 4.15. incouraged p. 112and eſtabliſhed the ſouls of the Diſciples, Act. 14.21, 22.Acts 14:21Acts 14:22and licked whole the Churches ſores. Edifying diſcourſe is a great help towards Heaven.

3 Conſolation, for God creates the fruit of the lips to bee peace, peace to ſad ſorrowfull mmIſa. 57.19.Isa 57:19ſouls, 1 Theſ. 5.14

Barnab as by his Tongue was a ſon of Conſolation, Act 4.36. God poures the oyl of gladneſſe into diſconſolate ſouls, and troubled ſpirits by the mouths of his ſervants; But God ſeldome uſeth ungoverned, vain tongues, as Inſtruments of ſpirituall good to others. If wee would procure the temporal, or promote the eternal good of others; their preſent comfort or future felicity, then wee ſhould get, uſe, and keep a good tongue in our heads? which is compared by the Holy Ghoſt in Scripture, to the moſt excellent and uſefull things, as

1 To choice ſilver, Prov. 10.20. To the Tree of life, Prov. 15.4. that would have given immortality to the eaters, To a precious Jewel, Prov. 20.15. To food, Prov. 10.21. To Phyſick, or medicine, Prov. 12.18. But of theſe ſomething was ſpoken before.

The fifth and laſt Reaſon is drawn from the conveniency of helps, 55The conveniency of Helps.afforded us for the government of the Tongue. As

1 Other Organs are double. God hath given us two eyes, two ears, two hands, two feet; but one tongue, which is more eaſily ruled than two. Alas, how can wee guide two tongues, that cannot govern one well?

2 God hath ſet a double fence or guard before the mouth (ſcil. of lips, and of teeth) to p. 113keep the Tongue in, and hath ſhut it up in he mouth as in a Cloiſter or hole of the head, with doors, to ſignifie there is a precious treaſure in the Tongue, linguam velut in ſpecum abdidit, ſaith Eraſmus, to teach it modeſty, and keep it under reſtraint, and make it ſlow to ſpeak. No other member hath the like. God hath ſo framed the ears, as they ſhould be alway open, and therefore ſwift to hear, and he hath covered the eyes with a thin skin only, for defence and for ſleep.

3 God gives Reaſon to be a guide to the Tongue, and permits not the uſe of the tongue, before the uſe of Reaſon in ſome meaſure, as we ſee in little Children, who are not ſuffered to ſpeak, till they have ſome underſtanding.

4 God hath placed the Tongue in the head, which is the ſubject and ſeat of all the ſenſes, both interior, as imagination and memory, and exterior, as ſeeing, hearing, ſmelling, taſting, touching. The Tongue hath near to it the Organs of all theſe ſenſes, as the eyes, ears, noſe; the faculty of taſting is peculiar to the Tongue; and though the power of touching be diſperſed through all the parts of the body; yet the tongue hath a more ſubtill, and curious touch than other members, for the taſte is made by the contact of the tongue; which can perceive the leaſt hair that is mingled with meat. Therefore our Tongues ſhould not ſpeak, before wee have conſulted with all the neighbouring ſenſes, to get what information they can give us concerning the perſons or things ſpoken of, or to; eſpecially with the p. 114eye and ear which are called ſenſes of Diſcipline, to which the Principality is aſcribed, becauſe by reading and hearing we may be not only informed of the matter ſpoken of, but inſtructed to ſpeak wiſely and profitably.

Hence it is

1 Eraſmus.That the miniſtry of the Tongue ſhould be the laſt (as one ſaith) of all the members, that is, a man ſhould hear ſee, ſmell, taſte, feel, before he ſpeak; as the ſentence of the Judge followeth after the evidence of the witneſſes, the pleadings of the lawyers, and the verdict of the Jury.

2 What a man ſpeaks from the knowledge and experiences of the ſenſes, he aſſerts with confidence and boldneſſe, 1 Joh. 1.1.2, 3.1 John 1:11 John 1:21 John 1:3as John did. — That which wee have ſeen and heard (and our hands have handled) declare wee unto you.

3 Providence ſo ordereth it, as thoſe that are deaf (many of them) are dumb alſo; becauſe they cannot hear inſtruction, nor learn wiſdome to ſpeak aright, therefore they ſhall not ſpeak at all.

5 God hath placed the Tongue between the heart and the brain, in the confines of both, to take counſel of and to be directed by, both, as well as to bee an interpreter of both.

6 God gives us his word to be a rule for our tongues to ſpeak by, his Spirit for a guide to direct them in all our words, and his grace to ſeaſon all our ſpeech.

7 and laſtly, God himſelf is willing to be the keeper both of our mouths (for therefore David found in his heart to put up that requeſt to God, in Pſal. 141.3. Set a watch, O p. 115Lord, before my mouth, keep the door of my lips) and of our keeping and watching of the ſame; for, Except the Lord keep the City (I may ſay, keep the mouth) the watchman (over both) watcheth in vain. The more means God gives us of eſchewing evil, or doing good (with any member) the greater is our ſin, if we neglect the ſame.

To the general Rules of Speech I will adde ſpecial directions in ſome particular caſes, as Confeſſion, Reprehenſion. Communication.

1 In Confeſſion

1 Of our ſins to men.

2 Of Chriſt and his Truth before men.

1 In confeſſing our ſins to men. This is a Text-duty aaIames 5.16.Jas 5:16, confeſſe your faults one to another, (ſaith the Apoſtle James) and pray one for another, that yee may bee healed; not only to the Elders of the Church, but to your Brethren alſo.

For this is to be underſtood of all the faithfull, whether Paſtors or people.

Confeſſe your faults, foreign, that is, non omnes uni… ſod quiliber alterl, not all to one, but every one to another. Brother to Brother, and Neighbour to Neighbour. All that are to pray one for another, ought to confeſſe their faults one to another. This duty is mutuall and reciprocall.

As for Auricular Confeſſion which the Papiſts hold abſolutely neceſſary, ſcil. for every one to confeſſe all his ſins, with all the circumſtances of them, in the ear of a Prieſt, once a year at leaſt is a meer invention or deſign for politick ends, ſcil. to know the ſecrets of others, p. 116to keep them in awe, and to inſlave the ſoules, conſciences and devotions of the people to their Intereſts.

The Papiſts would father this their Doctrin upon James in the Text, but there is no cauſe or colour at all for it. By the Apoſtles Rule the Prieſt ſhould confeſſe his faults to the penitent perſons, as well as they theirs to the Prieſt.

I will give you three directions in this duty.

1 In what caſes

2 To what perſons

3 From what Principle

Confeſſion is to bee made to others.

1 In what caſes you ſhould confeſſe your faults one to another, eight eſpecially.

1 In ſcandal, Scandal.given by perſons either before or after their Reception into the Church, and fellowſhip of the Goſpel.

1 Before the ſame. Thoſe that deſire it, having formerly committed groſſe ſins, notoriouſly known, ſhould ſolemnly acknowledge their ſinfull courſes, and godly ſorrow for them, and reſolution againſt them for future; to give ſatisfaction to the Church that God hath wrought a converting (or regenerating change) in them.

As thoſe whom John baptized in Jordan, and received into the Church of the Goſpel, confeſſed their bbMat. 3.6.Matt 3:6ſins.

The converts at Epheſus, that beleeved through Pauls Doctrin, came and confeſſed and …ewed their ddAct. 19.18, 20.Acts 19:18Acts 19:20deeds with deteſtation, and burnt their Conjuring books, which amounted to a great value, Verſ. 19.openly renouncing their p. 117former life and courſe.

2 After admiſſion to ordinances, and fellowſhip in the …hurch of Chriſt, thoſe that give offence (by walking ee2 Theſ. 3.6.2 Thess 3:6diſorderly) whether to the whole Church, or but to ſome particular members of it, they ought to confeſſe their faults to the whole ſociety (or to the perſons in it to whom the ſame is known) to teſtifie their repentance and thereby the truth of Grace in them) that thoſe who know their ſin, may know their ſorrow alſo; and

1 If the offence be publick, by their confeſſion to preſerve the credit of the ſociety, and roll away reproach and infamy from it, that it may not bee accounted an ulcerous body, a leprous company, nor a cage of unclean birds, and to give warning and an alarm to others that hear it, to fear leſt they offend.

2 If the offending Brother be caſt out, or the Brethren withdraw from him, they may receive ſatisfaction by the free ingenuous and hearty confeſſion of his offence, and receive him to fellowſhip, and renew their love and favour towards him, as Paul intreated the Church at Corinth to do to the inceſtuous perſon, upon the ſame ff2 Cor. 2.6, 7, 8.2 Cor 2:62 Cor 2:72 Cor 2:8account, ye ought to forgive him, and to comfort him, leſt he ſhould bee ſwallowed up with over much ſorrow. Wherefore I beſeech you that you would confirm your love towards him.

2 Is Injuries, which ye have done to others, Injuries.ye ſhould willingly acknowledge and be ſorry for the ſame. For Confeſſion in this caſe is a kind of ſatisfaction, and a means of pacification. p. 118Chriſt directs us to do thus. — If thou bring thy gift to the Altar, and there remembreſt thy Brother hath ought againſt ggMat. 5.23, 24.Matt 5:23Matt 5:24thee, leave thy gift there, and go thy way, firſt be reconciled to thy Brother, then come and offer thy gift. God will accept no ſervice at your hands, till yee have confeſſed to your Brethren the wrongs you have done them. Again, in Luk. 17.34. If thy Brother treſpaſſe againſt thee, rebuke him, and if he repent, forgive him, — and if he treſpaſſe againſt thee ſeven times in a day, and ſeven times in a day turn again to thee, ſaying, I repent thou ſhalt forgive him. Even wicked Saul confeſſed to David the wrong he had done him, in perſecuting him without hh1 Sam. 24.17, 18, 19. Scruple.1 Sam 24:171 Sam 24:181 Sam 24:19cauſe.

3 Caſe is Scruple, about a ſin that ſtings or burtheneth your conſciences, as whether you have committed it (how many are perplexed with doubts and fears concerning the ſin againſt the Holy Ghoſt) or are not ſome way acceſſary to it? or whether your ſin is pardonable? or a ſin unto death? or how may you obtain pardon and aſſurance thereof? and how your conſciences may bee quieted and comforted?

Let mee joyn herewith, Predominancy of ſin.the caſe of the predominancy of a luſt, which aſſaults and afflicts you with the vigorous ſtirrings of it, and is too hard and maſterfull for you.

In both theſe caſes you may disburthen your ſouls into the bolome of ſome wiſe godly friends, and acquaint them with your ſcruples, what ſins you fear you have committed; and with your unruly corruptions, what ſins p. 119you are ſtrongly tempted to commit, to obtain the benefit of their counſels, and of their prayers, how to get ſin pardoned to you, and ſubdued in you, eaſe to your conſciences, and reſt to your ſouls.

The more free you are to unboſome your ſelves, and lay open your ſoul-caſes to others, the more forward will they be to pity you, adviſe you, and pray for you, that you may be healed of your ſoul-ſores and conſciencewounds, which by concealing may grow incurable. How can the Phyſician apply healing medicines, if the patient do not diſcover his diſeaſe?

Oftentimes the very opening of mens grievances eaſeth the conſcience (ſaith a reverend Divine) as the opening of a vein cooles the blood: Dr. Sibs.But it is neither wiſdome nor mercy to put men upon the rack of Confeſſion, further, than they can have no eaſe any other way.

The Fourth Caſe is a common Judgement, or a particular affliction.

1 A common Judgement, when a man hath had a ſpeciall hand in pulling down the ſame, aacommon Judgement.and is detected by the providence of God; he ought to confeſſe his ſin (that procured it) not only before God, but before men alſo, who ſuffer with him, and for his ſake, to clear the Juſtice of Gods proceedings. The Iſraelites were ſmitten at Ai, and could not ſtand before their enemies, for Achans ſin, in plundering the wedge of gold, Joſh. 7.Josh 7and Babyloniſh Garment.

For the removal of Gods wrath and Judgement from Iſrael, Joſhua ſaid to Achan, Verſ. 19.my Son p. 120give, I pray thee, glory to the Lord God of Iſrael, and make confeſſion unto him, and tell mee now what thou haſt done hide it not from me. Obſerve

1 That Joſhua required Achan to confeſſe his ſin, not only to God, but to man alſo, even to Joſhua the Ruler of the people.

2 That Achan by confeſſing his ſin ſhould give glory to God, and clear his juſtice both in ſmiting Iſrael, and in drawing him out to deſerved puniſhment.

Then Achan freely confeſſed his ſin to Joſhua, Ver. 20, 21, &c.that he and no other had committed that hainous offence, — and thus and thus have I done, ſaid he, &c.

Jonahs ſin in flying to Tarſhiſh, when God ſent him to Nineveh, Jonah 1.Jonah 1procured a mighty tempeſt in the Sea, ſo that the ſhip was like to bee broken, and Jonab with all the men and goods in it, were in danger to be caſt away, then Jonah confeſſed his fault even to the Mariners (that were Pagans freely and fully, without pleading excuſe for it, or extenuation of it; for the men knew that he had fled from the preſence of the Lord, Jonah 1.10.Jonah 1:10becauſe he had told them.

2 aaparticular affliction.A particular affliction; as ſickneſſe; In this caſe you muſt confeſſe your ſins to God chiefly, and you may confeſſe them (eſpecially that particular ſin, which you conceive to be the cauſe of your ſickneſſe) to men alſo, as to the Elders of the Church (and to other Chriſtian friends) thereby

1 To juſtifie God, that he is Righteous, faithfull, yea and mercifull in laying his hand upon you.

2 To move men (ſcil, the Elders, and others) p. 121your friends to pray more fervently for you,

1 That your ſins may be pardoned.

2 That your ſickneſs may be cured.

For the healing both of your ſin and ſickneſſe of your ſoul and body, may bee a fruit of their prayers to God for you; and their praying for you, an effect of your confeſſing your ſins to them, which if they did not know, they could not ſo fully and feelingly, or would not ſo freely and fervently ſpread your caſe before the Lord, and wreſtle with him for the remiſſion of your ſin, for the recovery of your health, or for the removal of his hand that lyeth upon you in any other kind.

This I apprehend to be the Apoſtle James his ſenſe and ſcope, in the 14, 15, 16. verſes of his fifth Chapter.

When men ſuffer as malefactours, they ſhould openly acknowledge their ſin, that Gods juſtice may be cleared in their due, and deſerved puniſhment; for hereby glory is given to God (as was ſhewed before in Achans caſe) the penitent theef on the Croſſe by acknowledging his ſin, juſtified God in condemning him, and Chriſt in ſuffering with him; Luk. 23.40, 41.Luke 23:40Luke 23:41— wee indeed (ſaith he to the other theef) ſuffer juſtly, for wee receive the due reward of our deeds, but this man (he means Chriſt) hath done nothing amiſſe. Confeſſing of ſin to men is a clearing of God viſibly before men.Pſal. 51.4. Reproof.Ps 51:4

The Fifth Caſe is Reproof from others; when they tell you of your faults, you ſhould freely confeſſe them, your grief for them, and purpoſe to amend them. When Nathan ſaid to David, Thou art the man, — that haſt p. 122kild Uriah, 2 Sam. 12.7, 8.2 Sam 12:72 Sam 12:8and taken his wife to be thy wife, David ſaid to Nathan, I have ſinned againſt the Lord.Verſ. 13.

The confeſſion of a fault is an Eccho to a reprehenſion for it.

Sixth caſe is, Copartnerſhip in ſin.Copartnerſhip or conſent with others in ſin as Theft, murder, uncleanneſſe, drunkenneſſe.

Thoſe that have had fellowſhip together in ſinne, ſhould confeſſe their ſinnes one to another, to quicken and excite one another to conſider their wayes, (the evils they have done together) to repent and amend, and to pray one for another that they may bee healed of their ſinful courſes, and do ſo no more, to help one another out of the ſnares of Satan, wherein they have been taken captive by him at his will.

Eſpecially when any of their Conſciences (who have been Companions in iniquity) are awakened to repent of their wickedneſſe, ſaying what have I done? Jer. 8.6Jer 8:6they ſhould confeſſe their faults to their fellow-theeves, fellowdrunkards, fellow-wantons, fellow-murderers, to awaken them alſo, to conſider and lay to heart what evils they have committed together?

It were to bee wiſhed, that all who have been like Simion and Levi, Gen. 49.5Gen 49:5brethren in evil, and have drawn one another into ſin, and towards hell, would by mutual confeſſing of their faults, provoke one another to Repentance and Reformation, and help one another to heaven.

When affliction had awakened the conſciences p. 123of Joſephs brethren, about their Conſpiracy and cruelty againſt him, whom they ſold into Egypt, the guilt whereof was (as ſome compute) about twenty years old, Annot.though they felt not the ſmart of it till now, then they confeſſed their ſinne, with grief one to another, when they were impriſoned by Joſeph for iiGen. 42.21, 22.Gen 42:21Gen 42:22ſpies, they ſaid one to another, we are verily guilty concerning our brother, in that wee ſaw the anguiſh of his ſoul, when he beſought us, and wee would not hear, therefore is this diſtreſſe come upon us.

The good Thief confeſſed his ſinne to his Fellow-malefactor, and rebuked him for railing on Chriſt, Luk. 23.39, 40. and counſelled him to fear God—doſt not thou fear God? q. d. thou oughteſt to do ſo.

Seventh Caſe, To magnify Gods grace.To magnify the riches of Gods free grace towards you, though you have committed ſuch and ſuch ſins; upon this account Paul confeſſed under his hand to Timothy that hee was before a Perſecutor, a Blaſphemer, and injurious, or a contumelious perſon— yea the chief of ſinners, foreignyet God inabled him, counted him faithful, putting him into the miniſtry, verſ. 12. — hee obtained mercy, verſ. 13. and the grace of the Lord was exceeding abundant to him and in him, verſ. 14. and Chriſt came to ſave him, verſ. 15.

To this end Paul made ſeveral confeſſions of his ſins, as to the people, Act. 22.4, 5. before King Agrippa, Act. 26.9, 10, 11.

Eighth Cafe, to prevent ſin in others, To prevent ſinby confeſſing you…ſins, and the evils you have p. 124found by experience in them to make them to beware thereof.

It is ſeaſonable, and may bee profitable for condemned Malefactors at their Execution, to make an open confeſſion of their ſins before all the ſpectators, eſpecially of thoſe ſinnes which brought them to that untimely end, and to diſſwade all from their ſinfull courſes, as they would avoid their miſerable end.

Object. Are wee bound to confeſſe every ſinne (of which wee are guilty) to others? ſeeing hereby,

1 Wee may bring our ſelves into danger; Suppoſe a man hath committed murder, theft, or the like ſecretly, ſo that it is not known; his own diſcovery of it may coſt him his life, according to that ſaying, confels and be hanged. Is a man bound to betray himſelf?Nemo tenerur prodere ſcipſum.

2 Hereby wee may expoſe our ſelves to reproach and contempt, by publiſhing our private and particular corruptions; and ought not a Chriſtian to preſerve his own good name?

Anſw. Firſt, To confeſſe all and every ſin, (ſo far as wee know or can remember) unto God, is abſolutely neceſſary, but confeſſion thereof to men is neceſſary only in ſome caſes, and not of all ſinnes. To impoſe the ſame (as the Papiſts do in their Auricular confeſſion) is to ſet Conſcience upon the rack, and to lay on a heavy burthen intolerable to bee born.