Principiis Obsta. THE Ready Way TO PREVENT SIN. By William Bagshaw. LONDON, Printed for Tho. Parkhurst, and are to be sold at the Sign of the Bible and Three Crowns in Cheapside. 1671. THE READY WAY TO Prevent Sin. Prov. 30.32. Or if thou hast thought evil, lay thine hand upon thy mouth. THat thoughts are free, is a Proverb, but it is none of Solomon's. It is nigh to many (even in their mouths) but it is far from truth; as is evident from other Texts, and shall (the Lord assisting) be evidenced from this Text, which calleth aloud on man to call himself in question, for his very thoughts. Herein notice is to be taken. 1. Of an Antecedent, which hath the form or face of a Supposition. If thou hast thought evil. 2. Of a Consequent, which hath the force and authority of an Imposition. Lay thine hand upon thy mouth. I say, the first words have the face of a Supposition, because I think they have no more than so, in the respect which I shall next name. It is not to be supposed, that the highest attainers, or closest walkers, on earth, are wholly exempt and free from evil in their thoughts. Who can say, (and say true) I have made my heart clean? Prov. 20.9 The If in the beginning of the Text may be there, Si ratiocinantis. as it is elsewhere, argumentative, and may import the Reason or Cause why men should lay their hands upon their mouths, to wit, because they have thought evil. Such a kind of If is found in sundry Scriptures, particularly in that speech of Haman's Wife and Friends, Esther 6.13: Rom. 8.31 If Mordecai be of the seed of the Jews, thou shalt not prevail against him. Sure it was, and sure they might be, that he was of that seed, and they intimate to Haman in a prudential (I will not say prophetical) way, that because he had begun to fall before one of that stock, there would now be no standing before him. Or the If which I am treating of may be looked at as determining, Si determinantis. setting down the season or nick of time when the hand is to be laid upon the mouth, See Taylo● upon Pro. 1.10. to wit, as soon as ever an evil thought is risen in the heart; and it is observed, that the Hebrew Particle translated if in this place, is translated When, in another place, quoted in the Margin. Amos 7.2. When they had made an end of eating the grass of the Land, I said, O Lord God forgive. Laying the hand upon the mouth is a Rite or Ceremony several times mentioned in holy Writ, which seems to have its foundation in Nature, and is apt to signify the sorrow and shame of him that is the user and observer of it. Concerning the significancy of it here, I shall speak more at large in the handling of that Doctrine, unto which I shall now address myself. Doct. As soon as ever an evil thought is risen in our hearts, we ought forthwith to lay our hands upon our mouths. Thoughts have been (and may be) distinguished. ●y Doctor burstow in Sermon 〈◊〉 St. Ma●es upon sai. 55.7. We may treat of thoughts in a larger acception, as taking in all the affections and inward workings of the Soul, as differenced from outward actions and works of the Body. In this sense we read of them, where the Lord saith of Idolaters, Isai. 66.13. that He knoweth their works and their thoughts. I shall especially consider them as they are considered more strictly and narrowly, Cogitatio est actio mentis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 11.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 8.22 as taken for the actings or muse of the mind, and it is clear, that the words which are used by the Greeks for thoughts do imply, that they are things of the minds making or framing. As for the phrase of thinking evil. I am not ignorant that some Interpreters, comparing the Text with the Context, incline to think, that some special notorious evils are hinted and pointed at. Some refer it to the evil mentioned in the former part of the verse, and judge that proud and self-exalting thoughts are understood. Others look still further back to the former verse, English Annota● on's in 〈◊〉 and apprehend that seditious thoughts, thoughts against the King are intended. Others would carry the evil here mentioned, Dutch Annot. to the wrath mentioned in the verse following, as if wrathful thoughts were principally struck at. I no way doubt, but thoughts so vile as these instanced in are comprehended, and I will not gainsay them who say, that such thoughts are first aimed at; yet I see no reason to restrain the Text to evil thoughts of one sort, or to vary from those who expound it of evil thoughts of all sorts. If we think any evil, our hands are to be laid on our mouths, and so I shall endeavour to resolve these two Questions. 1. What may laying the hand on the mouth import? 2. Why should we lay our hands on our mouths when we have thought evil? As for the former, the phrase I ●umbly conceive may be conceived as looking backwards, and ●s looking forwards. 1. As it looketh backwards on ●he thought which hath been evil, ●t may imply conviction in the head, contrition in the heart, and confusion in the face. 1. Laying the hand on the mouth intimateth, that the person who useth it is under a true and ●ull conviction of the sinfulness of thought-sins, See Biscoe on the thoughts, Page 278. freely voting with ●he law in condemning them, and himself for them, despairing of making satisfaction to God for the injury offered to his righteousness ●y them. Rom. 3.19. In this sense doth blessed Paul speak of every mouth ●eing stopped. It was the fault of our first Parents, to open their mouths in excuse of their fault, this sin is too too much hereditary, and followed by their children, but the Text showeth an excellent way. 2. Laying the hand on th● mouth is to testify, that he wh● hath thought evil, hath his hear● so full of sorrow for his so thinking, that he cannot easily vent it As smiting on the thigh, and a● laying the mouth in the dust, 〈◊〉 laying the hand on the mouth 〈◊〉 (as one saith) a penitential ge●sture; Re●ner's Rule. thus we may understand tha● phrase of Job, where the holy ma● having acknowledged himself vile (even to wonderment) professeth his purpose to lay his han● on his mouth, Job 40.4. as betokening th● depth of his self-abasement. 3. Manum ori imponere, est coram hominibus confundi Pelican in loc. As the posture under consideration denoteth the depth o● self-abasement, so it withal de●noteth the height of shame, an● thus the phrase is used, where th● Lord telleth us, that Israel shall b●● confounded, and never open he● mouth more, because of her shame when he is pacified towards her 〈◊〉 Thus Job bids his small friends la●● Job 21.5. their hands on their mouths (for ●●me that they had so misplaced ●●ir words) and be astonished. ●●ce sin entered into the world, ●●ld-like shame hath been one of 〈◊〉 best attendants, and it is that ●●ich aggravateth the injustice of ●●e unjust, he knoweth no shame; Zeph. 3.5: 〈◊〉 hath not so much of the colour 〈◊〉 virtue, as blushing is, to be seen 〈◊〉 him. 2. As laying the hand on the ●outh looketh forward, so it ●ldeth forth a staying and stopping of sins progress. Principiis obsta. See the Dutch Annotat. If sin have ●ade its way into the thought, it 〈◊〉 high time that such a bad beginning should be withstood, that ●uch a Cockatrice should be crushed in the egg. When Job had ●id, Job 40.4, 5. he would lay his hand on his ●outh, that we may better reach ●is meaning, he addeth, Once have 〈◊〉 spoken, yea twice, but I will proceed no further, that is, to speak (as he had done) that he understood not, things too wonderful 〈◊〉 him, which he knew not. Sin 〈◊〉 the heart will quickly be an●● break out of the mouth, if it 〈◊〉 not opposed; and therefore there must be a rising against th●● first rise of it. It is no mo●● than enough, that there hath be●● a thinking of evil, all care must 〈◊〉 had that it be not spoken, or p●●● in practice. The reasons or reasonableness of this Doctrine I sha●● now touch on. 1. Thought-sins are the immediate issues of original sin. Thought-sins are (as one phra● seth it) the Reubens of man's corrupted nature, the strength there of appeareth in them. The Spirit speaks expressly, Mat. 15.9. that out of th● heart (not as created, but as corrupted) proceed evil thoughts these proceed first. Seeing the●● that when one of these streams is ●●sight, the filthy fountain may 〈◊〉 seen in it, shall not this sight ●use sorrow and shame? Seeing ●is inbred enemy is at work, we ●●d need with might and main to ●●fist it, especially considering ●hat follows. 2. The worst of other sins are ●e issues of thought-sins. When evil thoughts have proceded out of the heart, Mat. 15.19. then from ●em do proceed murders, adul●ries, yea, and blasphemies. The greatest actual evil that ●ver man committed was first a ●ttle thought. Thoughts are to ●he soul, as boughs are to a tree, ●he fruit of a tree grows immeditely on the boughs, and so the ●ctions and outward works which ●re from the soul, do flow immediately from the thoughts. Surely ●hen there is all reason, when we ●ave thought evil, that we should forthwith be humbled, and beware of any further process; 〈◊〉 who knoweth what evil an e●● thought may bring forth? It truly observed, that sin is acts and when it is acting (if not p●vented) it would act to its u● most; See Doctor Owen of Mortification. every wrathful though tends towards murder, and eve● unclean thought would be adultery. The reason which I shall nam● last I might have named first. 3. The order which is given 〈◊〉 the Text, was given from Heave● Laying the hand on the mouth when evil is arisen in the heart, is 〈◊〉 course which hath God's Command for its footing. Shall no● we observe what God appoints 〈◊〉 Shall not our wills in obeying follow Gods will in enjoining? 〈◊〉 was the man after God's heart, who fulfilled all his wills. Acts 13.20. We have violated Divine laws in thinking evil, and shall we add iniquity t●● iniquity? Shall we slight Divine authority further in neglecting ●hat abasing of ourselves, that re●sting of our sins, which under ●his notion of laying our hands on ●ur mouths is required? Surely ●he words which God speaks are spirit and life, and to those of ●is, who conscientiously comply with this word, eminent power against sin will be communicated. Isai. 40. last. They who herein wait on the Lord shall renew their strength. The good Lord help you and me to make a right application of this Point, and to lay to our hearts: 1. First Inserence. That sin is of an exceeding odious nature. Sin when it is but framing or fashioning in the thought of a person, is (as you have heard) matter of the deepest abasement. Sin admitteth of several degrees, and the very least and lowest degree of it bespeaketh the swelling up of godly sorrow, to a very great height. Not only sin when it is * James 1.15. See Dickson in loc. perfected and put into outward act, but when it is conceived in the heart, is bitterly to be bewailed. Oh that I could, and when 〈◊〉 cannot, that God would show sin to Readers in its own colours, that they might dread approaches to, and shun the appearance of such an evil! 2. The second Inserence. Vide Davenantium in Coloss. p. 284. Our Divines are in the right, who maintain against the Papists, that concupiscence, lust, or the first motion and stirring of the heart towards that which God hath forbidden, is sin. An evil thought (though the Soul do not give its full consent to the evil which is thought) hath in it the nature of transgression, and not of affliction only. 1. The Commandment of God is exceeding broad, and bindeth the most secret thoughts and motions of the heart. As one Commandment doth say in so many words, Thou shalt not lust, Rom. 7.7. so all the Commandments, which do expressly forbid the acting of sin, do virtually and by consequence forbidden that thinking of it, which hath any tendency to it. 2. Lust, concupiscence, Col. 3.5. Cur mortificandum dicit Apostolus? non sic de p●nis loqui solet. Davenant. or the first stirring of the heart sinwards, is such an evil as is to be mortified. If it had in it only the nature of suffering, and not of sin, it was then to be endured, and not to be abhorred. 3. The third Inference. We may from my Doctrine be informed of one reason, why sins prevalency over persons is so great. There are not a few that make large complaints of sin, and seemingly strong vows against it, who yet lie lamentably under the power of it. This sovereign Remedy which my Text prescribeth, is by too too few applied. The thoughts of sin (or sin of thoughts) the most make light of. These are counted (as the Papists speak) venial sins, sins, which if they need a pardon, will obtain one of course, or without serious ask it. Sin is a fire which will burn down to the nethermost hell, and the smoke of it should be trembled at. It is a Serpent which will sting to eternal death, and at the first view it should be fled from. Whilst persons do play upon the hole of this Asp, and on the mouth of this Cockatrice's den, whilst they hug this Traitor in their bosoms, and please themselves with the thoughts of it, it hath (and will have) dominion over them. 4. The fourth Inference. Surely there's great ground we should all be found with our hands on our mouths. I mean, that we should be found freely and deeply humbling ourselves. We cannot possibly be unfurnished with matter for mourning, if an evil thought be sufficient matter for it. The more to affect our hearts, let our eyes be fixed on three particulars. 1. Our evil thoughts have been various. 2. Our evil thoughts have been numerous. 3. The evil which hath been in our thoughts hath not stayed or stopped there. 1. Have we not broken both the Tables of God's Law, yea, and the several Commandments of those Tables in our thoughts? 1. Have we wholly escaped Atheism in our thoughts? What the thought or heart-language of the Fool (of him who hath no wisdom to salvation) is, we are plainly told, Psal. 14.1.10.4. God as God (as unsearchably and inconceivably great and good) is not in all his thoughts. His inward thoughts (the thoughts which he would fainest have to be true) is, that there is no such God. Psal. 50.21 Did not persons think that God was such a one as themselves, they durst not partake with Adulterers, eat and drink with the drunken, and say to their Gold, thou art our hope. Sure I am, sundry of God's choice Servants would kiss the feet of him that could assure them, that no Atheistical thought should ever arise in them, or be thrown into them. To them those thoughts are matter of abhorrence, which others trouble not at. 2. Have we not thought some of the Institutions and appointed ways of God's Word unnecessary, unprofitable and wearisome? Have we not said in our hearts, Mal. 3.14, 15. It is in vain to serve God, apart from others, in secret Prayer, Meditation and Self-examination, and as partners with others in Morning-service, in Church-service. If the Table of the Lord be not contemptible to us, do we not live, as if we could well live without it? 3. Have not the services which we have performed to God been attended with much distraction? Have we not sung one thing, Aliud can to, aliud cogito. and thought another thing. Some have said, that notwithstanding the multitude of Sacrifices in the Temple, there never came Fly there, but sad experience tells us, that it is otherwise in the Temples of our hearts. Oh the flies of roving thoughts, that have buzzed and been busy there, whilst spiritual Sacrifices have been offered! Mat. 15.9. Thus far we have taken God's Name in vain, and worshipped him in vain, our hearts which should have been broken one's, have been cloven one's; Mal. 1.13 we have brought the lame, and the torn, and offered it to God as sacrifice. 5. Have we not found our own pleasures on Gods holy day, and that eminently in the thoughts which we have then entertained, ●sai. 58, 13. which have been, if not unlawful on other days, yet unsuitable to that day? Have we not thought what others have said? Amos 8.5. When will the new Moon be gone, and the Sabbath? Have not earthly thoughts gotten early admittance into our Souls? Hath not this been one of the ways whereby Satan hath stolen the Word heard out of our hearts, by filling us with thoughts about affairs of another nature. 5. Are we all clean from seditious thoughts against our Rulers, when they have (as we judged) held an hard hand over us? Some (as I acquainted you) interpret the Text especially of an evil thought of this nature. eccles. 10. ●0. The King may be by some (not without their grievous sin) cursed in a more secret Room than that of their Bedchamber. Have we not thought hardly of our Parents for their chiding and smiting us, when deserved by us? Have we paid them the honour of inward reverence, as well as outward obedience? Filius a●● te diem, etc. Have no Children in their thoughts or wishes reached at their Parents estates over their heads? 6. Have not thoughts of a furious wrathful nature arisen in us upon small neglects and provocations? Have not we, who should have been to occasions of anger, as wet moist wood is to sparks, hardly kindled, been as dry tinder is to them, quickly on a flame? 1 Sam. 22. David himself was a great Offender, as he afterwards saw, when he thought for Nabal's harshness to have put all the men in his house to the sword. Eph. ● Have we put away from us all bitterness and wrath, as well as clamour and evil speaking? 7. ●om. 13. ●●. Have we not made provision for the flesh, to fulfil the lusts thereof? Have we not sent out our thoughts as * ●ee Do●tor Good●yn on ●oughts. Caterers to fetch in matter for the gratifying of our corrupt desires? The Adulterer, who waiteth for the twilight, that he may commit his uncleanness, doth at midday defile his spirit with muse thereon. Have young Persons kept their breasts as well as their beds undefiled? 8. Have none of us been pleased with thoughts of getting gain over the left shoulder? Have we not thought that won which hath been put in purse, though upon overreaching our Brother, or taking advantage of his ignorance to make him an hard bargain? Have we not with delight heard of damage that hath befallen such who have injured us? Have we not envied the outward welfare of wicked men, as if God had been overseen in bestowing so much ●●on them. Psal. 73, 2, 3. 9 Have we not too soon revived and entertained in our ●oughts evil reports, which have ●●en raised of others? have we ●●t rather through uncharitableness believed them true at first ●earing, than out of charity suspended our belief, 1 Cor. 13.5 till the truth ●ereof hath been made apparent? ●hen others gifts and good parts ●●ve been praised, have we not ●ought amiss of it, and secretly ●ished they had not outshone us? ●ave we not thought meanly of ●or betters in Grace, because in worldly estate we have something overtopped them? 10. Have we not thought our ●elves still on the wrong side, or ●ut of the right place? Have we ●●t with Ahab thought that Naboth's Vineyard lay so commodiously for us, that we could not be ●t ease except it was purchased? Have we not conceived discontent, because we apprehended o● selves short as to some outwa● convenience? Esth. 5.13. Have not some be● under a spice of Haman's disease whose honours and abundant signified nothing to his contentment, whilst Mordecai the J●● was in the King's gate? Was 〈◊〉 Jonah (as some speak) a stra●● man of a good man, a very gl●● of humours, who was in a p● against God himself, Jonah 4. for his mer●●ful dispensation, and preferred th● poor business of his own reput before the lives of the Inhabita● of Nineveh that great City? If we had but sinned once 〈◊〉 'gainst every Command in o● thoughts, we should think su●● sinning did 〈◊〉 bespeak our s● row, sure than our sorrow is mo● required, seeing that our e● thoughts have been numerous yea, Psal. 19.12 innumerable. Who can 〈◊〉 searching fully find out and understand all his errors in thinking? ●ultitudes, multitudes, of these ●ils have compassed us about, ●ey are more than the hairs of ●●r heads, they abound in our ●●uls, and if our eyes have been ●iritually anointed, we have seen ●●em there as we see Moats in or 〈◊〉 the Sun: This string I may ●uch on again, and therefore proceed to show, in order to the ●reaking of mine own and others ●earts. That much of the evil which ●●ath been in our thoughts hath ●ot been stayed there, but hath been ●rought forth in our expressions ●nd actions. From these Cockatrice's eggs have fiery flying Serpent's been hatched, actual transgressions, the sting whereof hath ●●tred into our fouls. Have not ●ome of our evil deeds received such fearful aggravations, that the Lord may charge us to have done as evil as we could? Jer: 3.5. Have they not been as scarlet, yea, red crimson? If our hearts be not like a pie● of the nether Millstone, the con● deration of the extreme sinfulness of our thought-sins will fetch o● hands to our mouths; and that might be an Instrument in th● hand of God to work upon th● most hardhearted, I shall com● with the rod of reproof to sever● sorts of persons. 1. The fifth Inference. They are justly reproved who, though as guilty of thinking evil as others, are so far from laying their hands on thei● mouths, that they open them t● plead for (at least to excuse an● extenuate) their guilt, as if i● was inconsiderable. What say they, It was but in thought tha● we have offended; such Moat● the Lord's eye will overlook: Le● them know from his Word, that his thoughts are not as their thoughts. What they will scarce call offences, Prov 6.18.15.26. he doth expressly call dominations, and reckons an ●eart that deviseth wicked imanations, as one of the six things ●hich he hateth. 2. They also fall deservedly ●nder reproof, who instead of laying their hands on their mouths, ●hen they have thought evil, open ●heir mouths to speak of their ●vil thoughts, in a rejoicing way. The poor rich Fool mentioned in ●he Gospel, who had had covetous thought within himself, Luke 12.17, 18, 19 could not hold, but declares his great designs, which when he hath accomplished, he will sing a requiem to his Soul, all the while reckoning without his Host, and not foreseeing how soon his life and pleasant thoughts were to perish. It is naught, it is naught, saith the buyer, Prov. 20.14. who would beat down the price of a commodity, but when he is gone he boasteth. They that are sensual are apt to glory in their shame, and to say we will fill 〈◊〉 selves with strong drink, and 〈◊〉 morrow shall be as this day, 〈◊〉 much more abundant. Lastly, The lash of reproof fa●leth upon those, who, when th●● have conceived in their thought cease not till they have brought them forth, and put them in execution. Prov. 4.16, Some sleep not except the have done mischief, their sleep not so sweet, till they have reven●ged themselves of such who have crossed them. Simeon and Lev● herein shown themselves brethren in iniquity, not stopping till their fierce fiery wrath had consumed all the men of Shechem Absalon thought the Crown would fit his own head better than his Fathers, and this vile thought he pursued till Divine Justice stopped him. David himself went too far towards cutting off Nabal's Family, and avenging himself with his own hands. That these reproofs may take ●●re place, and that evil, whilst ●●thought, may be more lamented ●●d resisted, the ensuing Considerations are presented as conside●ble. You can never evidence that ●u have real and special Grace, ●ll you have a prime regard unto ●our thoughts. This is one of ●he Touchstones of true Conversion. The true Convert forsakes ●ot only his wicked way, but also ●his former thoughts, and to this ●ourse are wicked ones directed ●y the Finger and Spirit of God. Isai. 55.7. It is truly said, * Mr. Caryl. He that is a Saint in thought, he is a Saint indeed. The thoughts of the righteous are right: Prov. 12.5 But he that is heedless what he thinks, hath the black brand of unregeneracy upon him. When the people of Israel walked after their own thoughts, their way was not good. There are Principles that are short of regeneration, which may restrain m●● from open and external evils. T●● awe and law of men may cha●● their hands, whose hearts are u●● changed. He may be tender 〈◊〉 his own disgrace, who is not te●der of God's dishonour. Education and Examples may have 〈◊〉 great influence upon men's ou● ward carriage. 2 Kings 12.2. Jehoash demean himself civilly whilst Jehojad● was his Tutor. Cogitationis paenam ne●o patitur. Roger's on Luke 12. Good words an● actions may be counterfeited, bu● the projects of this heart lie no● within the walk of humane Justice. Men suffer not in these lower Courts merely for thei● thoughts, these things of a man● knoweth no other man immediately; and therefore thoughts have something of peculiarity i● them to discover the bent and bias of the inward man, Prov. 23.7 and as a man thinketh in his heart, so is he. 2. As light as many make of evil thoughts, it is very evident (and hath been hinted) that what they seem to want of other ●evils, as to their weight, is over and over made up as to their number. It is said of Aholah, Ezek. 23.19. That she multiplied her whoredoms in calling to remembrance the days of her youth, wherein she had played the harlot. Thought-sins may be speedily and frequently repeated. He that never hath his hand in his Neighbour's blood, may hate him, and so murder him many times over. If men should compare an evil thought to a little sand, yet they may know, that if all their evil thoughts were laid together, they would make a whole Mountain of this sand, and how heavy must that needs be. 3. It may not prove so easy as most imagine to obtain the pardon of thought-sins. Acts 8.21. Simon Peter urged Simon Magus to pray, if perhaps the thought of his heart may be forgiven; which implieth, that o● all the great evil whereof tha● Sorcerer was guilty, the thought of his heart was in some sor● greatest; and withal that it was an huge hazard, it was at a perhaps, whether that thought of his heart fell within the compass of a pardon. Certainly wicked men's thoughts are in this respect more wicked, because natural conscience doth less gainsay them, and corrupt nature doth more delight in them, they being (as hath been touched) its firstborn. 4. If evil thoughts be not matter of your humiliation, they will be matter of condemnation. Even in this life the Lord doth not seldom bring upon people the bitter fruit of their thoughts. Jer. 6.19. When he resolved to destroy man from the face of the earth, he rendereth this as one reason of his resolution, Gen. 6.5. Every imagination of the thoughts of man's heart was only evil continually. This we may write of, that forbearance of those in whom evil thoughts lodge, will be no acquittance of them. The secrets of men shall be produced and laid open. Eccles. 12. last. He who will bring every work into judgement, will therewith proceed upon every secret thing. Male judicata, non judicata. Mr. Burgess on the day of judgement. Two sorts of things, God will be sure to judge, things that on earth were mis-judged, and things which there were not judged. Will not men's faces gather blackness, and their hearts be filled with horror, at the great day, if all their evil thoughts be charged on them? Supposing and hoping that the hearts of some will smite them, whose hearts used to entertain thoughts of the worst sort, without remorse, yea, with delight, and that they begin to cry out, What shall we do? What course should persons in our case take? I shall leave with them the ensuing Directions. 1. Humble yourselves as i● the fight of the Lord, Psal. 139, 2, 3. who hat● seen your evil thoughts afar of● even when they were but fir● forming and conceiving, Pu● your mouths in the dust, seein● there is yet hope. Let you● mourning be free, full and constant, not a fit only, but a frame That you may nourish your sorrow, let the streams of ev●thoughts lead you to the spring 〈◊〉 your most evil and pollute● hearts; cry out, that you are unclean, unclean, guilty and filth●● beyond expression. Oh wretche● men and women that you are, b● reason of a whole body of sin● whereof evil muse are members! 2. Do not imagine that yo● can in the least by your greate● sorrows, services or sufferings, s● yourselves right in the account 〈◊〉 the Law and Justice of God. Can the poor finite payments of your tears answer the demands of Gods infinite Justice, which by your thinking evil you have engaged against you? It was not washing in Abanah and Pharphar, Rivers of Damascus, that could cure Naaman of his Leprosy. Neither can any such waters as your weep (though very good in their proper place) cure your souls and free them from the guilt of sin. Your unrighteousness makes you to need a Mediator; your own righteousness (if set up in the place of this one and only Mediator) makes you uncapable of benefit by him. See M●rton's Orthodox Evangelis● on Justification. Isai. 64.6. All your righteousnesses are but as filthy rags, if compared with the exactness of the Law and first Covenant. Can rags cover you? Can filthy rags cleanse you? 3. Run, yea, fly to the Refuge set before you. Cleave to and clasp the arm of Faith about the● Lord Jesus Christ, and present yourselves to his Father through● him. He never thought amiss, and he hath made such complete satis faction for those who have thought amiss, that upon their union to him, and interest in his merit, they shall be acquitted. His blood cleanseth those who by consent and covenant are his peculiar ones, from all sins, and so from thought-sins. 1 John 1.7, 9 Whereas convinced humbled persons, because they have multiplied sins of that sort, are apt to question, whether upon their forsaking them, they shall find mercy; he hath given them assurance that he will abundantly pardon, Isai. 55.7, 8. and that as the Heavens are higher than the Earth, so are his thoughts higher than their thoughts. 4. Wait and beg hard that the blessed Spirit of God would renew you in the spirit of your minds, and having renewed you, that he would rest upon you. Thoughts and muse do call the Mind Mother. Mat. 12.35. Whilst there is an evil treasure, there will be a bringing forth of evil thoughts. If the root be unholy, such will the branches be. Till the mind be sound and pure, the thoughts will be rotten and impure; till the mind be humble and heavenly, the prevailing thoughts will be proud and earthly: And until the heart be the Temple wherein the Holy Ghost doth reside and reign, vain evil thoughts will lodge within you. I shall in the last place apply my Doctrine to those, who though they have daily and sad experience of their offending in thought, yet they can say, and say truly, that Vain thoughts are intruders, and not invited and welcome guests; Psal. 119. though they have them, yet they hate them, and dare not harbour them; though they sometimes 〈◊〉 make a thoroughfare, and pass through their hearts, they dare not lodge them at any time; they have a prime care of their first and last, their morning and evening thoughts, they would (as a worthy one prased it) shut their hearts with a golden bolt, when they sleep, and open them with a silver key when they awake, they are afraid of thinking their own thoughts on God's holy day, they make conscience of keeping their hearts above all keeping, and withal have respect as to this, so to all the rest of God's Commandments. Such persons as I have last described, may and should cheer themselves, and whilst they do well in their humiliations, they should not do ill in giving way to those dejections which lead to desperation. 1. Wherein their case is sad, yet it is not singular. Evil was present with blessed Paul, Rom. 7. even when he would do good. Holy David, who hated vain thoughts, did not say that he had none of them. As the Fowls came down upon the Carcases, when the Father of the Faithful was sacrificing, so do flying and wand'ring thoughts come down upon, or rise up in the spirits of the faithful, whilst they are offering spiritual Sacrifices. 2. Though others thought-sins are more and greater than theirs, yet they are without a sight and sense thereof; their thinking evil is sin, but their bewailing and watching against evil thoughts, is from Grace. A room is as full of dust in the night as in the day, but it is the day or Sun-light that makes discovery thereof: The hearts of godly Mourners abounded with vain and vile thoughts, whilst they were in their unregeneracy, but their groaning under them, and going to the God of Grace for power against them, (other things being suitable thereto) is a consequent of their rege●●●ition. 〈◊〉 Though evil thoughts do 〈◊〉 and disturb them, yet 〈◊〉 Lord hath provided a state ●●herein they shall be wholly rid of them. Heaven is that privileged place, where no thing, no thought that is unclean, can enter. The spirits of just men are there made (in all points) perfect. 〈◊〉 12. ●3. Because comfort and duty go best hand in hand, and it is by sundry observed, that the same word in the Greek doth signify both; though I cannot promise to any that they shall never think evil, I shall present before all you, whose hearts are set against such thinking, several helps which (through Grace) will prove highly helpful to you. Meditate on the infinite Glory and Perfection of God, First Help. who hath forbidden evil thoughts. In Heaven, where the Face of the Lord is most seen, there is not one wrong thought, and certainly the more the heart is under the ●●we and affecting apprehensions of his Presence and Excellency here on earth, the less 〈◊〉 evil thoughts get admittance in●● it. God is not in all a wick● man's thoughts, and therefore sin ● so much in them. Shall the thing framed entertain thoughts dishonourable to him that framed it? Shall the mind work wickedness whilst its Maker standeth by observing it? Shall you, before whom his goodness in his Son hath so eminently and evidently passed, no more fear the Lord and his Goodness, than to give way to thoughts that wander from, and war against him? Jo●●1, 1, 2, 3. Joh would not think unchastly of a Maid, for God saw all his ways, even th● inward ways of his heart. 2. Second Help. Take a true measure of th● exceeding evil and sinfulness o● sin. It is said of learning, that if i● could be beheld with bodily eyes, all men would love it; surely if sin were seen with spiritual eyes, all the beholders would loathe it. How can you find in your hearts to think evil, and so sin? Judge of the cause by the effects. The burning of Sodom, the drowning of the World, the torments of Hell (yea, the sufferings of the Son of God) are all the fruits of sin. Judge of the Malady by the Remedy. The stain of one evil thought is so deep, that nothing short of blood, no blood short of that which is called the Blood of God (being the blood of that Person, who was and is God) can fetch it out. There is no such thing as a sin that is absolutely little. 3 Abandon and abhor that false, but frequently recited Principle, That thoughts are free. The Commandment of God is exceeding broad, Psal. 119.96. binding the mind and inward. There is so much more evil in evil thoughts, because they are less bewailed and resisted. And without controversy one reason why men so easily persuade themselves, that their thoughts do not displease God, is, because they so highly please them. Facile credimus quod volumus. They soon believe what they would have to be true. 4. Bear still in mind the corruption of your natures, whence evil thoughts have their rise. This impure spring will not run less (it is likely to run more) when you lose the sight of it. This root of bitterness is still ready to send forth its branches. The more you trust your own deceived and deceitful hearts, Prov. 28.2.6. the more you incur the black brand of folly. This should keep yo● humble, watchful and dependant on Divine Grace for healing. Th● lust which is in you is still apt to conceiv● and bring forth tha● which is dishonourable to God 〈◊〉 your hearts are not only infected, James 1.13, 14. but withal infectious. 5. Consider the dreadfulness of Divine displeasure, which for your former evil thoughts might in justice have been executed on you. The wages of sin is death, Rom. 6. last. even that death which is opposed to eternal life. That which is due to sin, as sin, is due to every sin, even to thought-sins. Have you not already too too often laid yourselves in the mouth of ruin? If God's Patience and Grace had not interposed, you had long ago been where the Worm never dieth, but ever gnaweth. Dare you still give way to those thoughts, against which the wrath of God is revealed? 6. Keep a strict and constant guard over your senses. Evil communications corrupt good manners, and draw forth the seeds of evil, which are in the hearts of those who hear them. If you cannot stop others mouths from vain and vile speeches, yet stop your own ears from giving audience to them. Learn at holy Job, Job 31.1. to make a covenant with your eyes. Pray with holy David, Psal. 119. that God would turn away your eyes from beholding vanity. What troops of evil did enter in by his eyes, when he suffered them to gaze on a Woman that was washing herself? 2 Sam. 11. 7. Above all keeping keep your hearts. At the door of every room (or faculty) set a careful Porter. See that the light that is in your understandings be clear, representing to you, the gloriousness of God, the loveliness of heart-purity, the hatefulness of filthiness of spirit. See that your memories set before you your holy profession, and high obligations, tha● your Consciences are truly tender, rising against the first rise o● sin, that your wills stand fully ben● towards conformity to God, tha● your affections be pitched, Gol. 3.1. and fixed on things above. 8. Get an addition to, and increase of your stock of habitual Grace. The more strong and vigorous the new Man is, the less can thoughts which are contrary thereunto get admittance. Mat. 12.35. When there is a good treasure in the heart, good things will be brought forth most plentifully, and evil things be stifled most successfully. Covet earnest as the best gifts, so the highest degree of graces attainable. The more you love, fear and delight in the Lord, the less can vain thoughts lodge within you. 9 Inure and accustom yourselves to holy Meditation. Your thoughts will be at work. Find them still fit edifying subjects to dwell upon. Have you not a large field to walk in? Let the Attributes, Works and Word of God be much in your minds. Psal. 104.34. So shall your meditation be sweet, and you will neither be at leisure for, nor yet have an allowance of evil muse. 10. Maintain communion with and dependence on the Holy Ghost. Though you are not sufficient as of yourselves to think well, or to prevent evil thinking, 2 Cor. 3. ●. yet he who proceedeth from the Father and the Son, to be a Sanctifier of the very thoughts of the heart, is Alsufficient. You may do all things, and in particular resist evil thoughts, Phil. 4.13. so as to find favour with God, through the Spirit strengthening you. I am apprehensive that learned and diligent Readers are furnished with excellent and enlarged Treatises about the ordering of their thoughts, yet I living near to thousands, into whose hands these elaborat pieces are not likely to come, and believing that small vessels have their use, and that the way of the plain is fittest for dim-sighted ones to travel in, have communicated these slender thoughts, which I shall follow with my prayers, that the Lord, who seethe men's thoughts, would help men to see the evil which hath already been in them, and the absolute necessity their Souls stand in of being washed from that wickedness, of being supplied from the free full Grace of God in Christ Jesus, that their thoughts may carry a sutableness to their profession of Christianity, and to their expectation of glory. A BRIDLE FOR THE TONGUE. Matthew 12.36. But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgement. SEntences and Say do usually obtain regard, according to the wisdom, worth and authority of the persons that utter them. That this Sentence, with which I have to do, should therefore be more regarded, because i● was uttered by the Lord Jesus appeareth evidently, in that h● ushereth in his Assertion with a● Asseveration, I say unto you. I who cannot lie, would have you to receive and write on this a● a great Truth; I who am to b● your Judge, give you to understand how strict my proceeding will be in judgement; I will ca●● you to account, not only for you● notoriously evil actions, but with all for all your idle and empty expressions. It is fathered upon some of th● Fathers, that they were startle● with this Text: One is said to cr● out, St. Augustine. Which of God's faithful one doth not Christ affright when 〈◊〉 saith, That every idle word shall b● accounted for? And another i● brought in with these words, St. Ambrose Is i● I that must give account of ever If that word that startled them do not stir us, we may fear it is because our hearts are more hard, or less under a firm belief of the future state, that state to come, which shall begin, but shall never end. The parts or particulars whereof I shall take notice are, 1. A Crime or Fault supposed, for which a Bill of Indictment will be drawn up, to wit, words, idle talking. 2. Intelligendum hoc de impiis & damnatis. Gradocks Harmony in locum. See Causes of decay, p. 174. The parties indictable for Crime, to wit, Men and Women. The Learned do interpret this of persons that live and die Christless. Though idle words are sins damnable, sins in all, yet unto the truly and throughly penitent, who have a Mediator to stand in and answer for them, who would not willingly utter one idle word, sins shall not be imputed. 3. The proceeding which shall be for this Crime, and on these Persons, They shall give account, that is, with grief, and to their shame, they shall so give account, as upon giving it to receive that dreadful doom, Mat. 25.41. See jeanes his second part, page 50, 51. Go ye cursed: The Antecedent of accounting, is here (as elsewhere) put for the sad consequent of it being condemned to eternal punishment. This tended most directly to rouse the sleepy Consciences of those blasphemous Pharisees, with whom our blessed Saviour was now arguing. 4. The time when idle words shall be found so extremely faulty, In D●● judicii extremi. Grad. from L. Burgonsis. Acts 17.31. and the speakers of them so sharply handled; and that will be when time will be no more. The day of account will be that great day, when the general Assizes shall be held, when God shall judge all the World of Angels and Men in Righteousness. The Doctrine to be treated of, is as followeth, At the great day of account idle words shall be accounted for. Or thus: Idle words do carry in them sufficient matter for men's eternal condemnation. My first work shall be to resolve this Quere, What words are to be esteemed idle words? For the better resolving of this Question. I shall first remove out of the way that gloss which (as I with others judge) is too narrow, and doth not take in the full mind of the Lord, and that is the gloss of those who would restrain this phrase, Quae veri soliditate carent. if not to malicious and blasphemous words, yet at least to false and lying words, as if those only were struck at under the notion of idle or empty words, which do want the fitting and weight of truth. But as some eminently learned have noted, 1. The stream of Interpreters runs quite another way, and they judge generally that our blessed Saviour arguing with the Pharisees, doth argue in an aggravating way, Videatur Christus aliquo exaggerationis genere uti. Maldonate. from the lesser to the greater. He lets them know, that they were running to everlasting ruin. If they had only the guilt of idle words upon them, that might sink them into Hell; and what defence could they then make for such monstrously evil words as they had uttered, in charging him to cast out Devils by Beelzebub, the Prince of Devils? 2. Our Saviour seems to teach them a Doctrine somewhat new and strange in the Pharisees Schools. Moldonate. They in their Expositions did straiten the Law, but he came to fulfil and explain it. It can scarce be doubted, Jeanes his second part, page ●0. though they were lax, lose Expositors, that they thought or taught that lies and blasphemies should not be accounted for. But now our dear Lord goes further, and assures them in the word of a King (the King of Glory) that they shall be called to account for their idle expressions. It is marked, and is remarkable, that elsewhere, when he will recover the Truth from the false glosses which the Pharisees did put upon it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 5.20, 22, 28, 32, 39.44. he useth the very Preface which is used in this Text, But I say unto you. Having thus cleared my way, I shall go on to show, 1. What words are not to be charged with idleness. 2. What words are chargeable therewith. 1. Negatively. All words referring to these lower earthly affairs are not to be accused as idle words. The Lord, who hath appointed for us particular Callings, and hath allowed us six days in seven to labour in, Exod. 20.9. doth as well approve of the labour of our tongues about them, as that of our hands. On the Sabbath we should not speak our own words. Isai 58.13. God forbidden that even on weekdays our whole discourse should be of an● earthly complexion! we should learn of our blessed Master to raise heavenly conference out of earthly occasions. Yet undoubtedly what words, soever are requisite for the better management of our lawful trades or businesses, we may use not only lawfully, but laudably. The Scripture recordeth without the least disallowance the formalities and passages of a purchase between Father Abraham and the Children of Heth, Gen. 23.4, etc. and between holy Jeremiah and his Uncles Son. 2. All words favouring of great civility and courtesy do not justly fall under the censure of being idle. Among other duties urged by the Apostle Peter, Pet. 3.8. being courteous is one. Our blessed Saviour did not stick to stile Judas Friend; Mat. 26.50 ●or did Saint Paul scruple to give ●o Festus the title of Most noble. Acts 26.25 They who can, may defend those usual expressions of, Your Servant Sir, Your most humble Servant, when used to those for whom there is neither service nor love ready; Gratiam affabilitatis non excludit o●is custodia. Bernardi Flores, pag. 712. I do not look upon them as in that ease defensible. Yet I am clear that it is for the honour of Christianity, when Christians are not morose and austere, but of affable inviting obliging carriage. 3. All speeches that are recreational, and tend to the cheering of those with whom we converse, must not have idleness laid to their charge. Judges 14.12. Samson had sundry faults, but his putting forth a Riddle to his Companions was none. I know very many need a bridle to curb them, not a spur to hasten them in this particular. It is not an ordinary thing for persons to be both merry and wise at once. Jesting doth usually border upon foolish talking, and accordingly the holy Ghost by the Pen of Pa●● doth draw a black line over the● both; Ephes. 5; 4. See Bishop Davenant on the Colossian, page 297, 390. and one of the Father's i● quoted as holding Jests in th● whole kind abhorrent from th● rule of the Church, and another affirming, Nugae in ore facerdotis sunt blasphemiae. See Reyner's Rules page 224, 225 Rom. 15.2, 3. that trifles when in th● mouth of a Priest are blasphemies. Yet I question not, but pleasant speeches may carry profit in them, when used sparingly and warily. As Pills may be wrapped up in Sugar, so wholesome advices and reproofs may be given to some in more delightful language, who would not otherwise take them; and we may please our neighbours so far as may be to their profit and edification. Having showed on what words the brand of idleness is not to be set, Positively. I shall show what words do deserve that brand, to wit, Words that have no worth in them, Maldonate. neither can it be reasonably expected, that any good effect should flow from them. Quae nullam aut audienti aut dicent edificationis utilitatem afferunt. Doctor Spurstow. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Words that are apparently worse than silence; words that neither advantage him that speaks nor them that hear them. A learned man observed, in mine hearing, many years ago, that the Greek word translated idle, was used among the Jews to denote the year of release, the year wherein they neither sowed nor reaped, and withal to signify money which lay by and brought no profit to the owner. Though some words considered in the general may be counted indifferent, jeanes second part. page 51. yet if in their particular use they be not referred to some good end, if they be not in some sort needful, or helpful, they will be found idle. My next work is to evidence, that Gods proceeding in judgement against persons for idle words, is very reasonable and equitable. 1. Reason. Idle words are real transgressions, they do merit the nam● and partake of the nature of sin● and this appears in that, 1. In speaking them, person forget (and do not intent) tha● noble end, for which they wer● created, and created with such 〈◊〉 choice capacity and ability as tha● of speaking is. See Doctor Roberts upon Psal. 16.9. It is usually noted, that the same word in the original which signifies tongue, doth signify glory. A man's tongue should be his glory and not his shame, and then it is his glory, when in its use it is directed to God's glory. 2. In idle speaking there is no little loss or mispending of precious time; Ephes. 5.16. that golden sand should not run out at waste. Time is not to be wasted, but warred and husbanded carefully. What I have said will serve to justify the Almighty in his judging men for their idle speeches. That which ●s sin (though men count it a small sin) hath death due to it. Rom. 6. ult. There is moisture in a little drop of water, and heat in a little spark of fire; so there is contrariety to the nature and will of God in that which is esteemed a lesser sin. Causes of decay of Pity, page 140. An elegant Pen hath written, that sin is so mortal a venom, that the least dose of it is deadly. Hell is as certainly acquired, and Heaven as certainly forfeited by one sin as many. 2. Reason. Idle speaking speaketh the heart from which it doth ordinarily issue to be in a sinful state and frame. Mat. 12.34, 35. Out of the abundance of the heart the mouth speaketh. Words are truly said to be to the heart, what an Index is to a Book, they show the principal things that are contained in it. Si trabs in oculo, silva in cord. Doctor Spurstow. Who can contradict him who cried out, If there be a Beam of evil in the tongue, there is a Wood in the heart? It is said, That diseases in the body may be discovered by spots on th● tongue; to be sure diseases an● distempers of the soul may b● thereby discerned. Vanity i● speaking is fathered upon strang● children, Psal. 144.11. upon such as are not savingly acquainted with God. 3. Reason. The use of idle and vai● speeches doth lay open to, an● make way for speeches that ar● notoriously vile and evil. The● who would have no corrupt communication proceed out of thei● mouths, Eph. 4.29. must take care that thei● speech communicate grace to those that hear it. Sin is (as on● saith) a speedy graduate. Causes of decay, page 127. Little Thiefs put in at the window se● the doors open to all the rest. Sin is as a precipice or steep place● where if we once begin to fall, Leviter volat, Bern●●di flo●es, p. 709. i● will not be easy for us to stop. I● once the tongue be let lose, God only knoweth how far it will run. 4. Idle words tend to the hurt of those who hear them. The heart of fallen man is very prone to gather vanity to itself, and vain discourse doth greatly further it in that bad way; it doth draw forth that sin, which in the seeds of it before lay hid. They who come or talk not together for the better, do it for the worse. They who gain not by conference, are in danger to lose by it. Use 1 From the Doctrine which I have taught we may be informed in sundry particulars. Branch 1 If idle words be sufficient matter for men's condemnation, then idle persons can (in their present state) look for no other than to be condemned. Why stand you all the day idle, is a question that should startle the guilty. The light of nature hath discovered the evil of idleness. Idleness is called the Devil's Cushion; surely then, they that are called to be Saints should be afraid to lie or lean on it. Adam when he was in innocency was not to be out of employment. Gen. 2.15. Idleness was one of the sins of Sodom. Ezek. 16.49. Idle persons do even tempt the Tempter. The Sun shining, the Heavens moving, the Earth bearing, the Waters flowing, do all of them accuse the slothful. In the sweat of their faces (either of their brows or of their brains) are all men to eat their bread. See the Gentleman's Calling. 1 Thes. 4.11. 2 Thes. 3.11. The Gentleman is by a most neat hand lead unto the discharge of his calling. Every one should mind his own business; and they will be sure to be busybodies in evil, who do nothing which is good. Standing waters will gather filth, Gospel glass, page 232, 233. and Birds that are not flying are in the greatest danger of being shot. An idle lazy way of Religion carrieth matter of condemnation in the face of it. Branch 2 As those who are negligent in their particular Callings, so those who under pretence of following them slight (or are slightly in) their general Calling, are out of the way of life. It is dangerous to stand idle elsewhere, but most dangerous to stand idle in the Lord's Vineyard. Mat. 20.3, 6. The Lord will not own any idle servants. He is for labourers, and not for loiterers. John 4.14. Where true Grace is, it is a well of water springing up. The very word Religion implieth that it is a binder; Glavil's Philosophia pia. page 155. A religando. it bindeth to duties in Church and Families, to secret prayer, ●f-searching, serious meditating, constant watching against sin, over the inward and outward man, 1 Cor. 15. ult. to the filling up of every relation and condition with proper services. Sluggish hearts are very unlike to win Heaven. Branch 3 If idle words are to be condemned in other cases, there is no question but they are to be condemned in prayer. Should not men's words be weighed, when they who are but dust and ashes take upon them to speak to the King of Kings? Eccles. 5.2. Whether persons in prayer use the same words which they have used before, or vary their expressions, they should see to this, Psal. 62.8. that they pour out their hearts unto the Lord, and do not draw near to him with their lips only. Mat. 15.8. Though uponextraordinary occasions prayer may be long continued in, See Doctor Spurstow's Meditations, page 17, 18. yet strength in prayer is always to be preferred before length in prayer. Faith is more excellent than natural fervour. The Spirit may help in sighs and groans, when the stretching out of the voice is of little value. Branch 4 If persons will have a sad account to make for idle words, how will they stand in judgement before God, who have been, and yet are, notoriously guilty of false, filthy, bitter, envious, yea, even blasphemous words? 1. What shall be done unto the false tongue? Psal. 120.3 Doctor Arrowsmith's Tacita sacra, page 14, 16, Linguae, Daemomp. vernacula est mendacitas. How can persons answer for words which want truth, when they cannot answer for words which want weight? There are some footsteps whereby the Devil may be traced in other sins, but the sin of lying carrieth the very face of the Devil in it. Liars do aloud call him Father. John 8.44. The Scripture (which cannot be broken) doth shut him that maketh a lie out of the City of God. Revel. 21. ult. God hath given this testimony of his Children, that they are Children that will not lie. Isa. 63.8. It was the determination of a Father, Bishop. Davenant on the Colossians. page 298. That a lie should not be told under pretence of saving a world. Lyes which are called officious, are indeed very pernicious. 2. How will they look God in the face, who inure their tongues to filthy speeches? Ephes. 5. ●. 4.29. How far is filthiness from being convenient, or becoming those who are called to be Saints? ●i ofiosus ●ermo re●prehendi●ur, quan●o magis ●purcus & ●oxius. bishop ●avenant, page 297. What modest language would people speak, if they would make Scripture the Master and measure of their speaking? An unsavoury breath doth not so much show the unsoundness of the lungs, as obscene scurrilous discourse doth show the unsoundness of the heart. Shall men put their mouths into the most noisome dunghills? 3. Will not they be far from making a good defence, who at the great day shall be charged with hard speeches and censures, and those against such who have desired to fear God? Num. 12.8. Were ye not afraid to speak against my Servants, ● King's ●. 23. will the Lord say? It went ill with Children that called the Prophet Baldpate. Bitter words are Arrows that will fall upon their heads who shoot them. They who slander, reproach, and bear false witness against their neighbours, will find to their sorrow, that God hath chains of wrath which will hold them, when those of his Commands are broken by them. 4. Do not they heap and treasure up wrath, whose mouths are full of cursing, swearing, profaning, Zech. 5.2, 3. and even blaspheming the holy Name of God? May not such foresee a whole roll of judgements coming upon them, yea, flying against them? But I go on to a fifth Inference. Branch 5 If idle words shall be accounted for, than the last judgement will be exceeding strict. Eccles. the last. God will bring every secret work into open view. Sins which now obtain the favour to be called little, Numb. 32.23. will then appear in their own colours, damnably great. To be sure, men's faults will then find them out. Judicabit non male judicata. Burgess of judgement. page 60, Those things which escaped men's judgement shall abide God's judgement. The fore-thoughts of this have driven some friends and lawful delights, to spend their times in dens and wildernesses; I desire not that it should have any such effect on my hearers, but that it should drive them to Jesus Christ, and that not only as a shelter, but also as a Sanctifier; that he who is to be their Judge may be their Advocate. Oh that men walked as if they heard the sound of the last Trumpet, and the voice of the Archangel, saying, Arise ye dead, and come to judgement. 6. Seeing idle words are to be reckoned for, this will justify the care, Ephes. 5.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Leigh Cr. Sacra. and study, and stritness of those who are most for walking circumspectly, precisely, not only according, but (as much as is possible) up to rule. Should not they be afraid of running on the score, who are sure to be called to a reckoning. It is a wonder that good men are not much more wary. The tongue is an huge slippery piece, it falleth into empty unedifying discourse before a person is well ware. It is usually observed, that Nature hath set a double guard upon it, and clear it is, that Grace will not leave it unguarded, but will guide men to beg of God, that he would set a watch before their mouths, Psal. 14 ●3 and keep the doors of their lips. Use 2 It is now high time to call myself and others to deep humiliation, as for other offences, so particularly for our offending with our tongues. Who that hath taken notice of his words, seethe not cause to cry out with Job, Job 40.3, 4. Isai. 6.5. Behold I am vile; and with Isaiah, Woe is me, I am a man of unclean lips. To bring us sooner to our knees, be it considered, 1. Our vain words have been, Multitudes, Multitudes. Psal. 19: 12. Who can understand all his errors of this sort? Who can by searching find out all his tongue-slips? Idl● words have issued from us a● streams from a fountain. Were no● our childhood and youth vanity i● self? Eccles. 11. last. Have not innumerable evils of this kind compassed us about? 2. Our sins in this kind are in this respect more sinful, because herein God appeared exceeding merciful, in that he created us not only with that excellent power of speaking, Corruptio optimi est pessima. but also with wisdom to order our speech to his honour. What glory might man have given to his Creator, if he had kept that government & rule of his tongue, Isai. 7. ult. wherewith he was first entrusted? That our mouths utter vanity, is not from our creation, but from our corruption. That the thing framed should move in the least to the dishonour of him that form it, this is a lamentation. 3. Those who have been Gods choice ones, have had their hearts affected and afflicted upon this account. Not only Job and Isaiah ●yed mainly out for their speaking amiss, Psal. 73 22. but David styleth himself ●oolish, and ignorant, yea, a very ●east for this fault. 4. If idle speeches be not matter of our humiliation, they will be matter of our condemnation, if we do not judge ourselves, we shall be judged of the Lord, yea, and condemned with the world. 5. The Lord hath showed himself gracious to those, who being humbled for their offences of this nature, have through his Son addressed themselves to him. Isai. 6 7, When Isaiah had bewailed bitterly the uncleanness of his lips, Illi quibus ante diem illum remissa fuerint verba otiosa, rationis loco remissio nem adserent. Crad. from L. Brugensis. he had assurance given him, that his iniquity was taken a way, and his sin purged. Neither is it the scope of that terrible Text, with which I have to do, to drive persons from God, but to drive them in a way of sin-lamenting, self-disclaiming, and Saviour-accepting unto him. Rationem reddent, nisi interim paeniteant. Carthusian. Use 3 〈◊〉 gives a loud call to repentance but puts no bar in, nor shuts t● door of hope upon the penitent If notwithstanding what is sa● some continue their course of id● unedifying discourse, and resolve so to do, for such the followin Use is most proper, which is An Use of Reproof to all such who are not careful to set an● keep up the good government 〈◊〉 their tongues. Do not many i● effect say, Psal. 12.4. Our tongues are ou● own? What Lord shall control us? They 〈◊〉 talk at random and not by rule. Whilst some by lying, swearing, slandering and reviling break out, others think i● fair, if they keep in and forbea● these abominations; barrenness in, and backwardness to holy heavenly confer is no fault in their account. Oh that such would seriously consider, 1. They have upon them the black brand of unregeneracy. If Grace have its throne in the heart, ●t will have a great command and influence upon the tongue. Zeph. 3 9 When the Lord gives persons a thorough turn to himself, he turneth to them a pure lip or language. Psal. 45.2. Grace was poured into the lips of Christ the Head, and in some measure it is poured into the lips of Christians his Members. Speaking the language of Canaan, is so sure an effect of sound conversion, that when the conversion of five Cities in the Land of Egypt is foretold, Isai. 19.18. it is said expressly, They shall speak the language of Canaan. 2. God will not for the sake of any rank or sort of men, vary from his word of truth, or suffer a tittle of it to pass away. They cannot escape who live and die in neglect of warnings of Heaven. woe, woe, woe, will be to those, Mat. 5.18, who having not their tongues tied to their good behaviour, have n● hopes of being acquitted in judgement, except the Lord alter wha● he hath in my Text written. May I prevail with the guilty to give a sober Answer to these serious Questions. 1. Do you think that my Text was spoken and written only t● scare and affright men, and not t● inform them truly in what an exact way the Lord will proceed a● the last day? Is not this to charge him falshhood who is truth itself▪ 2. Will you say that God is merciful? God forbidden I should gainsay you, or in the least represent that blessed hand as narrower than indeed it is! yet all may and must know, that though it be said, God's tender mercies are over or upon all his works; Psal. 145.9. yet it is not said, that they are above or against all his other Attributes. His truth revealed in my Text will stand together with his mercy. His wisdom is showed in showing the greatest mercy (even his salvation) to those who will give him the glory of it. And though (as that excellent Pen, Causes of decay, page 169. to whom I have formerly referred, hath written) we are apt to proportion God's justice, not according to its infiniteness, but our own concerns, making it serve only as a cipher to advance his mercy; yet it will appear, that the divine Attributes are not in strife but perfect harmony, and rather than the justice of God shall suffer, men and women shall suffer everlastingly. 3. With what terror and trembling of heart will they, who get not a Bridle for the Tongue, 2 Cor. 5. appear before the Judge of all the world? What an amazing sight will it be to see their other sins, and with them their idle words, 10, 11. set as an Army in rank and file before them? They cannot possibly stand right and upright in tha● high Court, Recti in curia. their Consciences wi●● second and set in with the sentence which God shall pass against them It will be evident upon what honourable terms forgiveness wa● offered to them, and that upo● their having recourse to the Grac● and Spirit of God, they might have had their speech season and sanctified. How dreadful wi●● every word in their doom be● Depart from me. That is, say some the hell of hell. The punist 〈◊〉 of sense is beyond what 〈◊〉 conceived; yet great Divines say that it is not absolutely infinite● The damned (say they) suffe● finite wrath in an infinite duration; See Norton of Christ's sufferings. but the punishment of loss i● infinite, it is the loss of an infinit● God. That men and women mu● never come in (or near) God gracious comforting presence more; Mat. 25. oh how dreadful is this seeing they must departed with curse, with God's curse, and that into fire, which all know is of a tormenting nature, yea, into everlasting fire, a fire that cannot be quenched, yea, a fire prepared for that worst of Apostates, the Devil, and his Angels. Hoping that some who were secure may be by Grace awakened, and crying out, What shall we do? How shall we ever come to read and weigh this Text with comfort? How shall we obtain the right rule of our tongues? To 〈…〉 direct my first Exhortation. Use 4 1. Be willing to fix your eyes and hearts upon your transgressions, whether with your tongues, or otherwise. Cherish the Spirit of reproving and convincing you, letting you see sin as by Sun-light, John 16.8, 9 showing you as the sins of your lives, so the sinfulness of your hearts. How bitter is that root, whereof idle speaking is but one branch? 2. Having mused on the greatness of your sins, beware of carnal confidence and trusting to yourselves. Makeful account of this, that if you were only chargeable with the sin of speaking idly, this sin hath so violated the Law, and wronged the Justice of God, that though you should fast and pray, sorrow and suffer to your utmost, yet could you not thereby satisfy for, or deserve the pardon of tha● sin; there is no Balm save that o● Gilead (or rather of the Gospel) that is sovereign; neither is there any Physician save him that is in Israel that can heal in this case. When blessed Paul thought of the search which the Law and Justice of God might make for him, Philip. 3. 7, 8. his desire was, to be found in Christ, not having his own righteousness, not for having it as to set it up in the room of Christ's Righteousness. 3. Bless not yourselves in any state which is short of saving union with the Lord Jesus Christ. John 1.7, 9 His blood cleanseth from all sin, and so from tongue-sins; but it only cleanseth those to whom it is applied; neither is it applied to or by any save those that are in him. Happy are they for whom he will plead, John 1.2. who have this Advocate with the Father, in whose lips no guile, no guilt, nothing of idleness was found, whose righteousness will cover those, whose nakedness would otherwise appear shameful. Though the fig-leaves of your own do will not hid you from the wrath of God, yet the leaves of the Tree of Life will do it thoroughly. 4. Beg and wait for new renewed hearts, and for the residence and influence of the Holy Ghost in and on your hearts. Psal. 45.1. Mat. 62.35. The tree must be good before the fruit can be so: Your hearts must indite good matters before your tongue● can be as the pens of ready Writers to express them. Psal. 139.2, 3. Get knowing hearts, apprehensive that there is not a word in your tongue's bu● God knoweth it altogether. Ge● tender hearts, that will be loath to affront and provoke him in misplacing a word, and that your hearts may be preserved in a watchful frame, pray down the assistance of God's blessed Spiri● on all occasions. My next word shall be to those whose hearts are principled with Grace, James 3.2. and I doubt not but they will suffer a word of exhortation: Though others leave their tongues unbridled, you should not do so. 1. You have too often already let down your watch over your mouths. I know your Consciences will tell you, that at such a time, and in such a company, your tongues slipped, your discourse was little worth. Should not the time passed be sufficient to have offended in? 2. Without care (eminent care) your tongues will not be duly governed. Psal. 116.106.33. Did not holy David speak in his haste what he ought not? Did not meek Moses speak unadvisedly? Who are you, that you should think tongue-slips less incident to you? You have probably heard of him, who having by a Tutor the resolution of David, Psal. 39.1. To take heed lest be offend with his tongue, given him for his first Lesson, and being enquired of, why he came not for a new one? answered, that he had not learned that perfectly, you may be learning, whilst you are living, to speak to purpose. 3. You have that power to rule your tongues which many want. If God's Garden be full of weeds (of idle words) what can be looked for in the Wilderness? The lips of Christ's Spouse do drop sweetly, Cant. 4.11. even as an Honeycomb. If Vines bear not Grapes, where should they grow? If you have not Jacob's voice, how will you prove yourselves to be of Jacob's seed? How can it appear that you belong to that better Country, which is above, if you do not speak the language of it? 4. The honour of Religion is deeply concerned in your speeches. Jer. 20.10. Many will watch for your halting in your words; they who would make you offenders for a good word, will be sure to make ill use of your offending i● you utter an idle word. As you should not be vicious, so you should not be scandalous. Are not you loath that the profession of godliness should be wounded through your sides. 5. The more afraid you are not to offend in words, James 3.2. the more you have of sincerity, and the more near you come to perfection. Though the tongue be a little member, much Grace goeth to the ruling of it. That I may be an helper of your holiness, and so of your joy, I shall offer you the ensuing helps. 1. Directions Renew your humiliation for your former failures in your speech. 2 Cor. 7.10. Godly sorrow for sin tendeth to work repentance and returning from sin. The softer the heart is, the better governed will the tongue be. 2. Observe well how ill idle words do become others. Can you not soon espy the nakedness of your brethren, when they let their tongues lose. Faelix quem faciunt, etc. Will you practise yourselves, what you condemn in others? Shall not others harms be your warnings? Shall not their falls make you to stand more carefully upon your watch? 3. Engage some true trusty friends to admonish you when they hear you speaking amiss. Your sins may lie so near you, Psal. 141. ● that you cannot so easily see them. Who doth not stand in need of an Overseer? The wounds of a friend that doth faithfully reprove are of an healing nature. 4. Do not affect talking more than your part. The wise man hath long ago determined, that in the multitude of words there wanteth not sin. Prov. 10.14. If the tongue move too frequently, its motion is less like to be regular. If your words be few, they are likely to be better placed. 5. Often call yourselves to an account about your speeches. They that cast up their books frequently will be loath to run into debt. You that are to give a strict account to God, aught to take a strict account of yourselves. If you would stand in awe and not sin, Psal. 4.4. common much with your own hearts. 6. Eat the society of vain persons. You have the seeds of in remaining in your own hearts, Psal. 26.4. and if you be with idle companions, they will quickly draw them out into your tongues. You may as soon walk in the scorching Sun, and not be tanned, as converse unnecessarily with foolish talkers, and not be prejudiced. 7. Beware of being transported with your passions, particularly that of anger. I●a furor brevis. Anger hath been long called a madness, and it is less wonder if mad men talk idly. 8. Weigh your words before you speak them. Bis ad l●●am, semel ad linguam. Psal. 105. They who shoot their bolts soon are lest likely to hit the mark. Can it be expected, that they who speak rashly should speak in print. When Moses himself spoke unadvisedly, (and in haste) he had leisure to repent o● it. 9 Keep your hearts above all keeping. Prov. 4.23 There is a string betwixt the tongue and the heart. Out of the heart are the issues of life. If your hearts be in an humble, holy, heavenly frame, your tongues will be as trees of life. The stream will savour of the fountain. 10. Bind your tongues (with fresh and firm cords of resolution) to their good behaviour: Lay a Law upon them. If you do misplace a word, be sure that it be not on purpose, but against purpose. Psal. 39.1. Holy David said in his heart, he would take heed in this respect. 11. Have store of spiritual and profitable subjects at hand to discourse of. Col. 3.16 Let the Word of God dwell richly in you: Guide your tongues into a large, spacious and sweet field, where they may walk with profit and comfort. Inure and accustom yourselves to ●●lifying conference. 12. In the exercise of humble, earnest, believing prayers, depend on God for the guidance of your lips. Cry to him as the sweet Psalmist did, 〈…〉. that he would keep this door. Prov. 16 1 The answer of the tongue is from the Lord. My last Word shall be by way of Consolation to those with whom these directions take place. The last Use. You who can say, and say truly, you fall on your knees to mourn daily for the slips of your tongues, you desire to be filled with the Spirit, that you may speak to the honour of God, you would have your tongues to be as choice silver, comfort ye, comfort ye. Your tongues that set forth God's glory here, shall be fully fitted to sing Hallelujah; hallelujah, Salvation, blessing and praise to the most High for ever hereafter. Though tongues shall cease in Heaven, that is, as some interpret it, there shall be no use of several languages, yet as the Seraphims do, so the Saints shall cry, Holy, holy, holy, Lord God of Sabbaths! the highest praises of God will be in their mouths, world without end. FINIS.