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THE READY WAY TO Prevent Sin. Prov. 30.32. Or if thou hast thought evil, lay thine hand upon thy mouth.
THE READY WAY TO Prevent Sin. Curae 30.32. Or if thou hast Thought evil, lay thine hand upon thy Mouth.
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THat thoughts are free, is a Proverb, but it is none of Solomon ' s.
THat thoughts Are free, is a Proverb, but it is none of Solomon ' s.
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It is nigh to many (even in their mouths) but it is far from truth;
It is High to many (even in their mouths) but it is Far from truth;
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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.
as is evident from other Texts, and shall (the Lord assisting) be evidenced from this Text, which calls aloud on man to call himself in question, for his very thoughts.
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Herein notice is to be taken. 1. Of an Antecedent, which hath the form or face of a Supposition.
Herein notice is to be taken. 1. Of an Antecedent, which hath the from or face of a Supposition.
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If thou hast thought evil. 2. Of a Consequent, which hath the force and authority of an Imposition.
If thou hast Thought evil. 2. Of a Consequent, which hath the force and Authority of an Imposition.
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Lay thine hand upon thy mouth.
Lay thine hand upon thy Mouth.
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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.
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.
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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.
It is not to be supposed, that the highest attainders, or closest walker's, on earth, Are wholly exempt and free from evil in their thoughts.
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Who can say, (and say true) I have made my heart clean?
Who can say, (and say true) I have made my heart clean?
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The If in the beginning of the Text may be there, as it is elsewhere, argumentative,
The If in the beginning of the Text may be there, as it is elsewhere, argumentative,
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and may import the Reason or Cause why men should lay their hands upon their mouths, to wit, because they have thought evil.
and may import the Reason or Cause why men should lay their hands upon their mouths, to wit, Because they have Thought evil.
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Such a kind of If is found in sundry Scriptures, particularly in that speech of Haman 's Wife and Friends, If Mordecai be of the seed of the Jews, thou shalt not prevail against him.
Such a kind of If is found in sundry Scriptures, particularly in that speech of Haman is Wife and Friends, If Mordecai be of the seed of the jews, thou shalt not prevail against him.
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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.
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 fallen before one of that stock, there would now be no standing before him.
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Or the If which I am treating of may be looked at as determining, setting down the season or nick of time when the hand is to be laid upon the mouth, to wit,
Or the If which I am treating of may be looked At as determining, setting down the season or neck of time when the hand is to be laid upon the Mouth, to wit,
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as soon as ever an evil thought is risen in the heart;
as soon as ever an evil Thought is risen in the heart;
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and it is observed, that the Hebrew Particle translated if in this place, is translated When, in another place, quoted in the Margent.
and it is observed, that the Hebrew Particle translated if in this place, is translated When, in Another place, quoted in the Margin.
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When they had made an end of eating the grass of the Land, I said, O Lord God forgive. When they had made an end of eating the grass of the Land, I said, Oh Lord God forgive.
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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,
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,
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and is apt to signifie the sorrow and shame of him that is the user and observer of it.
and is apt to signify the sorrow and shame of him that is the user and observer of it.
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Concerning the significancy of it here, I shall speak more at large in the handling of that Doctrine,
Concerning the significancy of it Here, I shall speak more At large in the handling of that Doctrine,
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unto which I shall now address my self.
unto which I shall now address my self.
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As soon as ever an evil thought is risen in our hearts, we ought forthwith to lay our hands upon our mouths.
As soon as ever an evil Thought is risen in our hearts, we ought forthwith to lay our hands upon our mouths.
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Thoughts have been (and may be) distinguished.
Thoughts have been (and may be) distinguished.
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We may treat of thoughts in a larger acception, as taking in all the affections and inward workings of the Soul, We may Treat of thoughts in a larger acception, as taking in all the affections and inward workings of the Soul,
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as differenced from outward actions and works of the Body.
as differenced from outward actions and works of the Body.
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In this sense we read of them, where the Lord saith of Idolaters, that He knoweth their works and their thoughts.
In this sense we read of them, where the Lord Says of Idolaters, that He Knoweth their works and their thoughts.
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I shall especially consider them as they are considered more strictly and narrowly, as taken for the actings or musings of the mind,
I shall especially Consider them as they Are considered more strictly and narrowly, as taken for the actings or musings of the mind,
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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.
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.
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As for the phrase of thinking evil.
As for the phrase of thinking evil.
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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.
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.
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Some refer it to the evil mentioned in the former part of the verse, and judge that proud and self-exalting thoughts are understood.
some refer it to the evil mentioned in the former part of the verse, and judge that proud and Self-exalting thoughts Are understood.
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Others look still further back to the former verse, and apprehend that seditious thoughts, thoughts against the King are intended.
Others look still further back to the former verse, and apprehend that seditious thoughts, thoughts against the King Are intended.
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Others would carry the evil here mentioned, to the wrath mentioned in the verse following, as if wrathful thoughts were principally struck at.
Others would carry the evil Here mentioned, to the wrath mentioned in the verse following, as if wrathful thoughts were principally struck At.
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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;
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;
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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.
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.
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If we think any evil, our hands are to be laid on our mouths, and so I shall indeavour to resolve these two Questions.
If we think any evil, our hands Are to be laid on our mouths, and so I shall endeavour to resolve these two Questions.
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1. What may laying the hand on the mouth import?
1. What may laying the hand on the Mouth import?
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2. Why should we lay our hands on our mouths when we have thought evil?
2. Why should we lay our hands on our mouths when we have Thought evil?
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As for the former, the phrase I •umbly conceive may be conceived as looking backwards, and •s looking forwards.
As for the former, the phrase I •umbly conceive may be conceived as looking backwards, and •s looking forward.
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1. As it looketh backwards on •he thought which hath been evil, •t may imply conviction in the head, contrition in the heart, and •onfusion in the face.
1. As it looks backwards on •he Thought which hath been evil, •t may imply conviction in the head, contrition in the heart, and •onfusion in the face.
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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, freely voting with •he law in condemning them,
1. Laying the hand on the Mouth intimateth, that the person who uses it is under a true and •ull conviction of the sinfulness of Thought sins, freely voting with •he law in condemning them,
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and himself for them, despairing of making satisfaction to God for the injury offered to his righteousness •y them.
and himself for them, despairing of making satisfaction to God for the injury offered to his righteousness •y them.
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In this sense doth blessed Paul speak of every mouth •eing stopped. In this sense does blessed Paul speak of every Mouth •eing stopped.
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It was the fault of our first Parents, to open their mouths in excuse of their fault, this sin is too too much heredita•y,
It was the fault of our First Parents, to open their mouths in excuse of their fault, this since is too too much heredita•y,
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and followed by their children, but the Text sheweth an excellent way.
and followed by their children, but the Text shows an excellent Way.
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2. Laying the hand on th• mouth is to testifie, 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,
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,
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and a• laying the mouth in the dust, 〈 ◊ 〉 laying the hand on the mouth 〈 ◊ 〉 (as one saith) a penitential ge•sture;
and a• laying the Mouth in the dust, 〈 ◊ 〉 laying the hand on the Mouth 〈 ◊ 〉 (as one Says) a penitential ge•sture;
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thus we may understand tha• phrase of Job, where the holy ma• having acknowledged himsel• vile (even to wonderment) professeth his purpose to lay his han• on his mouth, as betokening th• depth of his self-abasement. thus we may understand tha• phrase of Job, where the holy ma• having acknowledged himsel• vile (even to wonderment) Professes his purpose to lay his han• on his Mouth, as betokening th• depth of his self-abasement.
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3. As the posture under consideration denoteth the depth o• self-abasement, so it withall de•noteth the height of shame, an• thus the phrase is used, where th• Lord telleth us, that Israel shall b•• confounded,
3. 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,
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and never open he• mouth more, because of her shame when he is pacified towards her 〈 ◊ 〉 Thus Job bids his small friends la•• their hands on their mouths (for ••me that they had so misplaced ••ir words) and be astonished.
and never open he• Mouth more, Because of her shame when he is pacified towards her 〈 ◊ 〉 Thus Job bids his small Friends la•• their hands on their mouths (for ••me that they had so misplaced ••ir words) and be astonished.
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••ce sin entred into the world, ••ld-like shame hath been one of 〈 ◊ 〉 best attendants,
••ce since entered into the world, ••ld-like shame hath been one of 〈 ◊ 〉 best attendants,
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and it is that ••ich aggravateth the injustice of ••e unjust, he knoweth no shame;
and it is that ••ich Aggravateth the injustice of ••e unjust, he Knoweth no shame;
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〈 ◊ 〉 hath not so much of the colour 〈 ◊ 〉 vertue, as blushing is, to be seen 〈 ◊ 〉 him. 〈 ◊ 〉 hath not so much of the colour 〈 ◊ 〉 virtue, as blushing is, to be seen 〈 ◊ 〉 him.
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2. As laying the hand on the •outh looketh forward, so it •ldeth forth a staying and stoping of sins progress.
2. As laying the hand on the •outh looks forward, so it •ldeth forth a staying and stoping of Sins progress.
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If sin have •ade its way into the thought, it 〈 ◊ 〉 high time that such a bad be•inning should be withstood, that •uch a Cockatrice should be crush•d in the egg. If since have •ade its Way into the Thought, it 〈 ◊ 〉 high time that such a bad be•inning should be withstood, that •uch a Cockatrice should be crush•d in the egg.
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When Job had •id, he would lay his hand on his •outh, that we may better reach •is meaning, he addeth, Once have 〈 ◊ 〉 spoken,
When Job had •id, he would lay his hand on his •outh, that we may better reach •is meaning, he adds, Once have 〈 ◊ 〉 spoken,
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yea twice, but I will pro•eed no further, that is, to speak (as he had done) that he understood not, things too wonderful 〈 ◊ 〉 him, which he knew not.yea twice, but I will pro•eed no further, that is, to speak (as he had done) that he understood not, things too wondered 〈 ◊ 〉 him, which he knew not.
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Sin 〈 ◊ 〉 the heart will quickly be an•• break out of the mouth, if it 〈 ◊ 〉 not opposed;
since 〈 ◊ 〉 the heart will quickly be an•• break out of the Mouth, if it 〈 ◊ 〉 not opposed;
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and therefo•• there must be a rising against th•• first risings of it.
and therefo•• there must be a rising against th•• First risings of it.
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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.
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.
pn31 vbz dx n1 cs av-d, cst a-acp vhz n1 dt n-vvg pp-f n-jn, d n1 vmb 〈 sy 〉 vhn cst pn31 vbb xx vvn, cc n1 p-acp n1.
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The reasons or reasonablene•• of this Doctrine I sha•• now touch on. 1. Thought-sins are the immediate issues of original sin.
The Reasons or reasonablene•• of this Doctrine I sha•• now touch on. 1. Thought sins Are the immediate issues of original since.
dt n2 cc n1 pp-f d n1 pns11 n1 av vvi a-acp. crd n2 vbr dt j n2 pp-f j-jn n1.
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Thought-sins are (as one phra• seth it) the Reubens of mans corrupted nature, the strength there of appeareth in them.
Thought sins Are (as one phra• seth it) the Reubens of men corrupted nature, the strength there of appears in them.
n2 vbr (c-acp crd n1 vvz pn31) dt fw-la pp-f ng1 j-vvn n1, dt n1 a-acp pp-f vvz p-acp pno32.
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The Spirit speaks expresly, that out of th• heart (not as created, but as corrupted) proceed evil thoughts these proceed first.
The Spirit speaks expressly, that out of th• heart (not as created, but as corrupted) proceed evil thoughts these proceed First.
dt n1 vvz av-j, cst av pp-f n1 n1 (xx c-acp vvn, cc-acp c-acp vvn) vvi j-jn n2 d vvb ord.
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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.
Seeing the•• that when one of these streams is ••sight, the filthy fountain may 〈 ◊ 〉 seen in it, shall not this sighed •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.
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2. The worst of other sins are •e issues of thought-sins.
2. The worst of other Sins Are •e issues of Thought sins.
crd dt js pp-f n-jn n2 vbr j n2 pp-f n2.
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When evil thoughts have pro•eded out of the heart, then from •em do proceed murders, adul•ries, yea, and blasphemies.
When evil thoughts have pro•eded out of the heart, then from •em do proceed murders, adul•ries, yea, and Blasphemies.
c-crq j-jn n2 vhb vvn av pp-f dt n1, av p-acp n1 vdb vvi n2, n2, uh, cc n2.
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The greatest actual evil that •ver man committed was first a •ttle thought.
The greatest actual evil that •ver man committed was First a •ttle Thought.
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Thoughts are to •he soul, as boughs are to a tree, •he fruit of a tree grows immeditely on the boughs,
Thoughts Are to •he soul, as boughs Are to a tree, •he fruit of a tree grows immeditely on the boughs,
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and so the •ctions and outward works which •re from the soul, do flow immedi•tely from the thoughts.
and so the •ctions and outward works which •re from the soul, do flow immedi•tely from the thoughts.
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Surely •hen there is all reason, when we •ave thought evil, that we should forthwith be humbled,
Surely •hen there is all reason, when we •ave Thought evil, that we should forthwith be humbled,
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and beware of any further process;
and beware of any further process;
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〈 ◊ 〉 who knoweth what evil an e•• thought may bring forth? It truly observed, that sin is acti• and when it is acting (if not p•vented) it would act to its u• most;
〈 ◊ 〉 who Knoweth what evil an e•• Thought may bring forth? It truly observed, that since is acti• and when it is acting (if not p•vented) it would act to its u• most;
〈 sy 〉 r-crq vvz r-crq j-jn dt n1 n1 vmb vvi av? pn31 av-j vvn, cst n1 vbz n1 cc c-crq pn31 vbz vvg (cs xx vvn) pn31 vmd vvi p-acp po31 n1 ds;
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every wrathful thoug• tends towards murder, and eve• unclean thought would be adu•tery. The reason which I shall nam• last I might have named first. every wrathful thoug• tends towards murder, and eve• unclean Thought would be adu•tery. The reason which I shall nam• last I might have nam First.
d j n1 vvz p-acp n1, cc n1 j n1 vmd vbi j. dt n1 r-crq pns11 vmb n1 ord pns11 vmd vhi vvn ord.
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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 Gods Command for its footing.
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.
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Shall no• we observe what God appoints 〈 ◊ 〉 Shall not our wills in obeying follow Gods will in enjoyning? 〈 ◊ 〉 was the man after Gods heart, who fulfilled all his wills.
Shall no• we observe what God appoints 〈 ◊ 〉 Shall not our wills in obeying follow God's will in enjoining? 〈 ◊ 〉 was the man After God's heart, who fulfilled all his wills.
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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 our selves, 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 •pirit and life, 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 our selves, 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 •pirit and life,
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and to those of •is, who conscientiously comply with this word, eminent power against sin will be communicated.
and to those of •is, who conscientiously comply with this word, eminent power against since will be communicated.
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They who herein wait on the Lord shall renew their strength. They who herein wait on the Lord shall renew their strength.
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The good Lord help you and me to make a right application of this Point, and to lay to our hearts:
The good Lord help you and me to make a right application of this Point, and to lay to our hearts:
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1. That sin is of an exceeding odious nature.
1. That since is of an exceeding odious nature.
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Sin when it is but framing or fashioning in the thought of a person, is (as you have heard) matter of the deepest abasement.
since when it is but framing or fashioning in the Thought of a person, is (as you have herd) matter of the Deepest abasement.
n1 c-crq pn31 vbz p-acp vvg cc vvg p-acp dt n1 pp-f dt n1, vbz (c-acp pn22 vhb vvn) n1 pp-f dt js-jn n1.
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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.
since 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.
n1 vvz pp-f j n2, cc dt j ds cc js n1 pp-f pn31 vvz dt j-vvg a-acp pp-f j n1, p-acp dt j j n1.
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Not only sin when it is perfected and put into outward act, but when it is conceived in the heart, is bitterly to be bewailed.
Not only sin when it is perfected and put into outward act, but when it is conceived in the heart, is bitterly to be bewailed.
xx av-j vvi c-crq pn31 vbz vvn cc vvn p-acp j n1, cc-acp c-crq pn31 vbz vvn p-acp dt n1, vbz av-j pc-acp vbi vvn.
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Oh that I could, and when 〈 ◊ 〉 cannot, that God would shew sin to Readers in its own colours, that they might dread approaches to,
O that I could, and when 〈 ◊ 〉 cannot, that God would show since to Readers in its own colours, that they might dread Approaches to,
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and shun the appearance of such an evil! 2. Our Divines are in the right, who maintain against the Papists, that concupiscence, lust,
and shun the appearance of such an evil! 2. Our Divines Are in the right, who maintain against the Papists, that concupiscence, lust,
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or the first motion and stirring of the heart towards that which God hath forbidden, is sin.
or the First motion and stirring of the heart towards that which God hath forbidden, is since.
cc dt ord n1 cc vvg pp-f dt n1 p-acp d r-crq np1 vhz vvn, vbz n1.
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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.
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.
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1. The Commandment of God is exceeding broad, and bindeth the most secret thoughts and motions of the heart.
1. The Commandment of God is exceeding broad, and binds the most secret thoughts and motions of the heart.
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As one Commandment doth say in so many words, Thou shalt not lust, so all the Commandments, which do expresly forbid the acting of sin, do virtually and by consequence forbid that thinking of it, which hath any tendency to it.
As one Commandment does say in so many words, Thou shalt not lust, so all the commandments, which do expressly forbid the acting of since, do virtually and by consequence forbid that thinking of it, which hath any tendency to it.
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2. Lust, concupiscence, or the first stirring of the heart sinwards, is such an evil as is to be mortified.
2. Lust, concupiscence, or the First stirring of the heart sinwards, is such an evil as is to be mortified.
crd n1, n1, cc dt ord vvg pp-f dt n1 av, vbz d dt j-jn c-acp vbz pc-acp vbi vvn.
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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.
If it had in it only the nature of suffering, and not of since, it was then to be endured, and not to be abhorred.
cs pn31 vhd p-acp pn31 av-j dt n1 pp-f vvg, cc xx pp-f n1, pn31 vbds av pc-acp vbi vvn, cc xx pc-acp vbi vvn.
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3. We may from my Doctrine be informed of one reason, why sins prevalency over persons is so great.
3. We may from my Doctrine be informed of one reason, why Sins prevalency over Persons is so great.
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There are not a few that make large complaints of sin, and seemingly strong vows against it, who yet lye lamentably under the power of it.
There Are not a few that make large complaints of since, and seemingly strong vows against it, who yet lie lamentably under the power of it.
pc-acp vbr xx dt d cst vvb j n2 pp-f n1, cc av-vvg j n2 p-acp pn31, r-crq av vvb av-j p-acp dt n1 pp-f pn31.
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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.
This sovereign Remedy which my Text prescribeth, is by too too few applied. The thoughts of since (or since of thoughts) the most make Light of.
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These are counted (as the Papists speak) venial sins, sins, which if they need a pardon, will obtain one of course, or without serious asking it.
These Are counted (as the Papists speak) venial Sins, Sins, which if they need a pardon, will obtain one of course, or without serious asking it.
d vbr vvn (c-acp dt njp2 vvb) j n2, n2, r-crq cs pns32 vvb dt n1, vmb vvi crd pp-f n1, cc p-acp j vvg pn31.
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Sin is a fire which will burn down to the nethermost hell, and the smoak of it should be trembled at.
since is a fire which will burn down to the nethermost hell, and the smoke of it should be trembled At.
n1 vbz dt n1 r-crq vmb vvi a-acp p-acp dt j n1, cc dt n1 pp-f pn31 vmd vbi vvn p-acp.
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It is a Serpent which will sting to eternal death, and at the first view it should be fled from.
It is a Serpent which will sting to Eternal death, and At the First view it should be fled from.
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Whilest persons do play upon the hole of this Asp, and on the mouth of this Cockatrices den,
Whilst Persons do play upon the hold of this Asp, and on the Mouth of this Cockatrices den,
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whilest they hug this Traytor in their bosomes, and please themselves with the thoughts of it, it hath (and will have) dominion over them.
whilst they hug this Traitor in their bosoms, and please themselves with the thoughts of it, it hath (and will have) dominion over them.
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4. Surely there's great ground we should all be found with our hands on our mouths.
4. Surely there's great ground we should all be found with our hands on our mouths.
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I mean, that we should be found freely and deeply humbling our selves.
I mean, that we should be found freely and deeply humbling our selves.
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We cannot possibly be unfurnished with matter for mourning, if an evil thought be sufficient matter for it.
We cannot possibly be unfurnished with matter for mourning, if an evil Thought be sufficient matter for it.
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The more to affect our hearts, let our eyes be fixed on three particulars. 1. Our evil thoughts have been various.
The more to affect our hearts, let our eyes be fixed on three particulars. 1. Our evil thoughts have been various.
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2. Our evil thoughts have been numerous. 3. The evil which hath been in our thoughts hath not staid or stopp'd there.
2. Our evil thoughts have been numerous. 3. The evil which hath been in our thoughts hath not stayed or stopped there.
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1. Have we not broken both the Tables of Gods Law, yea, and the several Commandments of those Tables in our thoughts?
1. Have we not broken both the Tables of God's Law, yea, and the several commandments of those Tables in our thoughts?
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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, God as God (as unsearchably and inconceivably great and good) is not in all his 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, God as God (as unsearchably and inconceivably great and good) is not in all his thoughts.
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His inward thoughts (the thoughts which he would fainest have to be true) is, that there is no such God.
His inward thoughts (the thoughts which he would fainest have to be true) is, that there is no such God.
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Did not persons think that God was such a one as themselves, they durst not partake with Adulterers, eat and drink with the drunken, Did not Persons think that God was such a one as themselves, they durst not partake with Adulterers, eat and drink with the drunken,
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and say to their Gold, thou art our hope.
and say to their Gold, thou art our hope.
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Sure I am, sundry of Gods 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.
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.
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To them those thoughts are matter of abhorrence, which others trouble not at.
To them those thoughts Are matter of abhorrence, which Others trouble not At.
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2. Have we not thought some of the Institutions and appointed wayes of Gods Word unnecessary, unprofitable and wearisom? Have we not said in our hearts, It is in vain to serve God, apart from others, in secret Prayer, Meditation and Self-examination,
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, It is in vain to serve God, apart from Others, in secret Prayer, Meditation and Self-examination,
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and as partners with others in Morningservice, in Church-service. If the Table of the Lord be not contemptible to us, do we not live,
and as partners with Others in Morningservice, in Church-service. If the Table of the Lord be not contemptible to us, do we not live,
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as if we could well live without it?
as if we could well live without it?
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3. Have not the services which we have performed to God been attended with much distraction? Have we not sung one thing, and thought another thing.
3. Have not the services which we have performed to God been attended with much distraction? Have we not sung one thing, and Thought Another thing.
crd vhb xx dt n2 r-crq pns12 vhb vvn p-acp np1 vbn vvn p-acp d n1? vhb pns12 xx vvn crd n1, cc vvd j-jn n1.
(9) part (DIV2)
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Some have said, that notwithstanding the multitude of Sacrifices in the Temple, there never came Fly there,
some have said, that notwithstanding the multitude of Sacrifices in the Temple, there never Come Fly there,
d vhb vvn, cst p-acp dt n1 pp-f n2 p-acp dt n1, a-acp av-x vvd vvi a-acp,
(9) part (DIV2)
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but sad experience tells us, that it is otherwise in the Temples of our hearts.
but sad experience tells us, that it is otherwise in the Temples of our hearts.
cc-acp j n1 vvz pno12, cst pn31 vbz av p-acp dt n2 pp-f po12 n2.
(9) part (DIV2)
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Oh the flyes of roving thoughts, that have buzzed and been busie there, whilest spiritual Sacrifices have been offered!
O the flies of roving thoughts, that have buzzed and been busy there, whilst spiritual Sacrifices have been offered!
uh dt n2 pp-f j-vvg n2, cst vhb vvn cc vbn vvn a-acp, cs j n2 vhb vbn vvn!
(9) part (DIV2)
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Thus far we have taken Gods Name in vain, and worshipped him in vain, our hearts which should have been broken ones, have been cloven ones; Thus Far we have taken God's Name in vain, and worshipped him in vain, our hearts which should have been broken ones, have been cloven ones;
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(9) part (DIV2)
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we have brought the lame, and the torn, and offered it to God as sacrifice. we have brought the lame, and the torn, and offered it to God as sacrifice.
pns12 vhb vvn dt j, cc dt vvn, cc vvd pn31 p-acp np1 p-acp n1.
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5. Have we not found our own pleasures on Gods holy day, and that eminently in the thoughts which we have then entertained, which have been,
5. Have we not found our own pleasures on God's holy day, and that eminently in the thoughts which we have then entertained, which have been,
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(9) part (DIV2)
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if not unlawful on other dayes, yet unsutable to that day? Have we not thought what others have said? When will the new Moon be gone,
if not unlawful on other days, yet unsuitable to that day? Have we not Thought what Others have said? When will the new Moon be gone,
cs xx j p-acp j-jn n2, av j p-acp d n1? vhb pns12 xx vvn r-crq n2-jn vhb vvn? c-crq vmb dt j n1 vbi vvn,
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and the Sabbath? Have not earthly thoughts gotten early admittance into our Souls? Hath not this been one of the wayes whereby Satan hath stollen the Word heard out of our hearts, by filling us with thoughts about affairs of another nature.
and the Sabbath? Have not earthly thoughts got early admittance into our Souls? Hath not this been one of the ways whereby Satan hath stolen the Word herd out of our hearts, by filling us with thoughts about affairs of Another nature.
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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.
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.
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(9) part (DIV2)
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The King may be by some (not without their grievous sin) cursed in a more secret Room than that of their Bed-chamber. The King may be by Some (not without their grievous since) cursed in a more secret Room than that of their Bedchamber.
dt n1 vmb vbi p-acp d (xx p-acp po32 j n1) vvd p-acp dt av-dc j-jn n1 cs d pp-f po32 n1.
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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,
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,
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as well as outward obedience? Have no Children in their thoughts or wishes reached at their Parents estates over their heads?
as well as outward Obedience? Have no Children in their thoughts or wishes reached At their Parents estates over their Heads?
c-acp av c-acp j n1? vhb dx n2 p-acp po32 n2 cc n2 vvn p-acp po32 ng2 n2 p-acp po32 n2?
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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,
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,
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as wet moist wood is to sparks, hardly kindled, been as dry tinder is to them, quickly on a flame? David himself was a great Offender,
as wet moist wood is to sparks, hardly kindled, been as dry tinder is to them, quickly on a flame? David himself was a great Offender,
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as he afterwards saw, when he thought for Nabal 's harshness to have put all the men in his house to the sword.
as he afterwards saw, when he Thought for Nabal is harshness to have put all the men in his house to the sword.
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Have we put away from us all bitterness and wrath, as well as clamour and evil speaking? Have we put away from us all bitterness and wrath, as well as clamour and evil speaking?
vhb pns12 vvn av p-acp pno12 d n1 cc n1, c-acp av c-acp n1 cc n-jn vvg?
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7. Have we not made provision for the flesh, to fulfil the lusts thereof? Have we not sent out our thoughts as 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 mid-day defile his spirit with musings thereon.
7. Have we not made provision for the Flesh, to fulfil the Lustiest thereof? Have we not sent out our thoughts as Caterers to fetch in matter for the gratifying of our corrupt Desires? The Adulterer, who waits for the twilight, that he may commit his uncleanness, does At midday defile his Spirit with musings thereon.
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Have young Persons kept their breasts as well as their beds undefiled?
Have young Persons kept their breasts as well as their Beds undefiled?
vhb j n2 vvd po32 n2 c-acp av c-acp po32 n2 j?
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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,
8. Have none of us been pleased with thoughts of getting gain over the left shoulder? Have we not Thought that wone which hath been put in purse,
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though upon over-reaching 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,
though upon overreaching our Brother, or taking advantage of his ignorance to make him an hard bargain? Have we not with delight herd of damage that hath befallen such who have injured us? Have we not envied the outward welfare of wicked men,
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as if God had been overseen in bestowing so much ••on them.
as if God had been overseen in bestowing so much ••on them.
c-acp cs np1 vhd vbn vvn p-acp vvg av av-d vvi pno32.
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9. Have we not too soon re•ived and entertained in our •oughts evil reports, which have ••en raised of others? have we ••t rather through uncharitable•ess believed them true at first •earing, 9. Have we not too soon re•ived and entertained in our •oughts evil reports, which have ••en raised of Others? have we ••t rather through uncharitable•ess believed them true At First •earing,
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than out of charity sus•ended our belief, till the truth •ereof hath been made apparent? •hen others gifts and good parts ••ve been praised, have we not •ought amiss of it,
than out of charity sus•ended our belief, till the truth •ereof hath been made apparent? •hen Others Gifts and good parts ••ve been praised, have we not •ought amiss of it,
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and secretly •ished they had not outshone us? •ave we not thought meanly of •or betters in Grace,
and secretly •ished they had not outshone us? •ave we not Thought meanly of •or betters in Grace,
cc av-jn vvn pns32 vhd xx vvn pno12? n1 pns12 xx vvn av-j pp-f n1 vvz p-acp n1,
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because in •orldly estate we have something •vertopped them?
Because in •orldly estate we have something •vertopped them?
c-acp p-acp j n1 pns12 vhb pi vvd pno32?
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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 Na••th 's Vineyard lay so commodi•usly for us, that we could not be •t ease except it was purchased? Have we not conceived disc••tent,
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 Na••th is Vineyard lay so commodi•usly for us, that we could not be •t ease except it was purchased? Have we not conceived disc••tent,
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because we apprehended o• selves short as to some outwa• convenience? Have not some be• under a spice of Haman 's disea• whose honours and abundan• signified nothing to his conte•ment,
Because we apprehended o• selves short as to Some outwa• convenience? Have not Some be• under a spice of Haman is disea• whose honours and abundan• signified nothing to his conte•ment,
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whilest Mordecai the J•• was in the Kings 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, for his mer••ful dispensation,
whilst Mordecai the J•• was in the Kings 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, for his mer••ful Dispensation,
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and preferr'd th• poor business of his own repu• before the lives of the Inhabita• of Nineveh that great City?
and preferred th• poor business of his own repu• before the lives of the Inhabita• of Nineveh that great city?
cc vvd n1 j n1 pp-f po31 d n1 p-acp dt n2 pp-f dt np1 pp-f np1 cst j n1?
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If we had but sinned once 〈 ◊ 〉 gainst every Command in o• thoughts, we should think su•• sinning did 〈 ◊ 〉 bespeak our s• row, sure then our sorrow is mo• required, seeing that our e• thoughts have been numerou• yea, innumerable.
If we had but sinned once 〈 ◊ 〉 gainst every Command in o• thoughts, we should think su•• sinning did 〈 ◊ 〉 bespeak our s• row, sure then our sorrow is mo• required, seeing that our e• thoughts have been numerou• yea, innumerable.
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Who can 〈 ◊ 〉 searching fully find out and und••stand 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,
Who can 〈 ◊ 〉 searching Fully find out and und••stand 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,
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and if our eyes have been •iritually anointed, we have seen ••em there as we see Moats in or 〈 ◊ 〉 the Sun:
and if our eyes have been •iritually anointed, we have seen ••em there as we see Moats in or 〈 ◊ 〉 the Sun:
cc cs po12 n2 vhb vbn av-j vvn, pns12 vhb vvn vvb a-acp c-acp pns12 vvb n2 p-acp cc 〈 sy 〉 dt n1:
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This string I may •uch on again, and therefore •roceed to shew, in order to the •reaking of mine own and others •earts.
This string I may •uch on again, and Therefore •roceed to show, in order to the •reaking of mine own and Others •earts.
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That much of the evil which ••ath been in our thoughts hath •ot been staid there,
That much of the evil which ••ath been in our thoughts hath •ot been stayed there,
cst d pp-f dt n-jn r-crq vhz vbn p-acp po12 n2 vhz vvn vbn vvn a-acp,
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but hath been •rought forth in our expressions •nd actions.
but hath been •rought forth in our expressions •nd actions.
cc-acp vhz vbn vvn av p-acp po12 n2 vvb n2.
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From these Cocka•rices eggs have fiery flying Ser•ents been hatched, actual trans•ressions, the sting whereof hath ••tred into our fouls.
From these Cocka•rices eggs have fiery flying Ser•ents been hatched, actual trans•ressions, the sting whereof hath ••tred into our fouls.
p-acp d ng1 n2 vhb j j-vvg n2-jn vbn vvn, j n2, dt n1 c-crq vhz vvn p-acp po12 n2.
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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? Have they not been as scarlet, yea, red crimson?
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? Have they not been as scarlet, yea, read crimson?
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If our hearts be not like a pie• of the nether Milstone, the con• deration of the extream sinfulne•• of our thought-sins will fetch o• hands to our mouths;
If our hearts be not like a pie• of the neither Millstone, the con• deration of the extreme sinfulne•• of our Thought sins will fetch o• hands to our mouths;
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and that might be an Instrument in th• hand of God to work upon th• most hard-hearted, I shall com• with the rod of reproof to sever• sorts of persons.
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.
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1. They are justly reproved who, though as guilty of think• ing 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.
1. They Are justly reproved who, though as guilty of think• ing 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.
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What say they, It was but in thought tha• we have offended; such Moat• the Lords eye will over-look:
What say they, It was but in Thought tha• we have offended; such Moat• the lords eye will overlook:
q-crq vvb pns32, pn31 vbds cc-acp p-acp n1 n1 pns12 vhb vvn; d np1 dt ng1 n1 vmb j:
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Le• them know from his Word, that his thoughts are not as their thoughts.
Le• them know from his Word, that his thoughts Are not as their thoughts.
np1 dt vvb p-acp po31 n1, cst po31 n2 vbr xx p-acp po32 n2.
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What they will scarce call offences, he doth expresly call •ominations, and reckons an •eart that deviseth wicked imanations,
What they will scarce call offences, he does expressly call •ominations, and reckons an •eart that devises wicked imanations,
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as one of the six things •hich he hateth.
as one of the six things •hich he hates.
c-acp pi pp-f dt crd n2 j pns31 vvz.
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2. They also fall deservedly •nder reproof, who instead of lay•ng their hands on their mouths, •hen they have thought evil, open •heir mouths to speak of their •vil thoughts, in a rejoycing way.
2. They also fallen deservedly •nder reproof, who instead of lay•ng their hands on their mouths, •hen they have Thought evil, open •heir mouths to speak of their •vil thoughts, in a rejoicing Way.
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The poor rich Fool mentioned in •he Gospel, who had had covetous •houghts within himself, could not hold,
The poor rich Fool mentioned in •he Gospel, who had had covetous •houghts within himself, could not hold,
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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,
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,
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and not foreseeing how soon his life and pleasant thoughts were to perish.
and not Foreseeing how soon his life and pleasant thoughts were to perish.
cc xx vvg c-crq av po31 n1 cc j n2 vbdr pc-acp vvi.
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It is naught, it is naught, saith the buyer, who would beat down the price of a commodity, but when he is gone he boasteth. It is nought, it is nought, Says the buyer, who would beatrice down the price of a commodity, but when he is gone he boasts.
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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.
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.
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Lastly, The lash of reproof fa•leth upon those, who, when th•• have conceived in their though• cease not till they have brough• them forth, and put them in exec•tion.
Lastly, The lash of reproof fa•leth upon those, who, when th•• have conceived in their though• cease not till they have brough• them forth, and put them in exec•tion.
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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. 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.
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Simeon and Lev• herein shewed themselves brethren in iniquity, not stopping till their fierce fiery wrath had consumed all the men of Shechem Absalom thought the Crown would fit his own head better than his Fathers,Simeon and Lev• herein showed themselves brothers in iniquity, not stopping till their fierce fiery wrath had consumed all the men of Shechem Absalom Thought the Crown would fit his own head better than his Father's,
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and this vile thought he pursued till Divine Justice stopp'd him.
and this vile Thought he pursued till Divine justice stopped him.
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David himself went too far towards cutting off Nabal 's Family, and avenging himself with his own hands.David himself went too Far towards cutting off Nabal is Family, and avenging himself with his own hands.
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That these reproofs may take ••re place, and that evil, whilest ••thought, may be more lamented ••d resisted, the ensuing Conside••tions are presented as conside•ble.
That these reproofs may take ••re place, and that evil, whilst ••thought, may be more lamented ••d resisted, the ensuing Conside••tions Are presented as conside•ble.
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You can never evidence that •u have real and special Grace, •ll you have a prime regard unto •our thoughts.
You can never evidence that •u have real and special Grace, •ll you have a prime regard unto •our thoughts.
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This is one of •he Touchstones of true Conver•ion.
This is one of •he Touchstones of true Conver•ion.
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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.
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.
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It is truly said, He that is a Saint in thought, he is a Saint indeed. It is truly said, He that is a Saint in Thought, he is a Saint indeed.
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The thoughts of the righteous are right: The thoughts of the righteous Are right:
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But he that is heedless what he thinks, hath the black brand of unregeneracy upon him. But he that is heedless what he thinks, hath the black brand of unregeneracy upon him.
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When the people of Israel walked after their own thoughts, their way was not good.
When the people of Israel walked After their own thoughts, their Way was not good.
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There are Principles that are short of regeneration, which may restrain m•• from open and external evils.
There Are Principles that Are short of regeneration, which may restrain m•• from open and external evils.
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T•• awe and law of men may cha•• their hands, whose hearts are u•• changed.
T•• awe and law of men may cha•• their hands, whose hearts Are u•• changed.
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He may be tender 〈 ◊ 〉 his own disgrace, who is not te•der of Gods dishonour.
He may be tender 〈 ◊ 〉 his own disgrace, who is not te•der of God's dishonour.
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Education and Examples may have 〈 ◊ 〉 great influence upon mens ou• ward carriage. Jehoash demeane himself civilly whilest Jehojad• was his Tutor.
Education and Examples may have 〈 ◊ 〉 great influence upon men's ou• ward carriage. Jehoash demean himself civilly whilst Jehojad• was his Tutor.
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Good words an• actions may be counterfeited, bu• the projects of this heart lye no• within the walk of humane Justice. Good words an• actions may be counterfeited, bu• the projects of this heart lie no• within the walk of humane justice.
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Men suffer not in thes• lower Courts meerly for thei• thoughts, these things of a man• knoweth no other man immediately;
Men suffer not in thes• lower Courts merely for thei• thoughts, these things of a man• Knoweth no other man immediately;
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and therefore thoughts have something of peculiarity i• them to discover the bent and byas of the inward man, and as a man thinketh in his heart, so is he.
and Therefore thoughts have something of peculiarity i• them to discover the bent and bias of the inward man, and as a man Thinketh in his heart, so is he.
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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,
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,
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as to their weight, is over and over made up as to their number.
as to their weight, is over and over made up as to their number.
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It is said of Aholah, That she multiplied her whoredomes in calling to remembrance the dayes of her youth, wherein she had played the harlot.
It is said of Aholah, That she multiplied her whoredoms in calling to remembrance the days of her youth, wherein she had played the harlot.
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Thought-sins may be speedily and frequently repeated.
Thought sins may be speedily and frequently repeated.
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He that never hath his hand in his Neighbours blood, may hate him, and so murder him many times over.
He that never hath his hand in his Neighbours blood, may hate him, and so murder him many times over.
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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,
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,
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and how heavy must that needs be.
and how heavy must that needs be.
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3. It may not prove so easie as most imagine to obtain the pardon of thought-sins.
3. It may not prove so easy as most imagine to obtain the pardon of Thought sins.
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Simon Peter urged Simon Magus to pray, if perhaps the thought of his heart may be forgiven; Simon Peter urged Simon Magus to pray, if perhaps the Thought of his heart may be forgiven;
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which implyeth, that o• all the great evil whereof tha• Sorcerer was guilty, the though• of his heart was in some sor• greatest;
which Implies, that o• all the great evil whereof tha• Sorcerer was guilty, the though• of his heart was in Some sor• greatest;
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and withall that it was an huge hazard, it was at a perhaps, whether that thought of his heart fell within the compass of a pardon.
and withal that it was an huge hazard, it was At a perhaps, whither that Thought of his heart fell within the compass of a pardon.
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Certainly wicked mens thoughts are in this respect more wicked, because natural conscience doth less gainsay them,
Certainly wicked men's thoughts Are in this respect more wicked, Because natural conscience does less gainsay them,
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and corrupt nature doth more delight in them, they being (as hath been touched) its first-born.
and corrupt nature does more delight in them, they being (as hath been touched) its firstborn.
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4. If evil thoughts be not matter of your humiliation, they will be matter of condemnation.
4. If evil thoughts be not matter of your humiliation, they will be matter of condemnation.
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Even in this life the Lord doth not seldome bring upon people the bitter fruit of their thoughts.
Even in this life the Lord does not seldom bring upon people the bitter fruit of their thoughts.
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When he resolved to destroy man from the face of the earth, he rendreth this as one reason of his resolution, Every imagination of the thoughts of mans heart was only evil continually. When he resolved to destroy man from the face of the earth, he rendereth this as one reason of his resolution, Every imagination of the thoughts of men heart was only evil continually.
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This we may write of, that forbearance of those in whom evil thoughts lodge, will be no acquittance of them.
This we may write of, that forbearance of those in whom evil thoughts lodge, will be no acquittance of them.
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The secrets of men shall be produced and laid open. He who will bring every work into judgment, will therewith proceed upon every secret thing.
The secrets of men shall be produced and laid open. He who will bring every work into judgement, will therewith proceed upon every secret thing.
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Two sorts of things, God will be sure to judge, things that on earth were mis-judged, Two sorts of things, God will be sure to judge, things that on earth were misjudged,
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and things which there were not judged.
and things which there were not judged.
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Will not mens faces gather blackness, and their hearts be filled with horrour, at the great day,
Will not men's faces gather blackness, and their hearts be filled with horror, At the great day,
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if all their evil thoughts be charged on them?
if all their evil thoughts be charged on them?
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Supposing and hoping that the hearts of some will smite them, whose hearts used to entertain thoughts of the worst sort, without remorse,
Supposing and hoping that the hearts of Some will smite them, whose hearts used to entertain thoughts of the worst sort, without remorse,
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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.
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.
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1. Humble your selves as i• the fight of the Lord, 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.
1. Humble your selves as i• the fight of the Lord, 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.
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Let you• mourning be free, full and co•stant, not a fitt only, but a fram• That you may nourish your so•row, let the streams of ev•thoughts lead you to the spring 〈 ◊ 〉 your most evil and pollute• hearts;
Let you• mourning be free, full and co•stant, not a fit only, but a fram• That you may nourish your so•row, let the streams of ev•thoughts led you to the spring 〈 ◊ 〉 your most evil and pollute• hearts;
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cry out, that you are unclean, unclean, guilty and filth•• beyond expression.
cry out, that you Are unclean, unclean, guilty and filth•• beyond expression.
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Oh wretche• men and women that you are, b• reason of a whole body of sin• whereof evil musings are members!
O wretche• men and women that you Are, b• reason of a Whole body of sin• whereof evil musings Are members!
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2. Do not imagine that yo• can in the least by your greate• sorrows, services or sufferings, s• your selves right in the account 〈 ◊ 〉 the Law and Justice of God.
2. Do not imagine that yo• can in the least by your greate• sorrows, services or sufferings, s• your selves right in the account 〈 ◊ 〉 the Law and justice of God.
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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 Leprosie.
Can the poor finite payments of your tears answer the demands of God's infinite justice, which by your thinking evil you have engaged against you? It was not washing in Abanah and Pharpar, rivers of Damascus, that could cure Naaman of his Leprosy.
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Neither can any such waters as your weepings (though very good in their proper place) cure your souls and free them from the guilt of sin.
Neither can any such waters as your weepings (though very good in their proper place) cure your Souls and free them from the guilt of since.
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Your unrighteousness makes you to need a Mediatour;
Your unrighteousness makes you to need a Mediator;
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your own righteousness (if set up in the place of this one and only Mediatour) makes you uncapable of benefit by him.
your own righteousness (if Set up in the place of this one and only Mediator) makes you uncapable of benefit by him.
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All your righteousnesses are but as filthy rags, if compared with the exactness of the Law and first Covenant. All your Righteousness Are but as filthy rags, if compared with the exactness of the Law and First Covenant.
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Can rags cover you? Can filthy rags cleanse you? 3. Run, yea, fly to the Refuge set before you.
Can rags cover you? Can filthy rags cleanse you? 3. Run, yea, fly to the Refuge Set before you.
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Cleave to and clasp the arm of Faith about the• Lord Jesus Christ, and present your selves to his Father through• him.
Cleave to and clasp the arm of Faith about the• Lord jesus christ, and present your selves to his Father through• him.
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He never thought amiss, and he hath made such compleat satis faction for those who have thought amiss, that upon their union to 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,
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and interest in his merit, they shall be acquitted.
and Interest in his merit, they shall be acquitted.
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His blood cleanseth those who by consent and covenant are his peculiar ones, from all sins, and so from thought-sins.
His blood Cleanseth those who by consent and Covenant Are his peculiar ones, from all Sins, and so from Thought sins.
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Whereas convinced humbled persons, because they have multiplied sins of that sort, are apt to question, Whereas convinced humbled Persons, Because they have multiplied Sins of that sort, Are apt to question,
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whether upon their forsaking them, they shall find mercy;
whither upon their forsaking them, they shall find mercy;
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he hath given them assurance that he will abundantly pardon, and that as the Heavens are higher than the Earth,
he hath given them assurance that he will abundantly pardon, and that as the Heavens Are higher than the Earth,
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so are his thoughts higher than their thoughts.
so Are his thoughts higher than their thoughts.
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4. Wait and beg hard that the blessed Spirit of God would renew you in the spirit of your minds,
4. Wait and beg hard that the blessed Spirit of God would renew you in the Spirit of your minds,
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and having renewed you, that he would rest upon you. Thoughts and musings do call the Mind Mother.
and having renewed you, that he would rest upon you. Thoughts and musings do call the Mind Mother.
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Whilest there is an evil treasure, there will be a bringing forth of evil thoughts. If the root be unholy, such will the branches be. 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.
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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:
Till the mind be found and pure, the thoughts will be rotten and impure; till the mind be humble and heavenly, the prevailing thoughts will be proud and earthly:
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And until the heart be the Temple wherein the Holy Ghost doth reside and reign, vain evil thoughts will lodge within you.
And until the heart be the Temple wherein the Holy Ghost does reside and Reign, vain evil thoughts will lodge within you.
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I shall in the last place apply my Doctrine to those, who though they have daily and sad experience of their offending in thought,
I shall in the last place apply my Doctrine to those, who though they have daily and sad experience of their offending in Thought,
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yet they can say, and say truly, that Vain thoughts are intruders, and not invited and welcome guests;
yet they can say, and say truly, that Vain thoughts Are intruders, and not invited and welcome guests;
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though they have them, yet they hate them, and dare not harbour them; though they have them, yet they hate them, and Dare not harbour them;
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though they sometimes 〈 ◊ 〉 make a through-fare, and pass through their hearts, they dare not lodge them at any time;
though they sometime 〈 ◊ 〉 make a thoroughfare, and pass through their hearts, they Dare not lodge them At any time;
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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,
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,
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when they sleep, and open them with a silver key when they awake, they are afraid of thinking their own thoughts on Gods holy day, they make conscience of keeping their hearts above all keeping,
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,
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and withall have respect as to this, so to all the rest of Gods Commandments.
and withal have respect as to this, so to all the rest of God's commandments.
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Such persons as I have last described, may and should chear themselves, and whilest they do well in their humiliations, they should not do ill in giving way to those dejections which lead to desperation.
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 led to desperation.
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1. Wherein their case is sad, yet it is not singular. Evil was present with blessed Paul, even when he would do good.
1. Wherein their case is sad, yet it is not singular. Evil was present with blessed Paul, even when he would do good.
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Holy David, who hated vain thoughts, did not say that he had none of them.
Holy David, who hated vain thoughts, did not say that he had none of them.
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As the Fowls came down upon the Carcases, when the Father of the Faithful was sacrificing,
As the Fowls Come down upon the Carcases, when the Father of the Faithful was sacrificing,
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so do flying and wandring thoughts come down upon, or rise up in the spirits of the faithful,
so do flying and wandering thoughts come down upon, or rise up in the spirits of the faithful,
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whilest they are offering spiritual Sacrifices.
whilst they Are offering spiritual Sacrifices.
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2. Though others thought-sins are more and greater than theirs, yet they are without a sight and sence thereof;
2. Though Others Thought sins Are more and greater than theirs, yet they Are without a sighed and sense thereof;
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their thinking evil is sin, but their bewailing and watching against evil thoughts, is from Grace.
their thinking evil is since, but their bewailing and watching against evil thoughts, is from Grace.
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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:
A room is as full of dust in the night as in the day, but it is the day or Sunlight that makes discovery thereof:
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The hearts of godly Mourners abounded with vain and vile thoughts, whilest they were in their unregeneracy,
The hearts of godly Mourners abounded with vain and vile thoughts, whilst they were in their unregeneracy,
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but their groaning under them, and going to the God of Grace for power against them, (other things being sutable thereto) is a consequent of their rege•••ition.
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.
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〈 ◊ 〉 Though evil thoughts do 〈 ◊ 〉 and disturb them, yet 〈 ◊ 〉 Lord hath provided a state ••herein they shall be wholly rid of them.
〈 ◊ 〉 Though evil thoughts do 〈 ◊ 〉 and disturb them, yet 〈 ◊ 〉 Lord hath provided a state ••herein they shall be wholly rid of them.
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Heaven is that priviledged place, where no thing, no thought that is unclean, can enter. The spirits of just men are there made (in all points) perfect.
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.
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Because comfort and duty go best hand in hand, and it is by sundry observed, that the same word in the Greek doth signifie both; Because Comfort and duty go best hand in hand, and it is by sundry observed, that the same word in the Greek does signify both;
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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.
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.
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Meditate on the infinite Glory and Perfection of God, who hath forbidden evil thoughts. Meditate on the infinite Glory and Perfection of God, who hath forbidden evil thoughts.
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In Heaven, where the Face of the Lord is most seen, there is not one wrong thought,
In Heaven, where the Face of the Lord is most seen, there is not one wrong Thought,
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and certainly the more the heart is under the ••we and affecting apprehensions of his Presence and Excelency here on earth, the less 〈 ◊ 〉 evil thoughts get admittance in•• it.
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.
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God is not in all a wick• mans thoughts, and therefore sin • so much in them.
God is not in all a wick• men thoughts, and Therefore since • so much in them.
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Shall the thing framed entertain thoughts dishonourable to him that framed it? Shall the mind work wickedness whilest its Maker standeth by observing it? Shall you,
Shall the thing framed entertain thoughts dishonourable to him that framed it? Shall the mind work wickedness whilst its Maker Stands by observing it? Shall you,
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before whom his goodness in his Son hath so eminently and evidently passed, no more fear the Lord and his Goodness,
before whom his Goodness in his Son hath so eminently and evidently passed, no more Fear the Lord and his goodness,
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than to give way to thoughts that wander from, and war against him? Joh would not think unchastly of a Maid,
than to give Way to thoughts that wander from, and war against him? John would not think unchastely of a Maid,
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for God saw all his wayes, even th• inward wayes of his heart. 2. Take a true measure of th• exceeding evil and sinfulness o• sin.
for God saw all his ways, even th• inward ways of his heart. 2. Take a true measure of th• exceeding evil and sinfulness o• since.
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It is said of learning, that if i• could be beheld with bodily eyes, all men would love it;
It is said of learning, that if i• could be beheld with bodily eyes, all men would love it;
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surely if sin were seen with spiritual eyes, all the beholders would loath it.
surely if since were seen with spiritual eyes, all the beholders would loath it.
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How can you find in your hearts to think evil, and so sin? Judge of the cause by the effects.
How can you find in your hearts to think evil, and so since? Judge of the cause by the effects.
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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.
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 since.
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Judge of the Malady by the Remedy.
Judge of the Malady by the Remedy.
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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.
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.
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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.
There is no such thing as a since that is absolutely little. 3 Abandon and abhor that false, but frequently recited Principle, That thoughts Are free.
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The Commandment of God is exceeding broad, binding the mind and inward.
The Commandment of God is exceeding broad, binding the mind and inward.
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There is so much more evil in evil thoughts, because they are less bewailed and resisted.
There is so much more evil in evil thoughts, Because they Are less bewailed and resisted.
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And without controversie one reason why men so easily perswade themselves, that their thoughts do not displease God, is,
And without controversy one reason why men so Easily persuade themselves, that their thoughts do not displease God, is,
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because they so highly please them. They soon believe what they would have to be true.
Because they so highly please them. They soon believe what they would have to be true.
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4. Bear still in mind the corruption of your natures, whence evil thoughts have their rise.
4. Bear still in mind the corruption of your nature's, whence evil thoughts have their rise.
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This impure spring will not run less (it is likely to run more) when you lose the sight of it.
This impure spring will not run less (it is likely to run more) when you loose the sighed of it.
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This root of bitterness is still ready to send forth its branches.
This root of bitterness is still ready to send forth its branches.
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The more you trust your own deceived and deceitful hearts, the more you incur the black brand of folly.
The more you trust your own deceived and deceitful hearts, the more you incur the black brand of folly.
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This should keep yo• humble, watchful and dependan• on Divine Grace for healing.
This should keep yo• humble, watchful and dependan• on Divine Grace for healing.
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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, but withall infectious.
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, but withal infectious.
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5. Consider the dreadfulness of Divine displeasure, which for your former evil thoughts might in justice have been executed on you.
5. Consider the dreadfulness of Divine displeasure, which for your former evil thoughts might in Justice have been executed on you.
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The wages of sin is death, even that death which is opposed to eternal life. The wages of since is death, even that death which is opposed to Eternal life.
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That which is due to sin, as sin, is due to every sin, even to thought-sins.
That which is due to since, as since, is due to every since, even to Thought sins.
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Have you not already too too often laid your selves in the mouth of ruine? If Gods Patience and Grace had not interposed, you had long ago been where the Worm never dieth, but ever gnaweth.
Have you not already too too often laid your selves 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.
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Dare you still give way to those thoughts, against which the wrath of God is revealed?
Dare you still give Way to those thoughts, against which the wrath of God is revealed?
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6. Keep a strict and constant guard over your senses.
6. Keep a strict and constant guard over your Senses.
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Evil communications corrupt good manners, and draw forth the seeds of evil, which are in the hearts of those who hear them.
Evil communications corrupt good manners, and draw forth the seeds of evil, which Are in the hearts of those who hear them.
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If you cannot stop others mouths from vain and vile speeches, yet stop your own ears from giving audience to them.
If you cannot stop Others mouths from vain and vile Speeches, yet stop your own ears from giving audience to them.
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Learn at holy Job, to make a covenant with your eyes. Pray with holy David, that God would turn away your eyes from beholding vanity.
Learn At holy Job, to make a Covenant with your eyes. prey with holy David, that God would turn away your eyes from beholding vanity.
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What troops of evil did enter in by his eyes, when he suffered them to gaze on a Woman that was washing her self?
What troops of evil did enter in by his eyes, when he suffered them to gaze on a Woman that was washing her self?
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7. Above all keeping keep your hearts. At the door of every room (or faculty) set a careful Porter.
7. Above all keeping keep your hearts. At the door of every room (or faculty) Set a careful Porter.
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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 filthine• of spirit.
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 filthine• of Spirit.
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See that your memories set before you your holy profession, and high obligations, tha• your Consciences are truly tender, rising against the first risings o• sin, that your wills stand fully ben• towards conformity to God, tha• your affections be pitched, and fixed on things above.
See that your memories Set before you your holy profession, and high obligations, tha• your Consciences Are truly tender, rising against the First risings o• sin, that your wills stand Fully ben• towards conformity to God, tha• your affections be pitched, and fixed on things above.
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8. Get an addition to, and increase of your stock of habitual Grace.
8. Get an addition to, and increase of your stock of habitual Grace.
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The more strong and vigorous the new Man is, the less can thoughts which are contrary thereunto get admittance.
The more strong and vigorous the new Man is, the less can thoughts which Are contrary thereunto get admittance.
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When there is a good treasure in the heart, good things will be brought forth most plentifully, When there is a good treasure in the heart, good things will be brought forth most plentifully,
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and evil things be stifled most successfully. Covet earnest as the best gifts, so the highest degree of graces attainable.
and evil things be stifled most successfully. Covet earnest as the best Gifts, so the highest degree of graces attainable.
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The more you love, fear and delight in the Lord, the less can vain thoughts lodge within you.
The more you love, Fear and delight in the Lord, the less can vain thoughts lodge within you.
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9. Inure and accustom your selves to holy Meditation. Your thoughts will be at work. Find them still fit edifying subjects to dwell upon.
9. Inure and accustom your selves to holy Meditation. Your thoughts will be At work. Find them still fit edifying subject's to dwell upon.
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Have you not a large field to walk in? Let the Attributes, Works and Word of God be much in your minds.
Have you not a large field to walk in? Let the Attributes, Works and Word of God be much in your minds.
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So shall your meditation be sweet, and you will neither be at leisure for, nor yet have an allowance of evil musings. So shall your meditation be sweet, and you will neither be At leisure for, nor yet have an allowance of evil musings.
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10. Maintain communion with and dependance on the Holy Ghost.
10. Maintain communion with and dependence on the Holy Ghost.
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Though you are not sufficient as of your selves to think well, or to prevent evil thinking, yet he who proceedeth from the Father and the Son, to be a Sanctifier of the very thoughts of the heart, is Alsufficient.
Though you Are not sufficient as of your selves to think well, or to prevent evil thinking, yet he who Proceedeth from the Father and the Son, to be a Sanctifier of the very thoughts of the heart, is All-sufficient.
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You may do all things, and in particular resist evil thoughts, so as to find favour with God, through the Spirit strengthening you.
You may do all things, and in particular resist evil thoughts, so as to find favour with God, through the Spirit strengthening you.
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I am apprehensive that learned and diligent Readers are furnished with excellent and enlarged Treatises about the ordering of their thoughts,
I am apprehensive that learned and diligent Readers Are furnished with excellent and enlarged Treatises about the ordering of their thoughts,
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yet I living near to thousands, into whose hands these elaborat pieces are not likely to come,
yet I living near to thousands, into whose hands these elaborate Pieces Are not likely to come,
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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 seeth mens thoughts, would help men to see the evil which hath already been in them,
and believing that small vessels have their use, and that the Way of the plain is Fittest for dimsighted ones to travel in, have communicated these slender thoughts, which I shall follow with my Prayers, that the Lord, who sees men's thoughts, would help men to see the evil which hath already been in them,
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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 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 suitableness to their profession of Christianity,
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and to their expectation of glory.
and to their expectation of glory.
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A BRIDLE FOR THE TONGUE. Matthew 12.36.
A BRIDLE FOR THE TONGUE. Matthew 12.36.
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But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment.
But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgement.
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SEntences and Sayings do usually obtain regard, according to the wisdom, worth and authority of the persons that utter them.
SEntences and Sayings do usually obtain regard, according to the Wisdom, worth and Authority of the Persons that utter them.
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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.
That this Sentence, with which I have to do, should Therefore be more regarded, Because i• was uttered by the Lord jesus appears evidently, in that h• ushereth in his Assertion with a• Asseveration, I say unto you.
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I who cannot lye, would have you to receive and write on this a• a great Truth;
I who cannot lie, would have you to receive and write on this a• a great Truth;
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I who am to b• your Judge, give you to understand how strict my proceeding will be in judgment;
I who am to b• your Judge, give you to understand how strict my proceeding will be in judgement;
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I will ca•• you to account, not only for you• notoriously evil actions, but with all for all your idle and empty expressions.
I will ca•• you to account, not only for you• notoriously evil actions, but with all for all your idle and empty expressions.
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It is father'd upon some of th• Fathers, that they were startle• with this Text:
It is fathered upon Some of th• Father's, that they were startle• with this Text:
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One is said to cr• out, Which of Gods faithful one doth not Christ affright when 〈 ◊ 〉 saith, That every idle word shall b• accounted for? And another i• brought in with these words, Is i• I that must give account of ever
One is said to cr• out, Which of God's faithful one does not christ affright when 〈 ◊ 〉 Says, That every idle word shall b• accounted for? And Another i• brought in with these words, Is i• I that must give account of ever
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If that word that startled them do not stir us, we may fear it is because our hearts are more hard,
If that word that startled them do not stir us, we may Fear it is Because our hearts Are more hard,
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or less under a firm belief of the future state, that state to come, which shall begin, but shall never end.
or less under a firm belief of the future state, that state to come, which shall begin, but shall never end.
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The parts or particulars whereof I shall take notice are,
The parts or particulars whereof I shall take notice Are,
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1. A Crime or Fault supposed, for which a Bill of Indictment will be drawn up, to wit, words, idle talking.
1. A Crime or Fault supposed, for which a Bill of Indictment will be drawn up, to wit, words, idle talking.
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2. The parties indictable for Crime, to wit, Men and Women. The Learned do interpret this of persons that live and dye Christless.
2. The parties indictable for Crime, to wit, Men and Women. The Learned do interpret this of Persons that live and die Christless.
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Though idle words are sins damnable, sins in all, yet unto the truly and throughly penitent, who have a Mediatour to stand in and answer for them, who would not willingly utter one idle word, sins shall not be imputed.
Though idle words Are Sins damnable, Sins in all, yet unto the truly and thoroughly 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.
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3. The proceeding which shall be for this Crime, and on these Persons, They shall give account, that is, with grief,
3. The proceeding which shall be for this Crime, and on these Persons, They shall give account, that is, with grief,
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and to their shame, they shall so give account, as upon giving it to receive that dreadful doom, Go ye cursed: The Antecedent of accounting, is here (as elsewhere) put for the sad consequent of it being condemned to eternal punishment.
and to their shame, they shall so give account, as upon giving it to receive that dreadful doom, Go you cursed: The Antecedent of accounting, is Here (as elsewhere) put for the sad consequent of it being condemned to Eternal punishment.
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This tended most directly to rouze the sleepy Consciences of those blasphemous Pharisees, with whom our blessed Saviour was now arguing.
This tended most directly to rouse the sleepy Consciences of those blasphemous Pharisees, with whom our blessed Saviour was now arguing.
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4. The time when idle words shal be found so extreamly faulty, and the speakers of them so sharply handled;
4. The time when idle words shall be found so extremely faulty, and the Speakers of them so sharply handled;
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and that will be when time will be no more.
and that will be when time will be no more.
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The day of account will be that great day, when the general Assizes shall be held,
The day of account will be that great day, when the general Assizes shall be held,
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when God shall judge all the World of Angels and Men in Righteousness. The Doctrine to be treated of, is as followeth,
when God shall judge all the World of Angels and Men in Righteousness. The Doctrine to be treated of, is as follows,
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At the great day of account idle words shall be accounted for. Or thus: Idle words do carry in them sufficient matter for mens eternal condemnation. 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.
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My first work shall be to resolve this Quere, What words are to be esteemed idle words?
My First work shall be to resolve this Quere, What words Are to be esteemed idle words?
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For the better resolving of this Question.
For the better resolving of this Question.
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I shall first remove out of the way that gloss which (as I with others judge) is too narrow,
I shall First remove out of the Way that gloss which (as I with Others judge) is too narrow,
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and doth not take in the full mind of the Lord, and that is the gloss of those who would restrain this phrase, if not to malicious and blasphemous words,
and does not take in the full mind of the Lord, and that is the gloss of those who would restrain this phrase, if not to malicious and blasphemous words,
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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.
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.
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But as some eminently learned have noted,
But as Some eminently learned have noted,
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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, from the lesser to the greater.
1. The stream of Interpreters runs quite Another Way, and they judge generally that our blessed Saviour arguing with the Pharisees, does argue in an aggravating Way, from the lesser to the greater.
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He lets them know, that they were running to everlasting ruine.
He lets them know, that they were running to everlasting ruin.
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If they had only the guilt of idle words upon them, that might sink them into Hell;
If they had only the guilt of idle words upon them, that might sink them into Hell;
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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?
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?
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2. Our Saviour seems to teach them a Doctrine somewhat new and strange in the Pharisees Schools.
2. Our Saviour seems to teach them a Doctrine somewhat new and strange in the Pharisees Schools.
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They in their Expositions did straiten the Law, but he came to fulfil and explain it. They in their Expositions did straiten the Law, but he Come to fulfil and explain it.
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It can scarce be doubted, though they were lax, loose Expositors, that they thought or taught that lyes and blasphemies should not be accounted for.
It can scarce be doubted, though they were lax, lose Expositors, that they Thought or taught that lies and Blasphemies should not be accounted for.
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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.
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.
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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, he useth the very Preface which is used in this Text, But I say unto you.
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, he uses the very Preface which is used in this Text, But I say unto you.
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Having thus cleared my way, I shall go on to shew, 1. What words are not to be charged with idleness.
Having thus cleared my Way, I shall go on to show, 1. What words Are not to be charged with idleness.
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2. What words are chargeable therewith.
2. What words Are chargeable therewith.
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1. All words referring to these lower earthly affairs are not to be accused as idle words.
1. All words referring to these lower earthly affairs Are not to be accused as idle words.
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The Lord, who hath appointed for us particular Callings, and hath allowed us six dayes in seven to labour in, doth as well approve of the labour of our tongues about them, as that of our hands.
The Lord, who hath appointed for us particular Callings, and hath allowed us six days in seven to labour in, does as well approve of the labour of our tongues about them, as that of our hands.
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God forbid that even on week-dayes our whole discourse should be of an• earthly complexion! we should learn of our blessed Master to raise heavenly conference out of earthly occasions. God forbid 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.
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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.
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.
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The Scripture recordeth without the least disallowance the formalities and passages of a purchase between Father Abraham and the Children of Heth, and between holy Jeremiah and his Uncles Son.
The Scripture recordeth without the least disallowance the formalities and passages of a purchase between Father Abraham and the Children of Heth, and between holy Jeremiah and his Uncles Son.
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2. All words favouring of great civility and courtisie do not justly fall under the censure of being idle.
2. All words favouring of great civility and courtisie do not justly fallen under the censure of being idle.
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Among other duties urged by the Apostle Peter, being courteous is one. Our blessed Saviour did not stick to stile Judas Friend;
Among other duties urged by the Apostle Peter, being courteous is one. Our blessed Saviour did not stick to style Judas Friend;
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•or did Saint Paul scruple to give •o Festus the title of Most noble. •or did Saint Paul scruple to give •o Festus the title of Most noble.
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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; 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;
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I do not look upon them as in that ease defensible. I do not look upon them as in that ease defensible.
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Yet I am clear that it is for the honour of Christianity, when Christians are not morose and austere,
Yet I am clear that it is for the honour of Christianity, when Christians Are not morose and austere,
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but of affable inviting obliging carriage.
but of affable inviting obliging carriage.
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3. All speeches that are recreational, and tend to the chearing of those with whom we converse, must not have idleness laid to their charge.
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.
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Sampson had sundry faults, but his putting forth a Riddle to his Companions was none. Sampson had sundry Faults, but his putting forth a Riddle to his Sodales was none.
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I know very many need a bridle to curb them, not a spur to hasten them in this particular.
I know very many need a bridle to curb them, not a spur to hasten them in this particular.
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It is not an ordinary thing for persons to be both merry and wise at once.
It is not an ordinary thing for Persons to be both merry and wise At once.
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Jesting doth usually border upon foolish talking, and accordingl• the holy Ghost by the Pen of Pa•• doth draw a black line over the• both;
Jesting does usually border upon foolish talking, and accordingl• the holy Ghost by the Pen of Pa•• does draw a black line over the• both;
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and one of the Fathers i• quoted as holding Jests in th• whole kind abhorrent from th• rule of the Church, and one of the Father's i• quoted as holding Jests in th• Whole kind abhorrent from th• Rule of the Church,
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and anothe• affirming, that trifles when in th• mouth of a Priest are blasphemies.
and anothe• affirming, that trifles when in th• Mouth of a Priest Are Blasphemies.
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Yet I question not, but pleasan• speeches may carry profit in them, when used sparingly and warily.
Yet I question not, but pleasan• Speeches may carry profit in them, when used sparingly and warily.
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As Pills may be wrapped up in Sugar, so wholesom advices and reproofs may be given to some in more delightful language, who would not otherwise take them;
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;
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and we may please our neighbours so far as may be to their profit and edification.
and we may please our neighbours so Far as may be to their profit and edification.
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Having shewed on what words the brand of idleness is not to be set, I shall shew what words do deserve that brand, to wit,
Having showed on what words the brand of idleness is not to be Set, I shall show what words do deserve that brand, to wit,
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Words that have no worth in them, neither can it be reasonably expected, that any good effect should flow from them.
Words that have no worth in them, neither can it be reasonably expected, that any good Effect should flow from them.
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Words that are apparently worse than silence; words that neither advantage him that speaks nor them that hear them. Words that Are apparently Worse than silence; words that neither advantage him that speaks nor them that hear them.
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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,
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,
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and withall to signifie money which lay by and brought no profit to the owner.
and withal to signify money which lay by and brought no profit to the owner.
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Though some words considered in the general may be counted indifferent, yet if in their particular use they be not referred to some good end,
Though Some words considered in the general may be counted indifferent, yet if in their particular use they be not referred to Some good end,
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if they be not in some sort needful, or helpful, they will be found idle.
if they be not in Some sort needful, or helpful, they will be found idle.
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My next work is to evidence, that Gods proceeding in judgment against persons for idle words, is very reasonable and equitable.
My next work is to evidence, that God's proceeding in judgement against Persons for idle words, is very reasonable and equitable.
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1. Idle words are real trangressions, they do merit the nam• and partake of the nature of sin• and this appears in that,
1. Idle words Are real transgressions, they do merit the nam• and partake of the nature of sin• and this appears in that,
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1. In speaking them, person forget (and do not intend) tha• noble end,
1. In speaking them, person forget (and do not intend) tha• noble end,
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for which they wer• created, and created with such 〈 ◊ 〉 choice capacity and ability as tha• of speaking is.
for which they wer• created, and created with such 〈 ◊ 〉 choice capacity and ability as tha• of speaking is.
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It is usually noted, that the same word in the original which signifies tongue, doth signifie glory. It is usually noted, that the same word in the original which signifies tongue, does signify glory.
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A mans tongue should be his glory and not his shame, and then it is his glory,
A men tongue should be his glory and not his shame, and then it is his glory,
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when in its use it is directed to Gods glory. 2. In idle speaking there is no little loss or mispending of precious time;
when in its use it is directed to God's glory. 2. In idle speaking there is no little loss or misspending of precious time;
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that golden sand should not run out at waste. Time is not to be wasted, but wared and husbanded carefully. that golden sand should not run out At waste. Time is not to be wasted, but wared and husbanded carefully.
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What I have said will serve to justifie the Almighty in his judging men for their idle speeches.
What I have said will serve to justify the Almighty in his judging men for their idle Speeches.
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That which •s sin (though men count it a small sin) hath death due to it.
That which •s since (though men count it a small since) hath death due to it.
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There is moisture in a little drop of water, and heat in a little spark of fire; There is moisture in a little drop of water, and heat in a little spark of fire;
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so there is contrariety to the nature and will of God in that which is esteemed a lesser sin.
so there is contrariety to the nature and will of God in that which is esteemed a lesser since.
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An elegant Pen hath written, that sin is so mortal a venom, that the least dose of it is deadly. an elegant Pen hath written, that since is so Mortal a venom, that the least dose of it is deadly.
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Hell is as certainly acquired, and Heaven as certainly forfeited by one sin as many.
Hell is as Certainly acquired, and Heaven as Certainly forfeited by one since as many.
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2. Idle speaking speaketh the heart from which it doth ordinarily issue to be in a sinful state and frame.
2. Idle speaking speaks the heart from which it does ordinarily issue to be in a sinful state and frame.
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Out of the abundance of the heart the mouth speaketh. Out of the abundance of the heart the Mouth speaks.
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Words are truly said to be to the heart, what an Index is to a Book, they shew the principal things that are contained in it.
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.
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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; 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;
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to be sure diseases an• distempers of the soul may b• thereby discerned.
to be sure diseases an• distempers of the soul may b• thereby discerned.
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Vanity i• speaking is fathered upon strang• children, upon such as are not savingly acquainted with God.
Vanity i• speaking is fathered upon strang• children, upon such as Are not savingly acquainted with God.
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3. The use of idle and vai• speeches doth lay open to, an• make way for speeches that ar• notoriously vile and evil.
3. The use of idle and vai• Speeches does lay open to, an• make Way for Speeches that ar• notoriously vile and evil.
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The• who would have no corrupt communication proceed out of thei• mouthes, must take care that thei• speech communicate grace to those that hear it.
The• who would have no corrupt communication proceed out of thei• mouths, must take care that thei• speech communicate grace to those that hear it.
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Sin is (as on• saith) a speedy graduate. Little Theeves put in at the window se• the doors open to all the rest.
since is (as on• Says) a speedy graduate. Little Thieves put in At the window se• the doors open to all the rest.
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Sin is as a precipice or steep place• where if we once begin to fall, i• will not be easie for us to stop.
since is as a precipice or steep place• where if we once begin to fallen, i• will not be easy for us to stop.
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I• once the tongue be let loose, God only knoweth how far it will run. 4. Idle words tend to the hurt of those who hear them.
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.
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The heart of fallen man is very prone to gather vanity to it self, and vain discourse doth greatly further it in that bad way;
The heart of fallen man is very prove to gather vanity to it self, and vain discourse does greatly further it in that bad Way;
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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.
it does draw forth that since, which in the seeds of it before lay hid. They who come or talk not together for the better, do it for the Worse.
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They who gain not by conference, are in danger to lose by it. From the Doctrine which I have taught we may be informed in sundry particulars.
They who gain not by conference, Are in danger to loose by it. From the Doctrine which I have taught we may be informed in sundry particulars.
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If idle words be sufficient matter for mens condemnation, then idle persons can (in their present state) look for no other then to be condemned.
If idle words be sufficient matter for men's condemnation, then idle Persons can (in their present state) look for no other then to be condemned.
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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.
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.
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Idleness is called the Devils Cushion;
Idleness is called the Devils Cushion;
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surely then, they that are called to be Saints should be afraid to lye or lean on it.
surely then, they that Are called to be Saints should be afraid to lie or lean on it.
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Adam when he was in innocency was not to be out of imployment. Idleness was one of the sins of Sodom. Idle persons do even tempt the Tempter. Adam when he was in innocency was not to be out of employment. Idleness was one of the Sins of Sodom. Idle Persons do even tempt the Tempter.
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The Sun shining, the Heavens moving, the Earth bearing, the Waters flowing, do all of them accuse the slothful.
The Sun shining, the Heavens moving, the Earth bearing, the Waters flowing, do all of them accuse the slothful.
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In the sweat of their faces (either of their brows or of their brains) are all men to eat their bread.
In the sweat of their faces (either of their brows or of their brains) Are all men to eat their bred.
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The Gentleman is by a most neat hand lead unto the discharge of his calling. Every one should mind his own business; The Gentleman is by a most neat hand led unto the discharge of his calling. Every one should mind his own business;
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and they will be sure to be busie-bodies in evil, who do nothing which is good.
and they will be sure to be busybodies in evil, who do nothing which is good.
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Standing waters will gather filth, and Birds that are not flying are in the greatest danger of being shot.
Standing waters will gather filth, and Birds that Are not flying Are in the greatest danger of being shot.
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An idle lazy way of Religion carrieth matter of condemnation in the face of it.
an idle lazy Way of Religion Carrieth matter of condemnation in the face of it.
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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.
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.
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It is dangerous to stand idle elsewhere, but most dangerous to stand idle in the Lords Vineyard.
It is dangerous to stand idle elsewhere, but most dangerous to stand idle in the lords Vineyard.
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The Lord will not own any idle servants. He is for labourers, and not for loyterers. The Lord will not own any idle Servants. He is for labourers, and not for loiterers.
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Where true Grace is, it is a well of water springing up. The very word Religion implyeth that it is a binder; Where true Grace is, it is a well of water springing up. The very word Religion Implies that it is a binder;
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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, to the filling up of every relation and condition with proper services. it binds to duties in Church and Families, to secret prayer, •f-searching, serious meditating, constant watching against since, over the inward and outward man, to the filling up of every Relation and condition with proper services.
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Sluggish hearts are very unlike to win Heaven.
Sluggish hearts Are very unlike to win Heaven.
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If idle words are to be condemned in other cases, there is no question but they are to be condemned in prayer.
If idle words Are to be condemned in other cases, there is no question but they Are to be condemned in prayer.
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Should not mens words be weighed, when they who are but dust and ashes take upon them to speak to the King of Kings? Whether persons in prayer use the same words which they have used before,
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? Whither Persons in prayer use the same words which they have used before,
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or vary their expressions, they should see to this, that they pour out their hearts unto the Lord,
or vary their expressions, they should see to this, that they pour out their hearts unto the Lord,
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and do not draw near to him with their lips only.
and do not draw near to him with their lips only.
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Though uponextraordinary occasions prayer may be long continued in, yet strength in prayer is alwayes to be preferred before length in prayer. Though uponextraordinary occasions prayer may be long continued in, yet strength in prayer is always to be preferred before length in prayer.
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Faith is more excellent than natural fervour.
Faith is more excellent than natural fervour.
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The Spirit may help in sighs and groans, when the stretching out of the voice is of little value.
The Spirit may help in sighs and groans, when the stretching out of the voice is of little valve.
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If persons will have a sad account to make for idle words, how will they stand in judgment before God, who have been,
If Persons will have a sad account to make for idle words, how will they stand in judgement before God, who have been,
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and yet are, notoriously guilty of false, filthy, bitter, envious, yea, even blasphemous words?
and yet Are, notoriously guilty of false, filthy, bitter, envious, yea, even blasphemous words?
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1. What shall be done unto the false tongue? How can persons answer for words which want truth,
1. What shall be done unto the false tongue? How can Persons answer for words which want truth,
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when they cannot answer for words which want weight? There are some footsteps whereby the Devil may be traced in other sins,
when they cannot answer for words which want weight? There Are Some footsteps whereby the devil may be traced in other Sins,
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but the sin of lying carrieth the very face of the Devil in it. Lyars do aloud call him Father.
but the since of lying Carrieth the very face of the devil in it. Liars do aloud call him Father.
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The Scripture (which cannot be broken) doth shut him that maketh a lye out of the City of God. The Scripture (which cannot be broken) does shut him that makes a lie out of the city of God.
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God hath given this testimony of his Children, that they are Children that will not lye. God hath given this testimony of his Children, that they Are Children that will not lie.
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It was the determination of a Father, That a lye should not be told under pretence of saving a world. It was the determination of a Father, That a lie should not be told under pretence of Saving a world.
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Lyes which are called officious, are indeed very pernicious.
Lyes which Are called officious, Are indeed very pernicious.
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2. How will they look God in the face, who inure their tongues to filthy speeches? How far is filthiness from being convenient,
2. How will they look God in the face, who inure their tongues to filthy Speeches? How Far is filthiness from being convenient,
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or becoming those who are called to be Saints? What modest language would people speak,
or becoming those who Are called to be Saints? What modest language would people speak,
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if they would make Scripture the Master and measure of their speaking? An unsavoury breath doth not so much shew the unsoundness of the lungs,
if they would make Scripture the Master and measure of their speaking? an unsavoury breath does not so much show the unsoundness of the lungs,
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as obscene scurrilous discourse doth shew the unsoundness of the heart. Shall men put their mouths into the most noysome dunghils?
as obscene scurrilous discourse does show the unsoundness of the heart. Shall men put their mouths into the most noisome dunghills?
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3. Will not they be far from making a good defence, who at the great day shall be charged with hard speeches and censures,
3. Will not they be Far from making a good defence, who At the great day shall be charged with hard Speeches and censures,
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and those against such who have desired to fear God? Were ye not afraid to speak against my Servants, will the Lord say? It went ill with Children that called the Prophet Bald-pate.
and those against such who have desired to Fear God? Were you not afraid to speak against my Servants, will the Lord say? It went ill with Children that called the Prophet Baldpate.
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Bitter words are Arrows that will fall upon their heads who shoot them.
Bitter words Are Arrows that will fallen upon their Heads who shoot them.
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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,
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,
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when those of his Commands are broken by them.
when those of his Commands Are broken by them.
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4. Do not they heap and treasure up wrath, whose mouths are full of cursing, swearing, profaning, and even blaspheming the holy Name of God? May not such foresee a whole roll of judgments coming upon them,
4. Do not they heap and treasure up wrath, whose mouths Are full of cursing, swearing, profaning, and even blaspheming the holy Name of God? May not such foresee a Whole roll of Judgments coming upon them,
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yea, flying against them? But I go on to a fifth Inference. If idle words shall be accounted for, then the last judgment will be exceeding strict.
yea, flying against them? But I go on to a fifth Inference. If idle words shall be accounted for, then the last judgement will be exceeding strict.
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God will bring every secret work into open view. God will bring every secret work into open view.
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Sins which now obtain the favour to be called little, will then appear in their own colours, damnably great.
Sins which now obtain the favour to be called little, will then appear in their own colours, damnably great.
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To be sure, mens faults will then find them out. Those things which escaped mens judgment shall abide Gods judgment.
To be sure, men's Faults will then find them out. Those things which escaped men's judgement shall abide God's judgement.
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The fore-thoughts of this have driven some friends and lawful delights, to spend their times in dens and wildernesses;
The forethoughts of this have driven Some Friends and lawful delights, to spend their times in dens and Wildernesses;
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I desire not that it should have any such effect on my hearers, but that it should drive them to Jesus Christ,
I desire not that it should have any such Effect on my hearers, but that it should drive them to jesus christ,
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and that not only as a shelter, but also as a Sanctifier; that he who is to be their Judge may be their Advocate.
and that not only as a shelter, but also as a Sanctifier; that he who is to be their Judge may be their Advocate.
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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 judgment.
O that men walked as if they herd the found of the last Trumpet, and the voice of the Archangel, saying, Arise you dead, and come to judgement.
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6. Seeing idle words are to be reckoned for, this will justifie the care, and study,
6. Seeing idle words Are to be reckoned for, this will justify the care, and study,
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and stritness of those who are most for walking circumspectly, precisely, not only according, but (as much as is possible) up to rule.
and stritness of those who Are most for walking circumspectly, precisely, not only according, but (as much as is possible) up to Rule.
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Should not they be afraid of running on the score, who are sure to be called to a reckoning.
Should not they be afraid of running on the score, who Are sure to be called to a reckoning.
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It is a wonder that good men are not much more wary.
It is a wonder that good men Are not much more wary.
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The tongue is an huge slippery piece, it falleth into empty unedifying discourse before a person is well aware.
The tongue is an huge slippery piece, it falls into empty unedifying discourse before a person is well aware.
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It is usually observed, that Nature hath set a double guard upon it, and clear it is, that Grace will not leave it unguarded,
It is usually observed, that Nature hath Set a double guard upon it, and clear it is, that Grace will not leave it unguarded,
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but will guide men to beg of God, that he would set a watch before their mouthes, and keep the doors of their lips.
but will guide men to beg of God, that he would Set a watch before their mouths, and keep the doors of their lips.
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It is now high time to call my self and others to deep humiliation, as for other offences,
It is now high time to call my self and Others to deep humiliation, as for other offences,
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so parti•ularly for our offending with our tongues.
so parti•ularly for our offending with our tongues.
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Who that hath taken notice of his words, seeth not cause to cry out with Job, Job 40.3, 4. Isai. 6.5. Behold I am vile;
Who that hath taken notice of his words, sees not cause to cry out with Job, Job 40.3, 4. Isaiah 6.5. Behold I am vile;
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and with Isaiah, Wo is me, I am a man of unclean lips. To bring us sooner to our knees, be it considered,
and with Isaiah, Woe is me, I am a man of unclean lips. To bring us sooner to our knees, be it considered,
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1. Our vain words have been, Multitudes, Multitudes.
1. Our vain words have been, Multitudes, Multitudes.
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Who can understand all his errours of this sort? Who can by searching find out all his tongue-slips? Idl• words have issued from us a• streams from a fountain. 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.
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Were no• our childhood and youth vanity i• self? Have not innumerable evils of this kind compassed us about?
Were no• our childhood and youth vanity i• self? Have not innumerable evils of this kind compassed us about?
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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, but also with wisdom to order our speech to his honour.
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, but also with Wisdom to order our speech to his honour.
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What glory might man have given to his Creator, if he had kept that government & rule of his tongue, wherewith he was first entrusted? That our mouths utter vanity, is not from our creation, but from our corruption.
What glory might man have given to his Creator, if he had kept that government & Rule of his tongue, wherewith he was First Entrusted? That our mouths utter vanity, is not from our creation, but from our corruption.
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That the thing framed should move in the least to the dishonour of him that formed it, this is a lamentation.
That the thing framed should move in the least to the dishonour of him that formed it, this is a lamentation.
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3. Those who have been Gods choice ones, have had their hearts affected and afflicted upon this account.
3. Those who have been God's choice ones, have had their hearts affected and afflicted upon this account.
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Not only Job and Isaiah •yed mainly out for their speaking amiss, but David stileth himself •oolish,
Not only Job and Isaiah •yed mainly out for their speaking amiss, but David styleth himself •oolish,
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and ignorant, yea, a very •east for this fault.
and ignorant, yea, a very •east for this fault.
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4. If idle speeches be not matter of our humiliation, they will be matter of our condemnation,
4. If idle Speeches be not matter of our humiliation, they will be matter of our condemnation,
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if we do not judge our selves, we shall be judged of the Lord, yea, and condemned with the world.
if we do not judge our selves, we shall be judged of the Lord, yea, and condemned with the world.
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5. The Lord hath shewed himself gracious to those, who being humbled for their offences of this nature, have through his Son addressed themselves to him.
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.
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When Isaiah had bewailed bitterly the uncleanness of his lips, he had assurance given him, that his iniquity was taken a way, and his sin purged. When Isaiah had bewailed bitterly the uncleanness of his lips, he had assurance given him, that his iniquity was taken a Way, and his since purged.
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Neither is it the scope of that terrible Text, with which I have to do, to drive persons from God,
Neither is it the scope of that terrible Text, with which I have to do, to drive Persons from God,
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but to drive them in a way of sinlamenting, self-disclaiming, and Saviour-accepting unto him.
but to drive them in a Way of sinlamenting, self-disclaiming, and Saviour-accepting unto him.
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〈 ◊ 〉 gives a loud call to repentanc• but puts no bar in, nor shuts t• door of hope upon the penitent• 〈 ◊ 〉 gives a loud call to repentanc• but puts no bar in, nor shuts t• door of hope upon the penitent•
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If notwithstanding what is sa• some continue their course of id• unedifying discourse, and resol• so to do,
If notwithstanding what is sa• Some continue their course of id• unedifying discourse, and resol• so to do,
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for such the followin Use is most proper, which is
for such the followin Use is most proper, which is
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An Use of Reproof to all such who are not careful to set an• keep up the good government 〈 ◊ 〉 their tongues.
an Use of Reproof to all such who Are not careful to Set an• keep up the good government 〈 ◊ 〉 their tongues.
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Do not many i• effect say, Our tongues are ou• own? What Lord shall controu• us? They 〈 ◊ 〉 talk at random and not by rule.
Do not many i• Effect say, Our tongues Are ou• own? What Lord shall controu• us? They 〈 ◊ 〉 talk At random and not by Rule.
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Whilest some by lying, swearing, slandering and reviling break out, others think i• fair, if they keep in and forbea• these abominations;
Whilst Some by lying, swearing, slandering and reviling break out, Others think i• fair, if they keep in and forbea• these abominations;
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barrennes• in, and backwardness to holy heavenly conferrings is no fault in their account. Oh that such would seriously consider,
barrennes• in, and backwardness to holy heavenly conferrings is no fault in their account. O that such would seriously Consider,
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1. They have upon them the black brand of unregeneracy.
1. They have upon them the black brand of unregeneracy.
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If Grace have its throne in the heart, •t will have a great command and influence upon the tongue.
If Grace have its throne in the heart, •t will have a great command and influence upon the tongue.
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When the Lord gives persons a thorough turn to himself, he turneth to them a pure lip or language. When the Lord gives Persons a thorough turn to himself, he turns to them a pure lip or language.
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Grace was poured into the lips of Christ the Head, and in some measure it is poured into the lips of Christians his Members. Grace was poured into the lips of christ the Head, and in Some measure it is poured into the lips of Christians his Members.
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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, it is said expresly, They shall speak the language of Canaan.
Speaking the language of Canaan, is so sure an Effect of found conversion, that when the conversion of five Cities in the Land of Egypt is foretold, it is said expressly, They shall speak the language of Canaan.
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2. God will not for the sake of any rank or sort of men, vary from his word of truth,
2. God will not for the sake of any rank or sort of men, vary from his word of truth,
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or suffer a tittle of it to pass away. They cannot escape who live and dye in neglect of warnings of Heaven.
or suffer a tittle of it to pass away. They cannot escape who live and die in neglect of Warnings of Heaven.
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Wo, wo, wo, will be to those, who having not their tongues tyed to their good behaviour, have n• hopes of being acquitted in judgment,
Woe, woe, woe, will be to those, who having not their tongues tied to their good behaviour, have n• hope's of being acquitted in judgement,
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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.
except the Lord altar wha• he hath in my Text written. May I prevail with the guilty to give a Sobrium Answer to these serious Questions.
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1. Do you think that my Text was spoken and written only t• scare and affright men,
1. Do you think that my Text was spoken and written only t• scare and affright men,
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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 it self ▪
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 falsehood who is truth it self ▪
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2. Will you say that God is merciful? God forbid I should gainsay you, or in the least represent that blessed hand as narrower than indeed it is!
2. Will you say that God is merciful? God forbid I should gainsay you, or in the least represent that blessed hand as narrower than indeed it is!
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yet all may and must know, that though it be said, Gods tender mercies are over or upon all his works;
yet all may and must know, that though it be said, God's tender Mercies Are over or upon all his works;
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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. 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.
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His wisdom is shewed in shewing the greatest mercy (even his salvation) to those who will give him the glory of it.
His Wisdom is showed in showing the greatest mercy (even his salvation) to those who will give him the glory of it.
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And though (as that excellent Pen, to whom I have formerly referred, hath written) we are apt to proportion Gods justice, not according to its infiniteness,
And though (as that excellent Pen, to whom I have formerly referred, hath written) we Are apt to proportion God's Justice, not according to its infiniteness,
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but our own concerns, making it serve only as a cypher to advance his mercy; yet it will appear, that the divine Attributes are not in strife but perfect harmony,
but our own concerns, making it serve only as a cypher to advance his mercy; yet it will appear, that the divine Attributes Are not in strife but perfect harmony,
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and rather than the justice of God shall suffer, men and women shall suffer everlastingly.
and rather than the Justice of God shall suffer, men and women shall suffer everlastingly.
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3. With what terrour and trembling of heart will they, who get not a Bridle for the Tongue, appear before the Judge of all the world? What an amazing sight will it be to see their other sins,
3. With what terror and trembling of heart will they, who get not a Bridle for the Tongue, appear before the Judge of all the world? What an amazing sighed will it be to see their other Sins,
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and with them their idle words, set as an Army in rank and file before them? They cannot possibly stand right and upright in tha• high Court, their Consciences wi•• second and set in with the sentenc• which God shall pass against them It will be evident upon what honourable terms forgiveness wa• offered to them,
and with them their idle words, Set as an Army in rank and file before them? They cannot possibly stand right and upright in tha• high Court, their Consciences wi•• second and Set in with the sentenc• which God shall pass against them It will be evident upon what honourable terms forgiveness wa• offered to them,
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and that upo• their having recourse to the Grac• and Spirit of God, they migh• have had their speech seasone and sanctified.
and that upo• their having recourse to the Grac• and Spirit of God, they migh• have had their speech season and sanctified.
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How dreadful wi•• every word in their doom be• Depart from me. That is, say some the hell of hell.
How dreadful wi•• every word in their doom be• Depart from me. That is, say Some the hell of hell.
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The punist 〈 ◊ 〉 of sense is beyond what 〈 ◊ 〉 conceived;
The punished 〈 ◊ 〉 of sense is beyond what 〈 ◊ 〉 conceived;
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yet great Divines say that it is not absolutely infinite• The damned (say they) suffe• finite wrath in an infinite duration;
yet great Divines say that it is not absolutely infinite• The damned (say they) suffe• finite wrath in an infinite duration;
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but the punishment of loss i• infinite, it is the loss of an infinit• God. but the punishment of loss i• infinite, it is the loss of an infinit• God.
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That men and women mu• never come in (or near) God gracious comforting presenc• more;
That men and women mu• never come in (or near) God gracious comforting presenc• more;
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oh how dreadful is this seeing they must depart with curse, with Gods curse, and that into fire, which all know is of a tormenting nature, o how dreadful is this seeing they must depart with curse, with God's curse, and that into fire, which all know is of a tormenting nature,
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yea, into everlasting fire, a fire that cannot be quenched, yea, a fire prepared for that worst of Apostates, the Devil, and his Angels.
yea, into everlasting fire, a fire that cannot be quenched, yea, a fire prepared for that worst of Apostates, the devil, and his Angels.
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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.
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.
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1. Be willing to fix your eyes and hearts upon your transgressions, whether with your tongues, or otherwise.
1. Be willing to fix your eyes and hearts upon your transgressions, whither with your tongues, or otherwise.
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Cherish the Spirit of reproving and convincing you, letting you see sin as by Sun-light, showing you as the sins of your lives,
Cherish the Spirit of reproving and convincing you, letting you see since as by Sunlight, showing you as the Sins of your lives,
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so the sinfulness of your hearts. How bitter is that root, whereof idle speaking is but one branch?
so the sinfulness of your hearts. How bitter is that root, whereof idle speaking is but one branch?
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2. Having mused on the greatness of your sins, beware of carnal confidence and trusting to your selves.
2. Having mused on the greatness of your Sins, beware of carnal confidence and trusting to your selves.
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Makeful account of this, that if you were only chargeable with the sin of speaking idly, this sin hath so violated the Law,
Makeful account of this, that if you were only chargeable with the since of speaking idly, this since hath so violated the Law,
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and wronged the Justice of God, that though you should fast and pray, sorrow and suffer to your utmost,
and wronged the justice of God, that though you should fast and pray, sorrow and suffer to your utmost,
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yet could you not thereby satisfie for, or deserve the pardon of tha• sin;
yet could you not thereby satisfy for, or deserve the pardon of tha• since;
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there is no Balm save that o• Gilead (or rather of the Gospel) that is soveraign;
there is no Balm save that o• Gilead (or rather of the Gospel) that is sovereign;
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neither is there any Physitian save him that is in Israel that can heal in this case.
neither is there any physician save him that is in Israel that can heal in this case.
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When blessed Paul thought of the search which the Law and Justice of God might make for him, 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 Christs Righteousness.
When blessed Paul Thought of the search which the Law and justice of God might make for him, 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 Righteousness.
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3. Bless not your selves in any state which is short of saving union with the Lord Jesus Christ.
3. Bless not your selves in any state which is short of Saving Union with the Lord jesus christ.
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His blood cleanseth from all sin, and so from tongue-sins; but it only cleanseth those to whom it is applyed; His blood Cleanseth from all since, and so from Tongue-sins; but it only Cleanseth those to whom it is applied;
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neither is it applyed to or by any save those that are in him.
neither is it applied to or by any save those that Are in him.
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Happy are they for whom he will plead, 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.
Happy Are they for whom he will plead, 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.
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Though the fig-leaves of your own doings will not hide you from the wrath of God,
Though the Fig leaves of your own doings will not hide you from the wrath of God,
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yet the leaves of the Tree of Life will do it thoroughly.
yet the leaves of the Tree of Life will do it thoroughly.
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4. Beg and wait for new renewed hearts, and for the residence and influence of the Holy Ghost in and on your hearts.
4. Beg and wait for new renewed hearts, and for the residence and influence of the Holy Ghost in and on your hearts.
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The tree must be good before the fruit can be so: The tree must be good before the fruit can be so:
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Your hearts must indite good matters before your tongue• can be as the pens of ready Writers to express them.
Your hearts must indite good matters before your tongue• can be as the pens of ready Writers to express them.
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Get knowing hearts, apprehensive that there is not a word in your tongues bu• God knoweth it altogether. Get knowing hearts, apprehensive that there is not a word in your tongues bu• God Knoweth it altogether.
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Ge• tender hearts, that will be loth to affront and provoke him in misplacing a word,
Ge• tender hearts, that will be loath to affront and provoke him in misplacing a word,
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and that your hearts may be preserved in a watchful frame, pray down the assistance of Gods blessed Spiri• on all occasions.
and that your hearts may be preserved in a watchful frame, pray down the assistance of God's blessed Spiri• on all occasions.
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My next word shall be to those whose hearts are principled with Grace, and I doubt not but they will suffer a word of exhortation:
My next word shall be to those whose hearts Are principled with Grace, and I doubt not but they will suffer a word of exhortation:
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Though others leave their tongues unbridled, you should not do so. 1. You have too often already let down your watch over your mouthes.
Though Others leave their tongues unbridled, you should not do so. 1. You have too often already let down your watch over your mouths.
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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.
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.
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Should not the time past be sufficient to have offended in? 2. Without care (eminent care) your tongues will not be duly governed.
Should not the time passed be sufficient to have offended in? 2. Without care (eminent care) your tongues will not be duly governed.
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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, To take heed lest be offend with his tongue, given him for his first Lesson, 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 herd of him, who having by a Tutor the resolution of David, To take heed lest be offend with his tongue, given him for his First lesson,
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and being enquired of, why he came not for a new one? answered, that he had not learned that perfectly, you may be learning,
and being inquired of, why he Come not for a new one? answered, that he had not learned that perfectly, you may be learning,
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whilest you are living, to speak to purpose. 3. You have that power to rule your tongues which many want.
whilst you Are living, to speak to purpose. 3. You have that power to Rule your tongues which many want.
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If Gods Garden be full of weeds (of idle words) what can be looked for in the Wilderness? The lips of Christs Spouse do drop sweetly, even as an Honey-comb.
If God's Garden be full of weeds (of idle words) what can be looked for in the Wilderness? The lips of Christ Spouse do drop sweetly, even as an Honeycomb.
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If Vines bear not Grapes, where should they grow? If you have not Jacob 's voice,
If Vines bear not Grapes, where should they grow? If you have not Jacob is voice,
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how will you prove your selves to be of Jacob 's seed? How can it appear that you belong to that better Countrey, which is above,
how will you prove your selves to be of Jacob is seed? How can it appear that you belong to that better Country, which is above,
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if you do not speak the language of it? 4. The honour of Religion is deeply concerned in your speeches.
if you do not speak the language of it? 4. The honour of Religion is deeply concerned in your Speeches.
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Many will watch for your halting in your words; Many will watch for your halting in your words;
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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.
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.
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As you should not be vicious, so you should not be scandalous. Are not you loth that the profession of godliness should be wounded through your sides.
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.
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5. The more afraid you are not to offend in words, the more you have of sincerity,
5. The more afraid you Are not to offend in words, the more you have of sincerity,
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and the more near you come to perfection. Though the tongue be a little member, much Grace goeth to the ruling of it.
and the more near you come to perfection. Though the tongue be a little member, much Grace Goes to the ruling of it.
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That I may be an helper of your holiness, and so of your joy, I shall offer you the ensuing helps.
That I may be an helper of your holiness, and so of your joy, I shall offer you the ensuing helps.
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1. Renew your humiliation for your former failures in your speech. Godly sorrow for sin tendeth to work repentance and returning from sin.
1. Renew your humiliation for your former failures in your speech. Godly sorrow for since tendeth to work Repentance and returning from since.
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The softer the heart is, the better governed will the tongue be. 2. Observe well how ill idle words do become others.
The Softer the heart is, the better governed will the tongue be. 2. Observe well how ill idle words do become Others.
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Can you not soon espy the nakedness of your brethren, when they let their tongues loose.
Can you not soon espy the nakedness of your brothers, when they let their tongues lose.
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Will you practise your selves, 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? Will you practise your selves, 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?
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3. Engage some true trusty friends to admonish you when they hear you speaking amiss. Your sins may lye so near you, that you cannot so easily see them.
3. Engage Some true trusty Friends to admonish you when they hear you speaking amiss. Your Sins may lie so near you, that you cannot so Easily see them.
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Who doth not stand in need of an Overseer? The wounds of a friend that doth faithfully reprove are of an healing nature.
Who does not stand in need of an Overseer? The wounds of a friend that does faithfully reprove Are of an healing nature.
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4. Do not affect talking more than your part.
4. Do not affect talking more than your part.
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The wise man hath long ago determined, that in the multitude of words there wanteth not sin.
The wise man hath long ago determined, that in the multitude of words there Wants not since.
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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. 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.
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5. Often call your selves to an account about your speeches. They that cast up their books frequently will be loth to run into debt.
5. Often call your selves to an account about your Speeches. They that cast up their books frequently will be loath to run into debt.
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You that are to give a strict account to God, ought to take a strict account of your selves.
You that Are to give a strict account to God, ought to take a strict account of your selves.
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If you would stand in awe and not sin, commune much with your own hearts. 6. Shun the society of vain persons.
If you would stand in awe and not since, commune much with your own hearts. 6. Shun the society of vain Persons.
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You have the seeds of in remaining in your own hearts, and if you be with idle companions, they will quickly draw them out into your tongues.
You have the seeds of in remaining in your own hearts, and if you be with idle Sodales, they will quickly draw them out into your tongues.
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You may as soon walk in the scorching Sun, and not be tann'd, as converse unnecessarily with foolish talkers, and not be prejudiced.
You may as soon walk in the scorching Sun, and not be tanned, as converse unnecessarily with foolish talkers, and not be prejudiced.
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7. Beware of being transported with your passions, particularly that of anger.
7. Beware of being transported with your passion, particularly that of anger.
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Anger hath been long called a madness, and it is less wonder if mad men talk idly. Anger hath been long called a madness, and it is less wonder if mad men talk idly.
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8. Weigh your words before you speak them. They who shoot their bolts soonest are least likely to hit the mark.
8. Weigh your words before you speak them. They who shoot their bolts soonest Are least likely to hit the mark.
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Can it be expected, that they who speak rashly should speak in print.
Can it be expected, that they who speak rashly should speak in print.
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When Moses himself spake unadvisedly, (and in haste) he had leisure to repent o• it.
When Moses himself spoke unadvisedly, (and in haste) he had leisure to Repent o• it.
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9. Keep your hearts above all keeping. There is a string betwixt the tongue and the heart.
9. Keep your hearts above all keeping. There is a string betwixt the tongue and the heart.
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Out of the heart are the issues of life.
Out of the heart Are the issues of life.
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If your hearts be in an humble, holy, heavenly frame, your tongues will be as trees of life.
If your hearts be in an humble, holy, heavenly frame, your tongues will be as trees of life.
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The stream will savour of the fountain.
The stream will savour of the fountain.
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10. Bind your tongues (with fresh and firm cords of resolution) to their good behaviour: Lay a Law upon them.
10. Bind your tongues (with fresh and firm cords of resolution) to their good behaviour: Lay a Law upon them.
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If you do misplace a word, be sure that it be not on purpose, but against purpose.
If you do misplace a word, be sure that it be not on purpose, but against purpose.
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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. Holy David said in his heart, he would take heed in this respect. 11. Have store of spiritual and profitable subject's At hand to discourse of.
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Let the Word of God dwell richly in you: Let the Word of God dwell richly in you:
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Guide your tongues into a large, spacious and sweet field, where they may walk with profit and comfort.
Guide your tongues into a large, spacious and sweet field, where they may walk with profit and Comfort.
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Inure and accustom your selves to ••lifying conference.
Inure and accustom your selves to ••lifying conference.
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12. In the exercise of humble, earnest, believing prayers, depend on God for the guidance of your lips.
12. In the exercise of humble, earnest, believing Prayers, depend on God for the guidance of your lips.
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Cry to him as the sweet Psalmist did, that he would keep this door. The answer of the tongue is from the Lord.
Cry to him as the sweet Psalmist did, that he would keep this door. The answer of the tongue is from the Lord.
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My last Word shall be by way of Consolation to those with whom these directions take place.
My last Word shall be by Way of Consolation to those with whom these directions take place.
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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. You who can say, and say truly, you fallen 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 you, Comfort you.
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Your tongues that set forth Gods glory here, shall be fully fitted to sing Hallelujah; hallelujah, Salvation, blessing and praise to the most High for ever hereafter.
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.
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Though tongues shall cease in Heaven, that is, as some interpret it, there shall be no use of several languages,
Though tongues shall cease in Heaven, that is, as Some interpret it, there shall be no use of several languages,
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yet as the Seraphims do, so the Saints shall cry, Holy, holy, holy, Lord God of Sabbaths!
yet as the Seraphims doe, so the Saints shall cry, Holy, holy, holy, Lord God of Sabbaths!
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the highest praises of God will be in their mouths, world without end. FINIS.
the highest praises of God will be in their mouths, world without end. FINIS.
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