Rules for the Government of the Tongue, Text (1 of 6)

Rules for the Government of the Tongue · Text (1 of 6)

p. 1THE GOVERNMENT Of the TONGUE:

Pſal. 39.1.

I ſaid I will take heed to my waies, that I ſin not with my Tongue.

DAvid labouring under ſome great trouble (either Abſoloms conſpiracy, as ſome think, or a bodily infirmity, as others,) for fear of impatient expreſſions, hee reſolved to watch over his waies, that hee might not offend with his Tongue; by murmuring againſt God, or by ſpeaking againſt men and to keep his Mouth with a bridle (or a muzzle for his mouth) while the wicked were before him; that is, to keep ſilence in the audience of the wicked: to ſpeak nothing that might reflect p. 2diſhonour to God, diſcomfort to his Soul; or that might give the wicked occaſion of rejoycing or calumniating. Hence wee learn this

Doctrin.

All that would live godly, ſhould take heed they ſinne not with their Tongues.

The Subject I intend to handle is, The Government of the Tongue. Touching which I ſhall ſpread before you Three things, ſcil.

1 Preparatives to it.

2 Rules for it.

3 Reaſons of it.

1 Preparatives to the Government of the Tongue, Three eſpecially

1 Wiſdome.

2 Reſolution.

3 Well-ordering of the Heart.

1 Wiſdome is required hereto. For that Wiſdome.is the Fountain and principle of ſpeaking wel, (even Philoſophers and Orators affirm it) I mean of ſpeaking not diverſity of Tongues, according to Grammatical Rules, as Latine, Greek, Hebrew, but of ſpeaking any Tongue or Language that is in uſe (bee it, Engliſh, French, Dutch, &c.) not onelyonly morally, but Theologically well, according to the Rules of Gods word, which teacheth us Artem benè loquendi, as well as Artem benè vivendi, the Art of ſpeakinwell, as of living well. To know fully what is the duty of the Tongue, and to order it accordingly, this is wiſdome; which is as neceſſary to the Government of the Tongue, as the eye is to direct p. 3the foot; as light is to ſhew a man his way; as underſtanding is needfull in a Pilot, to guide the ſhip; in a maſter, to teach his Scholars; or in a Magiſtrate, to govern the Common-wealth. As great skill and knowledge is required for ordering the Tongue well, as any (yea all the) members of the body beſide, by Reaſon

1 Of the Difficulty of the task (to rule, an unruly Tongue) in regard

1 Of Mans propenſity to offend therein.

2 Of the Caſes and concernments thereof.

2 Of the Diſcommodity or Commodity of the event thereof; of all theſe I ſhall ſpeak more fully afterwards.

Solomon, the wiſeſt of men ſhews (all along in his wiſe ſentences) the need and profit of wiſdome for wel-guiding the Tongue, wherein hee makes wiſdome the principle of ſpeaking well or right; Folly the principle of ſpeaking ill or wrong,

Wiſdome is required

1 To the opening of the mouth, for the vertuous woman openeth her mouth with … wiſdome.aaProv. 31.26Prov 31:26

2. To the ſhutting of the mouth, hee that refraineth his lips, (ſaith bbProv. 10.19Prov 10:19Solomon) not onelyonly from ſpeaking many words at any time, but from ſpeaking any words at ſome time (to wit, when hee feeth cauſe to bee ſilent) he is wiſe.

Wiſdome keeps the doors of his mouth, and opens and ſhuts them in due ſeaſon. Wiſdome p. 4is profitable to direct, how to diſpenſe inward gifts for the good of others. Hence it is ſaid—The Tongue of the wiſe uſeth knowledge ddProv. 15.2Prov 15:2aright. Wiſdome is the Art or skill of ſhaping right Anſwers. Walk in Wiſdome (ſaith eeCol. 44, 5, 6.Paul) that yee may know how ye ought to anſwer every man, ſcil. warily and rightly, ſo as your ſpeeches may carry a grace and a force with them. Wiſdome is requiſite to make you ready alwaies, to give an anſwer to every man that asketh you a reaſon of the Hope that is in you, with meakneſſe and ff1 Pet. 3.151 Pet 3:15fear.

This wiſdome to govern the Tongue well is obtainable three waies.

1 It muſt bee beg'd of God by prayer, for it is Gods gift. If any lack wiſdome (ſaith ggJam. 1.5Jas 1:5James) to wit, to ſpeak well, as to do or ſuffer well, let him ask it of God—and it ſhall be given him.—But let him ask in faith, nothing wavering.Verſ. 6

2 It muſt bee learn't out of Gods word, which is the Grammar of the Language of Canaan, or the Art of ſpeaking it perfectly. The holy Scriptures contain all Rules requiſite for the right government of the Tongue. Have not I written to thee (ſaith hhProv. 22.20, 21Prov 22:20Prov 22:21Solomon) excellent things in Counſels and knowledge—that thou mighteſt anſwer the words of truth to them, that ſend unto thee.

Solomons Proverbs (which are princely ſayings, rare and royall ſentences) were ſpoken and written to teach us to ſpeak well and wiſely, or to order our ſpeech aright. Therefore ſearch the Scriptures, which are able to p. 5make you wiſe, as to ſalvation, ſo to elocution; as to do well, ſo to ſay well; to make you perfect in ſpeech, and furniſh you thorowly unto all good words.

3 It muſt bee taught us and infuſed into us by the ſpirit of Chriſt, who upon that account is cal'd, the Spirit of Wiſdome and Revelation iiEph. 1.17Eph 1:17, the Spirit of Counſell, and knowledge, and of the fear of the kkIſa. 11.2.Isa 11:2Lord, the ſpirit of a ſound mind, 2 Tim. 1.7. which makes the tongue to be llProv. 12.18Prov 12:18health, and the ſpeech to be ſound that cannot be mmTit. 2.8Titus 2:8condemned, through abundant clearneſſe of expreſſion and conviction. This Wiſdome from above which is abſolutely needful, to rule the Tongue here below, is a fruit of the Spirit in us. The Spirit hath a great influence into the good guidance of the Tongue in ſome caſes, eſpecially wherein as our Saviour ſaith nnMat. 10.20.Matt 10:20, it is not wee that ſpeak, but the ſpirit of our Father which ſpeaketh in us. Ask the Holy Ghoſt by earneſt prayer, and your heavenly father will give him to ooLuk. 11.13.Luke 11:13you, and wiſdome from him.

The Second Preparative is Reſolution, Reſolution.bottom'd on Gods grace and ſtrength, for ruling the Tongue. This was Davids reſolve in my Text, I ſaid, that is, I determined in my ſelf, I will beware and obſerve my waies from offending with my Tongue-I will keep my mouth with a bridle—and I have purpoſed my mouth ſhall not ppPſal. 17.3Ps 17:3tranſgreſſe.

Job ſtrengthened himſelf with this ſinew of Reſolution againſt qqJob 27.3, 4Job 27:3Job 27:4Tongue-tranſgreſſion, to which hee bound himſelf by a double oath; the one in the ſecond ver.—As God liveth, all the p. 6while my breath is in mee, and the Spirit of God is in my Noſtrils, my lips ſhall not ſpeak wickedneſs, nor my Tongue utter deceit; the other Oath is in the fourth verſe, as the words are in the Original — If my lips ſhall ſpeak wickedneſſe, — If my tongue ſhall utter deceit, (which is the form of an Oath, Mereer, in Job 27.4.Job 27:4familiar to the Hebrews) what then Job? then let mee periſh, or let the Lord puniſh mee ſeverely for it.

Wiſdome ſhuts the mouth againſt evil, and Reſolution barracado's it. Wiſdome unlocks the lips to good, and Reſolution ſets the doors of the mouth wide open to let it forth.

A full and fixed purpoſe of heart againſt ſin and vanity will put a bridle into the mouth to reſtrain it from corrupt ſpeech, and idle words; and will looſe the Tongue when it is tied even from good, and caſt out a dumb ſpirit.

The Tongue is a Bow, words are Arrows; wiſdome ſets them right, Reſolution bends the Bow, and makes them flye. To reſolve well what to ſay, is the way not to ſpeak amiſs. When the heart is not bound up with reſolution to order the mouth aright, the tongue hangs looſe, and is lightly moved to evil.Wel ordering of the heart.

The Third Preparative is the well-ordering, and wel-furniſhing of the heart.

This is required to the Government of the Tongue, for three Reaſons.

Reaſ. 1. Becauſe the heart is the guide of the Tongue, that directs it, and dictates to it. The Scribe that indites matter good or bad; the Tongue is the pen of rrPſal. 45.1Ps 45:1a ready-writer. p. 7A good Scribe makes a good pen. The Heart is the Maſter of the Tongue, and the Tongue is the ſcholar of the heart. The heart of the wiſe, ſaith Solomon, ſſProv. 16.23.Prov 16:23teacheth his mouth, and addeth learning to his lips. A good Maſter makes a good Scholar, ſo a good heart makes a good Tongue. If the Heart go right, the Tongue will follow, and not go wrong. If the Heart bee well framed, the Tongue will be well taught.

Reaſ. 2. The Heart is the root, fountain and treaſury of the Tongue; it furniſheth the mouth with matter of diſcourſe. The words of the mouth are the fruits, ſtreams, and ſtuff that proceed out of the heart; for out of the abundance of the heart (ſaith Chriſt ttMat. 12.34.Matt 12:34) the mouth ſpeaketh.— A good man out of the good treaſure of the Heart bringeth forth good things; and an evil man out of the evil treaſure (ſcil. of the heart) bringeth forth evil things—

As out of the heart proceed uuMat. 15.19.Matt 15:19evil thoughts, ſo evil words; what are words but motions of the heart, and thoughts of the mind, formed into a voyce or ſound, and made audible?

Hence ſuch as the Heart is, ſuch is the Tongue; ſuch as the Thoughts and Affections are, ſuch are the words ordinarily.

For as the Tree is, ſo is the fruit, Mat. 7.17, 18. Jam. 3.11.Matt 7:17Matt 7:18Jas 3:11good or bad; As the fountain is, ſuch are the waters, ſweet or bitter. As the treaſure is, ſuch is the ſtuff that is brought out of it, whether precious or vile. If the Heart be well governed, the Tongue will be well guided (becauſe the Tongue is ruled by the Heart) Be Maſters of your paſſions, and you ſhall eaſily bee Lords p. 8over your Tongues, and govern them well, your Tongues will obey you, when you can command your affections.

But a diſordered Heart makes an ill ordered Tongue. They that govern their hearts ill, cannot guide their tongues well. An unruled ſpirit makes an unruly tongue; they that do not take heed to their ſpirits, what they think, or how they are affected, will not take heed to their Tongues what they ſay. Heart-Renovation is the root of Tongue-Reformation; begin at the Heart to amend the Tongue. Pray God, as David did vvvvPſal. 51.10.Ps 51:10to create a clean heart, and renew a right ſpirit in you, this will make you have a pure lip or language, according to that promiſe xxZeph. 3.9.Zeph 3:9, for then (that is, under the Goſpell) I will turn to the people a pure language (or lip) that they may all call upon the name of the Lord, to ſerve him with one ſhoulder.

Reaſ. 3. Becauſe errors in the tongue proceed from diſorders in the heart, and from diſtemper in the ſpirit; the diſeaſe is bred in the heart, which breaks out in the mouth, as Idleneſs of words proceeds from vanity of Thoughts; froth in ſpeech, from ſome and fume of ſpirit. Raſhneſs of mouth, from haſtineſs of ſpirit, to be angry: when Davids heart was hot within him (with grief and indignation) then ſpake hee too impatiently with his tongue zzPſal. 30.3.Ps 30:3.

Anger in ſpeech grows from anger in ſpirit. Bitter words in the mouth ſpring up from a root of bitterneſs in the heart; Falſhood, fooliſhneſs and guile in the mouth proceeds from folly and deceit in the heart; p. 9a divided heart makes a double tongue. Obſcenity of ſpeech flowes from uncleanneſſe of heart, Roughneſſe of ſpeech from pride and churliſhneſſe of nature, as in Rehoboam, 1 King. 12.13. and in Nabal, 1 Sam. 25.10, 11.

Blaſphemy in ſpeech proceeds from backſliding and Rebellion in heart againſt God. Deſpairing words come from diſtruſt in heart towards God.

The ſecond thing is Rules for the Government of the Tongue.

The firſt Rule.

Conſider before you ſpeak; 1 Rule.think what to ſay. Let not your tongue run before your wit; or before wiſdome bid it go, for, the heart of the Righteous ſtudieth to anſwer, ſaith Solomon aaProv. 15.28.Prov 15:28, hee carrieth a paire of ſcales betwixt his lips (as one ſaith) to weigh his words in, before hee utter them; but the mouth of the wicked poureth out evilthings, raſhly and overflowingly, without preconſideration, or moderation; a flood of words, without a drop of diſcretion or Religion. The ſtudy of queſtions, Paul calls a doting or a diſeaſe bb1 Tim. 6.4.1 Tim 6:4foreign, ſick about queſtions, but right anſwers are the ſtudy of the righteous.

He that anſwerech a matter before he hears it, ſaith the wiſe man, ccProv. 18.13.Prov 18:13it is folly and ſhame unto him; or hee that returneth a word, before he heareth the whole matter, and underſtands it well, ſheweth folly, and procureth ſhame.

Be not raſh with your mouth, and let not your heart bee haſty to utter any thing before God (no nor before men) It is the Preachers p. 10counſel ddEccleſ. 5.2. Prov. 6.2.Eccl 5:2Prov 6:2leſt you diſcover weakneſſe, or be enſnared with the words of your mouth. Suffer not your mouth to cauſe your fleſh (or ſelf) to ſin, by raſh vowes, or extravagant, ſuperfluous words. Be ſlow to speak, ſaith James eeJam. 1.19.Jas 1:19, that is, be deliberate and adviſed in your ſpeeches. For if the heart do not premeditate, the Tongue will precipitate. The Tongue of the wiſe is in his heart (he conſiders what to ſay) the heart of the fool is in his mouth, hee ſpeaks before hee thinks, and ſaith he knows not what. To bee overforward to ſpeak is vain raſhneſs, and proud boldneſs; there is more hope of a fool, than of ſuch, Pro. 29.20. when David ſpake in his haſte (or precipitation) as that hee was cut off from before Gods eyes ffPſal. 31.22.Ps 31:22, that, All men are ggPſal. 116.11.Ps 116:11lyars; Samuel, and all that had promiſed him the Kingdome; hee ſpake not aright: for the event confuted his words. Before you ſpeak, you are Maſters of your own minds, and know what ye think, but when ye have ſpoken, others will be Maſters of your words, and make what conſtruction of them they pleaſe, neſcit vox miſſa reverti, when a word is once out, it's paſt recall.

The ſecond Rule.22Rule.

In ſpeech have reſpect to five particulars.

1 The Principle, from which you ſpeak.

2 The Matter, what you ſay.

3 The Manner, how you ſpeak.

4 The Seaſon, when.

5 The End, why.

1 Have reſpect to the Principle from which you ſpeak, which ſhould bee alway

p. 111 Reaſon, not Paſſion.

2 Love, not envy, hatred or malice.

3 Grace, not wit or parts only.

1 Firſt Principle of ſpeech.Speak from Reaſon and Judgement (as the former Rule directed you) not from Paſſion. For Paſſions, as they blind reaſon, ſo they miſlead the Tongue, which is ordinarily more commanded by Paſſion, than regulated by Reaſon, and more ready to ſerve the violence of Paſſion, than to follow the Evidence and Dictate of Reaſon. When Paſſion boils in the heart, it makes the words like hot burning coales in the mouth, it dips the tongue in Gall, and imbitters the words. When blind Paſſion leads the blind Tongue, both fall into the Ditch of Tranſgreſſion, and without repentance, into the pit of perdition. Gods dear ſervants have ſinned moſt with their Tongues, when they have ſpoken in Paſſion, as Moſes hhPſal. 106.33.Ps 106:33when hee was provoked in his ſpirit, he ſpake unadviſedly with his lips; and Job, when he curſed his birthday iiJob 3.2, 3, &c.Job 3:2Job 3:3, and Jonah, when hee told God to his face, that hee did well to be angry even unto death mmJonah 4.9.Jonah 4:9, When Davids heart was hot with Paſſion, his Tongue was inflamed in expreſſions nnPſal. 39.3.Ps 39:3.

Hence it is that Gods ſervants being ſubject to like Paſſions as others are, as Elias (that famous miracle-working man of God was ooJam. 5.17.Jas 5:17, (they being ſanctified but in part here) are apt to offend ſometimes with their Tongues, as others do. Paſſionate expreſſions are Imperfections, and diſcoveries of infirmities, even in the beſt. If any offend not in word, hee is a perfect man ppJam. 3.2.Jas 3:2, becauſe his Tongue p. 12is ruled by reaſon, not by Paſſion.

2 22Principle of Speech. 1 Cor. 13.5. Vid. third principle of Speech.1 Cor 13:5Speak from Love, not from envy, hatred or malice. For Love, as it thinketh no evil, ſo it ſpeaketh no evil. Love oiles the mouth, ſoftens the Tongue, ſweetens the words, and makes the lips drop like an hony-comb; when love rules the mouth, the Law of kindneſſe is in the Tongue, Prov. 31.26. but hatred and malice never ſpeak well, and never do good by ſpeaking. The wrath of man (whether it bee expreſt by word or deed) worketh not the righteouſneſs of God, ſaith qqJam. 1.20Jas 1:20James; or what is right in Gods ſight; Words ſpoken in wrath or malice do no good. Bee ſlow to wrath, then you will bee ſlow to ſpeak, Jam. 1.19. When Paul perſwades the Epheſians rrEph. 4.31, 32Eph 4:31Eph 4:32to lay aſide clamour and evil-ſpeaking, he exhorts them to put away from them all bitterneſſe, and wrath, and anger, with all malice (as the Heart-rootes of Tongue-ſinnes) and to bee kind one to another, tender hearted, forgiving one another; which are fruites of love, and would cauſe them to ſpeak well both of others and to others. Good words in the mouth, are grapes and figs, which cannot bee gathered from the Thornes and Thiſtles of hatred, malice, and envy in the heart.

Kind words are the flowers and Cream of true love. How well did love make Paul ſpeak to the undeſerving Corinthians, who loved him leſſe, for his loving them ſſ2 Co… 12 14, 152 Cor 12:142 Cor 12:15more? Nevertheleſſe Paul was ready to come to them—and hee ſought not theirs but them: and he would very gladly ſpend and bee ſpent for them.

p. 13—And to the ill-carrying Galatians who deſerted him and the Goſpel; Gal. 1.6Gal 1:6and were fooliſh and ttCap. 3.1.bewitched, yet what good language did he give uuGal. 4.12Gal 4:12them? Brethren, I beſeech you bee as I am, for I am as you are, yee have not injured me at all; and verſe 19. my little children of whom I travel in birth again, until Chriſt bee formed in you.] till you bee reduced from your wandrings to the truths and wayes of God again.

Thirdly, Speak from Grace, Third Principle of Speech.not from wit or parts only; for Grace in the lips (of which I ſhall ſpeak afterwards,) proceeds from grace in the heart, Prov. 22.11. as from

1 Faith, I beleeved (ſaid David) therefore have I ſpoken, Pſal. 116.10. wee beleeve (ſaith Paul) and therefore ſpeak, 2 Cor. 4.13.

Unbelief ſometimes ſhuts the mouth, for this, Zacharias was dumb, becauſe he beleeved not the Angels words, Luk. 1.20.

2 From Love (as was ſhewed before,) O yee Corinthians (ſaith Paul) our mouth is open unto you (ſcil. in Expreſſions) why ſo? our heart is enlarged. 2 Cor. 6.11, 12. to wit, in affection. Queen Eſthers love to her People, the Jews, made her open her mouth wide in requeſts both to God and the King, to ſave their lives, though ſhee hazarded her own thereby, Eſther 4.16.

3 From zeal for Gods glory, which provoked the Apoſtles to ſpeak, even when they were commanded ſilence, Act. 4.20. wee cannot but ſpeak (ſaid Peter and John) the things p. 14which wee have ſeen and heard: and Jeremy when hee reſolved ſilence, Jer. 20.9. Zeal for Gods houſe moved Chriſt to ſpeak as well as to act;— my houſe is the houſe of Prayer, but yee have made it a den of Theeves, Luk. 19.46. Zeal for Gods Sabbath cauſed N…hemiah to contend with the Nobles of Judah, cap. 13.17.

4 From a good Conſcience, which poureth grace into the lips. The Anſwers of a good Conſcience towards God or man, are gracious words, excellent ſpeech, as that of Paul before the Councill, Act. 23.1. and before the Governour, cap. 24.14, 15, 16. When Peter perſwades to a conſtant readineſſe, to give an anſwer to every man that asketh you a reaſon of the hope that is in you, hee preſcribes this as a means thereof, having a good Conſcience, 1 Pet. 3.15, 16.—the anſwer of a good Conſcience ſaveth us, verſ. 21.

5 From ſincerity—This makes the lips to bee without deceit; even a Lip of truth, Prov. 12.19. Pſal. 17.1. elſe the words may bee ſmoother than butter, and ſofter than oyl, when warre is in the heart, Pſal. 55.21.

6 From purity; for hee hath Grace in his lips, that loveth pureneſſe of heart, Prov. 22.11. A clean fountain ſends forth clear ſtreams.

7 From the fear of God, which over-aweth both heart and Tongue. This is a Remedy againſt Tongue vanities.—In many words there are diverſe vanities, (ſaith the Preacher) but fear thou God, Eccl. 5.7.

8 From Experience; Dr. Hall.for to ſpeak well p. 15without feeling, is the next way to procure an habitual hypocriſy. Good words ſhould follow and flow from good affections, not go before them. That which doth not come from Grace in the heart, cannot bee gracious in the mouth. A graceleſſe heart makes a lawleſſe tongue. When a Chriſtian ſpeaks from grace in the heart, hee ſpeaks as one that hath Authority (as Chriſt did) and not as the Scribes. They had Authority to ſpeak or read (for they had Moſes chair) but their words wanted authority and efficacy, weight and force, in the hearts of their hearers. Thoſe words for the moſt part go to the hearts of the hearers (and miniſter grace to them) which come from the hearts of the ſpeakers, and from grace in them.

2 Have reſpect to the matter, Matter of Speech.what you ſpeak, and therein to

Two things, ſcil. Truth, and

Two things, ſcil. Goodneſſe.

1 11Truth is Speech.Have reſpect to truth which is twofold.

The firſt is an Agreement between the thing ye ſpeak of, and your words.

The ſecond is an agreement between your Tongues and your Hearts.

The former is cald Logical truth, and the latter, Moral truth.

1 Have reſpect to Logical Truth, that is, to ſpeak as the thing is, and no otherwiſe, neither over, nor ſhort, nor wide, nor awry.

This is the law of Truth in the mouth of p. 16a Chriſtian, to ſpeak of things juſt as they are, and as the matter doth require; ſo doth the Lord himſelf uuIſa. 45.19.Isa 45:19, I the Lord ſpeak righteouſneſs, I declare things that are right. God blamed Jobs friends, wwJob 42.7.Job 42:7for not ſpeaking of him the thing that was right (ſcil. of his proceedings as they were) as his ſervant Job had.

The contrary hereunto is a lye, which is to ſpeak, otherwiſe than wee know the thing is; or if wee know it not, yet what we ſay is an untruth.

Now lying is an ungodly, deviliſh and damnable practice; ungodly, becauſe it makes us moſt unlike, yea contrary to God, for God is Truth, and in him is no lye; deviliſh; becauſe xxJoh. 8.44.John 8:44The Devil is a lyar, the Father both of lyars and of lyes; and damnable — for all lyars ſhall have their part in the lake that burneth with fire and brimſtone, which is the ſecond death yyRev. 21.8.Rev 21:8. Wherefore put away lying (ſaith the Apoſtle) and ſpeak every man truth with his neighbour zzEpheſ. 4.25.Eph 4:25.

2 22Truth ſpoken from the heart.Have reſpect to moral Truth (which is an agreement between heart and Tongue) that is to ſpeak what yee think, and as yee think, and to think what ye ſpeak: For the Tongue is but the Interpreter of the mind, to declare that, all that, and only that, which the mind dictates.

A good correſpondence between the Heart and the Tongue is the character of a Citizen of Sion, aaPſal. 15.2.Ps 15:2hee ſpeaketh the truth in his heart, that is, with or from his heart; hee ſpeaks what hee thinks, his heart and mouth do harmonize, conſent and concenter in the truth of his ſpeech.

p. 17The contrary hereunto is guile, deceit and Diſſimulation; when the heart and Tongue are divided; and wee ſpeak what we do not think, or think as we do not ſpeak; ſo the heart and the Tongue do vary, yea contradict, and give one another the lye. The wicked ſpeak with a double heart, ſaith David bbPſal. 12.2.Ps 12:2, ſpeaking one thing, and thinking another. 1 Tim. 3.8. foreign.1 Tim 3:8A double heart makes a double and deceitfull Tongue. But a man is not, what he ſaith with his lips, but what hee thinks in his heart.

As Solomon ſpeaks of him that hath an evill eye ccProv. 23.6, 7.Prov 23:6Prov 23:7, as hee thinketh in his heart, ſo is he…; eat and drink, ſaith hee to thee, but his heart is not with thee. This veracity in the mouth, is a fruit of ſincerity or truth in the inward parts, to ſpeak what wee think, and to think as wee ſpeak (which is a parcel of our conformity to Chriſt — who did no ſin, neither was guile found in his dd1 Pet. 2.22.1 Pet 2:22lips.

The wiſe man makes this the Character of one of the worſt of men (ſcil. a hatefull hating man) that hee diſſembleth in his lips, and layeth up deceit within him eePro…. 26.24., when hee ſpeaketh fair (or makes his voice gracious) beleeve him not, Ver. 25.for there are ſeven (that is many) abominations in his heart. But though hee cover hatred in his heart, Verſ. 26.with deceit in his mouth, yet his wickedneſſe ſhall bee ſhewed before the whole Congregation, God will give Diſſemblers over to ſome great ſin, that they may bee publickly detected, diſgraced, and deteſted of all.

Burning lips (ſaith Solomon) ffProv. 26.2….Prov 26:2and a wicked heart are like a potſheard covered with ſilver p. 18droſs. Burning lips] that is, in ſhew of affection, or profeſſion of love to others, yet without reality, as Ezekiels hearers, who with their mouth ſhewed much love, Ezek. 33.31.Ezek 33:31but their heart went after their covetouſneſſe.

— And a wicked heart] intending or wiſhing evill to others, and rejoycing when evill befalls them — are like a potſheard covered with ſilver droſſe] fair ſpeaking lips upon a falſe, foul-meaning heart, are no better than droſſe upon dirt, ſilver gilt upon clay.

Whereas, the Tongue of the Righteous is as choice ſilver, Prov. 10.20. therefore his words are of great price; but the heart of the Wicked is little worth, and his words are of no value. Diſſemblers are like painted Sepulchers, which appear beautifull outwardly, but within are ful of rottenneſſe and uncleanneſſe. So theſe have fair and flouriſhing words without, but rotten, filthy hearts within.

They are (as one ſaith) nought on both ſides, having a bad mouth, and a worſe heart.

Diſſembling is but like painting of an old rotten poſte, or of a wrinkled deformed face, with fair freſh colours. To cover a rough heart with a ſmooth Tongue, is but (as one compares it) like drawing a fair glove on a foul hand. As wee ſhould pray with David to bee delivered, Pſal. 120.2.Ps 120:2from lying lips, and from a deceitfull Tongue; ſo that God would keep our lips from lyes, and our tongues from Deceits, and from diſagreement with our hearts.

Secondly, 22Goodneſs in Speech.have reſpect in the matter of your ſpeech to goodneſſe.

p. 191 That it bee good and ſound, not evil and corrupt.

2 Profitable and uſeful, not vain and idle.

1 Let your ſpeech be good and ſound good matter, and good words. To this end,

1 Speak of God and his Attributes, as David did hhPſal. 145.1. Verſ. 5. Verſ. 6. Verſ. 7.Ps 145:1, I will extol thee, O God my King, I will ſpeak of the glorious honour of thy Majeſty — I will declare thy greatneſs — men ſhall abundantly utter the memory of thy great goodneſſe, and ſhall ſing of thy righteouſneſs, Verſ. 8.— that the Lord is gracious, and full of compaſſion, ſlow to anger, and of great mercy — thy Saints ſhall talk of thy power; Verſ. 11.my Tongue ſhall talk of thy Righteouſneſſe all the day long, ſaith David, Pſal. 71.24 ſpeak of the word of God, when you ſit in your houſe, and when you walk by the way, when you lye down, and when you riſe up iiDeut. 6.6.7.Deut 6:6Deut 6:7David reſolved it kkPſal. 119.172.Ps 119:172; my Tongue ſhall ſpeak of thy word.

God commanded Joſhuah that this book of the Law ſhould not depart out of his mouth llJoſh. 1.8.Josh 1:8, you ought to keep your Bibles not only in your houſes, hands or hearts, but in your mouthes alſo, to ſpeak thereof. Gods Word will furniſh you fully with matter of good Diſcourſe upon all occaſions.

To this end hide Gods word in your hearts, and they ſhall bee fitted in your lips; and you ſhall never want good ſubjects to ſpeak of nor direction to ſpeak aright. The mouth of the Righteous ſpeaketh wiſdome, and his Tongue talketh of Judgement — why ſo? the Law of God is in his heart, therefore none of his goings (or ſayings) ſhall ſlide. Pſa. 37.30, 31.Ps 37:30Ps 37:31Speak of the works of p. 20God (both creational and providential) as David did mmPſal. 145.5.Ps 145:5. I will ſpeak of thy wondrous works— men ſhall ſpeak of the might of thy terrible Acts— and of his Kingdome which is over all, Verſ. 6.12.and everlaſting, and of the glory of it.

Speak of Jeſus Chriſt and his benefits, a large ſubject, able to fill the hearts and mouths of all men. My heart is inditing a good ſubject (ſaith David) nnPſal. 45.1.Ps 45:1I will ſpeak of the things which I have made touching the King, that is, not only King Solomon his ſon, but touching Jeſus Chriſt the King of Saints, of whom Solomon was but a type; and my tongue is the pen of a ready writer, free and ſwift, to expreſs the renowned excellencies and juſt praiſes of Chriſt.

2 Speak prudent words, wiſe counſel, and righteous things, as doth the mouth of the righteous, Prov. 10.31.

3 Speak your own experiences to others, Gods gracious dealings with you, as the Pſalmiſt did ppPſal. 66.16.Ps 66:16, come and hear all yee that fear God, and I will declare what hee hath done for my ſoul.

On the contrary, ſpeak no evil either of God or man, either ill matter, or ill words.

1 Not of God, or againſt God; for this is to ſet your mouth againſt Heaven. Pſal. 73.9.Ps 73:9Such a mouth ſhall certainly bee ſtopped. Nebuchadnezzar (a Heathen King) made a decree that every people, Nation and language which ſpake any thing amiſs againſt the God of Shadrach, Meſach and Abednego, ſhall bee cut in peeces, and their houſes bee made a dunghill, becauſe there is no other God that can deliver after this ſort, ſcil. as hee p. 21did them qqD…n. 3.29.. Shall Chriſtian Princes or Potentates ſuffer horrible Blaſphemies to be belched forth againſt the God of Heaven, and let the Blaſphemers go unpuniſhed? how will they anſwer this before the King of Kings, and Lord of Lords at the day of Judgement.

2 Nor of men. Speak not evill one of another, Brethren (ſaith James) rrJam. 4.11.Jas 4:11for he that ſpeaketh evil of his Brother, and judgeth his Brother, ſpeaketh evil of the Law, and judgeth the Law, and will not the Law condemn ſuch?

Our ſpeech ſhould bee good and ſound for three Reaſons.

Reaſ. 1. Becauſe noſcitur ex lingua, a man is known by his ſpeech, as men of ſeveral Countries, are by their language; ſo, pronouncing Shibboleth was a proof whether they were Ephraimites or no, Jud. 12.6.

Peters ſpeech bewrayed him to be a Galilean, Mar. 14.70.Mark 14:70Jacob brought his brother Eſaus hands and neck to his Father Iſaac; Gen. 27.22.Gen 27:22but could not bring his voice. The Children of the Jews ſpeaking half in the ſpeech of Aſhdod, diſcovered, their Parents were not both of the ſame Religion; though their Fathers were Jews, Neh. 13.23, 24.Neh 13:23Neh 13:24their mothers were women of Aſhdod, Ammon and Moab, Such mungrel matches of the Parents confounded the ſpeech of their Children.

So men may bee known, whoſe they are, whether the Worlds or Gods, and whereto they belong, whether to earth or to Heaven, even by their ſpeech; Speech is the Image or looking-glaſs of the mind. As the man is ſo is his ſpeech. As Veſſels (when we knock upon them) are known by their ſound whether they p. 22bee crackt or ſound, full or empty: ſo are men many times by the ſound of their words.

To ſpeak good and not evil, David makes a Tongue-mark of a Citizen of Sion uuPſal. 15.2Ps 15:2.

The five Cities in the land of Egypt ſhall ſpeak the Language of Canaan, Iſa. 19.18Isa 19:18not ſo much for words or phraſes as for matter; that is, ſhall confeſſe and praiſe God, and profeſſe the celeſtial doctrin, written in the Hebrew tongue which was then ſpoken in the land of Canaan, as a fruite or ſign of their converſion unto God.Piſcator.

Good, ſound, ſavory ſpeech is an evidence of a good man, wholeſome words in the mouth argue a good conſtitution of the heart. Lips without guile are a ſign hung forth at the door of an Iſraelite indeed, in whoſe ſpirit there is no guile.

Though men may ſpeak good words ſometimes, and bee bad enough themſelves, (as Hypocrites, Diſſemblers, and Polititians,) yet when the ſpeech is ordinarily bad, they that utter them cannot bee truly good; becauſe out of the abundance of the heart the mouth ſpeaketh. A bad Tongue is ever the companion of a baſe and naughty heart; evil words proclaim an evil man, who though hee may ſpeak good ſometimes, which hee hath heard from others; yet when hee ſpeaketh evil, hee ſpeaketh of his own or from himſelf (foreign) as Satan is ſaid to do when hee ſpeaketh a lye, John. 8.44.

Unſavory words proceed from a rotten heart (as ſtinking breath from corrupt lungs) the uttering of them is a bringing up of our p. 23Excrements the wrong way, ſcil. out of our mouths, which will defile the man.

Therefore wee ſhould ſpeak good and no evil, that we may both bee good in our ſelves and ſeem good to others.

Reaſ. 2. Becauſe evil words corrupt good manners vvvv1 Cor. 15.331 Cor 15:33both in the ſpeaker (for as one ſaith, a man looſeth ſo much of his piety & honeſty, as he admitteth evil into his mouth) and in the hearers; for moral infection may bee ſpread abroad by words, as well as natural or peſtilential infection by breath.

Reaſ. 3. Becauſe Gods Law obligeth the Tongue, as well as the hand, to obedience. Every Commandement according to the Subject matter of it.

1 Requires good to bee ſpoken with the Tongue, as well as to be thought in the heart, or done with the hand.

2 Forbids all ſinne, in word as well as in deed.

For Example,

The firſt Table commandeth us to honour God with our Tongue, by profeſſing our Faith, Love, Obedience, ſubmiſſion to him, by praying to him, and praiſing of him, by confeſſing and juſtifying him before men, by ſpeaking good of his name; giving him the glory of all, hallowing his Sabbath in word as well as in deed.

It forbids all blaſphemies, murmurings, repinings, deſpairings, or hard ſpeeches, and ſtout words againſt God — All taking of Gods name into our mouths in vain, by raſh oaths, vows, curſes, Mal. 3.13.Mal 3:13by irreverent uſe of p. 24Gods titles, or attributes without juſt occaſion or due affection, as in ſaying O God, and O Lord, O Jeſus.

It prohibits us to ſpeak our own words (that is, worldly talk) on the Sabbath, Gods holy day.

The Second Table Commands us, To love our Neighbour, give him reſpect and ſeek his good in word as well as in deed, with our tongues as well as with our hands.

Gods Law binds the tongue (as well as the hand) from injuring others any way.

It forbids,

1 Tongue-Murther, by ſcoffing, as Iſhmael did at Iſaac, which the holy Ghoſt cals perſecution xxGal. 4.29Gal 4:29; by reviling and rayling, 1 Pet. 3.9. by opprobrious termes or filthy names, Mat. 5.22. by threatning and by curſing, Job would not ſuffer his mouth to ſin, by wiſhing a curſe to his enemies Soul, Job 31.30. or that God might lay his curſe upon him to take away his life.

By Tale-bearing and back-biting, Lev. 19.16 which killeth friendſhip and mens names, and the comforts of their lives.

By revealing ſecrets, Prov. 11.13.

2 Tongue adultery, by obſcene and laſcivious ſpeeches, and wanton words, whereby men have their mouths full of Adultery, as well as their eyes, by wanton looks.

Fornication and all uncleanneſſe; Let it not be once named amongſt you, ſaith zzEph. 5.3, 4Eph 5:3Eph 5:4Paul, as becommeth Saints, neither filthineſſe, or obſcentity. This is Saints decency, not to name ſinne without deteſtation; not to take up the names of idol-luſts p. 25no more than of Idol-gods into their lips. Pſal. 16.4.Ps 16:4It is a ſin to ſpeak of any ſin, with delight, or without hatred and diſlike.

3 The Second Table forbids alſo Tongue theft, by over-reaching and defrauding others, in bargaining or otherwiſe.

By guile of lips, flatteries.

By with-holding due reſpect from others in titles or ſpeech, whereby wee rob them of their honour, juſt praiſe, and good name. Render to all their dues, ſaith aaRom. 13.7.Rom 13:7Paul, that is, in word as well as in deed.

By denying pitty and relief to others.

4 Tongue-ſlanders,—by raiſing or ſpreading falſe reports of others, as many did of bbJer. 20.10Jer 20:10Jeremiah, who ſaid, report, and wee will report it.

By bearing falſe witneſſe againſt others. By judging hardly of other mens

1 Sayings and doings; as Eli did of Hannahs moving her lips, when ſhee prayed in her heart onelyonly. Eli ſaid to her, how long wilt thou bee drunk? put away thy wine from cc1 Sam. 1.13, 14.1 Sam 1:131 Sam 1:14thee; and as they did of the Apoſtles, ſpeaking diverſe Languages, who mocking ſaid, Theſe men are full of new ddAct. 2.13Acts 2:13wine.

2 Of other mens perſons, as Jobs friends condemned him for unrighteous, becauſe hee was ſo greatly afflicted, and the Barbarians did Paul, for a murderer, when the viper came out of the fire and faſtned on his hand, Act. 28.4.

Thus God hath ſhewed thee, O man, in his Law; what is good, and what the Lord thy God requireth thee to ſpeak, and what he forbids thee to ſay.

p. 26Speak good and not evil.

II Profitableneſs of Speech. Eph. 4.29Eph 4:29Let your ſpeech bee profitable and uſeful, not vain and idle. Let no corrupt communication proceed out of your mouth (ſaith Paul) but that which is good, to the uſe of edifying (or to edify profitably) that it may miniſter grace to the Hearers. And in Eph. 5.3, 4.—neither filthineſſe, nor fooliſh talking, nor jeſtings, which are not convenient, but rather giving of thanks.

Our Speech ſhould bee profitable for four Reaſons.

Reaſ. 1. Becauſe vain ſpeech proceeds from a vain mind, and is the badge of a vain man. Scurrilous jeſts are the fome and froth of wit.

Though they ſeem to have the honey of mirth in their mouth, yet they really carry a ſting of grief and ſhame in their Tale; which they leave behind them, ſticking and pricking in mens Conſciences.

Reaſ. 2. Becauſe Chriſt ſaith, that of every idle word (viz. Mat. 12.36Matt 12:36which is frivolous and fruitleſſe) that men ſhall ſpeak, they ſhall give account thereof in the day of judgement.

The Goſpel (which is the Law of Liberty, by which Chriſtians ſhall bee judged) gives no licenſe to vain thoughts, or idle words: but all men muſt be accountable to God for both, another day.

Reaſ 3. Becauſe vain ſpeech is the Language of ſtrange Children, that is, of ſuch as are ſtrangers to God and to his people, and to ſpeaking by the rule of Gods word.

David prayed to bee delivered from the hand of ſtrange Children, whoſe mouth ſpeaketh p. 27ccPſ. 144.7, 8Ps 144:7Ps 144:8vanity. Agur coupleth vanity and lies together, and makes the one a ſtep to the other ffProv. 30.8Prov 30:8; Remove farre from mee vanity and lies. Its a ſign and fruite of the death and decay of Godly, faithful men, when they ſpeak vanity every one with his ggPſal 12.1, 2.Ps 12:1Ps 12:2Neighbour.

Reaſ. 4. Becauſe idle words, vain ſpeech, &c. are not convenient, but unbecomming the Saints, their prudence and gravity, ſeriouſneſſe and ſanctity. They are inconſiſtent with, yea, repugnant to the Excellency of their Tongues and Speech. Prov. 10.20Prov 10:20The Tongue of the juſt is as choice ſilver, then all its words ſhould bee of worth and value. Now idle words are droſſe, nothing worth, a hundred of them are not worth a braſſe farthing. How unſutable and ill-becomming are droſſy words to a ſilver Tongue. A wholeſome Tongue is a tree of life hhProv. 15.4.Prov 15:4, and a mans words are the fruite of the mouth.

Now a good Tree bringeth forth good fruite, ſaith our kkMat. 7.17Matt 7:17Saviour. This is true of the tree in the mouth, (to wit, the Tongue) as well as of the tree in the field. What are idle words but chaff, or worſe?

How uncomely are chaffy words to a Tongue that is a tree of life?

The lips of knowledge are a precious llProv. 20.15Prov 20:15Iewel. Vain ſpeeches are like pebbles and duſt, which are unſeemly to come out of Jewellips.

Not only Miniſters, but private Chriſtians, Mat. 5.13Matt 5:13are the ſalt of the earth: therefore their ſpeech muſt be ſeaſoned with ſalt of diſcretion mmCol. 4.6.Col 4:6; that will preſerve the mouth from vanity and idle p. 28words, (which are altogether unſavory) and from putrefaction by them. For idle words may grow into putrid ſpeeches. Though words bee accounted light, but as wind, yet a wiſe man ought to order them ſo, as they may blow profit to ſome body. You ſay it is an ill wind that bloweth no body profit, ſo that is an idle word, that is not fit to do any good, or good to any.

Thirdly, 33Manner of Speech.Have reſpect to the manner how yee ſpeak. To this end, Let your ſpeech be alway with grace, ſeaſoned with ſalt nnCol. 4.6Col 4:6Grace is that to ſpeech which ſalt is to meat (and was to ſacrifices) to make it ſavory and wholeſome; to preſerve it from putrefaction. Our ſpeech ſhould taſte of grace, as meat doth of ſalt. Salt feaſoneth all things, ſo doth grace; it pouders and ſeaſons heart and Tongue, the thoughts, affections, and expreſſions. Hence wee read not only of grace in the heart, Heb. 13.9. but of grace in the lips alſo, Prov. 22.11. The words of a wiſe mans mouth are grace. Eccl. 10.12 foreignEccl 10:12All the people wondered at the words of Grace which proceeded out of Chriſts mouth ooLuk. 4.22Luke 4:22. When our ſpeech is without grace, it wants ſeaſoning, it doth not reliſh well.

I commend to you ſeven Graces for your lips.… Graces of the Lips.

1 Fitneſſe of ſpeech.

2 Fewneſſe of words.

3 Meekneſſe.

4 Modeſty.

5 Reverence.

6 Caution.

7 Conſtancy.

p. 29The firſt Grace is fitneſſe of ſpeech and rightneſſe of Anſwers, to chuſe out fit words, 11Fitneſſe of Speech.not only to expreſſe your minds, but fitted to the matter, perſons and occaſion, ſpoken off or to; which are required to make up the due manner of ſpeech.

This grace of the Lips is a due obſervation of all circumſtances, viz. time, Place, and perſons, and an accommodation and commenſuration of ſpeech thereunto. Jobs friends ſpake good words and excellent things, for matter; but being not fitly applyed to Jobs perſon and condition (for they miſtook him as if hee had been an Hypocrite, by reaſon of his great afflictions) they failed much in the manner of their ſpeech. So their words proved Corraſives to Job, which ſhould have been Cordials, and they miſerable comforters, who ſhould have been Phyſitians of great value; great revivings and refreſhings to Job.

Right words (ſpoken plainly and directly, Right words are effectual.to purpoſe) are effectual, comely and pleaſant.

1 Effectual; for they hit the mark, light in the nick, and ſtrike on the right ſtring. How forcible are right words? ſaith Job ppJob 6.25.Job 6:25, viz. to do great matters? Abigail by a few right words overcame great wrath in David, when hee and his men were upon their March to deſtroy Nabal qq1 Sam. 25.24. 25, &c.1 Sam 25:241 Sam 25:25. The wiſe woman of Abel, by a few right words, ſhe ſpake to Joab, and to the people, preſerved the City rr2 Sam. 20.16, 17, 22.2 Sam 20:162 Sam 20:172 Sam 20:22. Such were Chriſts Anſwers, whereby hee convinced and ſilenced them that put captious Queſtions to him to enſnare and intangle him in his words, See p. 30John 8.7.9. Luc. 20.21. to 27. and cap. 14.1 to 7. Mat. 22.41. to the end.

Right words carry authority and efficacy in them; ſuch a force, as none can ſtand againſt; for they have the ſtrength of Reaſon, wiſdome, truth, and righteouſneſſe in them; which are the ſinews of invincible forces. Pſal. 19.8. Heb. 4.12.Ps 19:8Heb 4:12The word of the Lord is right, therefore quick and powerfull, mighty in operation, Right ſpeech is excellent, Prov. 8.6. Right anſwers are mouth ſtopping, heart-ſtabbing, conſcience-convincing anſwers, they are unanſwerable.

2 Comely.They are comely, as great an ornament to the lips, as a well-ſhapen garment is to the body, yea are as Jewels to the ear, a chain of gold, Gen 49.21Gen 49:21or pearle to the neck, or a gold-ring to the finger. Right anſwers are words of beauty; They make the Lips like a threed of Scarlet, they are comely ſpeech ttCant 4.3Song 4:3. Words ſpoken awry, not fitted to the occaſion, are like the Leggs of a lame man which are not equal, Prov. 26.7Prov 26:7and his going uneven and uncomely.

3 Pleaſant.Right words are pleaſant. The words of the pure are words of pleaſantneſſe, ſaith uuProv. 15.26Prov 15:26Solomon—and pleaſant words are as an honey-comb, ſweet to the ſoul, and health to the vvvvProv. 16.24Prov 16:24bones. Right words will make you amiable and acceptable to others; and procure favour, even with great ones. Grace in the Lips will make the King a mans friend xxProv. 22.11.Prov 22:11; what a grace to Joſephs lips, was his Interpretation of Pharoahs dreams? yyGen. 41.38. &cGen 41:38for which the King became his friend, and ſet him up to bee ſecond in the Kingdome. For the Grace of Daniels Lips (through which did p. 31ſhine that wiſdome God had put into his heart) King Nebuchadnezzer made him a great man, Dan. 2.47, 48, Dan 5.11.Dan 2:47Dan 2:48Dan 5:11& gave him many great gifts — and made him Maſter of the Magicians, Aſtrologers, &c. Eſther not only by the beauty of her looks, but by the grace of her lips, obtained kindneſſe of Hegai, King Ahaſuerus his Chamberlain, Eſth. 2.9. and the King loved her above all the Women, verſ. 17. For the grace of Abigails lips, 1 Sam. 25.33, 34, 39.1 Sam 25:331 Sam 25:341 Sam 25:39King David became her friend firſt, and afterward her Husband. For the grace that was in the lips of the wiſe woman of Abel (when ſhe gave advice to cut off Sheba's head) Joab, 2 Sam. 20.22.2 Sam 20:22General over the Hoſts of Iſrael, became a friend not only to her, but to that whole City (when hee beſiedged it) to retire from it. Herod reverenced John for the grace of his lips, as well as of his life. For hee heard him gladly, and did many things aaMar. 6.20.Mark 6:20Chriſt loved the Scribe, who asked him which is the firſt Commandement of all, when he ſaw that he anſwered diſcreetly bbMar. 12.34.Mark 12:34.

This will make us hang on the lips of others, and hear them attentively, as all the people did on Chriſts ccLuk. 19.48.Luke 19:48. Every man ſhall kiſs his lips that anſwereth right words, ſaith the wiſe man ddProv. 24, 26.Prov 24:26, that is, ſhall give approbation and honour, and ſhew affection to him. — At thy mouth ſhall all my people kiſs, ſaid Pharaoh to Joſeph eeGen. 41, 40.Gen 41:40, as a ſign of love, honour and obedience; becauſe his mouth ſpake right things. This occaſions joy, both to our ſelves, (for, man hath joy by the anſwer of his mouth ffProv. 15.23.Prov 15:23; when he returns a right anſwer) and to others alſo; for the Fathers heart rejoyceth, yea his reigns, Pro. 23.15, 16.Prov 23:15Prov 23:16when the ſons lips ſpeak right things.

p. 32The ſecond grace of the ſpeech is fewneſſe of words, 22Fewneſſe of words.eſpecially in ordinary diſcourſe, except the matter, or occaſion, or perſons require many, or there be need of more. Let your words be choice and few; to utter much matter in a few words, to be ſolid and ſuccinct in ſpeech, for brevit as grata, to be ſhort is to be acceptable. This is a great grace and ornament of ſpeech. Wiſe ſayings (which are full of matter in few words) choice, ſhort, pithy ſentences are the cream and flower of ſpeech. Pithy, brevity compacting as many things as words together. Mr. Cotton.Such were Solomons Proverbs, and many of our Saviours ſpeeches, and Pauls Aphoriſmes, 1 Theſ. 5.16. to 23, yea the Heathen excelled herein. Dr. Caſaubon.Pithy ſayings and ſentences (as a learned man ſaith) were the beſt evidences of every Nations wiſdome. There was a time among the Grecians, when all wiſdome conſiſted in parables and ſentences; and to bee the Author of a wiſe ſaying, was enough to purchaſe a man in the world both admiration and authority. Either none but thoſe of high rank and place, took upon themſelves to ſpeak ſentences; or if any others did, they were reputed perſons of greateſt honour. A ſentence and an oracle were then entertained almoſt with equall honour and reverence.

The excellencie of the School-men lyes in this, and (as ſome think) this hath made their books more vendible and dearer than thoſe of our Orthodox Divines, to wit, their rational Diſputes with diſtinct ſolidity, and ſuccinct brevity.

p. 33Queſt. Why ſhould our words bee few?

Reaſ. 1. Becauſe, Verba valent uſu ſicut nummi, words are of force and account in Uſe like mony. Now as men will pay no more mony than is due, no not a farthing… ſo wee ſhould ſpeak (or ſpend) no more words than are due, or is meet, upon any occaſion; but husband our ſpeech as wee do our mony. To this end, wee ſhould weigh our words well, and deliver them forth by weight, rather than by number.

Reaſ. 2 Becauſe in the multitude of words there is folly, vanity, and iniquity.

1 Folly; for this is the character of a fool: A Fools voice is known by multitude of words, ſaith the Preacher ggEccl… chap. …, and, A Fool is full of words, or multiplieth them. In multiloquio, ſtultilo… quium, much ſpeech argueth little wit. It is a point of wiſdome to ſpeak no waſte nor ſuperfluous words.

Hee that refraineth his. lips is wiſe; Prov. 10.19Prov 10:19hee that ſpeaketh no oftener, and no more words than there is need of. It argueth excellency of ſpirit, to moderate ſpeech, and to ſpare words, (eſpecially in anger) hhProv. 17.27 verſ. 28.Prov 17:27. Hence even a fool when hee holdeth his peace, is counted wiſe. Whereas a babbling fool proclaims his fooliſhneſſe kkProv. 12.2.Prov 12:2.

2 Vanity. In many words there are diverſe vanities, ſaith the Preacher llEccleſ. 5.….Eccl 5. As, the vanity of miſ-ſpending breath and time, of beating the air, of tiring the ear, of making the Tongue (which ſhould be, like choice ſilver, precious) as common as droſſe or duſt, which God hath deſigned to ſpeciall uſe. The vanity of lightneſſe, p. 34raſhneſſe, and inconſiderateneſſe. There is a variety of vanity in many words, anſwerable to what is found in many dreams. In fond babling, as many vanities are to be found as in plain doting.

To make up that in number or repetition of words, which is wanting in weight of matter (the practice of thoſe that magnify their mouths above meaſure, and love to hear themſelves ſpeak, conceiting they pleaſe others, becauſe they pleaſe themſelves) this alſo is vanity. Of many long ſpeeches it may be truly ſaid, that a little were too much. They that are full of words, are like thoſe Trees that are full of leaves, but bear little fruit, much chaffe, little corn; many evils ariſe of much ſpeech. Therefore Licurgus made few Laws for the Lacedemonians, becauſe they ſpake little; for they did profeſſe ſilence, and were enemies to much ſpeech.

3 Iniquity. In the multitude of words there wanteth not ſin, ſaith Solomon … Prov. 10.19.Prov 10:19; that is of raſh, ſuperfluous words; for in the multitude of pondered and wel-ſealoned words there wants not Grace. This Proverb directs us to a Compendium of ſpeech, pro re natâ, as the matter doth require. A vein of ſpeaking too much, cauſeth ſpeaking amiſſe, and venting of evil; and is commonly attended and tainted with ſelfconceit, and vain glory, even in ſpeaking that which is good. Uſually pride or paſſion ſets the Tongue on work, when it overfloweth with words. Therefore let your words be

1 Few to God.

2 Not over many to men.

p. 351 Few to God, in your addreſſes to him.

This is the Preachers Counſel nnEccleſ. 5.2.Eccl 5:2, Be not raſh with thy mouth, and let not thine heart bee haſty, to utter any word before God (either in prayer or in vows) for God is in Heaven, and thou upon earth, therefore let thy words bee few. Do not over-word it in holy duties, without ſufficient matter, and ſuitable affections. When yee pray (ſaith our Saviour ooMat. 6.7.Matt 6:7) uſe not vain repetitions; that is, idle Tautologies, needleſſe and heartleſſe multiplying of words; for ſo do the Heathen, who think to bee heard for their much ſpeaking. Not that all ingeminations or repetitions are unlawfull; for there may be good uſe of them, both in prayer, to expreſs earneſtneſſe of affection, and alſo in preaching, and in conference, to make the people underſtand and remember better, and to cauſe a deeper impreſſion in them. But they are idle (as one fitly expreſſeth it) when mens words exceed their matter, or both words and matter exceed their attention and affection. A man may pray much, yet ſpeak little, if fervent in ſpirit, as did the Publican.

2 Let not your words be over many to men, Prov. 23.2.Prov 23:2but rather ſerious and ſhort. Avoid loquacity. As ye ſhould put a knife to your throat, if yee bee given to appetite; ſo put a bridle into your mouth, if yee bee given to much talking. For the babling of the tongue is like the turning of a Ciſtern Cock; and the overflowing of words cauſeth a current of ſin. Who hath woe? who hath babling? vain frivolous talk? They that tarry long at the wine, ſaith the wiſe man ppProv. 23.29, 30.Prov 23:29Prov 23:30. Overdrinking produceth over-talking. A babler p. 36is no better than a Serpent, that will bite the paſſenger, Eccleſ. 10.11.Eccl 10:11if uncharm'd.

Reaſ. 3 Becauſe an open mouth bewrayeth an empty, frothy heart, as an open Veſſel argues the commonneſſe of the liquor that is in it. When a Cheſt ſtands wide open, we conclude there is no ſilver nor gold in it. Wee keep our Coffers lockt, wherein wee lay up our Rings, Jewels, and precious things; wee keep the mouths of pots and glaſſes (that have ſweet or ſtrong waters in them) cloſe ſtopt, leſt the giving of them full vent, ſhould let out, or diminiſh the vertue of them. When the heart hath a good Treaſure in it, the mouth is kept under lock and key; and will not laviſh out words prodigally, to no purpoſe; but lay them out frugally to the profit of others. When the Tongue ſpeaks without ſtint or reſtraint (quicquid in buccam venerit) the heart is common, vain and vile.

The third Grace f the lips is Meekneſs and Humility, 33Meekneſs.1 Pet. 3.15.1 Pet 3:15without pride, Oſtentation or harſhneſſe. Bee ready, ſaith Peter, to give an anſwer to every man, Tit. 3.1, 2.Titus 3:1Titus 3:2&c. with meekneſs and fear. Put them in mind (ſaith Paul to Titus) toſpeak evil of no man, to bee no Brawlers but gentle, ſhewing all meekneſſe unto all men; to wit, in word, as well as in deed. Meek and kind language purchaſeth good Will, and a good Name.

Reaſ. 1 Becauſe Meekneſſe makes both the Tongue and the words ſoft; dips them both in oyl.

1 The Tongue; and a ſoft Tongue breaketh the bone qqProv. 25.15.Prov 25:15, that is, peirceth and convinceth, perſwadeth and overcometh an angry, implacable p. 37heart; a ſtout, ſtern ſpirit, which elſe would not buckle.

2 The Words; and a ſoft anſwer turns away wrath rrProv. 15.1.Prov 15:1. As Abigails milde and meek anſwer diverted Davids rage and reſolution to kil Nabal. Gideons gentle ſpeech allayed the ſharp chiding of the Ephraimites ſſJudg 8.1, 2, 3.Judg 8:1Judg 8:2Judg 8:3,— Then their anger was abated towards him, when he had ſaid that.

Hard to hard (as the ſaying is) will never do. Hard ſpeeches cannot break or mollifie hard hearts. Grievous words ſtir up anger; they adde oyl to the flame. Soft words caſt water upon it to quench it. Be curteous, or affable, ſaith Peter tt1 Pet. 3.8, 9.1 Pet 3:81 Pet 3:9, not rendring evil for evil, or railing for railing; but contrariwiſe, bleſſing. Its water, not fire, that can put out fire, nor dirt, that can waſh off dirt. Soft words and hard arguments (proceeding from meekneſs of wiſdome) do convince and perſwade powerfully.

Reaſ. 2 Becauſe pride in the mouth is a rod to ſtrike others; wherewith the fool layeth about him like a mad man; uuProv: 14.3.In the mouth of the fooliſh is a rod of pride, ſaith the wiſe man. Such at length ſhall bee beaten with their own rod; for their own Tongue ſhall fall upon them. A fools lips enter into contention wwPro. 18.6.Prov 18:6, and his mouth calleth for ſtroaks. The Lord will cut off the Tongue that ſpeaketh proud things xxPſal. 12.3.Ps 12:3.

Though the Tongue bee but a little member, yet it boaſteth great things, ſaith James yyJam. 3.5.Jas 3:5. Boaſting is the uſual ſin of the Tongue; and the Tongue is ordinarily the Servant of pride. Therefore Hannah ſaid to her adverſary, who p. 38inſulted over her for her barrenneſſe; Talk no more ſo exceeding proudly, let not arrogancy proceed out of your mouth zz1 Sam. 2.3.1 Sam 2:3.

Reaſ. 3 Roughneſſe or harſhneſſe of ſpeech is an uncomlineſſe, ill beſeeming the mouth, either of a great or good man. Nabals churliſh anſwer to Davids Servants had like to have coſt him his life. King Rehoboam by anſwering the people roughly loſt ten Tribes aa1 King. 12.13, 16.1 Kgs 12:131 Kgs 12:16.

Harſh, uneven ſpeech proceeds from a rough, unhewn ſpirit. Let the rich take heed they do not anſwer the poor roughly, when hee uſeth intreaties bbProv. 18.23.Prov 18:23. To affect Maſterfullneſs of ſpeech, or ſpeaking in an imperious, commanding way, is to be a ſervant to pride and paſſion.

Reaſ. 4 Becauſe meekneſs was the grace of Chriſts lips. For hee did not ſtrive, nor cry, nor did any man hear his voice in the ſtreets ccMat. 12.19.Matt 12:19, viz. in way of Contention, Ambition, Oſtentation, Perturbation, or Clamour; but hee ever ſpake meekly and mildly; yea, even to his enemies; to Judas that betrayed him; to his apprehenders, accuſers, condemners, and crucifiers. When hee was reviled, 1 Pet. 2.23. w…th 21.1 Pet 2:23hee reviled not again. When he ſuffered, he threatned not.

The grace of meekneſs was poured into his lips; his mouth was ever full of it. And he hath left us an example of meekneſs in ſpirit and in ſpeech, that wee ſhould follow his ſteps, Mat. 11.29.Matt 11:29and learn it of him.

Meek ſpeech is the Lambs blea, but bitterneſs and clamour is the Lions roar. With meekneſſe joyn Courteſie and kindneſſe, which is an ornament to the lips. In the vertuous p. 39womans Tongue is the Law of kindneſſe.Prov. 31.26Prov 31:26

The Tongue annointed with the vertue of kindneſſe and courteſy, will cure diſtempers in others, and draw kindneſſe from them.

A Mouth full of kindneſſe is like a Combe full of honey, then the lips are like Lillies dropping ſweet-ſmelling myrrhe.

The Fourth grace of ſpeech is Modeſty, 44Modeſty.which is the Tincture of vertue upon the Tongue, and keeps the Mouth clean.

This Diſcovers it ſelf,

1 In not ſpeaking of filthy actions at all, or at leaſt, not without great loathing. Fornication and all uncleanneſſe, or covetouſneſſe, let it not be once named amongſt you, ſaith Paul ddEph. 5.3, 4Eph 5:3Eph 5:4, neither filthineſſe. This is modeſty and Saintdecency. Verſ. 12.For it is a ſhame even to ſpeak of thoſe things which are done by Sinners in ſecret.

To take liberty to ſpeak filthily, is the practice of a people of unclean lips. Iſaiah bewailed his condition to live among ſuch cc…ſa. 6.5., Woe is mee, I dwell amongſt a people of unclean Lips. Filthy luſts in the heart taint the Tongue with filthy ſpeeches, and both are polluted by Satan, the unclean ſpirit, Mat. 12.43.Matt 12:43that delighteth in filthineſſe.

2 In ſpeaking of (res pudendae) ſuch things as are lawfull, but ſecret, and cauſe bluſhing, and ſhould bee concealed.

Obſerve the modeſty of Scripture-phraſes, or manner of ſpeaking of ſuch things; as, p. 40concerning the uſe of marriage, ffGen. 4.1Gen 4:1Adam knew his wife. I will go in to my wife into the Chamber ſaid Sampſon ggJudg. 15.1.Judg 15:1.

The Holy Ghoſt forbids committing uncleanneſſe, under the expreſſion of uncovering hhLev. 18.8. &c.Lev 18:8nakedneſs. So concerning the natural evacuation of the body; Saul went in, to cover his ii1 Sam. 24.3. D…ut. 23.131 Sam 24:3feet; that is, to do his eaſement. The Scripture calleth it a ſitting down.

3 In ſpeaking of others faults and infirmities; covering and concealing them, till Gods Providence puts us upon ſpeaking of them. (When Cham had ſeen his Fathers nakedneſſe, Gen. 9.22Gen 9:22hee told his two Brethren without; which procured a curſe) extenuating and excuſing them, (either for fact, manner or intent) what wee can in truth and charity, not aggravating the ſame.

4 In ſpeaking of our ſelves, our own vertues or praiſes. Wee ſhould not commend our ſelves, for that properly belongeth to others. Let another man praiſe thee (ſaith Solomon) and not thine own mouth, Prov. 27.2.Prov 27:2a ſtranger and not thine own Lips. Modeſty forbids the ſame. When Paul related his extraordinary Revelations, he ſpeaks of himſelf, as of another perſon kk2 Cor. 12.22 Cor 12:2; I knew a man in Chriſt above fourteen years agoe, &c. So did llJohn. 19.26John 19:26John. When Jeſus ſaw his Mother and the Diſciple whom hee loved (that was himſelf) ſtanding by, he ſaith to his Mother, woman, behold thy Son.

When wee ſpeak of the good wee have or do, or of any thing that tends to our own praiſe, wee ſhould bee very ſparing therein, and ſpeak rather farre ſhort, or much too little, p. 41than a little over, or too much. So did mmEph. 3.8Eph 3:8Paul, unto mee who am leſſe than the leaſt of all Saints is this Grace given; 1 Cor. 15.91 Cor 15:9and—I am the leaſt of the Apoſtles, that am not meet to bee cald an Apoſtle, becauſe I perſecuted the Church of God.

Modeſty ſets bounds to ſpeech in matters that tend to ſelf-praiſe. Except the vindication of our innocency, of Gods Truth and glory require the ſame.

A mans praiſe ſmells ſweet when it comes out of other mens mouths; but it ſtinks in his own mouth.

Self-commendation is ſtinking breath; but when wee have occaſion to ſpeak of our own corruptions, we have free liberty to be large therein. But more of this afterwards.

The fifth Grace of Speech is, 55Reverence.Reverence to God and Man.

1 To God, 11To God.to ſpeak highly and honourably of God, his Titles and Attributes, with holy awe and reverential fear, debaſing and vilifying our ſelves, before him; as Abraham did— nnGen. 18.27Gen 18:27, Behold now I have taken upon mee to ſpeak unto the Lord, who am but duſt and aſhes.—and Moſes ooExod. 15.11.Exod 15:11,

Who is like unto thee, O Lord, among the Gods? glorious in holineſſe, fearfull in praiſes, doing wonders. So reverently ſpake John Baptiſt of ppMar. 1.7.Mark 1:7Chriſt, He…is mightier than I, the latchet of whoſe ſhooes I am not worthy to ſtoop down and unlooſe.

To this end, let us conſider Gods heavenly greatneſſe, and our earthly vileneſſe, to make us ſpeak to him and of him with holy reverence, p. 42as Chriſt directs us to conceive and to ſay, Mat. 6.9.Matt 6:9Our Father which art in Heaven. All our words of God ſhould be pointed and accented with reverence to God. This is grace to the Lips, and glory to the Tongue.

2 22To Man.Reverence to man. Give men their proper titles, juſt praiſes, and civil reſpects, in word, as well as in geſture; which is due to them, upon a Goſpel-account. Paul ſaith, qqRom. 13.7.Rom 13:7Render to all their dues—fear to whom fear, honour to whom honour, and—in honour prefer one another rrRom. 12.10Rom 12:10. Pe…er ſaith, Honour all men ss1 Pet. 2.17.1 Pet 2:17; which ſtands not onelyonly in inward eſteem, but in outward Expreſſion thereof, both in word and deed, to men, for the image of God, and for their ſuperiority in parts, or rank, or age.

This was the practice of the Saints in the times of both the Teſtaments. Abrahams ſervant cald him Maſter, Gen. 24.Gen 24no leſſe than two and twenty times in Gen. 24. and the ſame Title hee gave to Iſaac. Verſ. 65Sarah obeyed Abraham and cald him Lord, … Pet. 3.6 Gen. 33.13, 14Gen 33:13Gen 33:14for which ſhee is commended in the New Teſtament. Jacob cald his brother Eſau, Lord.

Not onelyonly Eliſha cald his Parents, 1 King. 19.201 Kgs 19:20and David his 1 Sam. 22.3. My Father, and my Mother. … King. 2.12But Eliſha a Junior Prophet, cald Elijah a Senior (who was alſo his Maſter) My Father. Joaſh King of Iſrael did the like, … King. 13.14.as a Token of love and reverence to this good Prophet, when he lay a dying.

In the New Teſtament the giving of titles of Father and Maſter is implyed, when duties to them under theſe names are injoyned; p. 43for, cui competit natura, competit nomen. They that have the nature or Relation of Fathers or Maſters, to them of due belong the Names thereof. Honour thy Father and thy Mother, ttEph. 6.2Eph 6:2and, Servants obey your Maſters, according to the fleſh uuVerſ. 5 1 Tim. 6.1.1 Tim 6:1. Therefore they ought to call them ſo.

Yea, upon a Goſpel-account, we may call thoſe Miniſters Fathers, whom God hath uſed as inſtruments for our Regeneration. Though yee have ten thouſand Inſtructors in Chriſt, ſaith Paul, yet not many Fathers, for I have begotten you through the Goſpel, ww1 Cor. 4.15. Gal. 4.191 Cor 4:15Gal 4:19My little Children, ſaith hee to the Galatians. They might call him their Father upon the ſame account that he cals them his Children.

Paul and Silas did not prohibit the Jaylor to call them Sirs, foreign, Act. 16.30.Acts 16:30the word ſignifieth Maſters or Lords. Luke calls him, Luc. 1.3.Luke 1:3moſt Excellent Theophilus, to whom hee writ his Goſpel. John calls her, the Elect Lady, to whom hee writ his ſecond Epiſtle. Paul cals the Heathen Governour, moſt Noble Feſtus, Act. 26.25Acts 26:25which were titles more honourable than ordinary, than Maſter. Men, Brethren, and Fathers, was Stephens compellation, when hee made his defence before the Councill xxAct. 7.2Acts 7:2; and Pauls, when hee ſpake to the people yyAct. 22.1.Acts 22:1. How are they deluded who deny all reverence and civil reſpects, to others, even to all ſorts of ſuperiors, in Titles, and ſpeech, as well as in Geſtures? Phil. 4.8.Phil 4:8which is not lovely, nor comely, nor matter of good report among Chriſtians, no nor among Heathens.

Obj. Doth not Chriſt ſay zzMat. 23.8, 9.19.Matt 23:8Matt 23:9Matt 23:19, call no man your Father upon the Earth, neither be ye called Maſters?

p. 44Anſw. Our Saviour forbids not the expreſſion of civil reſpect, giving of the Titles of natural or civil relations to others, as Fathers and Maſters; for then the Apoſtle ſhould ſin in calling them ſo. …But hee prohibits them here in that ſenſe onelyonly in which they were given to the leading-men of the Phariſees, (Thoſe which ſate in Moſes chair, verſe 2. of that Chapter,) namely, as they reſpected matters of Faith or Doctrin; for upon this account, were ſuch men called Fathers and Maſters, viz. that they were Authors and enjoyners of the Phariſaical Religion.

1 Maſters, or Leaders rather; for foreign (in the place alledged rendred Maſter,) is of the ſame import with foreign diverſe times applyed to the Phariſees in Scripture, as Mat. 23.16.24. Rom. 2.19. and denoteth the Leader of a way, or the ſame with foreign aaAct. 24.5Acts 24:5, The Chieftain or Maſter of a Sect; a Dictator of Religion, upon whoſe authority the Faith of his Followers depends.

2 Fathers, for their Dictates are called the Traditions bbGal. 1.14Gal 1:14, and the Law of the Fathers ccAct. 22.3Acts 22:3. So peremptory were their injunctions, that it was not lawful to contradict or diſobey them yea, by their commandements they diſanulled Gods.Mark 7.7, 8, 9. &c.Mark 7:7Mark 7:8Mark 7:9

The meaning then of the place objected muſt bee this.

Verſ. 8. and verſ. 10. Bee yee not called Rabb…, 2 Cor. 1.242 Cor 1:24nor Maſters; that is, bee not Lords over the faith of others, to exerciſe dominion therein, or to impoſe things upon men, in doctrin or in practiſe, by your own or any mans authority. p. 45Neither expect yee that others ſhould take up things on truſt from you, without due ſearch into the truth thereof.

Do not ambitiouſly affect Titles, for herein the Phariſees diſcovered their pride and folly.

Ver. 9. Call no man your Father upon the earth] that is, Let no man bee the Commander of your faith, by whom it ſhould bee wholly ſwayed, as a Child by its Parents. Receive no Doctrin upon truſt from any; but ſearch the Scriptures daily (as the Noble Bereans did) to try the truth of what is delivered. Act. 17.11Acts 17:11Pin your Faith upon no mans ſleeve. Do not attribute too much to men in ſuch matters (either for their parts or pains) for thats a derogating from God.

The Summe of all is, neither affect your ſelves, nor give to any other abſolute belief and obſervance; for this is due to God alone, who only in this ſenſe, is your Father and Maſter.

Reverence to God and Man well beſeemeth the Mouth of one that feareth God and reverenceth man. The unjuſt judge did neither; Luc. 18 4.Luke 18:4therefore hee had no grace in his Lips nor in his Heart. Bee ready alwaies (faith dd1 Pet. 3.151 Pet 3:15Peter) to give an anſwer to every man that as keth you a reaſon of the hope that is in you, with meekneſſe and fear, that is, with fear of God, and reverence to man.

The ſixth Grace of Speech is Caution; 66Caution.to be ſo watchful over our ſpirits and waies, and over all occurrences, as wee bee not ſurprized p. 46or diſtempered by them; and to ſpeak ſo warily and adviſedly, as

1 Not to give offence to others, 1 Cor. 5.12 & 10.32. Phil. 2.151 Cor 5:121 Cor 10:32Phil 2:15whether they are within or without. Chriſtians ſhould bee harmleſſe and blameleſſe, without rebuke, viz. in word as well as in deed.

2 Not to give advantage to others againſt us, to entrap us in our words. Chriſt was ſo cautelous in his Speech, as none that ever came to cavil or catch, could get any matter againſt him. The lips of the wiſe ſhall preſerve them ccProv. 14.3.Prov 14:3; from giving occaſion of exceptions, aſperſions, or enſnarements.

3 Yea, So warily, as if all were to be written which wee ſay. It is obſerved, that ſome of the Heathen thought it convenient and commodious, that mens ſpeeches at meals, and ſuch like meetings, ſhould be written. If thoſe that profeſs themſelves Chriſtians ſhould do ſo, what ſtrange kind of books would there be.

The ſeventh and laſt grace of ſpeech, is Conſtancy and ſtedfaſtneſſe. … Conſtancy.As a man ſhould tread ſure that he may not ſlip: ſo ſpeak firmly that hee may not alter his words or ſay and unſay, or be fickle in ſpeech, and in ſeveral tales, ſo as no hold can be had of his words. This levity and Inconſtancy of ſpeech is a diſgrace to the Mouth, to the Mind, and to the man that ownes them. 2 Cor. 1.17.2 Cor 1:17Did I uſe lightneſſe (ſaith Paul) or the things that I purpoſe, do I purpoſe according to the fleſh, that with mee there ſhould be yea, Verſ. 18, 19yea, and nay, nay?—Our word toward you was not Yea, and Nay—but in him was yea. Paul was ſtedfaſt and conſtant in his words, with him there was nor yea and nay concerning p. 47the ſame thing, but his ſpeech of it was ever the ſame. His Yea was alwaies yea, and his Nay, nay. Not yea at one time, and nay at another. The Jews have a Proverb. The Juſt mans yea is yea, and his nay, nay; not now yea, and anon nay, as theirs is, who are light and inconſtant in their ſpeech (and ſpirits) who will change their minds, and turn their Tongues on a ſudden and affirm and deny with a breath. A falſe witneſſe ſhall periſh, Prov. 21.28Prov 21:28(ſaith Solomon) but the man that heareth, ſpeaketh conſtantly. The true witneſſe that ſpeaks no more than hee heareth, his teſtimony is ever the ſame, hee varieth not in it. So Paul was alwaies in the ſame ſtory in his Apologies, viz. to the Chief-Captain, to Felix, Tit. 3.8Titus 3:8to Feſtus, and to Agrippa. Theſe things, ſaith hee to Titus, I will that thou affirm conſtantly. Chriſtians ſhould be ſtedfaſt and immoveable, as in their works, ſo in their words.

Fourthly, IV Seaſon. Eccle. 3.7Eccl 3:7Have reſpect to the ſeaſon when you ſpeak. For there is a time to keep ſilence, and a time to ſpeak. I will ſhew you ſome ſpecial-ſeaſons of both.

I. The ſeaſons of ſilence.

1 When wee are afflicted by God. This is Silence from murmuring. When Nadab and Abihu were burnt by fire from the Lord, then Aaron their Father held his peace, Lev. 10.3. I was dumb, Pſal. 39.9Ps 39:9ſaith David (when Gods hand was heavy upon him,) and opened not my mouth, becauſe thou didſt it. The yoak of affliction muſt be born with ſilence eeLam. 3.27, 28Lam 3:27Lam 3:28. God puts us to ſilence when hee gives us the waters of gall to ffJer. 8.14.Jer 8:14drink.

2. When wee are injured by men. This is p. 48ſilence from reviling or revenge. Its probable Moſes held his peace, Numb. 12.1. to 10Num 12:1–10and put up the wrong when Aaron and Miriam ſpake againſt him: therefore the Lord ſpake for him, and reproved them. When Davids enemies ſpake miſchievous things againſt him, &c. But I, ſaith he, as a deaf man heard not, I was as a dumb man that openeth not his mouth ggPſal. 38.12, 13, 14.Ps 38:12Ps 38:13Ps 38:14. Our Saviour was brought as a Lamb to the ſlaughter, and as a ſheep before the Shearers is dumb, ſo hee opened not his mouth hhIſa. 53.7Isa 53:7;—when hee was reviled hee reviled not again ii1 Pet. 2.231 Pet 2:23. Anſwer not a Fool according to his Folly, ſaith the wiſeman kkProv. 26.4Prov 26:4, that is, do not rage, revile, or ſpeak idlely as he doth, leſt thou bee like or equal unto him. For the anſwer a man giveth another, is the picture or meaſure of himſelf. A fooliſh anſwer ſheweth a fooliſh man. The beſt anſwer to a fool in ſuch a caſe is ſilence.

3 When the times are perilous and men watch for iniquity, Iſa. 29.20, 21Isa 29:20Isa 29:21and make a man an offender for a word, and lay a ſnare for him that reproveth in the Gate; that is, in publick; both for Magiſtrate and Miniſter, to bring them into trouble for their ſlips and failings in ſpeech; or by wreſting and miſconſtruing their words, When what we ſpeak is like to prove a ſnare to us. This ſilence is forbearance to ſpeak, at leaſt, out or broad, except we be called thereto.

The prudent ſhall keep ſilence in that time, Amos. 5.12, 13.Amos 5:12Amos 5:13for it is an evil time. Then hee that keeps his Tongue keeps his life. Micah's counſell p. 49ſeemes to refer to ſuch times wherein men are like briars and thorns catching (at others words) ſcratching and pricking them, Mic…h 7.4.if they get hold or advantage againſt them. Then, truſt yee not in a friend, Verſ. 7.put yee not confidence in a guide: keep the door of thy mouth from her that lyeth in thy boſome.

When others watch for our words to pick out of them matter againſt us, or ask us tempting, enſnaring queſtions, ſilence may bee in ſeaſon for us. In this caſe our Saviour was ſometimes ſilent, and gave no anſwer; as, when hee was accuſed before the High-Prieſt and Pilate, Mar. 15.3, 4, 5. & 14.60.61.Mark 15:3Mark 15:4Mark 15:5Mark 14:60Mark 14:61and they earneſtly provoked him to ſpeak for himſelf, yet he would ſay nothing, which made them wonder.

4 When the wicked are before us, who will ſcoffe, and ſcorn, and reject what we ſay? and wee have no hope of doing them good thereby, but fear they will bee worſe. This ſilence is a forbearance to inſtruct, reprove, or relate our condition before ſuch. I will keep my mouth as with a bridle, ſaith David llPſal. 39.1.Ps 39:1, while the wicked is before mee; that is, I will be ſilent, and not ſpeak of my calamity before them, leſt they rejoyce at it, and reproach mee for it.

To reprove and admoniſh obſtinate ſinners, who will prophane, but never profit by holy things, is to caſt pearles before ſwine, who will trample them under their feet, and turn again and rend you; and to caſt holy things to Dogs, who will knarle at them, and bark and bite you for them. 2 King. 18.36.2 Kgs 18:36King Hezekiah commanded his people to be ſilent, and not to anſwer a word to Rabſhekah's flatteries, p. 50or blaſphemies. Chriſt notwithſtanding his ability of ſpeech, and the efficacy of his words; in the preſence of wicked men, kept ſilence from good words.

Herod queſtioned with him in many words, Luk. 23.9.Luke 23:9but Chriſt anſwered him nothing. He had no hope of doing him any good, and he would not ſatisfie his curioſity. Upon this account wee are forbidden to reprove a ſcorner, becauſe he will hate us, and bee never the better mmProv 9.7, 8.Prov 9:7Prov 9:8, or to ſpeak in the ears of a fool (that is wilfull and obſtinate) for he will bee no wiſer, but deſpiſe the wiſdome of our words nnProv. 23.9.Prov 23:9, This is to offer light to the blind, or ſpeech to the deaf. Ephraim is joyned to Idols, ſaith God, let him alone ooHoſ. 4.17.Hos 4:17, do not ſpeak to him, it will do him no good.

5 When wee are angry, and our ſpirits are diſtempered. Paſſion is no ſeaſon for ſpeech, as appears in Moſes, Jonah and others. Paſſion as one ſaith is a bad counſellor, and as ill a ſpeaker. Oh! that we were ſo much Maſters over our Tongues, as not to ſpeak when wee are angry. For wee are prone at ſuch a time to ſpeak raſhly and unadviſedly; to ſpeake over; to ſay unto our Brother, Racha or Thou Fool; both which Gods Law (as Chriſt expounds it) prohibits ppMat. 5.22.Matt 5:22.

A Chriſtian ſhould have a calm of meekneſſe upon his heart, when hee hath a ſtorm of reproof in his mouth.

Let mee adde, It is a ſeaſon to keep ſilence when the perſons to bee ſpoken to, are in a diſtemper of heart or head, through paſſion, diſtraction or drunkenneſſe. Abigail told Nabal p. 51nothing, more or leſſe, when he was drunk, 2 Sam. 25.36, 37.until the morning when hee had ſlept out his wine. Words are loſt when ſpent upon ſuch as are uncapable, or indiſpoſed to receive them. Chriſt had many things to ſay unto his Diſciples, which he deferred to declare unto them, untill they could bear them qqJoh. 16.12.John 16:12.

6 When thoſe ſpeak, who are above us in age, gifts, grace, or authority. Unto mee men gave ear (ſaith Job) and waited, Job 29.21, 22.Job 29:21Job 29:22and kept ſilence at my counſel; after my words, they ſpake not again, and my ſpeech dropped on them. Elihu becauſe he was young, and Job, and his three friends were all elder than hee, therefore he kept ſilence as long as Job or any of his friends had any thing to ſay rrJob 32.4. to 8.Job 32:4–8. I am young, and yee are very old, wherefore I was afraid, Verſ. 6.and durſt not ſhew you mine opinion. I ſaid daies ſhould ſpeak and multitude of years ſhould teach wiſdome. Verſ. 7.See that phraſe, of laying the hand on the mouth in ſuch a caſe, Job. 29.9, 10. Judg. 18.19.

7 When we hear reproofs for our miſcarriages; we ſhould drink them in, as the earth doth rain, and bring forth the fruits thereof in amendment.

Its a fit ſeaſon then to be ſilent, eſpecially for Servants, when their maſters tell them of their faults. They ſhould not anſwer again ſſTit. 2.9.Titus 2:9, but hold their peace, and mend their faults.

8 The laſt ſeaſon of ſilence, is, when we are ignorant of the matters ſpoken of; or they are above our reach; or they are ſuch things as do not concern us: (we ſhould not be buſiebodies with our Tongues, no more than with our hands in other mens matters) or they be ſecrets, our own or others.

p. 52In theſe caſes ſilence would better become our mouthes than ſpeech, as it would have done theirs, who deſired to be teachers of the Law, 1 Tim. 1.7.1 Tim 1:7yet underſtood neither what they ſaid, nor whereof they affirmed.

Now its good to keep ſilence in the ſeaſons thereof, Reaſons for Silence.for three Reaſons.

Reaſ. 1. Becauſe ſilence prepares for audience, and for learning what others teach us either in publick or in private. Then all the multitude kept ſilence, Act. 15.12.Acts 15:12and gave audience to Barnabas and Paul, (that is, held their peace, to hearken attentively) when they declared what miracles and wonders God had wrought among the Gentiles by them. Pauls Rule holds true for men, as well as for women, Let the Women learn in ſilence tt1 Tim. 2.11.1 Tim 2:11, and ſo the man, Let both bee ſilent, that they may learn. Eliphaz uuJob 4.16, 17.Job 4:16Job 4:17ſtood ſtill, and was ſilent, waiting to hear what ſhould bee ſpoken to him by the ſpirit, then hee heard a voice, ſaying, Shall mortall man be more juſt than God?

Reaſ. 2 Becauſe ſilence is a ſemblance of wiſdome. Even a fool when hee holdeth his peace is counted wiſe vvvvProv. 17.28.Prov 17:28, and he that ſhutteth his lips is eſteemed a man of underſtanding. Eloquere ut te videam.For ſpeech diſcovereth what men are. Fools would diſcover their ignorance, folly and weakneſſe, if they ſpeak; which is covered by their ſilence. O that you would altogether hold your peace, Job 13.5.Job 13:5and it ſhould bee your wiſdome, was the ſpeech of Job to his friends.

Reaſ. 3 Becauſe ſilence in its ſeaſon is a grace to the lips, as well as ſpeech; and there is beauty in the one, as well as in the other. Gods p. 35word teacheth us the Art both of ſilence and of ſpeech.

There is wiſdome in keeping ſilence as in ſpeaking. Hee that refraineth his lips is wiſe, ſaith Solomon xxProv. 10.19Prov 10:19;—and, A fool uttereth all his mind, but a wiſe man keepeth it in till afterwards yyProv. 29.11Prov 29:11. Till then is a time of ſilence. It is a true ſaying, hee knoweth not how to ſpeak, who knoweth not how to hold his peace. If we ſpeak when we ſhould hold our peace, then ſpeech is our folly.

So much of the Seaſons of ſilence.

2 Now follow the ſeaſons of Speech; The ſeaſons of Speech.when its time to ſpeak, I will name four.

Firſt, when we are called to ſpeak by God or man, 1 Pet. 3.15. when wee are ſtirred up in our ſpirits to ſpeak, provided we keep within the compaſſe of our Callings therein, and do not ſtretch our ſelves beyond our line, let private perſons take heed how they undertake to ſpeak publikely; or uſurpe the place of Magiſtrate or Miniſter. They may queſtion whence ſuch a motion proceeds, whether from Pride, paſſion, Envy, Bitter Zeal, or a miſ-guided ſpirit, rather than from the good Spirit of God, who is the God of Order, not of Confuſion; what men ſpeak out of their place is ſpoken out of ſeaſon.

Second Seaſon, foreign.when God gives us the door of utterance, ability, freedome and boldneſſe of ſpeech, which is a great grace to our Lips, when our words flow freely from us, as water out of a Fountain, and fly ſwiftly, like arrows out of a bow. Eph. 6.19.Eph 6:19Paul beg'd the Epheſians prayers to God, to obtain this grace p. 54of Speech for him;—for mee that utterance may bee given mee, that I may open my mouth boldly.

Third Seaſon; When an opportunity is given of ſpeaking for the glory of God, or for the good of Men.

1 For the Glory of God, as to defend his truth, plead his cauſe, advance righteouſneſs, and to diſgrace, and ſuppreſſe ſinne; to own God in the particular diſpenſations of his providence, and to give him the praiſe of them, whether mercies or judgements. To this end, turn your Tongues to Gods Providence.

1 To ſing praiſes for mercies, as the Jews did; When God turned again the Captivity of Sion, Pſal. 126.1, 2Ps 126:1Ps 126:2then was our mouth filled with laughter, and our Tongue with ſinging. Then ſaid they among the Heathen, the Lord hath done great things for them. When the heart rejoyceth, the Tongue is glad zzAct. 2.26Acts 2:26, or the glory rejoyceth aaPſal. 16.9Ps 16:9to glorify God.

2 To make Lamentation for miſeries; ſo the Jews in Babylon did ſigh, weep and lament the miſeries of Sion, but could not ſing the Lords Song in a ſtrange land.

2 For the good of men, Pſal. 137.1, 4Ps 137:1Ps 137:4as

1 To inſtruct the ignorant.

2 To reprove the diſorderly. In this caſe Anſwer a Fool according to his folly, Prov. 26.5Prov 26:5leaſt hee be wiſe in his own conceit. Stop his mouth by reproof. Stone him (as one ſaith) with ſoft words and hard Arguments.

3 To comfort the feeble minded, and ſupport the weak. 1 Theſſ. 5.14.

p. 554 To reſolve the doubtfull.

5 To reduce the Erroneous bbJam. 5.20.Jas 5:20.

6 To Stabliſh the wavering, Act. 14.22.

7 To vindicate the Slandered.

8 To deliver the perſecuted, Act. 12.5Acts 12:5as the Church did Peter out of priſon, by their Prayers.

9 To help them to right that ſuffer wrong. To this end, we ſhould ſpeak for them,

1 Who cannot ſpeak for themſelves, Prov. 31.8Prov 31:8open thy mouth for the dumb.

2 Who if they do ſpeak, may not be heard. Prov. 31.9. and 24.11, 12Prov 31:9Prov 24:11Prov 24:12Open thy mouth, plead the cauſe of the poor and needy.

10 To procure and promote Sions ccIſa. 62.1, 6Isa 62:1Isa 62:6welfare.

All theſe are fit occaſions to ſpeak on, and fit Seaſons to ſpeak in. And by not ſpeaking then, wee betray the cauſe of God, the good of others, the credit of the Goſpel, and the conſcience of our duty. Then ſilence is our ſin and our ſhame.

Fourth Seaſon of Speech is, when the perſons to bee ſpoken too, are attentive, willing to hear, and in a readineſſe or capacity to receive our words, as the people did Jobs; Job 29.23Job 29:23They waited for mee (to hear mee ſpeak) and they opened their mouth wide (i. e. gaped for my words) as for the latter rain. Jobs ſpeech was then in ſeaſon. When they, to whom wee ſpeak, ſeem to have an obedient ear, to take in that Counſel, comfort or reproof wee give forth to them, and to bee wrought upon thereby, and appear to bee as mettal melted, p. 56fit to bee new moulded; as iron heated, fit to bee hammered; as hungry, empty bellies, fit to bee fild and fed. In this poſture Chriſt found the Woman of Samaria, John 4.John 4therefore hee ſpake to her many things.

Our Speech ſhould bee in ſeaſon for three Reaſons.

Reaſ. 1. There is beauty and ſweetneſſe therein. Ecel. 3.11For God hath made every thing beautifull in his time, that is, in the ſeaſon God appointed to it, every word, as well as every work. Silence in its ſeaſon, and ſpeech in its ſeaſon. Such are words of Delight, which the Preacher ſought to find out ddEccl. 12.10Eccl 12:10.

A word fitly ſpoken (ſaith Solomon) that is, for time, as well as for place, or perſons, is like apples of gold in pictures of ſilver. Some think, it was a kind of ornament uſed in thoſe dayes; or, that golden Apples were ſet in ſilver Caſes or Diſhes, ſo as the one did grace and let out the other. Gold and Silver are precious mettals. Apples and pictures are pleaſant to the eye, lovely to look upon. Apples are alſo ſweet to the mouth. Words are the pictures of the mind, drawn with the pencil of the Tongue; and the apples of the mouth are the fruits of the lips. Good words ſpoken in ſeaſon are precious and pleaſant, ſweet and amiable; gold for their worth, framed (as one hath it) to ſilver-like opportunities. Herewith the Spouſe craves to bee comforted, Cant. 2.5Song 2:5Comfort mee with Apples; for the ſavour of theſe apples, (that is, of good ſeaſonable words) greatly refreſh Languiſhing fouls that are ſick of love to Chriſt. Chriſt p. 57commends the ſmell of the Churches Noſe (or mouth) her ſweet breath to be like apples for their redolency & fragrancy in the ſeaſon of them. Cant. 7.Song 7Apples have a delightfull breath or ſmell. Words inſeaſon are like the apples of Eden, that grow upon the Tree of Life, for, a wholeſome Tongue is a Tree of Life; Prov. 15.4Prov 15:4and the fruit of the righteous is a Tree of Life eeProv. 11.30Prov 11:30; and ſeaſonable words are a part of that fruit. They are like flowers in the Spring, freſh and fair in their colours, (exceeding Solomon in his Glory) ſweet and pleaſant in their Smell. Words ſpoken out of ſeaſon are like withered flowers, without colour and ſmell. To keep Time in Muſick, makes it melodious; to ſtrike and ſtop every ſtring, and ſing every note in due ſeaſon. So words ſpoken in ſeaſon are Muſick and melodie in the ears of thoſe that hear them.

Reaſ. 2. There is efficacy and acceptableneſſe therein. Prov. 15.23Prov 15:23A word ſpoken in due ſeaſon how good is it? how profitable and effectuall? how welcome and acceptable? even as rain in ſeaſon, how doth it refreſh the earth, and make it fruitfull? Its as meat in ſeaſon, which nouriſheth and ſatisfieth all living Creatures ffPſ. 145.15, 16Ps 145:15Ps 145:16; as fruit in due ſeaſon, (which God hath promiſed the righteous ſhall bring forth Pſa. 1.3.) fully ripe, ſavoury and wholeſome, yea, as a Coach upon the wheeles, for the words runne thus in the Original, A word ſpoken upon his wheels ggProv. 25.11Prov 25:11; it moves eaſily and ſwiftly, goeth ſmoothly and roundly away like a Triumphant Chariot; being oiled with the fitneſſe of the ſeaſon, wherein it is ſpoken, p. 58Abigals ſpeech to David, and the wiſe woman of Abel's ſpeech to Joab, how good were they, being ſpoken upon the wheeles, to ſave Nabals life, and the City of Abel?

1 Words ſpoken out of ſeaſon, are like a Cart without wheeles, or like Pharaohs Chariots, when the wheels were taken off; which made them go heavily; They are uncomely and uncommodious, as ſnow in ſummer, and as rain in harveſt, which doth hurt. The ſame words ſpoken at one time (ſcil. in ſeaſon) would bee butter and honey, yea kiſſes, which ſpoken at another time (viz. out of ſeaſon) may prove wormwood and gall, yea ſtabs.

Reaſ. 3. There is art and expertneſs therein. It requires great wiſdome and skill to circumſtantiate words well, or to fit them to time and place, &c. to diſcern the opportunity of a ſpeech.

It is a parcell of Tongue-skill or learning, to time a word well, as to time notes and ſtroaks in Muſick. Iſa. 50.4.Isa 50:4God hath given mee, (ſaith the Prophet Iſaiah, and to Chriſt much more) the Tongue of the learned (that is, a well-skild Tongue) that I ſhould know how to ſpeak a word in ſeaſon, or (how to time or ſeaſon a word) to him that is weary. If wee ſpeak not when wee ought, then ſilence is our folly. Opportunity is the quinteſſence of time, for ſpeaking, as well as for acting.

Fifthly and Laſtly, Have reſpect to the End why you ſpeak; The end of Speech.let that bee pure and ſincere, to wit,

Gods glory.

Others good.

p. 59As the Occaſions that have in them a tendency hereunto are an opportunity of Speech; So a fixed intention or aim at theſe two, is the right end of Speech.

1 Gods glory, whether yee eat or drink, or whatſoever you do, ſaith Paul—So, 1 Cor. 10.31.1 Cor 10:31whether yee keep ſilence or ſpeak, or whatſoever yee ſay, ſay all to the glory of God. To this end, account your Tongues your glory, as David; not to trumpet your own excellencies or praiſes, but to declare the Majeſty, and glory, and honour of God.

2 Others good, for their inſtruction, Reprehenſion, Conſolation, Direction, Confirmation, Reduction, Reſolution, Vindication Satisfaction.

Keep theſe, as the mark in your eye to take aim at, in what yee ſpeak, as to man, according to the Apoſtles Rule, which ſhould bee followed both in the intention and execution of our Speech.

Let no corrupt communication proceed out of your mouth, Epheſ. 4.29.Eph 4:29but that which is good to the uſe of edifying, that it may miniſter grace to the Hearers.

Let your ends in ſpeaking ever bee to bring glory to God, and to do good to others.

The Tongue is an uſefull inſtrument,

1 For Healing, Prov. 12.18—the tongue of the wiſe is health. foreign Signifieth a medicine or healing. So it is rendred in Prov. 4.22. A wiſe godly man hath an Apothecaries ſhop in his mouth, and healing Medicines therein, of all ſorts; for the cure of all kinds of p. 60diſtempers and diſeaſes in the Spirits, ſpeeches, and carriage of others; And the time of ſpeaking is a time of healing, like Spring, and Fall, to give phyſick in. A holy Tongue hath a healing property to lick the ſores of others whole; It hath in it the Balm of Gilead to heal wounds; and the Oyl of gladneſs, to eaſe pains. A wholeſome Tongue (or the healing of the tongue) is a Tree of life, Prov. 15.4.Prov 15:4ſaith Solomon, it cureth blindneſſe, by inſtruction; Corruption by Reprehenſion; and Sadneſſe, by Conſolation; Hardneſs, by Lenitive; and deadneſſe, by Corraſive arguments. A charitable Tongue is medicinable to lick others whole, who have been laſhed ſore with Scorpion Tongues.

2 For Feeding — The lips of the Righteous feed many, ſaith Solomon bbProv. 10.21.Prov 10:21; Chriſtians ſhould have meat in their mouths to feed others (with wholeſome counſel, comfort, and the like) as Doves do one another, Thy lips, O my Spouſe, drop as the hony-comb, ſaith Chriſt ccCant. 4.11.Song 4:11, hony and milk are under thy Tongue. Theſe two were the bleſſings of Canaan, and are the fruits of a godly mans mouth, to feed others with, both for nouriſhment and delight. His lips are full of Hoſpitality, or a free Table furniſhed with the dainties of heavenly, grace-miniſtring, Soul-nouriſhing words. A godly man hath a Dole of grace at the door of his mouth as well as of Alms at the door of his houſe. Its bad and ſad beyond expreſſion to abuſe the Tongue, or not to uſe it to good ends and purpoſes. To propound a good end in all wee ſpeak, is a means to order our words p. 61aright, to attain the ſame, and to put our Tongues alwayes to good uſe: As, to conſider the end of our actions, is the way not to do amiſs.

The Third Rule.

Commit your Tongues (as well as your heads or hearts) into Gods hands, 33Rule.to guide them aright, and to keep them from evil.

Reaſ. Becauſe God is the Tongues maker (as hee ſaid to Moſes ffExod. 4.11.Exod 4:11who hath made mans mouth? or who maketh the dumb, or deaf, &c? have not I the Lord?) and the Tongues Maſter, to, 1 Command it. 2 Guide it. 3 Keep it. 4 Purge it. 5 Proſper it.

1 God is Lord over the Tongue to command it, to ſpeak or to keep ſilence. His Law binds our Tongues (as well as our hands) to obedience; and wee muſt yeeld ſubjection to God in the one as well as in the other. Our lips are not our own, to uſe as wee liſt, Pſal. 12.4.Ps 12:4but they are Gods who is Lord over us. God keeps the key of mans mouth, and his hand openeth and ſhutteth it at his pleaſure, as he did Ezekiels mouth, cap. 3 26, 27. and cap. 33.22. and Daniels mouth, cap. 10, 15, 16. Luk. 1.20.Luke 1:20Thus God ſhut Zacharias his mouth for his unbeleef, and opened it again, verſ. 64.

If God open the mouth none can ſhut it, as hee did the mouths of his Prophets; Nations and kingdomes could not ſtop them, and of Chriſts Apoſtles, neither Impriſonment, nor the Councils command of ſilence, could make them hold their peace; wee cannot but ſpeak (ſaid Peter and John) the things which wee have ſeen and heard ggAct. 4.20.Acts 4:20.

p. 62And if hee ſhut it, none can open it; Ezekiel, Daniel, Zacharias were all dumb, till God pleaſed to open their mouths. God can open and ſhut the mouths of Beaſts at his pleaſure. The Lord opened the mouth of the Aſs to reprove her maſter Balaam hhNumb. 22.28, 30. 2 Pet. 2.16.Num 22:28Num 22:302 Pet 2:16. The dumb Aſs ſpoke with mans voice — God ſhut the Dogs mouths in Egypt, to one moved his Tongue againſt any of the Children of iſrael, againſt man or beaſt iiExod. 11.7. Din. 6.22.Exod 11:7. God ſhut the Lions mouths that they ſhould not hurt Daniel. God can put a muzzle on mens mouths, and tye up or reſtrain their Tongues when hee pleaſeth, as hee did Labans from ſpeaking to Jacob, either good or bad kkGen. 31.24.Gen 31:24; and the Canaanites, none (of them) moved his Tongue againſt any of the Children of Iſrael llJoſh. 10.21.Josh 10:21.

God can heal all Tongue-infirmities, and impediments of ſpeech, as Chriſt opened the ears, and looſed the Tongue of him that was deaf, and had an impediment in his ſpeech; and hee ſpake plain mmMar. 7.33, 34, 35. Iſa. 35.6. & 32.4.Mark 7:33Mark 7:34Mark 7:35Isa 35:6Isa 32:4.

God can make the Tongue of the dumb to ſing, and the Tongue of the Stammerers ready to ſpeak plainly, or elegantly. Pray the Lord to keep the key of your mouthes ever in his own hand; to open them when hee would have you to ſpeak, and to ſhut them when he would have you to keep ſilence. Pray with David nnPſal. 51.15.Ps 51:15, O Lord open thou my lips, and my mouth ſhall ſhew forth thy praiſe, to wit, upon all occaſions — and heal, Lord, what is amiſs in my mouth.

2 God is Lord over the Tongue, to guide it what to ſpeak, and how and when. That p. 63was a ſweet and gracious promiſe of God to Moſes, when Moſes made excuſes to wave the ſervice of God impoſed on him, Exod. 4.10. O my Lord, I am not eloquent (or a man of words) but I am ſlow of ſpeech and of a ſlow Tongue—God ſaid unto him, Now therefore go, and I will bee thy mouth, and teach thee what thou ſhalt ſay.—Verſ. 12. God can put what words hee will into mens mouths, and make them ſpeak, not what they will but what he pleaſeth; and ſome time contrary to what they intend.

Thus God made Balaam to bleſſe Iſrael, when hee came to curſe them, and he could do no other, as hee told ooNumb. 22.38. and 35.Num 22:38Num 22:35Balak—Loe, I am come unto thee, have I now any power at all to ſay any thing? the word that God putteth in my mouth that ſhall I ſpeak. If Balak would give mee his houſe full of ſilver and gold, I cannot go beyond the word of the Lord my God, Numb. 22.18 Chap. 24.13Num 22:18to do leſſe or more—but what the Lord ſaith that will I ſpeak.

God is the Author and Doner,

1 Of Tongue-gifts, and lip-learning. The Lord hath given me the Tongue of the learned; ſaith ppIſay. 50.4Isa 50:4Iſaiah.

2 Of conceptions and of utterance. God enriched the Corinthians in all utterance and in all knowledge qq1 Cor. 1.5.1 Cor 1:5—of right anſwers; both root and branch—The preparations of the Heart in man, and the anſwer of the Tongue, Prov. 16.1Prov 16:1is from the Lord. A man cannot prepare or diſpoſe his heart to ſpeak, nor ſpeak what hee hath prepared, without Gods aſſiſtance. This may comfort us againſt our ignorance, that wee p. 64may know what to ſay; and infirmities, that wee cannot ſpeak what wee would: as it did Moſes againſt the impediment in his Speech, that God would bee with his mouth; Deut. 18.18Deut 18:18and teach him what to ſay, and put his words into his mouth, and Jeremy when he complained rrJer. 1.6.Jer 1:6Ah Lord God, behold—I cannot ſpeak, or I know not to ſpeak, wanting wiſdome and experience, gravity and authority, in regard of my young years, therefore unfit to be ſent a Prophet unto the Nations—But the Lord ſaid unto mee, verſ. 7. Say not I am a Child,— for thou ſhalt go to all that I ſhall ſend thee, and whatſoever I command thee thou ſhalt ſpeak… then the Lord put forth his hand and touched his mouth, Verſ. 7. Verſ. 9.and ſaid unto him, Behold I have put my words in thy mouth. This was done in viſional appearance to Jeremiah, yet we may comfortably expect a real performance thereof to us, upon the account of his promiſe; that God will put his words (or right anſwers) into our mouths, or direct us what to ſay.