David’s Digest: Bridle the Tongue

Reason 1.

Because this is a chief part of our respect to our neighbour; and true love to God will be manifested by love to our neighbour. They do not usually detract from others, whom God hath pardoned. He that said, “Thou shalt love God,” hath also said, “Thou shalt love thy neighbour.” Though the object be diverse, yet the ground for obedience is the same.

Therefore the apostles usually bring this argument to unmask and discolour hypocritical persuasions: as, “He that saith he is in the light, and hateth his brother, is in darkness even till now” (1 John ii. 9). So, “If he shut up his bowels from his brother, how dwelleth the love of God in him?” (1 John iii. 17, 18.) How can it be imagined that those that are sensible of the love of God, should be merciless towards others? So, “He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?” (1 John iv. 20.) The good and attractiveness that are in others is an object of the senses, and usually they make a strong impression. Well then, do not flatter yourselves with duties of worship in the neglect of duties of commerce.

Reason 2.

Because of the natural proneness that is in us to offend with the tongue. Censuring is a pleasing sin, extremely compliant with nature. How propense the nature of man is to it, I shall show you in the third chapter. Speech is the discovery of reason: corruption soon runs out that way.

Well then, watch over it; the more natural corruptions are, the more care should we use to suppress them: “I will take heed to my ways, that I offend not with my tongue” (Psa. xxxix. 1); there needs special caution for that: and, as you should watch, so you should pray, and desire God to watch over your watching: “Set a watch before my mouth, keep the door of my lips” (Psa. cxli. 3). The awe of God is a great restraint.

Reason 3.

Because it was the sin of that age; as appears by his frequent dissuasives: see verse 19. So chapter iii. per totum. So chapter iv. 11, etc. The note is, it is an ill sign to be carried away with the evil of the times. It is a description of wicked men that they “walked according to the course of this world” (Ephes. ii. 2): in the original, according to the age, as the manner of the times went.

So, “Be not conformed to this world” (Rom. xii. 2); or “to this age”; the meaning is, do not get into the garb of the times. So, “He walked after the trade of Israel” (2 Chron. xvii. 4). Many do so; they walk after the fashion and trade of the country and times wherein they live. Oh consider, this is the sure note of a vain [useless] profession. Sins, when they grow common, become less odious; and therefore slight spirits commit them without remorse.

Reason 4.

Because it seems so small a sin; and, having laid aside grosser sins, they did the more securely continue in the practice of it. They were not adulterers, drunkards; and, therefore, flattering themselves with a show of holiness, they did the more freely censure and detract from others. Note, indulgence in the least sin cannot stand with grace: your religion is vain, if you do not refrain your tongue.

They are miserably mistaken that hope to redeem their souls from the guilt of one sin by abstaining from the practice of another. Some are precise in small things, that they may be excused for non-observance of the weightier things of the law; as the stomach when it cannot digest solid food, naturally desires to fill itself with water, or such light stuff as breeds nought [nothing] but wind. The Pharisees tithed mint and cummin, etc. Others avoid grosser sins, and hope that it is an excuse for other corruptions that are not so odious. We all plead, “Is it not a little one, and my soul shall live?”

Reason 5.

Because this is usually the hypocrite’s sin. Hypocrites, of all others, are least able to bridle their tongue; and they that seem to be religious, are most free in censuring.

Partly because, being acquainted with the guilt of their own spirits, they are most apt to suspect others. Nazianzen said of his father, he being of an innocent and candid soul, was less apt to think evil of others; and he gives this reason, goodness is least suspicious, and plain hearts think all like themselves.

Partly because they use to be much abroad [observing others], that are so little at home their own hearts]. Censuring is a trick of the Devil, to take off the care from their own hearts; and therefore, to excuse indignation against their own sins, their zeal is passionate in declaiming against the sins of others. Gracious hearts reflect most upon themselves: they do not seek what to reprove in others, but what to lament in themselves.

Partly because they are not so meek and gentle as true Christians. When a man is sensible of his own failings, he is very tender in reflecting upon the weaknesses of others: “Ye which are spiritual, restore him with meekness” (Gal. vi. 1): they which are most spiritual, are most tender to set a fallen Christian “in joint” again.

Partly because a hypocrite is a proud person; he would have every one to be his own foil, and therefore he blemishes others. Diotrephes would be prating against John, “because he loved the pre-eminence” (3 John 9).

Partly because hypocrites are best at their tongue, and therefore cannot bridle it. When men make religion a talk, their way is to blemish others: it is a piece of their religion.

The Lord give you to discern into your own souls, whether these dispositions be not in you, or no.

Reason 6.

Because there is such a quick intercourse between the tongue and the heart, that the tongue is the best discovery of it; and therefore (says the apostle) is their religion vain, if they cannot bridle their tongues. Seneca said, that the speech is the express image of the heart; and a greater than he said, “Out of the abundance of the heart the mouth speaketh.”

The quality of many men’s religion may be discerned by the intemperateness of their language; words are but the excrements and overflow of their wickedness. A man may soon discern of what religion they are (says Pareus of the Jesuits) that, like angry curs, cannot pass by one another without snarling.