The Power of Godliness, Part 2 – Book 5

The Power of Godliness · Part 2 – Book 5

p. 309PART 2. Of the Government of the Tongue.

CHAP. I. Divers Reasons to perswade us to govern our Tongue aright. The spring, or root of a well ordered Tongue. That no man of himself is able to govern his Tongue aright.

I Should now come to Treat of the right ordering of the outward man, but I shall speak only to the Government of the Tongue, because he that can govern his Tongue, will be able to bridle his whole body, Jam. 3.2. And to order his conversation aright.

Q. Why is the Tongue to be governed aright?

A. God requireth it, and so bindeth us to this duty upon our allegiance unto him; according to that of the Psalmist,Psal. 34.13. Prov. 4.24. 1 Tim. 4.12.Ps 34:13Prov 4:241 Tim 4:12 Keep thy Tongue from evil, and thy lips from speaking guile; Where is required not only that we do not speak evil, but that we keep our Tongues under a narrow watch, that we do not speak it The Reasons to force this duty are many. 1. The Tongue is of great power and potency to draw us to good or evil, life or death, according to that of the wise man, Death and life are in the power of the Tongue, Prov. 18.21. & 10.19. Lingua continet pharmacum vitae, & pharmacum mortis. lib. Mus. 105.2. Anacharsis being asked wha… was worst, and best in a man, answered, The Tongue; if it be not ruled, it is the worst, if well ruled, it is the best. Prov. 13.3. Prov. 21.23. Psal. 52.4. Rom 3.13. Prov 30.14. Psal. 57.4. Jer. … 8. Psal. 64.3, 4. Iam. 3.5, 6, 7, 8. Eccl. 10.13. Prov. 12 18. Psal. 140.3. Psal. 120.4. Prov. 11.9. Est. 3. Calumnia injuria afficit absentem, & non senticuti ictum seu pl…gam infert. Herod. in Polum.Prov 18:21Prov 10:19Prov 13:3Prov 21:23Ps 52:4Rom 3:13Prov 30:14Ps 57:4Jer 8Ps 64:3Ps 64:4Jas 3:5Jas 3:6Jas 3:7Jas 3:8Eccl 10:13Prov 12:18Ps 140:3Ps 120:4Prov 11:9Esth 3and they that love it shall eat the fruit thereof. It is a tree of life to them that use it well: a tree of death to them that abuse it. It is fitly compared to the gates of a besieged City, whose safety or destruction stands much in their carefull or loose custody. As a Master of the Family cals upon his Servants to look well to the fire: so doth Solomon to keep the Tongue. In regard whereof he saith in another place, that he who keepeth his mouth, keepeth his life: but he that openeth wide his lips shall have destruction: And again, Who so keepeth his mouth and his Tongue, keepeth his soul from troubles. 2. The malitiousness of this little member should make us to watch over it with great care, for as the Psalmist, and the Apostle Paul, describe the effects and fruits of it. It deviseth mischief, and like a sharpe razor worketh deceitfully; It speaketh deceit, and loveth to lie rather then to speak righteousness; It delighteth in devouring words, it cutteth as a sword, and the poyson of Aspes is under the lips. So the Apostle James telleth us, that the Tongue as much needeth restraint, as an unruly Horse the bridle; and compareth it to the Helm of a Ship which being little turneth about the whole body, and to a fire inflamed by hell, and setting on fire a whole world with wickedness. A man of an evil Tongue, is a Beast in the form of a man; for his Tongue is the Tongue of a Serpent, under wh…ch lyeth nothing but venom and poyson: nay, he is worse then a Serpent: for it cannot hurt, unless it be present to see a man, or to bite him, or to strike him with his tayl: but he which hath not the rule of p. 310his Tongue, hurteth men as well absent as present; neither Sea nor Land nor any thing can hinder him. Against the biting of a Sycophant there is no remedy, but prayer to God to be del…red from it.Psal. 120.2.Ps 120:2 3. The gift of speech is a rare and wonderfull blessing, of great …cellency and use, above all that we are able to comprehend:Psal. 16.9. Psal. 10.13. & 57.8. & 108.1. Gen. 49.6. Prov. 15.2. Eccl. 10.14. …rov. …0.31, 32. & 16.23. Zeph 3.9. Jam. 1.26. As the man is, such is his speech. Prov. 10.20 Psal. 140.3. Prov. 10.31. Job. 15.5. Eccl. 10.12 Prov. 10.31.Ps 16:9Ps 10:13Ps 57:8Ps 108:1Gen 49:6Prov 15:2Eccl 10:14Zeph 3:9Jas 1:26Prov 10:20Ps 140:3Prov 10:31Job 15:5Eccl 10:12 The Tongue is the glory of man, ordained to celeberate and set forth the praises of God. Therefore we shall be inexcusable, if we abuse an Instrument of such price and worth to vanity and sinne. 4. A good man cannot be an evil speaker; he walkes not wisely, that talkes not wisely; neither may he be accounted an honest man in heart or life, that is an evil man in speech. If God make us new creatures, he gives us new Tongues, and if he turn the people to him by true repentance, he doth return unto them a pure language. If a man seem to be religious, and restrain not his Tongue, he deceiveth himself, and his religion is in vain. The Tongue, what is it but the interpreter of the heart? if it be vain and idle, the heart is barren and empty of a better matter. The Tongue of the Just is as choice silver, because his heart is pretious; but the heart of the wicked is little worth, and his Tongue is dross, vain or hurtfull. Out of the abundance of the heart the mouth speaketh. The carnal mans words are much after the humour and infection of his mind. Hereunto may be added, that the wicked are described by their false, deceitfull, pernicious Tongue. 5. Gratious speech is one argument of a good heart, as a clear stream of a pure Fountain. The mouth of the Just bringeth forth wisdom. This is one commendation that is given of the vertuous woman,Prov. 31.20.Prov 31:20 She openeth her mouth with wisdom, and under her Tongue is the law of kindness. And which is yet more, the Apostle makes Christian perfection to consist in the well ordering of the Tongue.Jam. 3.2.Jas 3:2 If any man offend not in Word, the same is a perfect man, and is able to bridle the whole body. 6. Watching of good speech keeps out evil, which ingendereth to evil. I said, …sal. 39.1, 2.I will take heed to my waies, that I offend not with my Tongue; I will keep my mouth bridled, while the wicked is in my sight. 7. Great is the benefit of a well ordered Tongue:Prov. 10, 11. 20, vers. Prov. 12.14. & 13.2. & 10.21. Prov. 12.18. Prov. 15 4. Isa. 57.19.Prov 10:11Prov 10:20Prov 12:14Prov 13:2Prov 10:21Prov 12:18Prov 15:4Isa 57:19 It is compared to a Well of living Water, to refined Silver, to a Tree of life, to an wholsome medicine. The profit of it reacheth to many others, but the refreshing and comfort returns into a mans own bosome. Trees bring forth fruit for others, not for themselves: but he that useth his Tongue and speech lawfully, shall reap the fruit which he beareth. Trees are often planted and dressed by one, when another enjoyeth the fruit: but he that governeth his Tongue well, shall possess that fruit which none can take from him. Trees bring forth fruit once in the year: but the due use of the Tongue is continually fruitfull, for the comfort of him that useth it. The fruit of Trees is one and the same: but the fruit of the Tongue rightly exercised is diverse, amongst which the special is Eternal Life. 8. The moderating of the Tongue is a matter of great difficulty. James saith, The nature of Beasts and of Birds, Jam. 3.7, 8.Jas 3:7Jas 3:8and of creeping things, is tamed, and hath been tamed of mankinde: but the Tongue can no man tame, it is an unruly evil. Pambu…, one without learning, came to a certain man to be taught a Psalm, who when he had heard the first Verse of the 39 Psalm, I said, I will keep my waies that I offend not in my Tongue, would not suffer the next Verse to be read, saying, this Verse is enough, if I could practice it: And when his Teacher blamed him, because he saw him not in six moneths after, he answered, that he had not yet done the Verse. And one that knew him many years after, asked him whether he had yet learned the Verse, I am forty years old (saith he) and have not yet learned to fulfill it. Now then, the harder it is to rule the Tongue, the more care is to be had therein. 9. What light account soever men make of their speeches, they must give a reckoning of them before the Tribunall Seat of God.Psal. 50.20, 21Ps 50:20Ps 50:21 Thou sittest and speakest against thy Brother: thou slanderest thine own Mothers Sonne. These things hast thou done, and I kept silence: thou p. 311thoughtest that I was altogether such a one as thy self: but I will reprove thee, and set them in order before thine eyes. Every idle word that men shall speak, Mat. 12.36.Matt 12:36they shall give account thereof in the day of Judgment. Enoch, the seventh from Adam, prophecied of these, saying, Behold, the Lord cometh with ten thousands of his Saints, to execute judgment upon all, Jud. 14, 15, v.Judg 14:15and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodlily committed, and of all their hard speeches which ungodly sinners have spoken against him.

Q. What is the spring or root of a well-ordered Tongue?

A. An heart pure, just, gratious, and well-seasoned, stored with wisdom, and replenished with mildness. Such as the heart is, such must the speech be,Prov. 10.22. Prov. 22.11. Prov. 15.2. Prov. 16.…3. Psal. 45.1. Psal. 7.30, 31 Prov. 10.13, 14.Prov 10:22Prov 22:11Prov 15:2Prov 16:3Ps 45:1Ps 7:30Ps 7:31Prov 10:13Prov 10:14 sound or rotten, according to the quality of the Fountain whence it riseth. The heart of the wise guideth his mouth wisely. If the heart endite a good matter, the Tongue will be the pen of a ready Writer. The mouth of the righteous speaketh wisdom, and his Tongue talketh of judgment. The Law of his God is in his heart. In the lips of of him that hath understanding wisdom is found: but a rod is for the back of him that is void of understanding. Wise men lay up knowledge. What Treasure men store up in their Chests, that they bring forth as occasion requireth. He that hath filled his Granaries with Corne, may fetch thence for use at pleasure: if wisdom dwell in the heart, it will appear in the speech.Prov. 16.21. Prov. 17.27.Prov 16:21Prov 17:27 The wise in heart shall be called prudent, and the sweetness of the lips encreaseth learning. He that hath knowledge spareth his words: and a man of coole spirit is of excellent understanding.

Q. Is any man able of himself to order his tongue aright?Psal. 39.1, 2, 3. Prov. 16.1.Ps 39:1Ps 39:2Ps 39:3Prov 16:1

A. Not of himself without the speciall grace of God. David purposed that his tongue should not offend; but when the fire kindled, he spake unadvisedly. The preparations of the heart in man, and the answer of the tongue is from the Lord. And this is manifest by the prayers of the Saints, asking of God the opening of their mouthes,Eph. 6.19. Ezek. 3.27. …sal. 55.9.Eph 6:19Ezek 3:27 that they might be able to utter the misteries of godliness as became them, and intreating him to destroy and divide the tongues of the wicked. Whence we learn two things; First, That we are wisely to consider and premeditate what we are to speak The heart of the righteous studieth to answer. Prov. 15.28. Quicquid dictur… es, prius cum animo tuo reputa. Isoc. ad Demon. Diu considera quid loquendum fit, & adhuc tacens provide, ne quid dixisse paniteat. Psal 143.3. Psal 51.15.Prov 15:28Ps 143:3Ps 51:15We may not rashly powre forth whatsoever comes into the thought: but seriously ponder what doth proceed from us. Secondly, It is not for us to trust in our wisdome and discretion, as if we had ability to open our mouthes as we ought: but God is to be sought unto by earnest and hearty prayer, that he would direct and guide us by his blessed Spirit. Man must first be able and carefull to talk with God, before he can be able wisely to talk with man. For this cause when men are to have communication one with another, they are first of all to be carefull that they often make their prayers to God, that he would guid and bless them in their speeches, as David did, Set a watch, O Lord, before my mouth, and keep the door of my lips. And again, O Lord, open thou my lips, and my mouth shall shew forth thy praise. Where we may see, that the mouth is as it were locked up from speaking any good thing, untill the Lord open it.

p. 312CHAP. II. Shewing, 1. Wherein the right government of the Tongue consists. What the Matter and Manner of our Speech must be; as also the Season, Measure, and End thereof; together with the course that a Christian should take to prevent rash and hasty Speeches. 2. Of holy Silence: Reasons to perswade thereunto: The Cause, and kindes of lawfull Silence, and what things are to be concealed. The Persons before whom Silence is to be used, with divers Rules to be observed therein.

Question. WHerein stands the right government of the Tongue?

Sermoni praestat interdum silentium. Sermo sed interdum praestat silentio. Eurip. in O…st. Ʋt diversa sibi vicinaq…e culpa est multa loqui, & Auson, cuncta silere Sapientis est, & in loco tacere, & in loco loqui. Maen. Col. 4.6. Eph. 5 3, 4. Mat. 12.36. Ps. 40.8, 9, 10. Psal. 78.5, 6. Psal. 71.24. Iob. 36.24. Iud. 20. vers. Heb. 3.13. 1 Thes. 5.14. Lev. 19.2. Heb. 10.24. Mal. 3.14, 15.Col 4:6Eph 5:3Eph 5:4Matt 12:36Ps 40:8Ps 40:9Ps 40:10Ps 78:5Ps 78:6Ps 71:24Job 36:24Judg 20Heb 3:131 Thess 5:14Lev 19:2Heb 10:24Mal 3:14Mal 3:15A. 1. In holy Speech. 2. In seasonable, wise befitting silence.

Q. What things are to be observed in Speech?

A. The matter, manner, season, measure, and end.

Q. What must be the Matter of our Speech?

A. In generall the Matter of our Speech must be lawfull, good, honest and wholesome, not vain, superfluous or sinfull. Let your speech be alway with grace, seasoned with salt. But fornication and all uncleanness or covetousness, let it not once be named amongst you, as becometh Saints: Neither filthiness, nor foolish talking, nor jesting, which are not convenient. Of every idle word that men shall speak, they must give an account at the day of judgment. And the rule is here generall, that it is a point of wisdome to make choice of the best matters to be the object of our communication, matters of religion, faith, hope, repentance, sanctification, the priviledges of a Christian, and the way to salvation. Of things left to free election, what wise man will not preferre the most excellent, usefull and comfortable? More particularly, the matter of our Speech is either concerning God and his works, our neighbour and things pertaining to him, and our persons and occasions. God hath made known his Name that we might publish his praise, and talk of his wondrous works. He established a Testimony in Jacob, and appointed a Law in Israel, which he commanded our fathers, that they should make them known to their children; that the generation to come might know them. And Christians are commanded to exhort, admonish, r…buke, comfort and build up one another in their most holy faith; which they cannot do, unless they speak one to another, to encourage in grace and godliness. But these caveats must be remembred: First, That the honourable titles of the glorious God be never taken into our mouthes, unless it be upon a weighty and just occasion, that glory may redound to him thereby: At which time we should finde our hearts lively affected with due consideration of that great Majesty before whom we speak,Lev. 19.12. Deut. 28.58.Lev 19:12Deut 28:58 whose glorious and fearfull Name we mention. The precept is, Thou shalt not defile the Name of the Lord, but fear his glorious Name. But the Name of God is polluted, when it is tossed to and fro in mens ordinary speech, without due respect of his incomprehensible greatness. Secondly, If the matter of our speech concern the person of our brother, the rule is, to speak of the good thou knowest by him, readily, truly, chearfully, behind his back rather than in his presence, and that indifferently, whet…er he be friend or fo; as S^t John writeth of Demetrius; 3 Ioh. 12.3 John 1:12Demetrius (saith he) hath good report of all men, and of the truth it self: yea, and we our selves bear record, and ye know that our testimony is true. But of evil, whether it be infirmity or gross sinne, saying or deed, we must not speak without a calling, without grief, according to our knowledge; not by hear-say,Tit. 3.2.Titus 3:2 and that as little as may be. Warne them that they speak evil of no man, but be soft, and shewing all meekness to all men. When we are lawfully p. 313called before a Magistrate to bear witness of the truth, we may testifie our knowledge; when hurt or danger may arise to others by evil, if it be not prevented, we may wisely intimate our knowledge; when the evil is common and notorious we may complain to them that have authority to redress it, that further mischief might be prevented: In these and such like cases it is lawfull to speak of the evil which we know by our neighbour, but not otherwise. To this end they of the house of Cloe certified Paul of the disorders in Corinth. 1 Cor. 1.11.1 Cor 1:11Joseph enformed his Father of the evil carriage of his brethren, which brought an ill report upon them. Elisha revealed the secrets of the King of Syria. But upon no occasion,Gen. 37.…. 2 King. 6.8. Gen. 9.22.Gen 372 Kgs 6:8Gen 9:22 without a just calling, to uncover the nakedness of our Brethren, (as Cain did his Fathers,) is a thing very unlawfull, marvellous pernicious. The root of it, self-love, or self-admiration; the effect is hatred and contention. He that is an admirer of himself, desirous of vain-glory, laboureth to rear his own praise out of the ashes of another mans disgrace. And by the just judgment of God, when men take liberty to talk broadly of other mens courses, acts, and manner of living, they runne into hatred and contempt: For what is spoken, by one means or other cometh to be known, and then, what heart-burnings and secret boylings of passions may we see amongst Brethren? Concerning things that are secret in our neighbour, we are not to be suspicious, but either to suspend both speech and judgment, or to construe all things in the best sense.1 Cor. 4.5.1 Cor 4:5 Judge nothing before the time, untill the Lord come, who will lighten things that are hid in darkness, and make the counsels of the heart manifest. Love suspecteth no evil. 1 Cor. 13.7.1 Cor 13:7As for sinnes in our neighbour, we must deal plainly and truly with him. Thou shalt not hate thy Brother, but shalt plainly rebuke him, Lev. 19.17.Lev 19:17and not suffer his sinne upon him; that is, thou shalt freely and soundly rebuke him with conviction of Arguments, shewing what is right, and reselling the contrary.Iob. 13.3. Esa. 1.18. Iob. 32.12. Esa. …1.4. Luk. 17.3. Psal. 141.5. Prov. 9.8. & 28.23. Prov. 19.25. Prov. 24.25. Prov. 27.2. 1 Cor. 15.9.Job 13:3Isa 1:18Job 32:12Isa 1:4Luke 17:3Ps 141:5Prov 9:8Prov 28:23Prov 19:25Prov 24:25Prov 27:21 Cor 15:9 If thy Brother sinne against thee, reprove him, and if he repent, forgive him. This David desired, saying, Let the just smite me, let him rebuke me: and it is the means both to nourish love amongst the wise, and to encrease knowledge among the prudent, and to procure a good blessing. 3. If the matter of our speech concern our selves, it must be modest without vanity or boasting. Let another man praise thee, and not thine own lips. Nay, we should rather extenuate and lessen the good in us, if we must needs speak of it, as Paul, I am the least of the Apostles. It is a very unseemly thing for a man to applaud his own doing, seeing to seek praise from others is damnable, and worthily taxed of our Saviour in the Pharisees: much more absurd it is to give commendations of himself vauntingly, and to sound out his own praises. We say of them (that commend their own course,) by way of reproof, He dwelleth by ill neighbours. Nevertheless it is necessary for a man in some cases to testifie his graces and his actions: as in defence of his innocency, when he is unjustly traduced, as Paul was: or when the hiding or concealing of ones goodness, may …urn to the hinderance of the truth, or to the hurt of the Church, or impairing of Gods glory. Again, a Christian is not to dispraise himself or speak of things tending to his disgrace, unless the glory of God, the edification of the godly,2 Cor. 1.4.2 Cor 1:4 and the satisfaction of the Church and Congregation require it.

Q. What ought to be the manner of our speech?

A. In general it must be gracious, and powdered with salt;Col. 4.6. Prov. 22.11. Imago animi sermo est. Sen.Col 4:6Prov 22:11 It must proceed from grace in the heart: the matter or subject must be good and wholesome; and the manner of speech, such as may picture and paint forth the graces of the mind: for speech is the very Image of the heart. And by this it appeareth, that no vice can be named but with disliking. More particularly.Eph. 5.3.Eph 5:3 1. It must be in faith, that what is spoken be known to be a thing both just and lawfull to be spoken, and that we be affected according as the nature of the thing requireth. As in mentioning the Titles of God, we must exercise faith to believe what p. 314they import, and be affected with fear, reverence, love and confidence in the living God before whom we stand. The like may be said of the works of God, his mercies, judgments, favours or chastisements wherewith he doth bless or correct the sonnes of men.A wise man carries his mouth in his heart. Prov. 10.31. Prov. 16.23.Prov 10:31Prov 16:23 2. It must be in wisdom and discretion, that is, it must issue from a wise and understanding heart, duely considering what and how to speak, that it may turn to the profit of him that speaketh, and them that hear. The mouth of the wise bringeth forth wisdom. The heart of the wise teacheth his mouth, and addeth learning unto his lips. As he looketh on his meat before he eateth: so he pondereth the matter of his words before he speaketh. The mind is the guid of the Tongue: therefore premeditation and good advice must go before words. The Tongue is the Messenger of the heart, and therefore as oft as we speak without meditation, so oft the Messenger runneth without his errand.Jam. 1.19. …rov. 18.13.Jas 1:19 S^t James requireth that men should be slow to speak, and swift to hear. Solomon saith, He that answereth a matter before he hear it, it is folly and shame unto him. 3. Our speech must be faithfull. This is alwaies required in all our Doctrines, Accusations, Defences, Testimonies, Promises, Bargaines, Counsels, Relations.Down. in Ram. lib. 2. cap. 3. Scult. Ethi. lib. 2. cap. 31. Rainold cens. Apoc. Prae. 46. 1 Joh. 1.6, 8. 1 Tim. 2.7. Psal 15.2. Prov. 12.22. Zech. 3.6. Eph. 4.25. Mentiri ser…ile est dig…um q… …pud omnes homines odio. Plut. Iob 13.7, 8, 9.10. Heb. 6.18. Rom. 3.7, 8.1 John 1:61 John 1:81 Tim 2:7Ps 15:2Prov 12:22Zech 3:6Eph 4:25Job 13:7Job 13:8Job 13:9Job 13:10Heb 6:18Rom 3:7Rom 3:8 Three things are implied herein. 1. Truth, whereby a man speaketh as he knoweth things to be, or according to the trule of truth. It is made the note of a righteous man, to speak the truth from the heart, and they that deal truly are the Lords delight. Speak ye every man the truth to his neighbour. Wherefore putting away lying, speak every man truth with his neighbour. The end of all good ends, the glory of God, cannot priviledge any mans lie. The friends of Job disputed against him, though ignorantly, thinking him to be an Hypocrite; and their whole scope was to magnifie the justice of God upon him: but Job, holding nothing to be more dishonourable to God then to plead for him by a lie, stands at defiance with them that sought to plead after that manner; answering with detestation of that errour, Will you speak wickedly for God; and talk deceitfully for him? Will you accept his person? Will you yet contend for God? Do you so mock him? Shall not his excellency make you afraid? What refutation can be more emphaticall, or yet more just? for it is written, It is impossible for God to lie; and as impossible must we think it, for God to approve or justifie any lie, how much less wilfull lying? If the verity of God (saith the Appostle) hath more abounded through my lie unto his glory; Why yet am I also judged as a sinner? And not rather as we be slanderously reported, and as some affirm that we say, Let us do evil, that good may come; whose damnation is just. The Argument of the Apostle is this: though it be most in the verity of God, that mans unrighteousness (as for example a lie,) doth redound to the glory of Gods grace in pardoning of the same unrighteousness of man by Jesus Christ, according to the truth of the Gospel of remission of sinne: yet God forbid that any man should therefore multiply unrighteousness in sinning (as for example lying) that Gods glory might be magnified in forgiving. Shewing that it were blasphemy to teach that it is lawfull for any to lie, although it would establish and advance the glory of God in that wherein God is most glorified, even the glory of his grace in pardoning sinne by Jesus Christ. I love the truth,Verum amo, verum mibi dici volo. Plaut. saith he in the Comicall Poet, I would have the truth told me. 2. Sincerity, which is a vertue, whereby we deal plainly, and speak according to the conceit of the mind without deceit or doubling. Words are signes of things, and notes of the sense of our mind. As the conceits of the mind must consent with the truth of the thing: so must the words of our mouth with the conceits of the mind. He that speaketh otherwise then the thing is, telleth an untruth;Phil. 2.15. Psal. 28.3. Prov. 17.20. Psal. 1….1. 2 Cor. 1.17.Phil 2:15Ps 28:3Prov 17:20Ps 1:12 Cor 1:17 and he that speaketh a thing contrary to his mind, useth deceit. He that hath a froward heart, findeth no good; and he that hath a perverse Tongue, falleth into mischief. 3. Constancy or fidelity in all our lawfull sayings and promises. When I therefore was thus minded, did I use lightness? Or the things p. 315that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay? 4. A fourth vertue required in speech is reverence to God and man. Reverence to God is when we so speak of God, his Word, Titles and Works, that we shew reverence our selves, and move reverence in others. If thou wilt not keep (saith the Lord) and do all the words of his Law [that are written in this Book] and fear the glorious and fearfull Name of the Lord thy God, then the Lord will make thy plagues wonderfull. Reverence to man is,Deut. 28.58.Deut 28:58 either because he is created after the Image of God, or because he is above us in age, gifts, authority: in which respect we must give fit speeches to all men, and use due titles of reverence to our superiours.1 Pet. 3.6. …uk. 1.3. Psal. 15.4. Act. 26.25.1 Pet 3:6Ps 15:4Acts 26:25 Sarah is commended in Scripture for obeying her Husband, and calling him sir. Luke writing to Theophilus dignifieth him with the title of most excellent; Paul pleading before the Governour, calleth him most Noble Festus. A wicked man may be outwardly honourable, and thou maist not rob him without, because he is already robbed within. Thou maist cast him down from spiritual judgments, but not degrade him from his temporal dignity. 5. Modesty is an Ornament of speech, and must be manifested in sundry Particulars. First, If a man speak any thing of himself that sounds to his own commendation, let him alter the person, and speak of himself as of another. I knew a man (saith Paul, 2 Cor. 12.2.2 Cor 12:2speaking of himself) above fourteen years ago, which was taken up into Paradise, and heard words which cannot be spoken. And John saith of himself: when Jesus saw his Mother, Ioh. 19.26.John 19:26and the Disciple whom he loved standing by. Secondly, When a man shall have occasion to speak of his own faults or corruptions,1 Tim. 1.13, 15.1 Tim 1:131 Tim 1:15 let him speak the uttermost against himself, as Paul called himself the chief of sinners. Thirdly,Gen. 4.1. Psal. 51.1. 1 Sam. 14.4. Tit 3.2, 3. 1 Pet. 3.3. Nihil ita dignum est odio, ut eorum mores qui compellant… bus se difficiles praebent. Plutarch. de puer educ. Rom. 16.3. Jud. 6.12. Ruth 2.4. Luk. 1.28. Prov. 15.21. Judg. 8.3. 1 Sam. 25.7. Rom. 12.14. 1 Pet. 5.9. Psal. 109.4. 1 Sam. 1.…5. Gen. 40.15. Joh. 8.…8. Act. 23.1. Judg ….3. Ridiculum acri, Fortius & melius magnas plerunque secat res. Facilius penetrant verba quae mollia vadunt, quam quae astera. Sen. Tit. 3.2. 2 Tim. 2.24, 25. 1 Pet. 3.4. Gal. ….1. Gen. 13.8, 9. 2 Tim 5.1. 2 Sam. 12 6. 1 Cor. 4.6. Hos. 4.1…. 2 Cor. …2.20. 2 King. 5.13. Physicians give Pills rolled up in Sugar, that the Patient may the more easily swallow them. The King of Aegypts Daughter had an Imposthume in her Pap. she could suffer no Chyrurgion to touch it; one takes a water-spung, and demands whether or not she c…uld suffer the water-spung to touch the Pap: In the mean time he hath secretly a Pen-knife inclosed within it, and with that ope…eth the corruption. Eph. 5 4. 2 Cor. 11.19. 1 Cor. 8.1. Job. 12.2. 1 Reg. 18.27. Eccl. 2.2.Gen 4:1Ps 51:11 Sam 14:4Titus 3:2Titus 3:31 Pet 3:3Rom 16:3Judg 6:12Ruth 2:4Luke 1:28Prov 15:21Judg 8:31 Sam 25:7Rom 12:141 Pet 5:9Ps 109:41 Sam 1:5Gen 40:15John 8:8Acts 23:12 Tim 2:242 Tim 2:251 Pet 3:4Gen 13:8Gen 13:92 Sam 12:61 Cor 4:6Hos 4:12 Cor 2:202 Kgs 5:13Eph 5:42 Cor 11:191 Cor 8:1Job 12:21 Kgs 18:27Eccl 2:2 In mentioning of things which move blushing, we are to use as seemly words as may be chosen. Fourthly, Refuse the excessive and immoderate praises of others. 6. Affableness or meekness is required in comunication, when a man useth courteous and fair speeches. This must be shewed in Salutations, Answers, Reproofes. Daily experience can testifie that it maketh much for the maintaining of love, to salute kindly and reverently by Name, Profession, Calling or Office, by way of Blessing. Our answers must be soft, that anger be neither kindled nor encreased. If we be railed on, our duty is not to rail again, but rather to bless and pray, and either to keep silence or to return a mild and gentle answer. And when a man hath so cleared himself, though his own word in his own behalf take no effect, yet he must patiently commit his cause to God, and rest in the testimony of a good conscience. Our Saviour makes answer to clear his innocency, but when that can…ot take place, he keepeth silence and will not speak one word. Reproof must be with meekness and moderation, as Chyrurgions use to handle limmes that be out of joynt. This is done by request, Exhortation insinuating an oblique reproof; parable, joyning our selves with them and in our own person reproving their sinnes; prevention, wishing that such things be not found among them, testifying our love by some preface that might make way for the kindly receipt of admonition, and praising what is well done. In a word, we must shew our selves affable and gentle towards all men, for nothing is more odious then for a man to shew himself harsh to them that sue unto him and desire his fellowship. 7. It must be more earnest, joyfull, and comfortable when thou speakest of heavenly things, then of earthly: not jesting, or foolish talking, but rather giving of thanks. 8. Urbanity is a grace of speech very requisite, p. 316whereby men in seemly manner use pleasantness in talk for recreation, or for such delight as is joyned with profit to themselves and others.Amos 6.5. Heb. 11.25. 2 Tim 3.4.Amos 6:5Heb 11:252 Tim 3:4 Now this mirth must be joyned with the fear of God, with compassion and sorrow for Gods people in affliction and misery, void of the practice of sinne, in it self sparing and moderate. Pleasantness and mirth must be used as sleep and rest, when more grave and serious businesses are dispatched. And if we study to be pleasant,Cic. 1. Offic. Zenophon. Agesilao. Eph. 5.4. Prov. 22.1.Eph 5:4Prov 22:1 we must endeavour to obtain it by manners, not by quips and taunts. Lastly, Our speech must be seasoned love and regard of our neighbours good name, which is farre better to him than great riches.

Q. What is to be noted touching the season of our words?

Sapiens enim non solum quod… loquitur, sed & opportunitatem loci & temporis & personae, cum loquitur, studiose inquirit. Isid. Isa. 50.4. Col. 3.16. Amos 5.13. Prov. 15.2…. Eccl. 8.5. Mat. 13.36. Prov. 25.11. Act. 17.23, 24. … Sam. 14.12.Isa 50:4Col 3:16Amos 5:13Prov 15:2Eccl 8:5Matt 13:36Prov 25:11Acts 17:23Acts 17:24A. All our words must be seasonable, fitted to the time, place, person, occasion, as well as seasoned. Wisdom will seek a season for good words: for there is a season wherein the prudent will keep silence. Husbandmen observe seasons in sowing, and so must he that looks for an harvest of his speeches. Abigail would not speak to her Husband Nabal in his drunkenness, but when he had slept on his Wine. Every man is not capable of every good speech, nor any man at all times alike. A word spoken in due season, how good is it? The fruit of the most generous Tree is unsavoury, if it be not ripe: unseasonable rain doth much hurt, as seasonable doth good: so is the speech, that in it self is good, if it be not fit. Therefore as Solomon saith, A wise mans heart discerneth both time and judgment. A word fitly spoken is like apples of gold in pictures of silver. Two things adde grace to our words; the one that they be true, just and discreet; the other that they be opportunely fitted to the circumstances of time, place and person. Thus Paul being at Athens, and seeing an Altar dedicated to the Ʋnknown God, took occasion to informe them in the knowledge of the truth. When Joab perceived the heart of David to be somewhat inclined towards …bsalom his Sonne, he suborned a wise woman to plead his cause before his Father. To the Jews (sath the Apostle) I became a Jew, 1 Cor. 9 20, 21, 22. Job. 33.19, 20, 21, 22, 23, 24. Isa. 50.4.1 Cor 9:201 Cor 9:211 Cor 9:22Job 33:19Job 33:20Job 33:21Job 33:22Job 33:23Job 33:24Isa 50:4that I might gaine the Jews: to them that are under the Law, as under the Law, that I might gaine th…m that are under the Law. If God open the ear by affliction, it is good to adjoyn exhortation, admonition or comfort as occasion shall be offered: for at such times words carry the greatest weight, and sink deepest. If the soul be weary with the burden of sinne, and melteth with the apprehension of wrath, it is to be eased with sweet words of consolation.2 Chro. 15.1, 2, 3, 4.2 Chr 15:12 Chr 15:22 Chr 15:32 Chr 15:4 When God vouchsafeth to lade us with undeserved favours, it is a time to speak: because the sense of mercy makes way for good advice and counsell. To meet a man in the heat of his passion with good words, is to meet a Bear robbed of her whelps: but let the passion be calm, and then tell him how disguised and uncovered he was, he will perhaps believe it.

Q. What is to be observed touching the measure of our Speech?

A. 1 We must not speak too little, and omit gracious speeches when occasion is offered; as many dry and barren hearts and mouthes, have not a word for God and goodness, that have words enough and more then enough in any other argument; like Idols in good things, that have mouthes, and speak not; or as if they were possessed with dumb spirits, and not suffered to speak any good. Tell such a one of a good Farme, or Bargain, or natural things, and they savour and relish them well enough: whereas a good motion strikes them dumb, and makes them as fishes out of their element. 2. Our words must not be t…o many: for in many words are many sins.Prov. 10 29. Prov. 9 13. 1 Tim. 6.20. The mind is the Fountain of words, and they must come out of the breast. Gell. lib. 1. cap. 15. Eccl. 5.3. Melior est indiscreta prudentia, quam stulta loquacitas. Gell. lib. 1. cap. 15.Prov 10:29Prov 9:131 Tim 6:20Eccl 5:3 He that speaketh many words, speaketh either false things or superfluous, or both; as when a River overflowes, the water gathereth much slim. A fools voice is known by multitude of words. When a Vessel being smitten makes a great noise, it is a token that it is empty: so the sound of p. 317many words is the sign of an empty, vain heart. A fool is full of words. Eccl. 10.14.Eccl 10:14The Gentiles have said that God gave a man one tongue and two ears, that he might hear more and speak less. A fool uttereth all his mind; Prov. 29.11. Prov. 14.33. & 15.28. Prov. 12.23. & 15.2. Act. 20.7. Non sunt longa quibus nihil est, quod demere possis. Mart. Multum brevi s…rmoni inest sapienti…e. Sophoc. Eph. 4.29. Prov 10.21. 1 Cor. 10.31.Prov 29:11Prov 14:33Prov 15:28Prov 12:23Prov 15:2Acts 20:7Eph 4:29Prov 10:211 Cor 10:31but a wise man keepeth it in, till afterwards. Seest thou a man hasty in his words, there is more hope of a fool than of him? But if a man speak necessary things, though he continue his speech till midnight, as Paul did, it cannot be called immoderate or superfluous talk: The folly reprehended stands in this, that men lay on more words than the matter requireth; which argueth impotency of mind, and carries a shew or demonstration of passion, and excess of affection, or pride in speaking.

Q. What must be the end of our Speech?

A. It must tend to edification, to feed many, and minister grace to the hearers. It must bend it self still for God, the defence of good men and actions, and the disgrace of sinne. That word is lost, which tends to no good purpose: and better no speech, than to no end. He that commands us in all things great and small to seek the glory of God, will not permit us to speak one word, which aimes not at some lawfull end, tends not to some good use and profit: And yet many in their light and idle speeches say, Why I hope I do no harm? Yea, but what good doth it? What profiteth not, doth harm, because it is vain and idle, of which thou canst give no good acccount. If a fruitless thought be sin, an unprofitable word much more, which doth not only turn thy heart from God, but corrupt, at least, hinder others, from that which is good.

Q. What course must a Christian take to prevent rash and hasty Speeches?

A. First, He must go to God constantly by prayer, beseeching him to open his lips, and to set a watch before the door of his mouth. Secondly, He must not fail to mourn over his offences in speech, till he have subdued them, afflicting himself with voluntary sorrow for them in secret. Thirdly, He must truss up the loynes of his affections with the girdle of patience and moderation. The Apostle James exhorting to be slow to speak, immediately adjoyneth,Jam. 1.19.Jas 1:19 and slow to wrath. We shall find that not only the wicked, but even the most holy, have broken forth into unadvised speeches, when they have been transported with disordered passions. What should I speak of Rabshakeh, Nabal, Herod? Isa 36 4, 5. 1 Sam 2….10. Mat. 14.7. Numb. 20.…0. Psal. 106.33. 1 Sam. 25.21. Job 3.1, 2. Mat. 17.4. Psal. 39.1, 2. Eph. 5.4.Isa 36:4Isa 36:51 Sam 2:10Matt 14:7Num 20Ps 106:331 Sam 25:21Job 3:1Job 3:2Matt 17:4Ps 39:1Ps 39:2Eph 5:4Even Moses and David overcome with anger, Job with grief, Peter with joy, spake things that were not fit, not consonant to the truth. Fourthly, He must resolutely determine to watch over his wayes, that he offend not with his Tongue, and by long and serious meditation fortifie himself against all occasions of impatience and discontentment, which might move him to break out into inconsiderate speeches. Fifthly, He must learn to be much in thanksgiving, and accustome himself to good words and gracious speeches.

Q What Reasons may perswade to des…ent and holy Silence?

A. Wise and godly silence is as excellent a vertue as holy speech,Multum is profecisse dicendus est qui audire, tacere, ferre didicit. Mer. in G…n. 25.14. Tempestivum silentium res est sapiens. Plut. de puer. Plutarch. de educ. Prov. 10.19. Prov. 17.28. Job 13.5. Periculo vacat merces silentij. Plut. Est & fideli tuta silentio merces. Hor. lib. 3. cap. 2. Prov. 13 3. Eccl. 10.12. Prov. 26.4.Prov 10:19Prov 17:28Job 13:5Prov 13:3Eccl 10:12Prov 26:4 for which cause, wise consideration must be had, whether the thing which we have in mind be for Gods glory and our neigbours good; which done, we are answerably to speak or to be silent. If thou affect the praise of wisdom, seasonable silence is a most wise thing, even a fool, when he holdeth his peace, is wise, and he that shutteth his lips, is esteemed a man of understanding. If thou desire to avoid dangers of body, silence is ever without danger, but through liberty of Tongue many have fallen into most grievous calamities. He that openeth wide his lips shall have destruction. Wilt thou answer wisely? keep silence: silence to wise men is instead of an answer. Answer not a fool according to his folly, lest thou also be like unto him. Wilt thou do that whereof thou shalt have no cause to repent? p. 318Be silent, Seldom hath any man cause to repent that he held his peace, but often that he spoke.Qui tacere nescit, loqui ignorat. Pittacus. Doctus fis loqui, estavarus verbi; clausura namque quae raro aperitur est fortior, & lingua minus frequentata solidior; nam quod diu rectum tenetur, d fficilius obliquatur. Et semel emissum volat irrevocabile verbum. Horat. Ep. lib 1. Ep. 18. Quod tacitum fuit, facile poteris eloqui: quod dictu, indictum fieri nullo modo potest. Plutar. de pu…r. educ. And why shouldst thou not keep silence, seeing he knoweth not how to speak, who knoweth not how to hold his tongue. They that give themselves to much babling do incurre the crime of folly or evil-speaking; of folly, for no fool can hold his Tongue; of evil-speaking, for they that speak much, speak many things amiss: To say nothing, that they deprive themselves of two special good things, that they neither hear others nor are heard of them. Nor is there cause thou shouldst fear, lest any thing through thy silence should be forgotten: for what is concealed may be spoken easily when thou wilt, but what is spoken, cannot be unsaid by any means.

Q. What is the root or cause of silence?

A. Wisdom, modesty, necessity, and patience. Wisdom when we prudently abstain from speech to prevent causeless danger and envy. Modesty when we keep silence,2 Reg. 18.36. Isa. 36.21. Prov. 30.32. Job. 32.4.2 Kgs 18:36Isa 36:21Prov 30:32Job 32:4 at what time it is not meet for us to speak, either because we are forbidden of our superiours, or by reason of our age and reverence of others, or for some other just cause. Necessity, when we are silent before them, before whom it is not expedient to speak some things, as that which is forbidden of God, or is dangerous and unprofitable, or that which is committed to our trust, and connot be divulged without hurt to our selves and others.Act. 16.6. Joh. 2.24.Acts 16:6John 2:24 There is an unadvised openness, against which our Saviour by his example armes us: He would not commit himself to some, who are said to believe in him, because he knew what was in man. Patience, when the faithfull quietly submit themselves to the good pleasure of God,Amos 5.13. Lev. 10.3. Psal 38.13, 14 Psal. 39.1.Amos 5:13Lev 10:3Ps 38:13Ps 38:14Ps 39:1 approving his judgments as just and righteous, and contentedly bear the unjust calumnies of the wicked, neither making answer to their reproaches, nor complaining up and down as do the impatient, and they that study revenge.

Q. What are the kinds of lawfull silence?

A. The concealing of truth is either in whole, or in part. In whole, when the speaking of the least word is hurtfull: As for example, the Father and Son are both sick at once; the Son dieth first, the Father asketh whether his Son be dead or not; if it be said no, an untruth is told; if yea, then the Fathers grief is encreased, and his death hastened: therefore silence is best. In daies of persecution holy Martyrs have chosen rather to suffer death, then to reveale their Brethren, that have been of their private assemblies with them. And the rule is general, that Christians are not to reveale their Brethren in affliction, nor to betray them into the hands of persecutors, nor to be compelled thereunto by Oath. The concealing of a thing in part is, when a man speaketh a little of the truth, and concealeth the rest. Which is warranted in all good and lawfull proceedings, which manifestly tend to the glory of God. When Samuel is sent to anoint David, 1 Sam. 16.2, 3.1 Sam 16:21 Sam 16:3the Lord bids him answer to the people of that place, I am come to do sacrifice. When Jeremiah had shewed King Zedekiah how he might escape death,Jer. 38.…4, 25, 26.Jer 38:4Jer 38:25Jer 38:26 then the King said unto him, Let no man know of these words, &c. But if the Princes understand that I have talked with thee, and they come unto thee, and say unto thee, Declare unto us what the King hath said unto thee; Then shalt thou say unto them, I humbly besought the King that he would not cause me to return to Jehonathans house to die there. Act. 23 6.Acts 23:6The like was practised by Paul, when he perceived that one part of the Assembly were Pharisees, and the other Sadducees, he cried out, Men and Brethren, I am a Pharisee, the Son of a Pharisee.

Q. What things are to be concealed?

p. 319A. 1. If any truth be to the hinderance of Gods glory, or of the good of our Neighbour, it must be concealed.Mat. 16.21. Rom. 14.1. &. 5.1. Mat. 7.6. Isa 40.1.Matt 16:21Rom 14:1Rom 5:1Matt 7:6Isa 40:1 Thus the disputation of deep Mysteries of faith must be forborn in the presence of them that be not able to bear them. The promises of mercy must not be abused to hearten the oftbinate sinner in his perverseness, nor his judgments to terrifie the dejected spirit. 2. If God bring any strange thing to pass, speak not boldly of it, but rather in silence wonder. Job at the consideration of Gods Majesty in his works, saith, Behold, I am vile, Job 40.4. or 39.34.Job 40:4what shall I answer thee? I will lay my hand upon my mouth. Nadab and Abihu for offering Incense with strange fire, before the Lord, were both destroyed with fire: which being done, Moses told Aaron, that God would be sanctified in them that come near him, and be glorified before all the people: and then the Text saith, but Aaron held his peace. When Peter had taught the Gentiles, Lev. 10.3. Act. 11.18.Lev 10:3Acts 11:18and after returned to Hierusalem, they of the Circumcision contended with him: he then rendereth a reason of his fact, which being made, they were silent. And when Gods judgments befall men among us, if we speak any thing we must judg charitably. Blessed is he that wisely considereth of the poor, Psal. 40.1. Arcanum neque tu scrutaberis ullius unquam: Commissumque teges, & vine tortua & ira Hor. Ep. lib. 1 Ep. 18. Gen. 49.6. Ier. 15.…7. Prov. 11.13. Prov. 20.19. Perco…atorem fugito, nam garrulus idem est. ibidem. 2 King. 6.11. Neh. 2.12, 16. L. 5. C. ad. l. Juliam. Val. Max. lib. 2. cap. 2. Cu…t. li. 4. Valer. Max. lib. 2. cap. 2. Lips. Pol. lib. 3 cap. 5. Et in notis ad illud cap. Jun. Eccles. lib. 3. cap. 2. Prov. 17.9. Prov. 19.11. Sicut parata est severita…, peccata qua invenerit, vindicare: ita non vulo charitas, quod vindicet tuvenire, Aug. Epist. 109. Admonet Dom non negligere invicem peccata nostra, non quaerendo quod reprehendas, sed videndo quod corrigas. Aug. ser. 16. de ver. Do. Quam tua pervideas oculis mala lippus inunctis cur in amicorum vitijs tam cernis acutum, Quam aut aquila, aut serpens Epidaurius? at tibi contra evenio b…quiran… vitia ut tua rursus & illi. Horat. Ser. lib. 1. Satyr 3. Mat. 5.23, 24. Mat. 18.18. August. in haec verba. Jun. Eccles. lib. 3. cap. 2.Ps 40:1Gen 49:6Jer 15:7Prov 11:13Prov 20:192 Kgs 6:11Neh 2:12Neh 2:16Prov 17:9Prov 19:11Matt 5:23Matt 5:24Matt 18:18the Lord shall deliver him in the time of trouble. 3. Enter not into the secrets of the wicked, but keep close the lawfull secrets of thy friend. He that goeth about as a tale-bearer discovereth a secret, but he that is of a faithfull heart, concealeth a matter. With him that goeth about as a slanderer, disclosing a secret, and with him that flattereth with his lips, joyn not thy self. Magistrates must conceale things done in the Senate, especially concerning warre, lest they be revealed to the enemy. A Counsellour is the heart of the Prince, and a part of his body, and secrecy is the best and safest band of government: Neither can he sustain great matters, to whom it is grievous to keep silence. Amongst the Romans, in so great a number of Senatours, there was such silence in their Court, that thou wouldst think, I say not one, but none to have heard, what was committed to the ears of many. Let Ministers conceale the wants and sinnes that trouble such as are dying, or that are revealed unto them by the penitent that they might receive comfort and refreshing to their conscience. 4. The infirmities and sinnes of our neighbour are alwaies to be concealed, unless it be in case, that we find our selves called of God to speak. He that covereth a transgression seeketh love. If God in mercy cover his sinnes, why shouldst thou reveale them? Solomon saith, It is the glory of a man to pass by an infirmity. More distinctly. 1. If we be ignorant of the offence we must keep silence. For he that doth reprehend or correct another, ought to be certain of the crime. Nor doth it become private men to pry into the actions of others, that they might find matter to reprehend. For as we ought to behave our selves in giving alms, so also in reprehending our Brethren: But in giving alms we are not bound to enquire into certain men, to whom we might give; if so be we give to them that need our alms, we perform our duty: So also the matter goeth in brotherly correction: although reprehension be a debt, yet it is not a private debt which we owe to any certain person, but publique, which we owe to all and every one; which is to be paid as occasion is offered without inquiry into certain men. 2. Secret sinnes known to thee only, are to be reprehended by thee in secret; but what thou must do by thy self, thou must not do by another; thou must not divulge his sinne, nor accuse him unto others, if it cannot be proved otherwise than by thy testimony alone. He that hath secretly sinned against thee, correct him secretly: for if thou only know it, and thou wilt correct him before others, thou art not so much a corrector, as a betrayer. That of Solomon, Open rebuke is better then p. 320secret love, doth not weaken this Rule; for he doth not understand that rebuke which is before witnesses, but that private, whereby a Brother is plainly reprehended before his face, and not in deceit or privily: Not to adde, that some Divines think Solomon doth institute comparison betwixt perfidious love and professed hatred,Cartwr. in Prov. 27.5.Prov 27:5 preferring the open rebuke of an enemy before the profession of treacherous love. And as thou maist not divulge that which is secret, so maist thou not accuse thy neighbour of what thou canst not prove by other testimony,Deut 19.15. Cod. lib. 4. Tit 20. Digest. li 22. Tit. 5. Decret. par. 2. cap. 4. q. 4. cap. 3. Jun. Anal. in Deu… 17. Juu. Eccles. ubi. supra. & Polit. Mos. cap. 3 Zepper. de Tolit. Mos. lib. 5. cap. 5. Decret. par. …. cap. 6. q. 2. Act. 23.17, 18, 19, 20, 21. Est. 2.22, 23. Reprehension is an affirmative duty, and bindes not to all times, but to that only, which in spiritual discretion shall be judged most fit, both to winne our Brother, and maintain his good Name.Deut 19:15Deut 17Acts 23:17Acts 23:18Acts 23:19Acts 23:20Acts 23:21Esth 2:22Esth 2:23 than thy own: for one witness is no witness. God will not, that credit be given to the testimony of one only. Nevertheless, if we be privy to the purpose or intention of men to commit any wickedness against the Church, Common-wealth, or person of our Neighbour or such like, we are wisely and seasonably to detect it, that it might be prevented. When Pauls Sisters sonne heard of the conspiracy of those wicked men, that had bound themselves by an Oath, neither to eat nor drink till they had killed Paul, he entred into the Castle, and told Paul: And Paul sent him not to admonish the conspiratours, but to inform the Centurion, that by his Authority that bloody counsell might be prevented. Mordechai told Ester, and she King Ahasuerus of the attempt of Bigthan and Teresh against the Kings person. 3. If the guilty person do truly repent, he is not to be reprehended at all, or at least but lightly. For the end of admonition is to call back the wanderer into the right way; if he be already recalled, there is none or little p…ace left for reproof: although the Magistrate for the publique good may and ought to correct and punish him. 4. When reproof may more fitly, and with greater fruit be deferred till another time, silence for the present is best. We must never sooth or incourage men in sinne, but we may forbear reprehension, if it be for more profit, even to watch a better opportunity. Zeal is indiscreet when it will not wait for seasons and occasions. In many cases we are advised to bear evil men patiently, and not to break out into a fury, if at such times as we would, they cannot break the snares of the Devil: but our patience is to expect, if at any time God will that they may repent, and to watch the season that we might profit them by admonition. Many there are that are impatient of evil men, and drive them away by terrour and despight, if they be not presently converted; yet it directly breaks this precept, and shews that they would be Masters and Authours of mens salvation, and not waiters upon God, that only gives the encrease. 5. If our hatred against sinne proceed from complexion or disposition of nature, not from the work of the spirit, we must first correct our own errour, before we open our mouthes in rebuke against others. Pity it is to see, that many mens zeal in religion, is rather the motion of their irregular corrupt will, than the powerfull operation of grace: which is the cause of many sharp, unseasonable, hot censures and contentions, each one contradicting other according to his humour, and all resisting the motions of the Spirit. Therefore every Christian must be warned not to compare himself with himself, nor to measure himself by himself; for every man is as tall as his own measure: but he must judge himself to find out the exuberant, abounding, reigning complexion, and that being found, he must be farre from favouring and defending it in the things of God, which is the usuall manner of flesh and blood. But on the contrary, he must suspect and stop himself in that way to which his inclination over-hurries him, and condemn his errour when he goes astray, and having condemned it, return back into the true way. Now for direction in this case, it is good to set before our eyes for paterns, both the words and deeds of men truly sanctified, or rather the words and deeds of the Spirit speaking and living in them, even such whose unpartiall uprightness hath wholly given them up from the flesh to the Spirit. Again, we must remember that the motions of the Spirit are free, universall, and uniform. Every Saint or Sonne of God, by the p. 321aid of the Spirit inwardly freeing him, and outwardly teaching him, must strive to have an universall liberty of soul, free and inclinable to the approving of all truths, and to the love and practice of all goodness. This is the great and glorious Liberty of the Sonnes of God, and of them alone, that their souls being lifted up from the hinges of the flesh, and new fastened to the Spirit, thereby they have a freedom to move whensoever the Spirit moves, and to love whatsoever the Spirit loves; all truths they gladly receive, all goodness they highly prize and esteem. This then is the thing that we must look unto in our selves, before we reprehend what is amiss in our Brother, that our disesteem of sinne be not measured by our disposition and inclination, but by the truth; else we shall but strive to correct sinne with sinne, which is unprofitable.Amb…. de Offic. Monac. lib. …. Objurget amicus amicum, non jact antiae studie, sed affectu charitatis. neque admonitio aspera fit, neque objurgatio contumeliosa. Isid. de sum. bon. lib. 3. cap 91. Qui delinquentem superbo, vel odioso animo corrigit, non emendat sed percutit. Lev. 19.17. Jam. 1.20. Nunquam aliens peccati suscipiendum negotium, nisi quam internis interrogationibus examinantes conscientiam nostram, liquido nobis coram Deo responde…mus, dil…ctiono nos f…cere. Quidque enim lacerato a…mo dixeris, punientis est impetus, non charitas corrigentis. Dilige, & die quicquid volet. August. in Epist. ad Gal. Plus proficit amica correctio, quam accusatio curbulenta: Illa pudorem incurit, baec indignationem movet. Amb. in Luk. Perversum corrigere, nihil aliud est, quam stimulare insanum, quam olcum adhibere omino, & ventis incendio superare. Prov. 9.8. Mat. 7.6. Aliu… silere quod voles primum sile. Sen. Hyppol. Act. 3. lib. 2. Quod tacitum esse velis, nemini dixeris. Judg. 14.Lev 19:17Jas 1:20Prov 9:8Matt 7:6Acts 3Judg 14 And not only so, but it will be hard to keep moderation, when we follow the bent of our complexion, and look more to what is pleasing unto us, than what should please indeed: which in admonition is specially to be looked unto. For the occasion and manner of reproving ofttimes makes the reproof effectual, and an especiall part of the manner is this, That it proceed from a visible charity. Splenatick and eager reproofes harden those affections, which they pretend to soften; because these reproofes look like a quarrell or revenge, and not like the incisions of love, which hurt only, that they may heal. Surely, the aim and end of admonitions should be, the good of the admonished; and those are most commendable which are most effectual to this end; and not those which fit most with the humour of the reprover. Moreover, when contrary complexions meet in contention, they mutually exasperate each other to be stiffe in their own courses: For the one rebukes in humour, not in love, the other conceits the admonition to proceed from distempered passion, blind choler, harshness of constitution, whereby he is the more hardened in his course, and stirred up to make opposition against counsell and advice. 6. If a man know assuredly that his admonition shall be in vain, or to no good effect, he is to forbear. For the end ceasing, all things tending to that end do cease also; If therefore no hope of reformation, which is the end of reproof, remains, rebuke it self is to be omitted: especially if it be found by experience, that the offender is so farre from amendment, that he is thereby made the worse, the more outragious. He that casteth the seed of wholesome admonitions into such accursed and unfruitfull ground, shall reape none other reward of his labour, but the thornes of scorne and contempt. Rebuke not a scorner, lest he hate thee. Give not that which is holy to dogs; cast not Pearles before swine. It is small wisdom to contend with a mad man, if thou want strength to bind him. 5. All unseemly matters, all things unknown, things which concern us not, things above our reach, are in silence to be buried. 6. Thou art to conceale thine own secrets. That which thou wouldst not have known, tell no man: for how should another keep thy counsell, when thou canst not do it. Sampson revealing his own secret, overthrew himself. If thou desire ease by revealing them, tell them but to few, and to such as are faithfull.

Q. Before whom must we keep silence?

A. The persons before whom silence must be used are these. 1. Malitious enemies of religion: Give not that which is holy unto dogs; Mat. ….6. 2 Chro. 21.12.2 Chr 21:12neither cast your pearls before swine. This was among the rest one cause of the silence of Christ before Caaiphas. 2. Before Magistr…tes in their open courts; where such as come before them are not to speak till they be bidden or have obtained leave. p. 322Then Paul after the Governour had beckned unto him that he should speak, answered. Act 24.10.Acts 24:103. In the presence of our elders and betters, who must have liberty and leave to speak first,Job 32.4.Job 32:4 and must of others be heard with silence. And here all Children and Servants must remember, when they are justly reproved, to be silent, and not to answere any thing again: If unjustly they be taxed, their reply or defence must be sparing,Tit. 2.9.Titus 2:9 moderate, in due time, and with due reverence. Servants must not crossly and stubbornly reason and dispute matters with their Masters: but in silence and submission learn to sit down with the worst, even when they suffer wrong: and if they would clear themselves from unjust blame, they must have respect to all circumstances of time,1 Sam. 24 10. Job 31.1…. Prov. 23.9. Prov. 26.4, 5. Mic. 7.5.1 Sam 24:10Job 31:1Prov 23:9Prov 26:4Prov 26:5Mic 7:5 place, persons, and do it with all submission and soft answers. 4. Fools and pratlers, tale-bearers and busy-inquirers are not to be answered, unless it be to let them see their folly. 5. In the presence of weak Christians we must forbear to dispute of questions and matters of doubt, that might turn them out of the way, nor weaken their faith.

Q. What other Rules are to be observed in lawfull silence?

A. 1. Decent silence doth not pre-occupate or snatch an answer, when another is asked because this is troublesome both to him that asketh and to him that is asked: To him that asketh the question, as if he knew not of whom to ask what he would: to him that is asked, as if he were not able to satisfie him that asketh.

2. This Vertue doth not speedily leap into speech: but observes diligently the manners and necessity of him that asketh the question. 3. If it perceive a mind desirous to learn in him that putteth forth the question, it represseth the answer, that it may answer considerately, and the other adde whatsoever he pleaseth. 4. If any question be to be dispatched, it circumscribeth the answer by the necessity and him that asketh the question,Non est ejusdem & multa & opportune dicere. but digresseth not upon every small occasion into the rehersall of those things, which are well known to the relater, and oftentimes are not unpleasant; but not fit for the present occasion.

Q. Is not this silence opposite to Ingenuity and Boldness of Speech?

Joh. 7.24. 1 Cor. 11.18, 19, 20. Ioh. 8 15, 16, Lev. 19.17. 1 Sam. 13.13, 14. Eph. 6.20.John 7:241 Cor 11:181 Cor 11:191 Cor 11:20John 8:15John 8:16Lev 19:171 Sam 13:131 Sam 13:14Eph 6:20A. Silence and Boldness do well agree: for ingenuity and boldness is a vertue, whereby we do freely, without fear, according as our place, calling, time, occasion, and necessity requires, reprehend things to be reprehended, praise things to be praised, communicate things to be communicated, and profess things to be professed: But this liberty doth notably consent with decent silence. As no man knoweth how to speak, but he that can hold his peace: so none can keep silence as he ought, but he that is bold to speak as occasion is offered.

Q. May a man make use of hope of happiness to encourage him to look well to his Tongue?

A. Goodness and happiness being linked together, and wickedness and misery, the understanding and will more readily imploy and bend themselves to the good, and from the evil by reason of that union. And surely, happiness being tied to goodness by the chain of providence, we cannot but mend our pace to goodness, by the sight of annexed happiness: and it were folly not to look on that which may both delight and incourage us. Our will desires good, and therefore good being tied to goodness, gives more appetite to the will. And surely herein was the same kind of action in the Heathens, though by mistaking. For these did seek a sovereign good in vertue; and even for that sought it the more fervently. Now the ods is this, that we have a sovereign good with vertue, though not in vertue, conjoyned but not confounded. So vertue is lovely to us, but God the Fountain of Vertue is farre more lovely, and to him we walk in the path of Vertue. Now there is no baseness in loving Vertue well for it self, neither in loving the Authour of Vertue better then it, neither in loving Vertue the more for leading us to the Authour of Vertue.

p. 323CHAP. III. Wherein the abuse of the Tongue consists, viz. in sinfull Speech, and unlawfull Silence. With the several Kindes of sinfull Speech, and unlawfull Silence that is to be avoided.

Question: WHerein stands the abuse of the Tongue?

A. In sinfull Speech, and unlawfull Silence.

Q. What are the kindes of sinfull Speech?

A. They are divers. 1. Wicked or devilish in respect of matter or manner,Esa 3.8. Act. 19.9.Isa 3:8Acts 19:9 as when men speak against grace or gratious courses, or utter evil words which tend to destroy their own souls, or the souls of other men. To this Head are referred. 1. Words that issue from infidelity and unbelief, when men give no credit to the threatnings, laugh at the promises, or question the truth of them, and disregard the Commandements of God. Thus the Israelites sinned in saying, Can God prepare a Table in the Wilderness? Moses spake unadvisedly, Hear, Psal. 79.18. Num. 20.11, 12. Gen. 18.12. Psal. 73.13.Ps 79:18Num 20:11Num 20:12Gen 18:12Ps 73:13O rebellious people, shall I bring water out of the Rock? Sarah offended in that she laughed at the promise of God. Hereunto may be referred the opprobrious speeches which ignorant seduced persons belch out against the Gospel and true Religion. 2. Words of impatience and discontent; as that of the Isralites, O we wish we had died by the hand of the Lord, in the land of Aegypt, Exo. 16.3. 1 Cor. 10.10, 11. Numb. 14.2. Psal. 106.24, 25.Exod 16:31 Cor 10:101 Cor 10:11Num 14:2Ps 106:24Ps 106:25when we sate by the flesh pots. And of David, Absolom, my Sonne, my Sonne, would God I had died for thee. The like we have mentioned of Job, Jeremiah, and other servants of God, who in perplexity of spirit, when the fire was kindled within their breasts, have let fall some distempered speeches. 3. Irreverent speeches respecting God or man. The Name of God is unreverently abused,Job 3.1, 2. Jer. 15.10. & 20.7, 8. Mat. 5.37. Jam. 5.12. 1 Cor. 10.10. Lev. 24.16. Num. 23.13. The word signifieth to pierce or strike through. Esa 36.6. Hab. 3.14. Zech. 5.2, 3, 4. Mal 3.5. Lev. 19.12. Exo. 30.31.Job 3:1Job 3:2Jer 15:10Jer 20:7Jer 20:8Matt 5:37Jas 5:121 Cor 10:10Lev 24:16Num 23:13Isa 36:6Hab 3:14Zech 5:2Zech 5:3Zech 5:4Mal 3:5Lev 19:12Exod 30:31 when m…n toss his Titles in their mouths without any respect or awe of his glorious Majesty, by vain and customary swearing, and such like asseverations as I will give you my head, I will adventure my hand, in common talk; by hellish blasphemy, when men use such speeches of God or his works, as do either detract from his Majesty, or ascribe unto him things unbeseeming; by perjury or false-swearing, when men call God to witness a lie: which is a strange sinne: for the perjured person doth not only sinne himself, but withall endeavoureth to intangle God in the same sinne with himself. In this kind also men sinne, when they make or recite jests which are contrived out of the Phrases of Scripture. The Oyl wherewith the Tabernacle, and the Arke of the Testament, and the Priests were annointed, was holy: and therefore no man might put it to any other use, as to annoint his own flesh therewith, or to make the like unto it. And the scoffing of Julian the Apostat is very fearfull, who was wont to reach Christians boxes on the ear, and withall bid them turn the other, and obey their Masters commandement. Whosoever shall smite thee on the right cheek, turn to him the other also. And he denied pay and like reward to his souldiers that were Christians, because he said he would make them fit for the Kingdom of Heaven, considering that Christ had said, Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. To pray in sport, or to make men merry, is great presumption. To say, as some use, in play, God send me such a card, or such a cast, or I pray God I may winne this or that game, is too saucy and malapert behaviour for any, and will not stand with the reverent respect that each one of us oweth to Gods Majesty. The Rule then is here, that as we exclude not Gods presence in play, so we call not in his providence to further our play. Oathes are sacred, Prayers are holy, and the Name of God glorious, yet they must serve the recreation, p. 324and man must be delighted, though God be blasphemed. A fearfull thing it is, for man to delight himself in that wherein God is dishonoured; If there were no other thing but the abuse of Gods Name, of Sentences of Scripture, and such holy things, this were enough to make players of this nature (and such are most) abhominable to every good Christian. For if thou be a Christian, thou art like unto Lot, and thy righteous soul will be vexed with the dishonour of thy God. Now if thou art vexed therewith, how canst thou go to be vexed? Canst thou take delight in vexation, and wilt thou give Money for it? And if thou be not vexed, then art thou no good Christian. Here also men must learn to take heed of all manner of charmes and enchantments, which commonly are nothing else but words of Scripture or such like, used for the curing of paines and diseases both in men and beasts. But such practises are devilish. For the Word used in holy manner, is the instrument of God to convey unto us spiritual blessings, as faith, repentance, sanctification; but it doth not serve to bring unto us corporall health. Irreverent speeches against men are; 1. Scornfull nick-names cast upon the Ministers of the Gospel,Jer. 20.7. 2 Chro. 36.16. 2 King. 2.23. Eccl. 10.20. Exo. 22.28. Act. 23.5. 2 Pet. 2.10. …rov. 14.21. Prov. 17.5.Jer 20:72 Chr 36:162 Kgs 2:23Eccl 10:20Exod 22:28Acts 23:52 Pet 2:10Prov 17:5 as the Children that mocked the Prophet Elisha, crying, Go up thou bald-head. 2. Reviling, malapert, dishonourable words against or in the presence of our superiours, Magistrates, Parents, Masters, Ancients; This is forbidden in the Law, Thou shalt not speak evil of the Ruler of the people. 3. Contemptuous speeches of our Brethren, which argue vile esteem, though in themselves they be poor, lame, blind, or miserable. He that despiseth his neighbour sinneth: Who so mocketh the poor, reproacheth his Maker. 4. Unfaithfull words are evil: and these of divers kindes.Prov. 14.5.Prov 14:5 First, Lying, when men speak not agreeable to the nature of the thing, or the rule of faith; as Gehazi. after he had received money and garments of Naaman the Syrian against Elisha's will, he went and stood before his Master, who said unto him, Whence comest thou, Gehazi? who making it nothing to lie for a vantage, smoothed it over finely, and said, thy servant went no whither. 2 King. 5.25. Mic. 6.12. Gen. 34.13. 1 Sam. 28.1, 2. & 27.10, 11. Mat. 22.26. Prov. 21 6. & 12.19. Psal. 36.3. Job 15.5. Prov. 26.23, 24. Psal. 12.2. Psal. 10.7. Psal. 55.21. Isa. 13.12. Act 22.22. Prov. 27.14.2 Kgs 5:25Mic 6:12Gen 34:131 Sam 28:11 Sam 28:21 Sam 27:101 Sam 27:11Matt 22:26Prov 21:6Prov 12:19Ps 36:3Job 15:5Prov 26:23Prov 26:24Ps 12:2Ps 10:7Ps 55:21Isa 13:12Acts 22:22Prov 27:14This is a common sinne amongst most men, but utterly condemned as abhomination in the holy Scripture. Secondly, Deceit and cosenage, when men speak contrary to their mind, or delude with fond equivocation, even of purpose to deceive. The men that give themselves to such language are double-tongued, having one thing in heart, speaking another with their lips. They speak vanity every one with his neighbour: with flattering lips, and a double heart do they speak, The wicked man is thus described, His mouth is full of cursing, and deceit, and fraud; he speaketh friendly with his mouth, when warre is in his heart. Thirdly, Flattery, whereby for hope either of favour or gain, men, especially such as are of dignity and place, are soothed up in their sinnes, and extolled above measure, even to their faces. As when Herod arraied in Royal Apparell, and sitting on the Judgment Seat made an Oration, the people gave a shout, saying, The voice of God, and not of man. But marke what Solomon saith, He that praiseth his friend with a loud voice rising early in the morning, it shall be to him for a curse. One being asked which was the worst of all beasts, answered, Of wild beasts, the Tyrant: of tame beasts, the Flatterer. Another said, that Flatterers are worse then Crows; for they eat only dead carrion,Prov. 29.5.Prov 29:5 these feed on living men. A man that flattereth his neighbour, spreadeth a net for his feet. Prov. 25.9.Prov 25:9Fourthly, Rash and indiscreet discovery of secrets committed to our trust, being moved thereunto by pain, wrath, flattery, fear or levity: as to manifest unto persecutors when and where the Saints assemble to worship God.Prov. 11.13.Prov 11:13 He that is of a faithfull spirit, concealeth a matter. Fifthly, Inconstancy, when beside all reason men change and forsake the truth before testified:Eph. 4.14.Eph 4:14 for as the truth is one and the same, so should our testimony be. Sixthly, Pertinacy in defence of errour, when being convicted men will not cease to maintain their errour. 5. Words proceeding from obstinacy, arrogant and p. 325impious stiffness against true piety and godliness;Exo. 5.2. Mal 1.13, 14. Mal. 3.13, 14. Psal. …4.6.Exod 5:2Mal 1:13Mal 1:14Mal 3:13Mal 3:14Ps 4:6 as to snuff at the worship of God as irkesome and tedious; to say and maintain that no profit is to be gotten in the service of God; to scorn and mock at the poor that putteth his trust in God, calleth upon his Name, and walketh before him in holiness and purity of life;Jer. 6.16.Jer 6:16 and impudently to profess that they will not do what is spoken unto them in the Name of the Lord. These monsters of men set their mouth against the Heavens; and their Tongue walketh through the earth. Psal. …3.9. Job 21.…4.Ps 3:9Job 21:4They say to God, depart from us, we desire not the knowledge of thy waies. 6. Immodest speeches, and these are. First, Rotten and filthy, when men without all regard of honesty, vertue or shamefastness, delight themselves in ribauldry; obscene, scurrilous, and beastly talk. Let no corrupt communication proceed out of your mouth. But now put ye off all these, anger, wrath, malice, blasphemy, Eph. 4.29. & 5.4. Col. 3.8.Eph 4:29Eph 5:4Col 3:8filthy communication out of your mouth: for an unclean Tongue is the character of an heart empty of grace, poysoned with shamefull filthiness: It is a sign that men retain only the outward shape and proportion of men, but be indeed changed into beasts. Secondly, Lofty and boasting, when men brag of their wisdom, might, valour, bounty, credit and greatness: but most of all,Jud. 16. vers. Prov. 14.3. Psal. 12.2, 4. Act. 8.9. Jam. 3.5. 2 Tim. 3.2. Psal 52.1. Rom. 1.30. Luk. 18.11, 12. Psal. 73 8. Mat. 7.1. Job 1.9, 11. 1 Sam. 22.9.Judg 16Prov 14:3Ps 12:2Ps 12:4Acts 8:9Jas 3:52 Tim 3:2Ps 52:1Rom 1:30Luke 18:11Luke 18:12Ps 73:8Matt 7:1Job 1:9Job 1:111 Sam 22:9 when they vaunt of their sinne, and glory in their shame. Why boastest thou thy self in mischief, O mighty man! It was the sinne of the Pharisee that he prayed thus, Lord, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. I fast twice in the week, I give tythes of all that I possess. It is one note of a proud ungodly man, that he speaketh loftily. Thirdly, Heady and rash judgment, whereby men take liberty to censure and condemn others, without a calling, before they truly understand the cause. Thus the Devil dealt with Job, saying, Doth Job fear God for nought? But stretch out thine hand now and touch all that he hath, to see if he will not plaspheme thee to thy face, Such was the dealing of Doeg with David, I saw the sonne of Ishai (saith he) when he came to Abimelech the son of Ahitub, who asked counsell of the Lord for him, and gave him victuals, and he gave him also the sword of Goliah, insinuating that he had conspired with David against the King. Fourthly, Unseemly speaking by clamour, or rude undecent loudness and lifting up the voice. Let clamour and evil speaking be put away from us. Eph. 4.31. Prov. 25.24.Eph 4:31Prov 25:24It is better to dwell in a corner on the house top, than with a brawling woman in a wide house: They that upon every small occasion make their sound to be heard, and the house, yea, the street to ring again, must know they offend grievously, be their words in themselves considered never so just and true. 7. Revengefull words, which are of divers sorts and degrees. First, Rash and suddain, which proceed from unadvised anger; of which kind are all reproachfull termes, as fool, witless, shallow-brain; and all irefull upbraidings, whether of kindness received, or of sinne committed. He that saith to his Brother, Thou fool, Mat. 5.22.Matt 5:22shall be in danger of hell-fire. Secondly, Tart and bitting quips and girds, that tend to vex and disgrace our Brethren. Let no uncleanness be once named amongst you, Eph. 5.4.Eph 5:4non foolish talking, nor jesting, which are not convenient. Thirdly, Mischievous and spitefull words which may do hurt.Prov. 12.21. Psal. 59.7. Psal. 50.19, 20. Psal. 10.7. 2 Sam. 25.10.Prov 12:21Ps 59:7Ps 50:19Ps 50:20Ps 10:7 There is that speaketh like the piercings of a sword. Behold (saith David of his enemies) they beltch out with their mouth; swords are in their lips; under their Tongues are mischief and vanity. Fourthly, Contemptuous and vilifying words; as that of Nabal to the Messengers of David, Who is David, and who is the sonne of Jesse? There be many servants now adaies that break away every man from his Master. Fifthly, Cursings or imprecations, either against men or other creatures. Curse not the King, Rom. 3.14. Rom. 12.14. Eccl. 10.20. Jer. 15.10. Lev. 19.14. Psal. 109.17, 18. Judg. 17.1, 2. Col. 3.8. 2 Tim. 3.2, 4. Rev. 13.6. Jam. 3.10.Rom 3:14Rom 12:14Eccl 10:20Jer 15:10Lev 19:14Ps 109:17Ps 109:18Judg 17:1Judg 17:2Col 3:82 Tim 3:22 Tim 3:4Rev 13:6Jas 3:10no not in thy conscience: and curse not the King in thy bed-chamber. When the Mother of Micah had lost her silver that she had dedicated to superstition and p. 326idolatry, she fell to cursing for it: in whom as in a glass, we see the cursed nature that is in most people, that when any thing crosseth them, or befalls them otherwise then they would, it drives God out of remembrance, and the consideration of his providence, or of their own just desert which hath brought it upon them; and so they let pass their duty, which in such accidents God calls them to practice. That which is presentest with us, is wrath and revenge; which seeing we cannot have to the full upon the supposed wronger of us, therefore that toole which is readiest we draw; even a venomed arrow out of the quiver of a poysoned heart, cursing and banning. Thus men do when their goods are impaired by ill debtors, suretiship, cosenage, ill bargains, robbery, nay, even when Gods more immediate hand crosseth them, as in travell by Sea or Land,Job. 31.30. Prov. 20.20. & 30.11.Job 31:30Prov 20:20Prov 30:11 in their Harvest and Commodities, by unseasonable weather, bad success or the like. And then they let the Arrow fly, light where it will, sometimes upon God himself (for he that curseth his lot, curseth God, and if he were within his reach, he would surely challenge him) and sometimes upon men, and sometimes upon the senseless creature it self wherein they are crossed, or which crosseth them, by the side whereof they wound God himself.Psal. 15.19, 20 Prov. 30.10.Ps 15:19Ps 15:20Prov 30:10 8. Defamatory and slanderous words, which be raised by false accusers, and carried up and down by make-bates and tale-bearers, are sinfull and ungodly.Exo. 23.1.Exod 23:1 Thou shalt not take up a false report: that is, neither receive it of others, nor speak of it unto others; as taking up is for speaking or using any way. Thou shalt not walk a tale-bearer among thy people. Exo. 20.7. Lev. 19.16. 1 Sam. 22.9. 1 King. 10.15. Ezek. 27.15, 17, 22, 23. Cleaver in Prov. 11.13. & 20.19. Cartwright in Prov. ibid. Prov. 11.13. & 20.19. Ezek. 22.9. Jer. 9.4.5. 2 Tim. ….3. 1 Tim. 3.11. Tit. 2.3. Aquila in Prov. 11.13. Dan. 6.24. Rev. 12.9, 10. Syriak in Mat. 4.… 2 Cor. 12.20. Prov. 26.20. & 18.8. & 16.28.Exod 20:7Lev 19:161 Sam 22:91 Kgs 10:15Ezek 27:15Ezek 27:17Ezek 27:22Ezek 27:23Prov 11:13Prov 20:19Ezek 22:9Jer 9:4Jer 9:51 Tim 3:11Titus 2:3Dan 6:24Rev 12:9Rev 12:10Matt 42 Cor 12:20Prov 26:20Prov 18:8Prov 16:28The Hebrew word Rokel properly signifieth a Merchant or Trafficker up and down with Spices or other things, whereupon Rakil (the word here used) is a tale-bearer or accuser, that maketh Merchandize as it were of words, uttering them as Wares, going from place to place, to hear, and to spread about criminations of other men. His property is described to be a revealer of secrets; his end, to shed blood; yet pretending friendship and good neighbourhood. Wherefore the Greek translateth it in Leviticus, Thou shalt not walk with guile: and in the Proverbs he is called in Greek, double-tongued The Holy Ghost in the New Testament seemeth to call him in Greek false accuser, caluminater, or make-bate: and so Aquila (an Ancient Greek Interpreter) translateth the Hebrew word. And to this the Chaldee version agreeth, saying, Thou shalt not divulge accusations, (or criminations) among thy people. Which phrase is used in Daniel, of those men which made accusation against Daniel, there translated in Greek, that made accusation. Hereupon the Devil hath his Name of caluminating and accusing the Brethren: whom the Syriak calleth a divulger of accusations or criminations. They are also called whisperers, because they privily wound the credit of their neighbour, and traduce them in secret. They sow not their calumnies clearly and with a loud voice, but they do it in corners, when no witness is present. This tale-bearing is of divers sorts. 1. When men whisper abroad secretly the faults of another, whereas they should rather admonish the party; as Cham when he had seen his Fathers nakedness, ran straight and told his Brethren. For he only is not to be accounted a whisperer that rehearseth things forged of himself or others: but he that uncovereth things true, which ought not to be spoken, or to any other, than to whom he ought. 2. When they adde to or change the thing said or done, as it serveth for their purpose. Some of the wtinesses which came against Christ,Mat. 26.60, 61.Matt 26:60Matt 26:61 charged him to say, I will destroy this Temple which is made with hands, and in three daies build another without hands. Where first they change his meaning; for Christ spake of the Temple of his body. Secondly, They adde to the words; For Christ said not I will destroy this Temple, but destroy ye this Temple. Therefore they are noted to be false-witness bearers. 3. When men surmise, and tell that upon suspicion or conjecture which was never done. When Jeremy was going out of Jerusalem p. 327to the land of Benjamin, Irijah took him and said, Thou fliest to the Caldeans. Then said Jeremy, that is false, I fly not to the Caldeans, Jer. 37.13.Jer 37:13but he would not hear him. The fourth is coloured tale-bearing, when one speaketh evill of another with fine prefaces and preambles, faining that he is very sorry that his neighbour had done such or such a thing: that he speaketh it not of malice, but of a good mind: that he is constrained to speak: that he speaketh not all he could speak: that the party to whom the tale is told must keep it secret. The fifth is worse then the former, when men out of envy and il-will, doe misconstrue the words and actions of men, and not only take things in the worst part, but also defame them for well-doing. Thus the Pharisees dealt, Mat. 11.19.Matt 11:19John came neither eating nor drinking, and they say, he hath a devil. The Son of man came eating and drinking, and they say, Behold a glutton, and a drinker of wine, and a friend of Publicans and sinners. The sixth, when men forge and devise false accusations to bring the righteous into disgrace, as David complaineth of his enemies, that they laid to his charge things he never knew. This abuse of the Tongue to be a most hatefull vice, appeareth, First, By the root whence it springeth, which is a naughty, froward heart. A naughty person, a wicked man,Prov. 6.12.Prov 6:12 walketh with a froward mouth. Secondly, By the effects, which are poverty and destruction to the party himself, hatred and contention amongst others.Prov. 14.23. Prov. 10.11. Prov. 12.13. Prov. 13.3. Prov. 16.20. vers. 30. Prov. 26.22. Jer. 6.28.30. Psal. 140.11.Prov 14:23Prov 10:11Prov 12:13Prov 13:3Prov 16:20Prov 26:22Jer 6:28Jer 6:30Ps 140:11 In all labour there is profit, but the talk of the lips tendeth only to poverty. Violence covereth the mouth of the wicked: The wicked is snared by the transgression of his lips. He that openeth wide his lips shall have destruction. A froward man soweth strife, and a whisperer separateth chief friends. A violent man moving his lips, bringeth evil to pass. Thirdly, When the sinnes of the Tongue spread in Israel with other sinnes, that they walked as tale-bearers, they were called reprobate silver, because the Lord had rejected them. David prayeth thus against the wicked, Let not an evil speaker be established in the earth: Psal. 101.5, 7.Ps 101:5Ps 101:7evil shall hunt the violent man to overthrow him. And so he promiseth to cut off him that slandereth his neighbour, and to expell out of his Family him that worketh deceit, and telleth lies. Fourthly, He that speaketh evil of his Brother, and judgeth his Brother,Iam. 4.12.Jas 4:12 speaketh evil of the Law, and judgeth the Law, because he doth what the Law condemneth. Fifthly, Memorable are the examples of Gods judgments upon the abusers of their Tongue, specially in swearing, perjury, blasphemy, scoffing at Religion, cursing and such like. Some few I will here set down, as they are related by good Authours worthy credit. In the time of King Edward, Fox Act & Mon. Vol. 2. Reign of Queen Mary. App.a young Gentleman of Cornewall being in company with other more Gentlemen together with their servants, being about the number of twenty horsemen, among whom this lusty younger entred into talk, and began withall to sweat outragiously, and to use ribauld speech; being gently reproved, the young Gentleman took snuffe, and said to the reprover, Why takest thou thought for me? take thou thought for thy winding-sheet. Well, quoth the other, Amend, for death giveth no warning: for as soon cometh a Lambs skin to the Market, as an old Sheep skin. But still he continued raging more and more in words and oathes, till at length passing on their journey, they came riding over a great Bridge, standing over a piece of an Arm of the Sea, upon which Bridg this Gentleman swearer, spurred his Horse in such sort, as he sprang clean over with the man on his back, who as he was going, cried saying, Horse and man and all to the Devil. Again, There was in Lincolnshire a Serving-man,Peter Stubs Book printed 1583. who had still in his mouth an use to swear Gods precious blood, and that for very trifles: being often warned by his friends to leave the taking the Lords Blood in vain, did notwithstanding still persist in his wickedness, untill at last it pleased God to visite him first with sickness, and then with death: during which time of the Lords visitation, no perswasion could move him to repent his foresaid plaspheming, but hearing the Bell to toll, did most hardly in the very anguish p. 328of death, start up in his Bed, and swear his accustomend oath that the Bell tolled for him. Whereupon immeditatly the blood abundantly from all the joynts of his body, as if it were in streames, did issue out most fearfully from mouth, nose, wrests, knees, heels, and toes, with all other joynts, not one left free, and so died.Euseb. lib. 6. cap. 8. Three men conspired together against Narcissus Bishop of Jerusalem, a man that led a godly and blameless life, and they charged him with an hainous crime: all three confirm their accusation by oath, that it might seem the more probable. The first wisheth, if it were not so, that he might be burnt. The second, that he might die of a lothsome and grievous disease The third, that he might lose his eyes. Afterward in process of time, the first had his House set on fire in the night, and he with all his Family was burnt. The second was smitten with the same fearfull disease which he wished unto himself from the head to the sole of the foot, and died thereof. The third seeing what was befallen these twain, repented, and confessed the conspiracy against Narcissus, and lost his eyes with lamentation.Anno 1444. Bonfiinius rex Hungar. Dec. 3 Lib. 6. When Ʋladislaus King of Pole and Hungary had made truce with the Turkes without consent of the Pope, or other his Allies: Eugenius pretending it unlawfull for him to make peace with a common enemy to the Name of Christian without the authority Papall, sent Cardinall Julian to solicite Ʋladislaus to renew warre upon the Turke notwithstanding his oath; which he pleaded to be frustrate: whereupon having ventured the war, according to the Cardinals instigation, after doubtfull Battell for three daies space, at length he drave Amurathes to hard shifts, and in a manner to despair: insomuch that leaping out of the middest Camp, and pulling out of his bosome, and shewing openly the scrowle of the Oath, with a loud voice he cryeth; These be the Leagues, O Jesus Christ, which thy Christians have stricken with me. They have made an holy Oath by thy Godhead, and yet have broken the faith under thy Name given. Now therefore, O Christ, if thou be a God, as they say; and we erre in the knowledge of it; avenge, I beseech thee, thine own and my wrongs, and unto them that have not as yet known thy holy Name, shew punishment upon Truce-breakers. The event in the death of Ʋladislaus the King, and Julianus the perswader, and by that occasion of the Christian Army in that Conflict soon after falling out, declared an ear given to an Infidels complaint against the Christians, who by this doing had caused the Name of Christ, so much as in them lay,Fox ubi supra. to be amongst the Heathen evil spoken of. In the daies of Queen Mary, as James Abbes was led by the Sheriff to execution, divers poor people stood in the way, and asked their Almes: he then not having any money to give them, did put off all his Apparell, save his shirt, and gave it unto them, to some one thing to some another, in the giving whereof, he exhorted them to be strong in the Lord, and to stand stedfast in the truth of the Gospel. While he was thus instructing the people, a Servant of the Sheriffes going by, cryed out aloud, and plasphemously said: Believe him not good people, he is an Heretick, and a mad man out of his wit: believe him not, for it is Heresie that he saith And as the other continued in his godly admonition, so did this wicked wretch blow forth his plasphemous exclamations: untill they came unto the place where they should suffer. But immediatly after this Martyr was bound to the stake, and fire put to him, such was the fearfull stroke of Gods justice upon this blasphemous railer, that he was there presently in the sight of all the people stricken with a frensie, wherewith he had before charged that good servant of God: who in his furious rage and madness, casting off his shooes, and the rest of his clothes, cryed out unto the people, and said, thus did James Abbes the true servant of God, who is saved, but I am damned: and thus ranne he about the Town of Bury, still crying, that James Abbes was a good man and saved, but I am damned. Again, Children sitting in company together, fell into communication of God, and to reason what God was. And some said one thing, some p. 329another: among the rest, one said, He is a good old Father: to whom another, named Dennis Benfield, replied with a most outragious blasphemy not fit to be named. But shortly after this young girle was so striken, that all the one side of her was black, and she became speechless, and died. One Burton a Bayliff of Crowland in Lincolnshire, who made shew to be a great friend of the Gospel in King Edwards time, but in Queen Maries time, he moved the Parish to shew themselves the Queens friends, and set up Mass speedily, to which purpose he called upon them still in the Queens Name: and when he saw his words were not regarded, he got him to Church upon a Sunday morning, when the Curate began to say service according to the form used in King Edwards time: and coming to him he said, Syrrah, will you not say Mass, buckle your self to Mass you knave or (swearing a bloody oath) I will sheath my Dagger in your shoulders. But not long after, this Bayliff riding from home with one of his neighbours, as he returned home, a Crow flew over his head, singing after her wonted manner, Knave, Knave, and dunged upon his nose, which ranne down upon his mouth and beard: which so annoyed his stomack with a poysoned savour, that he never ceased vomiting untill he came home, whereof within few daies he died, without any token of repentance. One John Apowell, mocked one William Moulden, as he was reading an English Service-Book in a Winters Evening, deriding him at every word with contrary gauds and flouts: Wherefore the said William checked him, saying, he mocked not him but God. But as the said William was reading these words, Lord have mercy upon us: The other with a start suddainly said, Lord have mercy upon me: Then William asked him wherefore he was afraid; He answered, when you read Lord have mercy upon us: me thought the hair of my head stood upright with a great fear that came upon me: The next day in the morning he fell mad, and after that he say night and day, and his tongue never ceased crying out of the Devil of Hell: Thus he lay six daies, that his Master and all the rest of the house were weary of the noise, and sent him to Bedlam. Two she Bears out of the Wood, devoured forty and two Children of them that mocked Elisha the Prophet.2 King. 2.24.2 Kgs 2:24 Some being in Communication about Cramner, Ridley, and Latimer, in an House at Abingdon in Barkshire: One Lever a Ploughman dwelling at Brightwell, said that he saw that evil-favoured knave Latimer, when he was burned, and that he had teeth like a horse, at which time and houre, the sonne of the said Lever most wickedly hanged himself. The Jews at the arraignment of Christ cryed, saying,Mat. 27.25.Matt 27:25 His blood be upon us and our Children: which imprecation is verified upon them unto this day. At Newburge in Germany a certain Mother cursed her Sonne, saying, Get thee away, I would thou mightest never come again alive: the very same day he went into the water and was drowned. Again,Lonicerus. Theat. Hist. Praec. 4. a Mother brought her Child to the University at Wittenberge, by reason he was possessed with an unclean spirit: being demanded how it came to pass, she answered in the hearing of many, that in her anger she said, The Devil take thee, and thereupon presently the Child was possessed. The Lieutenant of the Tower, The Lieutenant of the Tower, his speech and repentance.who was executed upon Tower-Hill, on the 20^th day of November 1615, at his last end confessed, that in his younger daies, (as well beyond the Seas, as in his own Countrey) he was much addicted to idle vain gaming, and being haunted with ill luck (as he called it) upon a time much displeased at his loss, clapping his hand upon his breast, If ever I play again, then let me be hanged: which he neglected to perform, and was payed home according to his wicked imprecation.

2. Vain and idle speech, that tends to no use or profit is to be shunned. Either speak something better then silence, (saith the Heathen man) or keep silence. Again, prescribe to thy self two times of speaking,Euripides. that either thou speak of things undoubtedly known, or of things necessary: for in these only p. 330speech is better then silence:Isocrat. ad Democr. Aut oportet silere, aut meliora afferre silentio. Mat. 12.36.Matt 12:36 but in other things we must rather hold our peace than speak. Use seasonable silence or profitable speech. Our Saviour hath told us plainly, that of every idle word that men shall speak they must give account at the day of judgment: Not only evil words, but frivolous, which are not behovefull to speaker or hearer, are very dangerous, as which make men lyable to the judgment of God.

Aul. Gellius. lib. 1. cap. 15. Illud sapientis est viri, paucis plurima posse v…rbis, bene complecti. Optimus est homini linguae thesaurus, & ingens Gratia, quae parcis mensurat singula verbis. Hesiod.3. Speech is then faulty, when it is immoderate and exceeds measure. Thou must shut up words with silence, and silence with seasonableness. It is the point of a wise man to speak much in few words, not to comprehend little in many. The weight of sentences is from the matter contained in them, not from the multitude of words wherewith they are stuffed: In this particular men offend, when they spinne out a little matter with length of words, and empty sounds. But that speech is not long, when words are fitted to the nature of things themselves. Think him long (saith the Heathen) who speaketh nothing fitly, though he pronounce only two syllables: But think not him long who speaketh well, although he shall say very much, and for a long time. Nor are th…y faultless, who letting pass all discourse of serious matters, abound in mirth and jests, whereas it is to be used sparingly as salt to season and revive, not to wast the spirits, or consume time. In like manner to talk and conferre of earthly things copiously, and to go over the same things again and again, when they might be dispatched in few words at once, cannot be esteemed less then an incontinency of speech, the sign of an earthly heart.

Aul. Gellius. lib. 1. cap. 2.4. Words as men say of fish, if unseasonable, do stink. It is better to say nothing, than to speak out of season. It behoveth us to know the manner of the occasion: for that is the point of wisdom. They that sing unseasonably, though they do it skilfully, they are not approved, but undergo the crime of folly. Thou dost but trifle, if thou play the Philosopher unseasonably. Herein they offend, who mispend the time that God hath consecrated to his service, in worldly conference about their own affairs. And they likewise that cast the Pearle of the Gospel before swine,Prov. 23.9. & 9.8. Mat. 10.14. 2 Sam. 25.36. 2 King. 18.36.Prov 23:9Prov 9:8Matt 10:142 Kgs 18:36 and bestow admonition upon them that are not capable of it. Cleostratus to him who asked, Art thou not ashamed of drunkenness, answered, Art thou not ashamed to admonish a drunken man? For counsell given to men distempered, is clean cast away.

5. Rash speeches are evil. It is better to say nothing, than to speak without good advice and deliberation.Eccl. 5.2. Prov. 19.2.Eccl 5:2Prov 19:2 Be not rash with thy mouth. Both the mind without knowledge is not good, and he that hasteneth with his feet sinneth. Two vices are here matched together, and reproved together, as dangerous and hurtfull, whereof the one is the cause of the other, which are ignorance and rashness. He that answereth a matter before he hath heard it,Prov. 18.13.Prov 18:13 it is a folly and shame to him. To make answer, or reply to a speech, or at all to speak of any matter before a man hath throughly heard, and fully informed himself therein, is a rash and indiscreet part, and the evil consequents thereof, cannot but redound much to his discredit.

Silence for the most part is a note of wisdom, a means of safety. A fool (saith the Philosopher) cannot hold his peace at a Banquet: but yet silence is sometimes faulty. As

1. Hypocriticall silence, when a man continually holdeth his peace, because he thinketh the worship of God to consist therein. This was the gross error of the Pattolorinctists or Silentiarists. Dan. de haer. lib. 63.But the Scriptures which command moderation of the Tongue, do never impose perpetuall silence. For by speech as well as by reason man differs from a beast, and he that takes away the use of speech from amongst men, doth not only deprive man of many profits pertaining to this life, but also turn him into a bruit beast, yea, into a stock and stone. And certain it is, he sinneth against God and that grievously, who p. 331speaketh not when he ought, no less then he that speaketh otherwise then he ought.

2. Forced silence, when the adversaries of truth and innocency being overcome with the light that they cannot but discern, are compelled to keep silence. As it is said of the Spies, that were sent forth of the Scribes and Pharisees to entangle our Saviour Christ, when they heard his answers,Mar. 3.4. Luk. 20.26.Mark 3:4Luke 20:26 they marvelled at him, and held their peace.

3. Wicked and unseasonable silence, when men hold their peace being called of God, and having opportunity to speak. First, Thus it is unlawfull to keep silence, when the glory of God requireth that we speak. Out of the mouths of babes and sucklings thou hast ordained praise, Psal. 8.2. If these should hold their peace, the stones would immediatly cry out, Luk. 19.40. It belongeth to the Ministers of the Gospel with boldness to publish the message that God hath put into their mouthes, notwithstanding the world fret and rage against it. Sonne of man, go get thee to the house of Israel, and speak with my words unto them, Ezek. 3.4 In that day shall thy mouth be opened to him which is escaped, and thou shalt speak and be no more dumb, Ezek. 24.27. The Lord spake to Paul in the night by a Vision, Be not afraid, but speak, and hold not thy peace, Act. 18.9. As the Preachers of the Gospel must publish the glad tidings of Salvation: so must Christians make profession of the Faith and true Religion. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation, Rom. 10.10. I believed, and therefore have I spoken; we also believe, and therefore speak, 2 Cor. 4.13. Secondly, We must not hold our peace when the safety of the innocent requireth that we speak. Open thy mouth for the dumb, in the cause of all such as are appointed to destruction, Prov. 13.8, 9. That is, speak in the behalf of the oppressed, who because they cannot, or dare not plead for themselves, may well be called dumb and yet have an equall, just, and righteous cause. Deliever them that are drawn to death, Prov. 24.11. For shouldst thou withdraw thy self from them that go down unto destruction? Job. 29.13, 14, 15, 16. If thou be a Magistrate, rescue by thy power such as being innocent are brought into the danger of death or undoing; or whosoever thou art, by all lawfull means seek the deliverance of them that without cause be drawn into danger. For if any be justly troubled, or condemned to die, it belongeth not to us to meddle with him, otherwise then by praying for him, or inciting him to repentance. But if might oppress right, or violence be offered to the poor afflicted, every one is bound to defend his neighbour, as much as in him lyeth. Governours must minister help to the oppressed by vertue of their Authority; Inferiours by giving counsell, or testifying the truth of the cause; or in petitioning to the Prince, or such as have power of delivering: as Ebedmelech for Jeremiah; and Ester for her people: or by prayer to God in their behalf; as the Church in the time of the Apostles for Peter: and in the time of the Prophets, for other godly men who were destinated to the slaughter. Thirdly, In publique scandals, when we are called forth to bear witness, we must testifie our knowledge. Prov. 29.24. Who so is partner with a Thief, hateth his own soul, and who heareth cursing and bewaileth it not. Lev. 5.1. If any soul hear the voice of swearing, and is a witness, whether he hath seen it, or known of it, and do not utter it, he shall bear his iniquity. Silence then kept in such cases, causeth men to incurre the recompence that is due to other mens offences, as themselves by bearing with them, and winking at them, have intangled themselves with the guiltiness thereof, and so made themselves obnoxious unto them. Fourthly, If we be privy to any secret offence wherein our p. 332neighbour liveth, we are to admonish him in private. If thy Brother shall trespass against thee, go and tell him his fault between him and thee alone. Mat. 18.16. Each man should be a Physician to his diseased neighbour, seeking the cure of his spiritual Maladies by grave and seasonable advice or reprehension. Thou shalt not hate thy Brother in thy heart, but reprove him plainly, and not suffer sinne to rest upon him, Lev. 19.17. Warn them that are unruly, 1 Thes. 5.14. Others save with fear, pulling them as brands out of the fire, Jud. vers. 23. Fifthly, In distress the Saints are to be refreshed with words of consolation. Comfort the feeble-minded, 1 Thes. 5.14. I also could speak as you do, (saith Job to his friends) if your soul were in my souls stead, I could heap up words against you, and shake my head at you: But I would strengthen you with my mouth, and the moving of my lips should asswage your grief, Job. 16.4, 5. To him that is afflicted, pity should be shewed from his friend, but he forsaketh the fear of the Almighty, Job. 6.14. Sixthly, If we know harm to be intended against our neighbour, we are bound to reveale it wisely, that the mischief might be prevented. Thus Johanan the Sonne of Kareah and all the Captains of the forces that were in the fields, came to Gedaliah to Mizpah, Jer. 40.13, 14.Jer 40:13Jer 40:14And said unto him, Doest thou certainly know that Baalis the King of the Ammonites hath sent Ishmael the Sonne of Nethaniah to slay thee? But this must be done seasonably, that the evil might be avoided, and wisely, that we entangle not our selves in trouble. Seventhly, In open and notorious cases, if we our selves be not fit to admonish and rebuke, we must informe others who may be Physicians to the party delinquent, and minister unto him for the cure of the soul. As the house of Cloe informed Paul of the dissentions that were in the Church of Corinth, 1 Cor. 1.11.1 Cor 1:11that by his Authority he might seek redress.

4. Sullen and passionate silence is to be condemned, when men refuse to salute their enemies courteously, or out of stubbornness will scarce vouchsafe a quiet, free, gentle answer to their superiours, equals, companions, when they are crossed, vexed, disquieted. If the heart swell so big, as to stop the free passage and current of the Tongue in fitting speech, it is farre too great to be good. Dogged silence is as much displeasing, as farre unbeseeming, as stubborn and saucy answering again.

5. Silence proceeding from want of delight in heavenly things or love to the glory of God, is vitious and to be condemned. All thy Works shall praise thee, O Lord, and thy Saints shall bless thee. They shall speak of the Glory of thy Kingdom, and talk of thy power. To make known unto the sonnes of men his mighty acts, and the glorious majesty of his Kingdom, Psal. 145.10, 11. With my lips have I declared all the judgments of thy mouth, Psal. 119.13. My Tongue shall speak of thy Word: for all thy Commandements are righteousness. My lips shall utter praise, when thou hast taught me thy Statutes, Psal. 119.171, 172.

6. Silence is then faulty, when shame and fear of reproach drives men to keep silence from good words. We must neither expose Religion to contempt through unadvised speech, nor refrain altogether from good words, left we should be mocked. Princes did sit and speak against me: but thy servant did meditate in thy Statutes, Psal. 119.23. I will speak of thy Word before Kings, and will not be ashamed, Psal. 119.46. This faulty silence is a great offence. First, For that it robbeth God of his Glory, which is the highest sacriledge.Mat. 12.37.Matt 12:37 Secondly, If men shall be justified by their words; How shall they stand before Gods Tribunall of Grace, who have continually p. 333kept from holy words. Thirdly, The Saints are commanded to exhort, admonish, rebuke, comfort, and build up one another in their most holy Faith. But they cannot yeeld obedience to this Commandement, if they give way to continuall silence. Fourthly, It is the commendation of them that fear God, that they speak often one to another, Mal. 3.16.

The Use of all is, That we seriously humble our selves for the errrour of our Tongues, take sorrow for it, and heartily pray for pardon and grace to reform and amend. Woe is me, for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips, Isa. 6.5. And this transgression is the rather to be watched against, because we have many provocations to sinne in this kind; and though the offence may seem less, yet oft failings may increase the measure of it.

The End of the Fourth Book.

p. 334THE FIFTH BOOK: Of PRAYER.