A bridle for the tongue, or, A treatise of ten sins of the tongue ... shewing the nature of these sins ... with the causes and aggravations of them, and remedyes against them : together with many considerations, rules, and helps for the right ordering of the tongue ... / by William Gearing ...

A BRIDLE FOR THE TONGUE .

CHAP. I. Jam. 1.26 . If any man among you seem to be Religious , and bridleth not his tongue , but deceiveth his own heart , this mans Religion is vain .

THe Apostle having shewed , that every good and perfect gift cometh down from God . ver. 17. and that these spiritual gifts are conveyed by the preaching of the Word : He cometh in the next place to press it as a duty incumbent upon all to wait upon the preaching of the Gofpel , as the means that God hath appointed for the obtaining of Grace . ver. 19. he saith , let every one be swift to hear : that is to hear what God saith unto him in his word ; and slow to speak ; that is , against that word that meeteth with the most secret corruptions of his heart : in ver. 21. he sheweth the manner how we should come to the Word , pressing all to come with due preparation thereunto : shewing also how we should carry our selves in hearing , and after hearing , not satisfying our selves with bare hearing ; but to mind an after duty , to receive with meeknesse the engraffed word ; or so to receive it , that it may become an engraffed word , and be able to save our souls ; for it is not the bare knowing and receiving the Word into the ear , that will make men happy ; but he that is a doer of the work , as well as a hearer of the word , that man shall be blessed in his deed . ver. 22 26.

Here the Apostle speaks against some that did seeme to be Religious , and yet did not take any care to keep their tongues in order , whence we may take notice , that here is ,

1. A supposition , that some may seem to be Religious , and yet want the truth of Religion in heart , life , and conversation . This seeming to be Religious , you may know what he meaneth by it , by the verses foregoing : they seemed to desire to hear the mind , and to know the will of God , Sometime the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he thinketh or he seemeth , is a meer expletive particle without any signification . Mar. 10.42 . Mat. 20.25 . Hoord . in Eph. 4.30 . as if they would serve him , when their hearts were not brought over to him : the Apostle compareth them to those that having beheld their faces in a Glass , going away , do straight way forget what manner of men they were , shewing the danger of being such formal hearers , and no more : by a similitude , comparing them to men that come into a Barbers shop , or some other place , where there hangs up some pure Chrystal-Glass , wherein they look and view themselves , but never mark what is amiss in them , much less take any care to amend it ; such be they that come to hear Sermons , where the clear and pure Glass of Gods word laies before them the ugliness of their sins , and the deformity of their lives , but they have no care to reform and redress any thing , and so going away as bad as they came , are never the better for coming : Crook's Hypocr . Part. 1. Chap. 15. one calls them Religious , because they make a shew of Religion ; yet Hypocrites , because this is but a shew without the life of Godliness .

2. Here is a sin that many are guilty of , that yet seem to be Religious ; and that is , the not bridling of the tongue ; it is a Metaphor taken from unruly Beasts , because by putting Bits and Bridles upon them , and into their mouths , we turn them about as we please : hereby he gives us a hint how disorderly a creature an unbridled tongue is , when it is not kept in the bounds that God hath set for it ; The tongue is an unruly evil , that no man can throughly tame . Jam. 3.8 . the tongue is the helm or rudder of the whole man ; at this Helm ought every Christian carefully to sit , that he may bridle the whole body : The Holy Professors of the Word , must endeavor thereby , not only to reform their actions , but also to reform their speeches , and moderate their tongues , Turhull in hunc locum . that they fall not into those vices whereunto the Godless tongue is given .

3. You may take notice , that those who have a seeming shew of Religion , who yet take no care of their tongues , their Religion is but seeming , there is no truth nor reality of Religion in them : so that he that cometh to the Word , and taketh no care to bridle his tongue , he deceiveth his own heart ; that is , saith Aquinas , by thinking this shall not be counted any great fault : Aquinas ad loc. and this is the greatest deceit of all other , when men deceive themselves , or their own hearts deceive them : this is the greatest danger , because the heart is the greatest Impostor ; therefore saith Moses , Deut. 11.16 . Take heed lest your own hearts deceive you .

4. This sheweth the vanity and emptiness of such mens Religion ; there is no power at all in it , such Religion is vain : the word here translated Religion , is in the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifying Worship , comprehending both 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Pareus Pareus . hath noted : the Latin word is Religio , and the word is usually rendred in English , Religion ; and whosoever cleave unto God with a sincere faith and worship , call upon , and serve one God lawfully , they are rightly termed Religious , saith Bullinger : Bullinger decad . 4. Serm. 5. Now Religion where it is in power , it will bind the tongue to the good behaviour , and the whole man , so that nothing be spoken or done to the dishonour of , or as may be unbeseeming the profession of Religion : One saith , Torshels . Hypocr . that many men have a form , they receive a Mark , but refuse a deep stamp and impression ; the Mark is a seeming to be Religious ; the deep stamp is the bridling of the tongue , &c. And he that bridleth not his tongue , that man's Religion is vain , Se alcuno fra voi si pensa essèx Religioso , e non r●ffrena la ua lingua , ma dif ●iail fuo cuore ( i. e. in ganna ) la Religion di Costui e vana . Ital. Some will have Religio to be derived a Relinquendo , because we leave false Gods , all errors , and earthly desires , and seek after the true God and Heavenly things : But M. Cicero supposeth that Religio is so called a Relegendo , of Selecting , or putting apart ; because they that be Religious , do carefully chuse all things which seem to belong to the service of God ; but he is confuted by Lactantius . Jnstit . lib. 4. cap. 28. Jerom and Austin following him , derive Religion a Religando , of tying or binding : Jerome hath this expression . This bundle tyed up with the Religion of the Lord which is one . Hieron . Comment. in Amos. 9. whatsoever shews of Religion he maketh : That is vain . 1. That is to no end ; that is to no end that bringeth no profit with it . Psal. 127. 1. Rom. 6.21 . 2. That which deceiveth a mans hope and expectation , that bringeth forth a Lye , 1 Cor. 3.20 . Psal. 62.10 . such is the Religion of such a man , it is both unprofitable , and that which doth deceive his expectation .

CHAP. II. A point of instruction raised .

FRom the words thus opened , we may gather this point of doctrine .

Doct. THat when men make a seeming shew of Religion in the outward performance of the duties of Gods Worship and Service , and in the mean time take no care to keep their tongues within the bounds that God in his word hath set down : those seeming shews of Religion are vain ; that mans Religion is vain , there is nothing of Religion in such a man . God sets this down as one note , how a person truly gracious may be known , viz. that he labours to keep his tongue in due order ; the question is put , Psal. 15. Who is the Citizen of Heaven , or who is he that is truly Gracious ? and he answereth ver. 2 , 3. He that speaketh the truth from his heart , he that backbiteth not with his tongue , nor is apt to believe such reports as are raised against his neighbour : and Psal. 34.12 , 13. he giveth the command , keep thy Tongue from evil , and thy lips from speaking guile : and backs it with a promise of life , that is eternal life : the regulating the tongue is set down as a rule for his practice , that would enjoy God hereafter : and the Psalmist saith , Psal 39.1 . he would keep his tongue as with a bridle , or put a muzzle upon his mouth , Chasam , obturare , claudere , obstruere , diciturque de o●e ac naribus instrumentum quod in ore jumenti ponitu● , ne comedat vel mordeat . Lorine , in Psal. 39.1 . Si inter arbores vitesque aretur , fiscelis bestias capistrari , ne germinum tenera praecipant . Plin. nat. Hist. lib. 18. Ambros . Serm. 2. in Psal. 108. that he might not offend with his tongue , nor do any thing that might unbeseem Religion ; this course he took , and because he found it an hard matter for himself to accomplish , he goes to God , beseeching him to do it for him . Set a watch O Lord , before my mouth , keep the door of my lips . Psal. 141.3 . This he did , saith Ambrose , Quia fortasse aliquando aliquid locutus erat incautius : because perhaps he had spoken something somewhat unwarily ; and this is the whole series of his resolution . Psal. 101. that as he will not allow this sin in himself , so he will not suffer it in any about him . ver. 5 , 7. This David resolveth to do as a Magistrate , and in his own house . God under the Law took order , that if a false witness did rise up against any man to testifie against him that which is wrong ; then both the men , between whom the controversie was , should stand before the Lord , before the Priests and the Iudges which should be in those daies , and the Judges should make diligent enquiry ; and if the witness hath testified falsly against his brother , then should they do unto him , as he had thought to have done unto his brother , that the evil might be put away from among them . Deut. 19.17 , 18 , 19 , 20. Consider likewise , what Solomon gives in charge , Prov. 4.23 , 24. First he begins with the heart , the root of all : keep thy heart above all keeping , then he cometh to the Tongue : put away from thee a froward mouth , and perverse lips put farre from thee : and God himselfe by his spirit gives singular testimony of Job , both in the first and second chapters of Job , Job 1.22 . Job . 2.10 . that he did not yet sin with his lips : it is an hard matter to keep the tongue in order in great calamities ; yet Job in all that misery did not sin with his tongue , he charged not God foolishly .

CHAP. 3. The point confirmed by 5 Reasons .

NOw come we to the reasons of the point , why he which brideleth not his tongue , though he seem Religious , yet his Religion is vain .

Because Gods word ( which is the Reas. 1 true ground of Religion ) sets rules to order and govern the tongue by ; and the Lord gives it in charge , that those that have Grace in their hearts , should have their tongues seasoned with Grace . Colos. 4.6 . seasoned with salt : there is the Salt of Holy doctrine . Sal doctrinae , Sal mortificationis , Sal boni sermonis . Mat. 5.13 . the Salt of Mortification . Mar. 9. ult. and the Salt of savory speech . Prov. 10.20 . Prov. 16.23 . let no corrupt communication proceed out of your mouth , but that which is good to the use of edifying , that it may minister Grace to the hearers . Eph. 4.29 . It is said of Christ , that Grace was poured into his lips , Psal. 45.2 . and the people wondred at the gracious words that proceeded out of his mouth . Luk. 4.22 . Our Saviour tells us that for every idle word that men shall speak , they shall give an account at the last day ; and if so ; then much more for every sinful and wicked word .

Reas. 2 Because God forbids the exorbitances of the Tongue , as discovering much corruption ; if so be you have been taught by Christ , as the truth is in Jesus , then put off concerning the former conversation , the old man which is corrupt , &c. putting away lying , speak every man truth to his neighbour ; let all bitterness , wrath , and anger , and clamor , and evil speaking be put away from you with all malice . Eph. 4.22 , 25 , 31. and this is commanded to be put off upon this ground ; because ye have put off the old , and put on the new man : and the Apostle Peter having spoken of their Regeneration . chap. 1. he grounds his exhortation to this duty upon it . 1 Pet. 2.1 . Wherefore lay aside all malice , and envy , and all evil speaking .

Because according to what is most Reas. 3 powerful in the heart of man , such are the expressions of the tongue ; what the heart most abounds with , that will the tongue most utter : if a Treasure of sin be in the heart , the tongue will be full of evil ; and for men to make shew of Religion , and yet leave their tongues unbridled , this plainly sheweth the vanity of such mens Religion . Prov. 10. The wise man sets the tongue of the Righteous against the Heart of the wicked ; and as one is compared to choic● Silver , so the other is little worth● worth no●hing ; and such a pervers● tongue shall be cut off : Out of the ●bundance of the heart , the mouth speaketh . Ma. 12.34 . The strokes i● Musick answer to the Notes tha● are pricked in the Rules . The Anatomists teach , that the heart and tongue hang upon one string , and hence it is , as in a Clock or Watch , when the wheele is moved , the hammer striketh ; so the words of the mouth answer to the motions of the heart ; Dr. Featly . and when the heart is moved with any passion or perturbation , the hammer beats upon the Bell , and the mouth soundeth . Psal. 45.1 . Reas. 4 Rom. 10.10 . as one well noteth .

Though the tongue now and then may prove a false glass , yet it is then when it maketh shew not of the worse , but of the better ; as false glasses do commonly make men seem fairer than they are , not fouler . Stock . Exposit . in Malac. 1. Because when there is much sinne manifested in the tongue , it clearly sheweth that there is little grace in the soul . The Apostle James 3. from ver. 6. ad 12. sheweth that though the tongue be a small member , yet 1. There is a world of iniquity in it ; and for the variety of sin in it , he might well say so : it is parvum but pravum , a member little in quantity , but great in iniquity : some indeed number 24 , others 29 sins of the tongue . 2. The Apostle saith , that the sins of the Tongue defile the whole body . 1 Cor. 15.30 . Evil words corrupt good manners : when the earth is broken up , and a filthy stench cometh out , it argueth there was some dead corps there ; so when men send out railings , cursings , blasphemies , &c. that one is not able to endure , these spring from a dead and rotten soul , these sins are great spots to Religion : the Pharisees found fault with Christs Disciples for not washing their hands before meat ; Christ tells them that the meat they eat with unwasht hands , defiled them not , but the things which come out of their mouths , as evil speaking , &c. these defile the man . Mat. 15.8 . It is not credibl● saith St. Ambrose , he should live wel● that speaketh wickedly ; in man● words there wanteth not sin . Prov. 10 29 He that can sport at sin with hi● tongue , will not stick to commit it , i● time and place give leave , being tempted thereunto . 3. The unbridle● Tongue is set on fire of Hell : the Prophet speaking of the incurable mischief of the evil tongue , saith it is as the sharpe arrowes of a mighty man , o● as the coals of Juniper . Psal. 120.4 . Juniper burns soonest , and keeps fire longest of any wood : such is the force of an evil tongue ; it sets on fire the course of nature , and is it self set on fire with Hell ; the Devil is in that tongue , he kindleth a fire in it , and bloweth it with the bellows of all mischief : now then consider what that mans Religion is that hath such a tongue , what shew soever he maketh . 4. He sheweth how crosse this is to Religion by natural demonstrations : one and the same tree cannot bring forth good and bad fruit ; it is contrary to nature , and he illustrateth it ; that Man with one tongue should bless God , and curse man , made after the image of God , were a great vanity to think : to bless and to curse are things contrary one to another , and be not in the same tongue ; as a Fountain cannot send forth sweet and bitter water , which being considered , sheweth such a mans Religion is vain .

Because what pretences soever Reas. 5 such men make , this sheweth them to be Lawlesse and Lordlesse men . Psal. 12.3 , 4. though they may say God is their Lord in their words , yet this sheweth they are without ack●●●ledging any to Lord it over them : they say their tongues are their own , and who shall Lord it over them ? if God were their Lord , then they would keep his Commandements ; and to such will Jesus Christ say at the last day , why call ye me Lord , and do not the things that I command you ? and the Law of Christ is ; Let no corrupt communication proceed out of your mouths ; and let him that nameth the name of Christ , depart from iniquity .

CHAP. IV. Sheweth in divers particulars , how much men fail in this point .

THis then may inform us , how great a number of men there are , whose seeming shews of Religion will be found to be but vain , because of their unbridled tongues : consider how common this sin is , and how many that profess themselves Christians , are guilty of these sinnes in an high degree ; and let us hence see what great cause we have to lament the great decay of Religion with the Prophet , Psal. 12.1 , 2. Help Lord , for the Godly man ceaseth , for the faithful fail from among the children of men : and he proveth it is by this ; They speak vanity every one with his Neighbour ; with flattering lips , and with a double heart do they speak : and mark how general it is : every one speaks vanity to his Neighbour : and if this be so had joyned with a seeming shew of Religion , what is open prophaness ? The Prophet Jeremiah complaineth also , wishing his eyes were a fountain of tears , that he might weep day and night for his people , and bewaile the misery that is coming upon them , and all because of this sin : they bend their tongues like their bowe for lyes . Jer. 9.3 . they will not speak truth , they have taught their tongues to speak lyes ver. 5. their tongue is as an arrow shot out , it speaketh deceit ; one speaketh peaceably to his neighbour , but in his heart he lieth in wait . ver. 8. shall I not visit for these things , saith the Lord ? So St. Paul , Rom. 3. when he insisteth upon the general corruption of nature , he quickly passeth it over , but he spends two verses , viz. the 13 and 14. upon the sins of the tongue ; speaking of wicked men , he saith , their throat is an open Sepulcher , with their tongues ther have used decit , the poison of Asps is under their lips , whose mouth is full of cursing and bitterness : The Asp doth morsu inficere , saith Grynaeus . the poyson of Asps is under the tongues of such persons :

Aspidum ictui vel rarum vel nullum remedium invenitur . Aelian . nat. hist .

Compertum est ictu laesos hujusmodi vix horis quatuor superfu isse . Pierii Hierogl . lib. 14. Puncto acus simile . Plin. Actuari de medic . composit . Gloss. Interlinear . in Rom 3.

now Naturalists observe of the Asp that it poisoneth a man secretly , with a kind of delight , and it is such a poison as is incurable , killing a man in four hours ; very fitly representing the poison of the tongue ; for such a one woundeth his brother in secret , and he knoweth not who hurteth him ; and he hardly admits of cure again : We have great cause to bewail the commonnesse of this sin in these Gospel-times ; a sin so rife , even among those that seem to be Religious , that we may lay it to heart , and beware thereof ; and so much the rather , because the sins of the tongue are a special cause of procuring misery upon a Land , and People . Consider therefore

1. That when men come to the publike worship of God , to hear the word of God , &c. and yet take no care of their tongues , God esteems them more like unto poisonous creatures , then to men that have his Image upon them ; more like to Asps or venemous serpents then men : of such the Prophet speaketh , saying , They have sharpned their tongues like a serpent . Psal. 140.3 . and his case when he was among them , was as bad as Daniels in the Lions Den : My soul , saith he , is among Lions , and I lie even among them that are set on fire ; even the sons of men , whose teeth are spears and arrows , and their tongue a sharp sword . Psal. 57.4 . and the Lord tells the Prophet Ezekiel , that briars and thorns were with him , such as scratch and tear all that come near them ; ond that he dwelt among Scorpions , the most poisonful of all other creatures . Ezek. 2.6 .

2. The Lord compareth men of evil tongues to all kind of deadly instruments ; to a maul , to a sword , to a sharp arrow . Prov. 25.18 . the one is sufficient to knock a man on the head , the other to run thorow his body , and the other to pierce him to the heart ; to signisie to us , that while a man may goe about to avoid one , he may yet be in danger of being hurt by another before he is aware of it .

3. By these sins of the tongue , men break no less then three commands of God at once . 1. The sixth Commandement , Thou shalt do no Murder ; men are apt to think if they lay not violent hands upon their neighbour , it is nothing : but our Saviour , Mat. 5.21 , 22. sets down three sins as breaches of this command . Sunt Homicidae interfectores , fratrum , & sunt Homicidae detractores eorum . Clem. Alex. Epist. 1. 1. causeless and unadvised anger , though it break not out into words . 2. rash and inconsiderate words . 3. railing and reviling speeches ; and these shall be in danger of Hell-fire : and how many poor souls have run this hazard , and yet never considered it ! and besides this , I shall add further , there is yet a fourfold murder of the tongue .

1. By commanding any to be unjustly slain and executed , as Saul commanded Doeg to fall upon the Priests of the Lord , who slew fourscore and five persons . 1 Sam. 22.17 , 18. Thus David contrived the death of Uriah , and commanded Joab to set him in the front of the battle against the children of Ammon , where he was slain . 2 Sam. 11.15 . thus Absalon gave charge to his servants to kill Amnon . 2 Sam. 13.28 . and Ahab and Jezebel to the Nobles and Elders of the City to put Naboth to death . 1 Kings . 21.10 .

2. By giving counsel to any to procure the death of any one : thus Herodias taught her daughter to aske the head of John Baptist in a Charger of Herod . Mar. 6.24 .

3. By giving ill language , and reviling words , whereupon a fray is occasioned , and murder ensueth .

4. By bearing false witness against any one , in case of life .

2. By the sins of the tongue men break the eighth Commandement , which is , Thou shalt not steal . Though many men rob not their Neighbors of their Goods , yet of their good names ; and this is a sin of an higher nature than stealing their Goods ; for the loss of Goods may be valued , but the loss of a mans good name cannot : a good name is better then precious ointment , Eccles. 7.1 . Cost y ointments are reckoned among the treasures and happiness of Princes ; and he that robs a man of that , robs him of his choicest Jewels ; the death thereof is an en evil death ; the grave were better then it , saith the son of Syrach . Eccles. 28.21 .

3. There is a plain breach of the ninth Commandement , Thou shalt not bear false witness against thy neighbour . Now a false witness sins , 1. Directly against God , robbing him of his honou● , by speaking an untruth , breaking his Law that forbids it . 2. He doth injury to the Judge whom he deceiveth by lying . Testis falsidicus tribus personis est obno●iu● , fa● Deo quem persu●ando cante 〈◊〉 , Judic : quem mentiendo follit , Inno enti quem falso testimonio prodit . Isidor . de sum boni . lib. 3. cap. 59. 3. To an Innocent whom he betrayeth by bearing a false Testimony .

4. These sins of the tongue , are of such a nature , that without Grace to repen● of them , and forsake them , they will exclude a man out of Heaven ; the Apostle mentioneth a Reviler to be one that shall be shut out of Heaven . 1 Cor. 6.9 , 10. and chap. 5. he saith that private familiarity with such must be cast off ; and that men may see the danger of it , David proposeth the quest on , What shall be given unto thee , or what shall be done unto thee thou false tongue ? and himself maketh answer by the spirit of God : Sharp arrows of the mighty , with coals of Juniper . Psal. 120.3 , 4. that as they shoot at God , and his people , so God shall shoot at them ; he shall give them coals of Juniper , because it is observed to be the most hot and lasting fire ; this shall be their punishment : expositors think this war spoken of Doeg , when David was at Nob , he was there under a pretence of worshiping the Lord , for it was the Sabbath day , and Doeg would seem Religious ; but as soon as he is gone to Saul , see what becometh of his seeming shew of Religion ; he reporteth the matter concerning David and Ahimelech unto another end then they did intend it ; wresting their words to make Saul think there was a plot against him , when they intended no such thing : And though for the matter it was the truth he did relate , as we may see in the story : yet for this it is that the spirit of God calls him a false tongue . See his sin and his doom . Psal. 52. his sin , ver. 1 , 2 , 3 , 4. he boasted himself in mischief , his tongue devised mischief , like a sharp razor , working deceitfully , loving lying rather than to speak Righteousnesse : Thou lov'st all devouring words , O thou deceitful tongue : See his doom . ver. 5. God shall likewise destroy thee for ever : He shall take take thee away , and pluck thee out of thy dwelling place , and root thee out of the Land of the living : and this shall be his Epitaph . ver. 7. Lo , this is the man that made not God his strength , &c. but strengthned himself in his wickedness .

These things being so , what reason then have we to be the more careful to avoid these sins ! there being more sins in a disorderly tongue , then men are aware of ; for even those that take some care of othe sins , yet fail much herein : there needs a great deal of grace to keep the tongue within compass ; much power may be gotten over other sins , when yet we may not seriously think of this : but let us carefully take heed hereof ; for as far as this remains in any man , and is not watcht against , and pray'd against , and a man brought to be humbled under the sight of it ; so much vanity and emptiness is in the Religion o● that man ; his Religion is but an outward appearance ; there 's little trut● of Religion in such a mans heart .

CHAP. V. Of some particular sins of the Tongue , and first of the cursing Tongue .

SECT. 1. Cursing defined .

NOw that we may take the more heed of these sins of the tongue : I shall discourse upon some of them , and shew you the evils that are in them ; and first I will begin with that sin of the Tongue , which is called in Scripture a cursing Tongue ; and First I shall define the sin of cursing .

To curse , Definitt . of cursing . is to wish the Plagues and Judgements of God upon such things or persons , Maledictio proprie est imprecatio seu optatio mali alicui facta sub ratione mali Angelus de Clavis . sum . de casib consc . in Titul . maledict . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 devoveo diris , impre●●● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an execration verbal or real . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 verbo vel re maledixit . Job 3.6 . Gen. 3.17 . Ruther . with whom we are offended ; There is a cursing of our selves , or others : men curse themselves , when through wrath and anger they wish evil to themselves ; as when ●he Jews cryed out to Pilate concerning Christ , his blood be upon us , and upon our children , Mat. 27.25 . which within a few years after came upon them according to their wish , and lies heavy upon them to this day ; and it is very frequent for wicked persons to curse and ban themselves . God damn me , God judge me , God confound me , pray God I may never stirre , let me sink where I stand , let me never enter into the Kingdom of Heaven , nor come where God hath to do , if it be not so : Oh how should persons take heed of such imprecations against themselves ! for God heareth mens prayers two waies ; either in Mercy , or in Wrath ; if thou cursest thy self , except thou turn to God by speedy repentance , he may hear thy prayer in his wrath and verifie thy curse upon thee to thy utter confusion .

2. Men may curse themselve● when they bear rancor and malice i● their heart against their brethren when they pray that God would forgive them their trespasses , as they forgive their brethren that trespass against them , and yet forgive them not : then do men curse themselves as often as they pray ; and their own sins being great , do they not as it were pray , that they might sink under the burthen of them : and seeing their sins are in multitude so innumerable , and magnitude so intolerable , do they not pray in effect , Lord , I would have thee pour out thy whole displeasure upon me forth m ! for so would I do , even the worst that I can against my brother ; execute the rigor of Revenge upon him . Lord so deal with me , take no pitty on me ; pour out the Viols of thy wrath upon me ; set me up as a mark to shoot at ; make thine arrows drunk in my blood ; let thy sword be bathed in my Bowels ; Lord , I pray thee do the worst thou canst unto me : Now because this is a fearful curse , when men are loth to forgive , and more loth to curse themselves , therefore they will either not use the Lords prayer or leave out this peti●ion or condition in it : A notable device to deceive themselves ; it is not the saying it , will keep off the curse from them ; but being in such a state , let them say it or not say it , or whatsoever prayer they use , they curse themselves ; there shall be judgement merciless to him that sheweth no mercy , Jam. 2.13 .

2. Men curse others , when they bann or wish evil unto others , Maledictio est imprecatio quâ quis alteri imprecatur malum culpae , poenae , vel naturae . Alsted . Theol. Cas. Cap. 21. when men wish the Pox , or plague of God to light upon others , a vengeance to take them , the Devil to break their necks , the Devil take them , &c. Many men when they are provoked curse their Children , their Servants , and their Cattle ; a sin too rife and common among us : now if a man give way to this sin , what she● of Religion soever he maketh , his Rel●gion is vain .

SECT. 2. The greatness of this shewed in eigh● particulars .

NOw that we may see the greatness of this sin , consider .

1. It is the mark of a graceless person , that his mouth is full of cursing Psal. 10.7 . This is the character of● man that hath not God in all his thoughts : such a man is so full of mischief , that he venteth it upon every trifling occasion : Some indeed like Sauls servants , blesse with their mouths , but with their hearts they curse . Psal. 62.4 . but multitudes of men now-a daies curse with their mouths what ever cometh in their way : how many that would be accounted Religious , do rejoyce at the hurt and sin of those whom they hate : now this sin raigning and Grace cannot stand together ; for where it reigneth , it clearly sheweth the heart to be full of bitterness . Rom. 3.14 . therefore the Apostle saith , Their mouth is full of cursing and bitterness . As they have gall and bitterness in their heart . Act. 8 23. so they utter it with their mouth as one noteth ; Grynaeus . from that root of bitterness that is in their heart , there is brought forth gall and wormwood by their Tongues , Deut. 29.18 . and were there not such an overflowing of bitterness and wormwood , and gall in the heart , it would not thus run out in the tongues of men : Salvian saith , Salvian . de gubern . lib. 3. that cursing is made the common weapon of graceless men when they are angry , their fierce wrath wishing that evil upon another , which because of weakness it cannot work .

2. This is directly cross to Gods command : for our Saviour saith , love your enemies , bless them that curse you , do good to them that hate you , and pray for them which despightfully use you . Mat. 5.44 . and the Apostle doubleth the command , Bless them which persecute you , and curse not . Rom , 12.14 . this is repeated for two causes . 1. To note the weightiness of it , that we should not slightly pass it over . 2. The difficulty of it ; for there is nothing more hard to corrupt nature then to wish well to them that wish us ill , and to bless them that curse us ; and Peter saith . 1 Pet. 3 9. render not railing for railing but contrariwise blessing ; and this lesson which Paul taught others , he practised himself . 1 Cor. 4.12 . we are evil spoken of , and yet we bless .

3. It is contrary to Christs example : now every one would be lookt upon to be a Christian , and a member of Christs body mystical ; but if it be so , let men shew it by being conformed to his example , considering that the Lord Christ did not curse his enemies , but prayed for them ; and we are commanded to imitate his example , if we are his people . 1 Pet. 2. 22. who when he was reviled , reviled not again : So it was with Stephen , he gave them not ill words for their cursing , but blessing ; he sent up prayers to heaven for his enemies , when their stones flew about his ears : therefore for men to say they are Christians , and walk cross to Christs example and the examples of the Saints , is to deceive their own hearts .

4. This is quite cross to the hope of a Christian ; when the Apostle bids us not render reviling for reviling , he addeth , but contrariwise blessing ; for this reason ; knowing that ye are thereunto called that ye might inherit a blessing . 1 Pet. 3.9 . there is no curse mingled at all with the blessings Gods people shall inherit ; therefore he that curseth another , Cursing is as common as stones in the street ; men in one day curse oftner , then pray in a whole year . cannot hope to inherit a blessing .

5. How absurd a thing is it , that men with the same mouth should bless God and curse men , the Apostle sheweth , Jam. 3.9.10 . shewing that this is no more consistent with Grace , then that the same tree should bring forth good and bad fruit , were consistent with nature : As sweet and bitter water mingled together , the bitter easily takes away the nature of the sweet ; and as honey and poison mingled together , the poison far less in quantity turneth the honey : so when cursing and blessing are in one mouth together , the bitterness of the curse turneth the sweetness of the blessing , and maketh it odious before God .

6. He whom you curse , is made after the image of God ; therefore in cursing him , you curse Gods image . Gen. 9.6 . therefore the cursing of man doth in some sort touch God , whom we use only to bless and to speak well of God gives a Law against the shedding of mans blood , and gives this reason ; for in the image of God hath he made man : and Prov. 17.5 . Whoso despiseth the poor , despiseth his Maker : the wrong that is done to the poor man , is done to the Lord , his Maker : as the abusing of the Kings image , is the abusing of the King , declaring a want of love and reverence toward him ; in like manner by cursing to abuse men [ God 's images ] is to abuse God , Mayer Exposit . in Jam. 3. and to do against that love and reverence that we owe unto him .

7. Herein men intrench upon that which is Gods sole prerogative : for of right it belongs only to God to curse : How foolish is this ! hereby they make as though God knew not when , nor whom , nor how to strike ; how saucily do such deal with the God of vengeance ? God tells Abraham , I will curse them that curse thee . Gen. 12.3 . Abraham must not curse his enemies . Thou in thy passion wishest evil upon another , that ( it may be ) hurts thee : Thou setst thy self by this deed in the Lords throne , to whom vengeance belongeth , and who hath commanded us not to avenge our selves , but to recompence good for evil . Ro. 12.18 , 19 , 20. and he that doth not so , sets up himself in the stead of God , whose right it is to avenge wrongs and injuries .

8. Those that live in this sin , do presumptuously set up themselves above God ; for such a one makes himself his own Judge , and God must be the executioner of his passion . By these particulars , you may see the greatness of the sin of cursing .

SECT. 3. How severely God punisheth cursers , shewed in five things .

LEt me therefore beseech you to take heed of this sin of cursing ; and to this purpose observe and consider the dreadfulness of the punishment that will light on those that take liberty to go on in this sin , except it please God to grant them repentance that they may be saved ; and to this end , consider seriously that most dreadful place of scripture . Psal. 109.17 , 18. where are five dreadful evils that the Holy man by the spirit of God denounceth against those that are guilty of this sin .

1. As he that is given to cursing , cared not for blessing , so he shall have nothing to do with it ; he delighted not in blessing , and it shall be far from him .

2. He loved cursing , and a most direful curse shall be his portion : such is the condition of all cursers , whose tongues run with great speed on the Devils errand , whose maledictions are shot out of their mouths just like fools bolts , not caring where they light : that like ill-made Pieces with which while men discharge at others , they recoil in splinters upon their own faces .

3. Mark in what manner it shall come upon him : it shall come into his Bowels like Water , and like Oile into his Bones ; water and oile are soaking things ; and a drop of oile upon a piece of cloth , spreads it self abroad , and soaks so into it , that it can hardly be gotten out : So cursing shall come within the man that loveth cursing , soaking into his very bones and bowels ; it shall fall upon his inner-man : Now what this is , the Prophet tells us . Lament. 3.65 . namely , sorrow of heart . The Prophet imprecating evil upon the enemies of the Church , prayes thus to God : give them sorrow of heart , thy curse upon them , and this of all other is the most dreadful evil ; a wounded spirit who can bear ? a sore judgement it is for a man to be like the troubled sea that cannot rest , whose waters cast up mire and dirt ; Isai. 57.20 . It is a disease that changeth the countenance , and terrifieth both soul and body : the Jews said of Christ , his blood be upon us , and upon our children , Mat 27.25 . a sore imprecation , Aretius in Mat. 27 and it pursues them to this day tanquam attonitos & terrefactos : they look as men affrighted and astonished ; and some say they may be distinguished from all other men in the world .

4. It shall stick so close unto him , as he cannot escape it ; it shall be as a Garment about him ; let it be unto him as the garment which covereth him , ver. ●9 . it shall not be easily thrown off ; as his garment that is fitted , and sits close to his body : and if every curse should stick a visible blister upon the tongue , as it doth insensible ones on the soul , oh how many mens tongues would be too big for their mouths , and their mouth as an open sepulchre full of rottenness and putrefaction !

5. It shall lie upon him to all eternity : they that have frequently poured out cursings upon others , shall lye under the curse of God for ever ; Goe ye cursed into everlasting fire : cursing saith the Psalmist , shall be to him for a girdle , Maledictio est peccatum gravius , 1. Si Imprecatio mali fiat ex animo . 2. Si fiat ex plena deliberatione animi . 3. Si malum quod imprecamur alteri sit gravius ; extra hos casus est peccatum levi●s . Alsted . Theol. Cas. Cap. 21. Of the judgements of God upon cursers , see Mr. Perkins , of the government of the Tongue , and Mr. Ball upon the same subject . Beards Theatre of Gods Judgements Chap. 31. Woodw . Childs patrim . Fox Act. & Monum . Mayer . Exposit. Jam 3. wherewith he shall be girded continually ; this girdle he shall alwaies wear , and never put off , it shall be continually about his loins : now you have seen the sin , the greatness o● it , and the misery that attends it , sit down , consider it , and repent , lest it come upon you .

SECT. 4 , An Objection about Noah's , Job's , David's , Elijah's cursing , answered in in five things . A question about Ministers denouncing curses against the wicked resolved .

Object . BUt some will be ready to say , Is it so great a sin to curse others ? have not many of Gods own people broken out into it , as Noah , Job , David Elijah , & c. ?

Resp. That you may see that this makes nothing at all for such :

1. Consider first , that our rule to walk by is Gods precept , not mans precedent ; and God commandeth we should render blessing and not cursing .

2. If we look upon examples , let us look on such as do not erre , and ●hen we can follow none but our Lord and Saviours , who prayed for his enemies : follow no man further then he doth follow the example of Christ ; and if we would be accounted Christians , let us walk as Christ walked ; not as this or that man walketh , 1 Joh. 2.6 . as he was , so must we be in this world .

3. If we will imitate the Saints in any thing , let it then be in that wherein they followed the rule of Gods word , and not make use of their failings to nourish sin in us : Imitate not Job in his infirmity , when he cursed the day of his birth , Job . 3.1 . But you may imitate him in what God commends him for ; when stript naked of all , he curseth not his enemies , but blesseth the Lord that might do with him what he pleased , without whose providence nothing comes to pass . Job 1. ult. and this is added to his commendation , Job 31.29 , 30 , 31. That he rejoyced not at the destruction of him that hated him , nor lift up himself when evil found his enemy ; nor did he suffer his mouth to sin by wishing a curse to his soul ; and albeit he had strong incitements to revenge by them that were about him that would have eaten the flesh of them that did wrong their Master , yet he kept himself from it , ver. 31. So David , though his enemies rewarded him evil for good ; yet saith he , When they were sick , my clothing was sackcloth , I humbled my soul with fasting ; they rejoyce at his evil ; he mourneth for theirs , and prayes for them in affliction . Psal. 35.13 , 14. He behaved himself as though his enemy had been his friend or brother , bowing down heavily as one that mourneth for his Mother ; and 2 Sam. 16.9 . when Shimei curseth him , his servants desire his leave to take off Shimeis head for cursing the King ; he harkens not unto them , but looketh to the Lord in it , and commits his cause to God : Let him alone , and let him curse , for the Lord hath bidden him ; it may be that the Lord will look on mine affliction , and requite good for his cursing this day . ver. 11.12 . he will not therefore take vengeance himself , nor suffer others to do it ; in this imitate David : So we read of Jeremy , that he stood before the Lord to pray and entreat for those that had abused him . Take heed of the Saints sins , but imitate their Graces .

4. Consider what our Saviour saith to his Disciples , concerning Elijah . Luk 9.54 , 55. they would have imitated him in calling for fire to come down from Heaven upon the Samaritans , as he did upon the two Captains and their troops ; but Christ rebuketh them for it , saying , Ye know not what manner of spirit ye are of : as if Christ had said ; you do this upon the account of private passion and revenge ; he did it by another spirit , even the spirit of God : you understand not your Commission ; for you that be my Disciples , must be of meek and humble spirits like me your Master , There be in mans soul saith Anselm . 3 several faculties . sc. Ratio , qua assimulatur Angelis ; Appetitus qua assimulatur brutis ; & voluntas , which enclineth sometime to the one , sometime to the other , Et hic sapiens & sentiens in pesorem partem ferebatur . Anselm . in Luc. 9. and not of such furious and fiery mettatl . I suspect you more desire revenge then the glorifying of my name : This was like the Zeal St. Paul speakes of , which was not according to knowledge . Rom. 10.2 .

5. When the people of God in Scripture have cursed their enemies , they have therein been acted by the spirit of God in an extraordinary manner ; it was not by humane passion ( that is sinful ) that Noah cursed Cham , but it was a Prophetical prediction of what should come upon him afterwards : and Austin saith , that Davids imprecations against his enemies ( or rather Gods enemies ) are prophesies , shewing what should come unto them , rather then curses of his own , as desiring that such things should come to pass : St. Amb. observeth , that when God gave the Devil leave to afflict Jobs body , he spared his tongue , that feeling his pain , he might easily raile and curse ; so pleasing a thing is cursed speaking to the Devil ; Rich. Rogers on Judg. 5. but it is in no sort lawful for us to curse any man to satisfie our own revenging minds ; for when we deal in our own matters , we must love our enemies , and bless them that curse us : 2. Reg. 1. and for Elijah , what he did , he did by the spirit of God ; for as soon as God bids him go , he goes down to the King , and boldly speaks unto him what the Lord would have him : therefore let all those that know by their own consciences , that this is , or hath been their sin , lay it to heart , and be humbled for it before the Lord , considering how cross they have walked according to the rule of Gods word , lest the very Heathen rise up in judgement against them : for I have read of a certain woman Priest of Athens , being proffered money to curse Alcibiades , refused it , saying , It was her office and duty to pray for others , not to curse them .

Object . Here a question may be propounded , Wheher it be lawful for Ministers to denounce curses against wicked men ?

Resp. Yes ; but they do it only declarativè , declaring what shall come upon them , if they repent not : Ministers must not look upon such as their enemies , St. Austin speaking of his denouncing Gods judgements against the wicked , saith , Non hoc ago , ut sim homine con vitiando supeoior , sed errorem convincendo salubrior . I strive not in reproving my adversary , to out-goe him in railing words but to make him better , convincing him of his fault . Christianus non est , qui facile maledicit ; Qui pacem cordis , oris & operis non habet , Christianus dici nod potest . Aug. Serm. 2. ad fratres in Eremo . but as Gods enemies ; Paul in general denounceth a curse against all wicked men ; If any man love not the Lord Jesus , let him be Anathema Maranatha . 1 Cor. 16.22 . Ministers denounce curses , but Ministerially , when they in the name of God denouce the judgements of God against impenitent sinners .

CHAP. VI. Of the swearing Tongue .

SECT. 1. Of common swearing ; men are guilty of it two wayes . Two objections of common swearers answered .

I Come in the second place , to treat of that abominable and reigning sin of the Tongue , the sin of swearing ; many that seem Religious , sometimes are guilty of it , and so thereby shew their Religion to be but vain . And here in the first place I shall discourse of common , vain , and rash swearing ; a sin too rife in these dayes : men may be guilty hereof ,

1. When upon slight occasions or ordinary speech , men break out into oaths , or words of admiration , taking Gods name in vain , and abusing his Titles , as Lord , God , Jesus , Christ , Father , Son , and Holy-Ghost ; when these Titles , or any of them are used jdly , irreverently , prophanely , commonly , or customarily , upon an ill use or an old custom , they are abused , and Gods name is prophaned ; this is done . 1. In way of admiration , when we hear or see any strange thing , to say Good Lord , O God , O Christ , O Jesus , Jesu-God , O Lord , Lord have mercy upon us , what a strange thing is this ! what a thing is it ! or 2. In way of pitty or commiseration ; as such a man is a poor man , God knoweth ; it 's in a very poor case , or its a hard time the Lord knoweth , naming God , or the titles of God very jdly , and prophanely with an evil mind , or very unconscionably without reverence due to the heavenly Majesty ; though this may seem a very small matter because of the commonness of it , yet it is a very wicked practice , and a manifest breach of the third Commandement , and a sin directly against God , who is of infinite majesty ; therefore the offence against him deserveth infinite punishment : for the greater the person is against whom we offend ; the greater is the offence ; as to speak evil of any man is a fault , though an inferior ; but to speak evil of a Noble-man , or of a King , is a greater offence , and deserves a far greater punishment . None of us all but would take it for a great abuse and disgrace to our persons , if our names should be in every mans mouth taken up , and used as by-words in way of admiration or commiseration upon every light occasion ; and shall we think that God doth not hold himself abused , disgraced , dishonoured , when his Name and Titles are taken up upon evey toy and trifle that is in our way ?

2. When men make a common practice of swearing ; when men wil lay their faith and troth , and souls to pawn , upon every word almost that they speak ; and when they buy and sell , to confirm every word with an oath : many men are so accustomed to this sin , that when they swear , tell them of it , they will not believe it ; they forget it again , and are apt to swear they did not swear : the Pharisees gave liberty upon all occasions to swear in common talk , rather out of custom then conscience .

Object . 1. But some when they are reproved for their frequent swearing , are apt thus to excuse themselves ; my tongue hath been accustomed to it , and I cannot leave it .

Resp. It is so much the more inexcusable : it is an old custom for men to cozen in their Shops , to forswear themselves before a Judge , to commit sacriledge ; are these things therefore the more tolerable ? if a servant ( like the unjust Steward ) hath accustomed himselfe to steal , and to imbezzle his Masters Goods , is this sufficient to excuse him ? no , it is rather an aggravation of his offence : doth this reason aggravate other sins , and shall we think it will make this the lighter ? art thou accustomed to this sin ? thou hast the more reason to confess this sin , to repent of it , and forsake it , lest the judgement of God overtake thee in it .

2. Vain men are ready to object Object . 2 further ; We are in trading , and have dealings with such people that will not believe us upon our bare word ; and if we confirm not our words sometimes with an oath , we shall not be credited ; our Trade will be lost , and we and our Familyes shall be brough to poverty and penury .

Do you think to get any more credit to your selves by swearing ? Resp. thou wilt lose thy credit the more with all good men , and with all ingenuous persons ; for he that will swear , will lie too ; and the more a man accustometh himself to rash swearing , the less credit will other men give to his oaths : what credit or authority shall any mans words or oaths have with others , that undervalueth and contemneth the authority of God himself ? if then thou meetest with men hard of belief , thou shouldst not presently fall a swearing , but say it is so , Yea or Nay ; and if then they will not believe thee , let them go .

SECT. 2. Of the aggravations of this sin of common swearing , shewed in four things .

IN the next place I shall lay down the greatness and aggravations of this sin of ordinary swearing .

1. It is a great dishonour to God , when he is called to witness in every poor trifle , which is not worth an oath : it were a great dishonour to the Kings Majesty , to be troubled and disturbed with every slight cause which the lowest and meanest Officer might determine : and it is a greater dishonour to the King of Kings and the Lord of all , to be called out of his Heavenly Throne to decide every trivial matter on earth : this is to make less account of God , then the Turks of their Mahomet , by whom they will not swear lightly and vainly , but upon some important necessity : an oath is an high part of Religious worship ; it is spoken of as the summe of Christs worship , and of the service we must perform to him in the dayes of the Gospel : The worship of the converted Egyptians is thus expressed , Isai. 19.18 . Five Cities in the Land of Egypt shall in that day speak the language of Canaan , and swear to the Lord of Hosts . This is commanded Deut. 6.13 . Thou shalt fear the Lord thy God and serve him , and swear by his Name , and therein we acknowledge him to be our Lord , and to have power over us as his creatures and servants : it is therefore a sin of a very high nature for men to swear by the name of God in ordinary and common discourse , when they scarce think of God , or what they do : Some break out into hideous oaths not fit to be named , as Wounds , Blood , &c. Art thou a Christian , and makest no more account of the Wounds and Blood of thy Saviour ? herein thou art worse then the Jews that put the Lord Jesus to death : they made light of his blood upon earth , but [ Thou ] now he is ascended into Heaven : they shed his blood and wounded him but once , but thou dost repeat it as oft as thou dost repeat that oath : they wounded him , but did not own him for their Lord ; but thou acknowledgest him for thy Lord and Saviour , and yet sparest not to wound him , and to prophane his name now he is in Glory .

2. It is the note of a graceless person : for the mark by which the Holy-Ghost sets forth a man truly Religious , is that he feareth an oath . Eccles. 9.2 . he feareth to take it in vain ; therefore he that feareth not an oath , feareth not God : Christ saith Mat. ● . 35 . Let your communication be yea ●ea , nay nay : for whatsoever is more ●hen these , cometh of evil . ver. 37. that ●s from the devil , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. in omni genere exercitatus . Beza . who is called the evil one . Mat. 6.13 . And indeed swearing is a language the Prince of darkness delighteth in : it is an argument of a dislolute heart , to use common swearing about common business , and trivial matters ; such a man is little other then an Atheist : when God speaks of himself , he saith , thou shalt fear the great and glorious name of the Lord thy God ; we must fear it , and not take it so often in our mouths . Deut. 28.58 . But you will say , Is the Lord God so fearful a name ? one would think it to be the most comfortable name in the world : I answer , so it is indeed , if it be used in that reverential manner , and with those signs and tokens of reverence that Gods people ought to use towards their God : but the using the name of God so often in ordinary and vain discourse , sheweth men to be more like Atheists then Christians , and that they are altogether ignorant of God , and know not what God is ; for if they did , they would not thus abuse his Name .

3. The common swearer is a man of a frothy and vain spirit ; one that hath neither the gravity of a man , nor the seriousness of a Christian in him ; a common swearer hath so accustomed his tongue to this sin , that he knows not how to leave it ; he gets nothing at all by his swearing ; in other mens sins there is perhaps honor or gain at the end of them , they get some advantage to themselves by their sins ; but a common swearer sinneth Gratis , he sinneth for a thing of nought : They are apt to plead they are tempted to it : but what if you are tempted to it ? are you therefore the more to be excused ? no , you are bound to resist the temptation , and to overcome it : but most prophane and ordinary swearers commit this sin without any temptation at all : ●nd he that sinneth without a temp●ation , is the greatest sinner of all ; ●nd so the whole malignity of his sin 〈◊〉 involved into the malignity of his Will : the hearts of common swear●rs are vain , and by reason of common custom , they have so habituated ●hemselves to this sin that they cannot leave it .

4. He that sweareth commonly , will be ready to swear falsly , if occasion offer it self , and if he may get advantage by it : evil communication corrupteth good manners , saith the Apostle ; and common swearing takes away the reverence of an oath ; Qai facit consuetudinem frequentèr manu sua percutere , necesse est ut injustè aliquando percutiat : sic qui facit consuetudinem jurare in rebus idoneis , frequenter & in rebus superfluis etiam volens consuetudine trahente perjurat . Chrysost. in Mat. 5. oper. imperf. Homil. 12. Dico vobis Non jurare omninò , ne sc. jurando ad facilitatem jurandi veniatur : de facilitate ad consuetudinem , de consuetudine in perjurium decidatur . Aug. in lib. cont. mendac . and he that will swear for every trifle , or ●or nothing , will not account it any great matter to swear falsly .

SECT. 3. Of idolatrous swearing , shewed in tw● things . The greatness of this sin shewe● four ways . Two Objections answered

THe second branch of this sin o● swearing , is idolatrous swearing and this is manifest .

1. When men swear by those creatures that are worshiped as true Gods , when yet they are but false Gods , idol Gods ; as Amos 8. the idolatry of the Jews is set out by their swearing : They that swear by the sin of Samaria , and say , Thy God O Dan liveth , and the manner of Beersheba liveth . ver. 14. By the sin of Samaria is meant the idol Gods that the Samaritans had set up , as the Calves at Dan and Bethel : the like we read of some that swear by the Lord and by Malcham . Zeph. 1.5 . The Lord forbids all swearing by false Gods , as by Baalim , and by jdols : There are some among us that will not swear by the Lord , will ●ear by the Mass a Popish jdol , ●y our Lady , by St. Mary , by St. Peter , ●y St. Anne , by the Cross , by the ●ood , or by any Saint or Angel .

2. When men swear by other crea●ures , as when they swear by Hea●en or by the Earth , What a madness is it for a man to swear by this Fire , this Light , &c as if these inanimate creaures were able to judge of Truth and Falshood ; and had a Commission from God so to do : wherefore as Lactantius sometime proved Jupiter to be no God , because he swore by Styx or Hell ; so we may argue such persons to be less then men , or at least then true Christians , because they swear by things inferior to themselves , contrary the good old rule , He that sweareth , sweareth by the greater . Heb. 6.16 . Stock . Exposit. Malac. 3. or by Jerusalem , or by their head , or by this Bread , Drink , Light , Salt , Gold , &c. This practice our Saviour reproveth in the Jews Mat. 5. shewing the absurdity of it , and giving a flat precept against it ; saying , swear not at all , neither by Heaven , for ●is Gods Throne , nor by the Earth , for it is his footstool , neither by Jerusalem , for it is the City of the great King , &c. and he denounceth a woe against those blind guides which said , Whosoever shall swear by the Temple , it is nothing ; but whosoever shall swear by the Gold of the Templ● he is a debtor ; whence we may gathe● that in swearing by any thing , Go● was indirectly sworn by ; therefor● Christ saith ; whoso sweareth by the Altar , sweareth by it , and all things thereon ; and whoso shall swear by the Temple , sweareth by it , and him that dwelleth therein ; and he that sweareth b● Heaven , sweareth by the Throne of God , and him that sitteth thereon . Mat. 23.16 . ad 22.

Now for men to swear by Creatures , is a very great sin , because that creature is set up in the place of God ; and to swear by a creature is to communicate the worship of God to a creature , which is due to God alone , for this reason ; Because he that is sworn by , is as it were lookt upon to be omnipotent , to know the truth of what is spoken ; and lookt upon as Almighty , viz. able to take vengeance on him , if he speak not truth in it : Some will swear by the life of Cesar , a thing odious among the very Heathens ; for they could say , it was worse to swear by Cesar then by Ju●iter . Men in swearing by creatures ●re jdolaters ; for an oath is not only Gods ordinance , but a special part of ●is worship , both because there is invocation , and because it is in the first Table commanded ; and the solemn ●orm of imposing an oath was this , Give Glory to God , Josh. 7.19 . and the solemn Rite of taking an oath among the Jews , was to stand before the Altar . 1 King . 8.31 . and the same custom was among the Athenians and Romans ; then to give Gods worship to any creature , is flat idolatry : These reasons may be given of it . 1. No part of Gods worship may be abused by , or to any creature . I am the Lord , that is my name , and my Glory will I not give to another . Isai. 42.8 . But an oath is a part of Gods worship , as hath before been noted . 2. He that sweareth , sweareth by something greater then himself . Heb. 6.16 . But no earthly creature is superior to man . 3. In every oath God requireth the express mention of his own name . Deut. 10.20 . but so do not they that mention other creatures . 4. Frustrà fit per plura ; quod fieri potest per pauciora , but in swearing by creatures , men swear by God also , as hath been said Mat. 23.20 , 21 , 22.

Object . 1. But do we not read , that Joseph sweareth by the life of Pharaoh ? Gen. 42.16 , 17. Therefore some may say , it is lawful to swear by the creatures .

Resp. Some learned men say , it was not an oath , but an asseveration , ita vivat Pharaoh : so let Pharaoh live , or as surely as Pharaoh liveth ; so Junius and Tremellius : Junius & Tremell . which may be paralleled with that of Elisha to Elijah , As the Lord liveth , 1 Sam. 1.26 . and as thy soul liveth 2 King . 2.4 . and that of Hannah to Eli , and that of Abner to Saul speaking of David . 1 Sam. 17.55 . As thy soul liveth O King . Receptum affirmationis genus , apud omnes nationes tum pias , tum impias usitatum ; a common kind of affirmation used among all Nations , both good and bad , as Junius noteth : and so it might be either a sin of ignorance in Joseph , as the Learned say of the Polygamy of the Patriarchs ; or it might be an over-sight in him , and forgetfulness of him , and custom might carry him beyond Knowledge and Conscience ; and then it teacheth us that we must live by Laws , not by examples , and ●mitate the best men onely in the best things : Hieron . Ne quos itineris duces existimemus , erroris comites reperiamus .

It may be further objected , Object . that the Church Christs Spouse , sweareth by ●he Hinds and Roes of the field . Cant. ● . 7 . and Cant. 3.15 . and Paul pro●esteth by the rejoycing of the Corinthians , which is a Gift of God . 1 Cor. ●5 . 31 .

As to that of Cant. 2.7 . some understand it of Christ himself ; Resp. so Hierom and the Genevians ; Hieron . Genevius . which cannot so be understood ; for God sweareth not by any , but by himself : But the Hinds and the Roes of the field , Dove on Cant. 2.7 . Some read among the Roes rather then by the Roes , because the Letter Beth is prefixed , signifying in or among . Clapham . ad loc . or whatsoever may be understood by them are creatures ; therefore it cannot stand with the Majesty of God to swear by them ; and the word is of the Faeminine gender ; and Junius and Tremellius use arguments to prove it to be the speech sponsae , not sponsi : By these the Church chargeth her Daughters , not as the persons by whom they were to swear ( for no oath is lawful by creatures ) but as those for whose sake they were to take themselves bound , as by solemn oath . And for the words of St. Paul . 1 Cor. 15.31 . They be not an oath , but an obtestation to shew his diligence in discharging his duty , as one hath noted ; Perkins on Mat. 5. Bishop Sanderson de Juramento . and an asseveration onely , that as he was subject to death , so he was daily prepared for death when it should please God to call him , as a Reverend Bishop of ours hath observed .

SECT. 4. Of Perjury and false Swearing : the greatness of the sin , and of its punishment .

IN the third place I shall proceed to shew how men are guilty of this sin of swearing , when men either swear falsely , or break the oaths they have taken in the name of the Lord .

1. When men ( though they swear by the name of the Lord and him alone ) yet they swear falsely , and not the truth : of such God complaineth , Jerem. 7.9 , 10. They were a people that came and stood before God in his House , and thought because they came to the Temple , to the Ordinances of God , they were delivered to do all manner of abominations , and this sin of false swearing ; and yet cover this wickedness with the Mantle of Religion : the Lord hateth such oaths . Zech. 8.17 . let none of you imagine evil in his heart against his neighbour , and love no false oath , for all these are the things that I hate , saith the Lord : he that sweareth , must swear in Judgement and Truth , and take heed of all false and fraudulent oaths : An oath is either Assertory or Promissory : in an oath Assertory there is a double truth required ; Logicall ; Morall ; as the School-men speak ; the one veritas Rei , Abrah. Gibson Serm. in Jerom 3.10 . the other veritas Mentis ; the first when we speak as it is ; the second , when we think as we speak ; in a lawful oath both are requisite . 1. that we speak according to the thing , and that not upon conjectures , and probabilities , but upon a cleere and undoubted truth , for which we have good ground and warrant . 2. That our mind agree with our tongue , not meaning one thing when we swear another , as Arius did , but according to the plain meaning of the oath , being perswaded of the truth thereof : otherwise we make God a lyar , or think it an easie matter to deceive him , when we invoke him to bear witness to a falshood ; both which are very dishonourable to the God of truth .

Furthermore an oath is as much security as a man can have from his neighbour ; and if men will not care what or how they swear , how long would any man enjoy either life or estate ? Ille qui scienter pejerat , in primo perjurio suo manum dat Diabolo , qua ipsè tangit Evangelium , vel qua tangit manum illius cui jurat ; & donec ipse poeniteat de perjurio illo , manus illa Diaboli est . Peraldus . de peccat . linguae . and who could call any thing that he hath his own ? by a false oath many a mans Estate and life is taken from him : and for a man to hire any one to swear falsly against any one , promising him a reward , and for him to receive it upon such an account , this is abominable ; and he that will take a false oath , will not stick at the committing of any sin whatsoever : such a man makes himself liable to all the curses in the book of God threatned against such sinners : The custom in our countrey to him that sweareth , is , to kisse the Book , intimating that all the curses that are in that book shall light upon him , if he swear not that which is true : and in Israel they were wont to lift up their hand when they swore , lifting it up toward Heaven , calling on God to testifie the truth of what they swore , as God himself when he sweareth , he saith , I lift up my hand and say , I live for ever . Deut. 32.40 .

2. When men having sworn , and taken an oath in the presence of God , whereby they bind themselves to that which is good and right ; yet make no account at all of keeping it , but the next time that oath crosseth their lusts , or suiteth not with present occasions , then it is laid aside ; no matter is made of breaking of it . I told you before , there is an oath promissory as well as assertory : now in a promissory oath , we are required 1. to swear what we mean to perform , and afterwards to perform what we have sworn ; a man that sweareth an oath to bind himself by a Bond , must not break his promise , but do according to all that proceedeth out of his mouth , performing his oath . Numb. 30.3 . for this we have Gods own example , who remembred his oath to Abraham Luk. 1.37 . and so must we if we will rest in his Holy-hill : this is the mark of one that shall inhabit Gods heavenly Zion , that having sworn , though he finds it to be his hurt , yet he breaketh it not . Joshua and the Princes of Israel having sworn to the Gibeonites , though they were not so well advised as they should have been in taking that oath , yet the matter of the oath being just , and having taken it , they would keep it . And the children of Israel smote them not , because the Princes of the congregation had sworn to them by the Lord God of Israel ; and all the congregation murmured against the Princes , but all the Princes said unto them : We have sworn unto them by the Lord God of Israel ; now therefore we may not touch them . Josh. 9.18 , 19. Tully saith , an oath must be sacredly kept toward our enemies ; as David made conscience of keeping his oath to Shimei that before had cursed him . 2 Sam. 19.23 . and therefore the Latin word juramentum , a jure manente , plainly sheweth unto us , Quae enim juramus , firma & immota debent esse . Valla. lib. 6 Eleg. cap. 37. that our oaths must be stedfast and constant : and so much the Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 importeth to us whether we understand it quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a hedge , or quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a bound or limit , because the swearer hath hedged himself about with Gods truth , and is so bounded and limited , that he must of necessity perform what he hath sworn . Abraham when he sent his servant which had the rule over all that he had , to his kindred , to take a wife to his son Isaac , he made him put his hand under his thigh and swear by the Lord God of the Heaven , and of the Earth , that he should not take a wife unto his son of the daughte●s of the Canaanites . Gen. 24. 3 , 9. It was a custom then to swear ●utting their hands under their own ●highs , or the thighs of him to whom ●y oath they bound themselves , their ●word hanging upon the thigh : it was ●s much as to say , Let this sword en●er into my heart , if I be not true to ●he matter which I have sworn . Ano●her rite there was also of old , in taking of an oath ; it was by shedding ●he blood of some creature , which was to be offer'd up in sacrifice : and the man was to swear thus : So let my blood be shed , if I do not perform what I have sworn : many Heathens were very tender of breaking an oath they had taken : when the Carthaginians had taken Regulus a worthy Roman prisoner , they sent him to Rome on a message upon his oath , which when he had performed , he returned back again a prisoner to Carthage , according to the faith he plighted : and Pharaoh an Heathen bids Joseph go up and bury his father , as he had made him swear . Gen. 50.6 .

Perjury therefore is a great sin , an● that which casteth more contempt upon God then any other sin in th● world ; for thereby a man offereth disdain to the holy name of God , t● which men flye as to a strong Tower in this regard , saith one , an oath is a divine thing ; for it is an anchor hold to which we flye , Divina res est jus jurandum ; secra enim anchora est , ad quam confugitur quum humana sapientia ingredi non potest . Zuingl . Elench . in Catabap . whe● mans wisdom can go no further now when a man takes an oath as he doth appeal to the God o● truth for confirmation , as truth● witness and maintainer ; so likewise he appealeth to the God of Justice for vindication as the avenger of falshood ; So also to the God of power , speedily to take vengeance upon him , if he break his oath now he that having sworn by the name of God , yet dares wickedly to break his oath , the matter of his oath being just and good ; he doth as it were dare God , and say , I will do what I have a mind to do , I fear not what God can do unto me . This sin highly provokes the wrath of God a●●●nst a man . Ezek. 17.18 , 19. Be●●●se Zedekiah broke his Covenant ●●de with the King of Babylon , which 〈◊〉 confirmed by oath , therefore the ●●rd threatens him thus : for he hath ●●spised the oath , and broken the ●●venant ( yet loe he had given his ●●nd ) Because he hath done all these ●●ings , he shall not escape : therefore ●●us saith the Lord God ; As I live , will surely bring mine oath that he hath ●●spised , and my covenant that he hath ●●oken upon his own head , and I will ●●read my net upon him , and he shall be ●●ken in my net , &c. where you may ●ote . 1. That oaths are sacred things , ●hat which God owneth as his , in a ●pecial manner : my oath hath he despi●ed , and my covenant hath he broken . ● . It is a great contempt to God to break his covenant , and to despise the oath of God ; to despise an oath , is to despise God himself , the God before whom we swear : as if we should say , we neither fear , nor regard his power or severity ; we do say so muc● in effect , when we break the oath w●● swear . 3. When God speaks of p●nishing for this sin , he speaks after ●nother manner , then when he is about to punish for any other sins ; h● doth it with more solemnity . 1. Yo● may note here the certainty and sur●ness of the punishment . He that ha● done all these things , he shall not escape . God confirmeth it with an oath As I live , I will surely bring mine oa●● that he hath despised upon his head . A● I live , saith the Lord , he shall die in th● midst of Babel in the place of th● King , that had made him King , whos● oath he despised , and whose covenan● made with him he brake . ver. 16. Thu● you see what an horrid thing it was for Zedekiah to break his oath with the King of Babylon . 2. It is the sorest kind of punishment : Gods curse shall enter into the house of him that sweareth falsly by the name of the Lord , and it shall remain in the midst of his house , and shall consume it with the timber and stones thereof . ●●ech . 5.4 . Perjury brings a flying ●●rse that entreth into the house of ●●e false swearer , and abides there , ●●d there it will remain , not only up●n their persons , but their houses , and ●ot on the out-side but the in-side ●hereof , that shall consume the very ●●mber and stones thereof ; it shall ●ring his estate and family to no●hing .

There is yet another kind of oath , ●nd that is when men bind themselves ●y vow or oath to do that which is in it self unlawful , and forbidden by the word of God : as those 40 men . Act. 23. that made a vow they would not eat nor drink till they had killed Paul ; the like oath was that of Herod to the daughter of Herodias , who sware unto her , whatsoever she should aske of him , he would give it her , even unto the halfe of his Kingdom ; and when she asked the Head of John Baptist in a charger , Mar. 6.25 . albeit Herod seemed to be sorry , yet for the oath he commanded it to be give● her : ver. 26. when he had sinfull● and rashly made this oath , then h● runs into another sin pretending conscience to keep it . But though it be a very wicked thing to make suc● oaths , yet being made , they are be●ter broken then kept : for the sinn● that was committed in the making them , is continued and increased i● keeping them .

SECT. 5. Of the great judgements threatned against swearers .

LEt us therefore be exhorted to harken to that dehortation of the Apostle ; Before all things my brethren , swear not , neither by Heaven , nor by Earth , nor by any other oath , Jam. 5.12 . Let us therefore consider the great miseries and judgements that are threatned against vain and prophane swearers , in the word of God . Swearing is a sin that brings upon men all miseries in this world , and in ●●e world to come .

1. The Lord will not hold such men guiltlesse : though thou hast not ●worn by any false God , nor sworn to 〈◊〉 lye , yet by ordinary oaths thou hast ●aken his name in vain , and that guilt ●hall stand upon Record against thee , until thou hast been seriously humbled for it , and truly repented of it , and art acquitted from it ; and if this be not in this life , Hell fire will shew the greatness of this sin : Great reason there is , God should take the avenging this sin into his own hand ; because most men are eager in avenging every taunting and reproachful term against themselves , and will not digest the Lye , but give the Stab ; yet can be contented to hear Gods name blasphemed , and reproached , and never shew any discontent at it .

2. God will come as a swift witness against such . Malac. 3.5 . it may be thou wilt deny it , and thy Companions will deny it , and not witnesse against thee ; but God will be a swift witness against thee . The Trope is a Metaphor , and the affection of the Metaphor seems to be a Catachresis , witness being put for Judge ; that is in effect thus much : I will soon upon the evidence of the Fact give judgement against you : Bodin . de Republ. lib. 6. Gratiam . Caus. 2. qu. 1. & 7. Bocerus de jurisdict . Cap. 6. Sect. 34. Weemes Exercit. Vol. 2. Lib. 2. Cap. 17. that of Bodinus is generally received . If a Fact be onely known to the Judge , he may be a witness of it , but a Judge he cannot be ; and the Canons speak positively , that a Judge is to give sentence secundum allegata & probata . Great reason it should be so among men ; but God being omnipresent , an eye-witness of evey fact , infinitely wise , and not subject to the least errour , and infinitely Holy , out of all danger to be corrupted , may be , and is both Witness and Judge ; and often cometh as a swift witnesse against prophane swearers : I have read of a Mariner that was greatly given to swearing and cursing ; and upon a day the Sea being very calm ) he leapt into the water to swim , and although he was very skilful in swimming , yet by Gods permission he sunk , and was drowned ; Serafino . Razzi . but being afterward found by his friends , a due search being made about his body , there was nothing found wanting but his wicked tongue onely . In Mantua divers gamesters playing at Tables , and abusing the name of Christ , their eies presently fell out of their heads upon the Tables as they played .

3. Everlasting woe hangs over the heads of prophane swearers : St. James tells us they shall fall into condemnation . Jam. 5.12 . and that for eternity ; though such men may escape the wrath and punishment of men , yet shall they not escape the wrath of God : therefore let as many as have any fear of God before their eyes , any care of their own Salvation , any desire to escape endless condemnation , beware of it , and take the Apostles counsell , swear not at all , lest ye fall into condemnation .

SECT. 6 , The objection of those that deny the use of all kinds of oaths answered : how oaths must be qualified , shewed in three things .

Object . BUt from that Text Jam. 5.12 . before mentioned , and from Mat. 5.34 . the Manichees of old , the Anabaptists long since , and the Quakers of late , do deny all kind of oaths , and affirm swearing in any case to be utterly unlawful ; because it is said , swear not at all . For the Manichees , Chemnitius out of Austin , Chemnit. ex August . Hieron . Theophilact . and other approved Authors , saith , that they disproved of the old Testament , because it approved of oaths ; Yea , Jerom and Theophilact , as he saith , thought oaths unlawful in the new Testament .

Resp. But if they make their full point at Ne juretis omninò , Swear not at all : they alledge the Text in both places as honestly as the Devil did . Psal. 91. to perswade Christ to throw himself down headlong from the top of the Temple Mat. 4. But let both places be well weighed , and you will see the scope both of Christ and his Apostle , was either to forbid common and causeless oaths , or else swearing by the creatures . So saith St. Augustine , In novo Testamento dicttum est , Ne juretis omninò , non quia jurare est peccatum , sed quia perjurare est immane peccatum ; in the New Testament it is said , swear not at all : not because all swearing is sinfull , but because it is a grievous sin for a man to forswear himself : and again . Admonitio non jurandi , est conservatio à peccato perjurij ; Christs admonition not to swear at all , is a preservation from the sin of perjury : and Calvin saith ; Christi Scopus , Calvin Instit. lid . 2. cap. 8. nòn fuit legem laxare aut restringere , sed ad veram & genuinam intelligentiam & sensum reducere , quia Scribarum & Pharisaeorum Commentis valde erat depravata : Christs scope was not to slacken or restrain the Law , but to reduce it to its true and genuine sense and understanding ; because it was much depraved by the false Glosses and Comments of the Scribes and Pharisees . Now that there were lawful oaths , appeareth Exod. 22.11 , where it is said , that if a man deliver any thing to his neighbour to be kept , and it perish or be lost , ( no man knowing how ) the party to whom it was committed , must cleer himself by an oath , and that shall put an end to the controvesie : Praecipuum vinculum ordinis Politici . Melanct. Bonavent . Centiloq part. 1. cap. 12. There is a great use of oaths to be taken now as was heretofore ; the end theref being the manifestation of truth , and the stinting of strife . Heb. 6.16 . it being , as Melancton calleth it , the chief Bond of civil order ; hereby right and justice is maintained , truth and verity is preserved , peace and concord is established , discord and dissention ended , saith Bonaventure ; To this end in the first place Reasons must be used ; when these fail , then by witnesses must the matter be established ; when witnesses fail , then oath must be used , and this is the end of strife : and therefore it must be done but sparingly , and in weighty matters when necessity requireth , and the truth not otherwise to be cleered , and that before a Magistrate , &c. You may read Exod. 18.22 . that great matters of weight and moment were onely to be brought before Moses ; and for the deciding of smaller matters , inferiour officers were appointed ; and shall God be troubled and called to witness for every trifling cause ? Calvin saith well to this purpose ; Laeditur Dei Majestas omnibus frivolis Juramentis .

That an oath is ordained by God to very good purpose , may be seen by the practice of the Saints of God , of the holy Angels , yea of God himself . 1. The Saints in the old Testament and in the new . Thus Abraham lifteth up his hand to the most high God , Gen. 14.22 . Jacob sweareth to Laban . Gen. 31. Joseph to Jacob his Father . Gen. 47. David to Jonathan , Elijah to Obadiah : and in the new Testament Paul to the Romans , God is my witness , &c. Rom. 1.9 . and to the Corinthians , 2 Cor. 1.23 . 2. The holy Angels havv sworn . Dan. 12.7 . by him that liveth for ever , Rev. 10.5.6 . Yea. 3. God himself is recorded to have sworn , sometime by his Holiness . Psal. 89.35 . Sometime by his right hand . Propter hominum socord●am Deus jurat Philo. Jud. in lib. & de Sacrif . Cain & Abel . Isai. 62.8 . Sometime by his great Name . Jerem. 44.26 . Sometime by his Soul . Jerem. 51.14 . not that he needeth to confirm his words by an oath , which of themselves are sufficient enough to be beleeved ; but God sweareth , saith Philo , to convince the infirmitie of our nature , and then to comfort it again .

Having seen that there are lawful oaths ; let us now see how our oaths must be qualified ; for your direction therein , see Jerem. 4.2 . Thou shalt swear the Lord liveth in Truth , in Judgement , and in Righteousness .

1. In Truth : the matter of this oath must be true ; thy oath must not be against thy conscience ; the contrary is reproved Isai. 48.1 . where God complaineth the people had sworn by his Name , but not in Truth .

2. In Judgement , i. e. in Wisdome and Prudence , with discretion and consideration of the thing in question , the nature of an oath , of the mind and meaning of him that ministreth it , of the circumstances of time , place , person , &c. else we swear rashly and unadvisedly ; the matter about which thou swearest must be well known to thee , and not uncertain : the Romans used that most considerate word Arbitror , I think , when the Jurors said those things which they knew most certainly : if the matter of the oath a man taketh be not just , he sinneth in swearing , and more in keeping of his oath . David did much better in breaking his rash oath , and not killing Nabal . 1 Sam. 25. then Herod did in keeping his oath and beheading John Baptist . Mar. 6. It is the precept of an Heathen 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Reverence an oath ; and the child of God is said to fear an oath . Eccles. 9.2 . judgement will guide us , never to take an oath but upon necessity .

3. In Righteousness , or secundum justitiam : and here we are to look that the thing be lawfull , that it will stand with Piety and Charity , and that there be a just occasion to swear ; else our oath is a wicked oath , like Herods to Herodias , and the Jews against Paul : God is hereby sanctified , when we swear in Truth , in Judgement , and in Righteousness ; when he is called upon as a knower of all secrets , a searcher of all hearts , a defender and rewarder of truth , and a revenger of falshood .

SECT. 7. Stirring up Magistrates to suppress vain swearing .

NOw since rash and idle swearing , and perjury are sins that abound in this Land of ours , and are like to make the whole Nation to mourn and shake ; is it not high time that our Rulers and Magistrates should put bridles in the mouths of those that are given to these sin , against which strict Laws have been made by most Nations in the world ?

Among the Egyptians , Boaemus de moribus gentium . lib. 1. cap. 5. & lib. 2. cap. 9. whosoever was convicted for a common swearer , was to lose his head ; among the Scythians , it was the loss and forfeiture of all his Goods . Among the Romans , the swearer was to be thrown with violence from the top of the Rock Tarpeius ; and this was the only cause saith Plutarch , Plutar. that they would not suffer their children to swear by the name of Hercules within doors , but made them to go abroad , that they might deliberate of their oaths : Among the Grecians there was a Law that every swearer was to lose his ears : and the Jews were wont to rend their cloaths when they heard the name of God blasphemed or prophaned ; which if we should do in our dayes , as oft as we hear men belching out black and hideous oaths , we should not keep one suit long upon our backs , ere we might tear it to pieces : one of the Kings of France made a Law that every swearer should have his mouth seared with burning hot irons , St. Lewis . and caused the tongue of a great swearer to be cut out of his head ; Rhenan . annot. and said he would endure the like punishment himself in his own person , conditionally it might so fall out , that afterward this hateful vice might never more be heard in his Kingdom : and one of the Kings of this Land , out of a pious care to suppress this sin , ordained that a forfeiture should be exacted of every one that was heard or noted to swear in his Court : Yea some report that the very Turks will stop their ears at the hearing of an oath .

But men of all estates among us do shew themselves worse then Jews , in daily crucifying the Lord of Glory , and ripping up his wounds to bleed afresh , and instead of Crosse and Nails rend and grind him to pieces between their teeth . Is not this the sin of many of the Nobility and Gentry of this Land ? God hath vouchsafed to honour them more then others , and they dishonour him more then others ; making it the common figure in their hellik Rhetorick , not to give their best friend a word , till they have given their Saviour a stab , and the name of God a wound ; making an oath the Proem of their speeches , and the Complement of their discourse .

Look into our Towns , Cities , and you shall see how ready Tradesmen are to sell their souls so they may sell their wares with oaths ; but a sad ba●gain it is , when for every trifle they se● their souls , which the whole world i● not able to redeem : not only Courtiers , that are men of the best breeding , bu● even Countrey-Peasants , men that are not only void of Grace , but also of all natural endowments , are wise enough to practice this sin ; the arrant'st Clown , that is most rude and barbarous in speaking , is Rhetorical enough in swearing , and can equal the highest in strange and various oaths .

For this sin God will have a controversie with this Nation , and for this I fear , our Land will mourn ; it is a sin that is like to shake the very bowels of our Church and State ; therefore if Magistrates tender the good and welfare of either , if they bear any love to this Nation , if they have any zeal for the Lord of hosts , then let me beseech them to gird their sword upon their thigh , and arme themselves with resolution to suppress this proud sin , that scorneth to quarrel with any under God himself .

CHAP. 7. Of the slandering tongue .

SECT. 1. Sheweth what slandering is , and that men may be guilty of this sin six wayes .

IN the next place I shall speak of that sin of the Tongue , Definit . of slandering . Detractio est Locutio ex invid a procedens , bona aliorum denigrans . Hugo . which is called slandering : First I shall shew what it is , then how many wayes men may be guilty of this sin .

Slandering is the blemishing of anothers good name , or the speaking against another out of envy and malice .

Now men may be guilty of this sin divers ways ; when men report that which is false of their Neighbours , to their disgrace and dammage : no man but will grant this to be a slander : some there are , when they have no just matter of accusing others , they will devise matter wherewith to slander them : thus the Jews conspire against Jeremiah : Come , said they , let us imagine some device against Jeremiah , come and let us smite him with the tongue , and let us not give heed to any of his words . Jerem. 18.18 . David by the spirit of God speaking of Doeg that slandered him to Saul , sets down his sin thus : Thy tongue imagineth mischief , and is like a sharp razor that cutteth deceitfully : Thou dost love evil more then good , and lyes more then to speak the truth . Psal. 52.2 , 3. and he complaineth of his slanderous enemies to God , praying God to help him . Hold not thy peace , O God of my praise : for the mouth of the wicked and the mouth rf the deceitful are opened against me ; they have spoken against me with a lying tongue ; they compassed me about also with words of hatred , and fought against me without a cause . Psal. 109.1 , 2 , 3.

2. Men may be guilty of this sin , when they speak for the matter that which is truth ; yet they wrest it to another end then it was intended , Words reported again , have as another sound , so another sense . spoken or acted : Doeg reported concerning David and Ahimelech , that which was for the matter true , but reporting it to another end then it was done , the scripture calls him a false tongue : Thus it is with them that were false witnesses against our Lord and Saviour Christ , they said , he said , he would destroy the Temple , and raise it again in three dayes : Now he said , destroy ye this Temple , ( speaking of the Temple of his body ) and I will raise it againe in three dayes . Joh. 2.19 , 21. Of this the Prophet David complaineth . Psal. 56.5 . every day they wrest my words , thetr thoughts are against me for evil ; and of this number were those that watcht for the prophet Jeremiah's halting , to make him an offendor in a word : that time shall come that such tongues as these shall be cut out .

3. Men may be guilty hereof , when unto something that is true , they add something that is false ; and of their own surmising , and charge their neighbours with it . Thus it was with Pauls accusers . Act. 21.28 , 29. they supposed that he had brought Greeks into the Temple , because they had seen Trophimus an Ephesian before with him in the City : the Apostle did not any such thing , but because they do surmise such a thing , therefore they lay it to his charge , and stirr up the people againg him : thus men become guilty of this sin , pretending some ground why they think so , and so charge their neighbours with what is false , and the product of their surmises .

4. Men are slanderers when they speak that which is for the matter true , and yet they speak it not upon right grounds , that they ought to speak it ; as

1. When they speak truth for matter , yet it is to vent their own passion , as many times in mens reviling one another , and throwing filth in one anothers faces , they speak truth , but do not care to do their Neighbour good by it , but speak it in passion , not with a spirit of love , but on purpose to disgrace and vilify them , as when evil Neighbours fall out , they rip up one anothers faults and infirmities , and miscarriages , and call one another by disgraceful and opprobrious Terms .

2. When men speak what is to the discredit of their Neighbour , meerly to hold on a tale in discouse : Now consider that Slanderers and Tale-bearers are called in the Original by the same word , it being a hard matter for those that are given to tale-bearing , not to be guilty of slander : The Lord absolutely requireth , that men should not be given to the sin of tale-bearing , to take away their neighbours good name . Thou shalt not go up and down as a Tale-bearer among thy people . Lev. 19.16 . where we may take notice that the Hebrew word [ Rakel ] properly signifies a Pedlar or petty-Merchant , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that goes up and down the Countrey offering his wares at every mans door , taking up his Wares at one place , and carrying them to another to sell them : So the tale-bearer catcheth up an evil report of his Neighbour at one place , and is not at rest till he is at another place to tell it again , offering to vend it at a very low rate to any man that will take it off his hands : and as it is with the Pedlar , so long as his Pack is fast , his Ware is not seen , but he opens his Pack , and then it is for every ones eye ; so it is with a tale-bearer ; he readily opens his Pack , and the more secret the thing is , the more he desireth to publish it , that it may go for the greater news : The Lord tells the Mountains of Israel ; Ye are taken up in the lips of talkers ; and are an infamy of the people . Ezek. 36.3 . when people have nothing else to discourse of , then the Church and people of God shall find discourse for bablers ; and saith the Holy Ghost , ye are become the reproach of the people . Tatlers and busie-bodies are joyned together by the Apostle . 1 Tim. 5.13 . and when such people meet together , other mens matters are the matter of their common talk . Gerson Gerson . writing to his brother , tells him of many sins he might run into , before he was aware of it , and this is the first that he mentioneth , sc. Nubes verborum , intimating that in mens ordinary discourses , there be as it were many Clouds of evil speaking and slandering : one of the Antients tells us of one that carryed a stone three years in his mouth , ut vitaret multiloquium , that he might avoid babling ; and well were it if the mouths of tatlers and tale-bearers were shut continually , unless they could open them to better purpose then they do .

Obloquium est absen i detrahere , & dolose mordere . August . 3. When men speak that behind anothers back , as evil , which they will not speak to their faces , speaking to the defaming or discredit of them that are absent ; these are whisperers , such as go about from one to another , privately and closely venting their slanders : This is against the Rule of our Saviour , who saith , If thy Brother hath trespassed against thee , go and tell him his fault between thee & him alone . Mat. 18.15 . Now here is their sin , speak of it they will , but loth they are to have it known it came from them : Pray neighbour speak not of it , bring not my name in question , I would not be known to be the Author of this report : if this be spoken openly , and before many , then it is called by the name of backbiting : Psal. 15.3 . if it be secretly spoken , then it is called whispering : such a one would not seem a slandrer , though he well deserves the name . Austin caused these verses to be written over his Table .

Quisquis amat dictis absentum rodere famam , Hanc mensam vetitam noverit esse sibi . Whoso delights the Absent to disgrace , Austin . Let that man know that here he hath no place .

Whispering and revealing of secrets is usually the cause of much strife and contention among men : A whisperer separateth chief friends . The whole Duty of Man . part. 13. Pro. 16.28 . This sort of slanderer , is of all other the most dangerous , for he worketh in the dark , ties all he speaks to , not to own him as the Author ; so that whereas ( as one observeth ) in the publique accusations , the party may have some means of clearing himself , and detecting his accuser ; here he shall have no possibility of that ; Aquin. 2 da 2. de quest . 74. Christop . Cart - Exposit. Psalm . 15.3 . the slander like a secret poison worketh incurable effects , before ever the man discern it . Aquinas makes whispering another kind of sin distinct from backbiting : but as one well noteth , they differ onely as Genus and Species , backbiting being more general then whispering ; for every whisperer is a backbiter , but every backbiter is not a whisperer .

4. When men speak against their Neighbours , not unto those that may cover their infirmities with the mantle of love , or do any thing toward the reclaiming them , but unto those that will blaze them abroad to their infamy : it is lawful to speak of mens faults behind their backs , to those that have authority over those of whom we speak ; this is no backbiting : those that were of the house of Cloe declared unto Paul the contentions and divisions that were among the Corinthians , 1 Cor. 1.11 . they do not tell what they hear of them abroad to hurt them , but they tell it to the Apostle who watched over them for the good of their souls , and he tells them of it , and gives them good counsel , telling them also whence he understood of this their miscarriage , and this he doth for their good : and they that do otherwise , are guilty of these sins before the Lord : Grace will teach , and Religion will command a man to speak nothing to ●ay against his neighbour , except unto those that may labour to promote his good : did men make Gods word their rule , much of this Tongue evil might through Gods grace be prevented .

5. When men speak evil of others ( though for the matter true ) yet have not their hearts so affected with it as they ought ; as when a man pleaseth himself with it , and is tickled with delight at it , but hath no bowels of compassion towards the body or soul of him of whom he speaketh : this is a sign of a very evil heart : we ought to deal with the sins of our neighbours , as with their wounds ; not please our selves with them , but consider them with relenting hearts toward them .

6. When men speak of the sins of others with all the aggravations of them , and are not content once or twice to mention them , but go on in a continued course of reproaching them more and more : this is a sign of a bad heart :

Yet in some ( cases , which being wisely considered ) we may speak what we know of others ( though it be evil that we know of them ) and yet not be guilty of this sin of slandering : as when we are ( by some that have good ground to enquire after such and such of our neighbours ) desired to relate what we know of them ; in such a case we may witness the truth concerning them before a Mrgistrate , or any person justly desiring it : or when it is so , that our silence may be an occasion to deceive others , or prejudice others , we may inform them , lest their specious pretences of Religion may deceive them : the scripture alloweth in sobriety and moderation , to give an Item to undeceive those that are in danger to be deceived thereby .

SECT. 2. The greatness of this sin shewed in four things .

NOw in the next place , The backbiter is like a Butchers Cur , whose lips are alwaies bloody with the slaughter of some Beast or other . to deterr you from this sin , and that you may see the danger of it , consider .

1. This is one of those sins that is most abominable in the sight of God . Prov. 1.16 , 19. As a lying tongue and false witness that speaketh Lies , so he that soweth discord among his brethren , are things that the Lord hateth ; and he sheweth his hatred of it by his frequent forbidding of it in his word . Thou shalt not report a false tale . Exod. 23.1 . Thou shalt not go up and down as a Tale bearer among thy people . Lev. 19.16 . and see how God esteemeth of such persons ; he joyneth his prohibition of it , with that of murder , as in the next words is evident ; neither shalt thou stand against the blood of thy neighbour . The backbiter is a man-slayer , and God esteems of him as no other then a murderer .

2. God denounceth a curse and strange punishments that he will bring upon those that are slanderers of others Cursed be he that smiteth his neighbour secretly . Deut. 27.24 . This was one of the curses that was to be read by the Levites in the hearing of all Israel under the Law , and all the people were to say Amen . And albeit such men may pretend an interest in Gods Covenant ; yet he tells them plainly , they have nothing to do with his Covenant ; and as they make no bones of tearing the names of others by this sin of the tongue , so the Lord will tear them in pieces , and none shall deliver them . Psal. 50. from ver. 16. ad finem : He speaketh to those that brought their sacrifices before him , and thought highly of themselves from their interest in the Covenant : but verses 19 , 20. you may first read their sinne . Thou givest thy mouth to evil , and thy tongue frameth deceit . Thou sittest and speakest against 〈◊〉 brother ; thou slanderest thine own ●●thers son : then read their punish●ent . ver. 21 , 22. But I will reprove ●ee , and set thy sins in order before ●ee : Consider this , all ye that forget ●od , ( i. e. Ye that are apt to forget ●ods word , by falling into these sins , ) ●ast I teare you in pieces , and there be ●one to rescue you : In Psal. 140.9 . God threatens strange punishments ●hat he will bring upon them . Psal. ●40 . 9 . As for the head of those that ●ompass about the Godly , the mischief of ●heir own tongues shall cover them ; and ver. 10. he compares them to one in a deep pit without water , that cannot get out , when a shower of fire is falling down upon his head . God will root out such from among the living : for the backbiter shall not be established in the earth ; evil shall hunt a man of a violent tongue to overthrow him . ver. 11. God will throw them down as it were from the top of a Rocky-cliff or steep place , where , with the fall they must needs break their bones .

3. It is a most dreadful and a damnable sin : whisperers and backbiters are mentioned by St. Paul , as such that regard not to know God , and to be delivered up to a reprobate mind , to do those things which are not convenient . Rom. 1.28 , 29 , 30. whispering and backbiting are there ranked among many other great sins which are the effects of a reprobate mind : this was a damnable sin , deadl● in the very Heathen , of whom the Apostle there speaketh ; how much more those that profess themselves to ●e Christians ? and the same Apostle bids Timothy refuse the younger widowes that wax wanton against Christ , that are idle , and go about from house to house , yea not onely idle , but also pratlers and busy-bodies , speaking things which are not comely ; and of these he saith , they have damnation , because they have broken the first faith . 1 Tim. 5.11 , 12 , 13.

4. Slandering makes a man more like the Devil then any other sin doth ; for the slanderer hath the Devil in his tongue ; and the spirit of God gives the same name to a slanderer , that is given to the Devil ; he is called Diabolus a slanderer , he is the patron of all evil speaking ; he spared not God himself , but spake evil of him to our first Parents Adam and Eve in Paradise . Gen. 3.4 , 5. and slanderers are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , false accusers or devils . 2 Tim. 3.3 . Tit. 3.2 . So our Saviour in this respect calleth Judas a Devil , because he acted the part of the Devil , in slandering his Master in secret . Joh. 6.70 . and from this sin he came to betray his Master for 30 pieces of silver ; slanderers are the Devils journey-men ; they are Canini dentes Diaboli . The Devils sharpest teeth , as Parisiensis speaks : Parisiens . Struth . observ. Calumniation is the Devils mind in mans mouth , and his Arrow shot by Mans Bow , as another observeth .

SECT. 3. Of speaking evil of God himself ; shewed in four things .

THere is another branch of this sin , which is grearer then the former ; as when men speak evil of God and his wayes and proceedings , or any that receive any power , authority , or Commission from God , as Magistrates and Ministers ; and also when men speak evil of the Saints and people of God .

1. When men slander God himself , and speak evil of his doings ; as , 1. when we debase or undervalue the excellency of Gods works , which were all made in wisdom ; or when we do obscure or extenuate the gifts of God that are in any of our Brethren ; or when God hath given us variety of his good creatures for our daily refreshment , yet we slight them , and discommend such meats as God hath sent us to eat ; this is to reproach God himself . 2. When we either take no notice of , or lightly pass over the judgements of God , as the wicked man in the Psalms , of whom it is said , Thy Judgements are far out of his sight ; and when men so pass them over , as that they apply them to others , not to themselves , as they did . Luk. 13.1 , 2 , 3. 3. Men slander the justice of God , when they say that Gods wayes are not equal : that God dealeth partially , unequally with those that are equal ; that he dealeth ill with good men , well with evil men ; the wicked have the world at will , the Godly are grievously afflicted ; when men count the proud happy , and in discontent say , Malach. 3.14 , 15. They that work wickedness are set up , and they that tempt God are delivered : Jerem. 12.1 , 2. Wherefore doth the way of the wicked prosper ? why are all they in wealth that rebelliously transgress ? Thou hast planted them , and they have taken root , they grow and bring forth fruit ; Psal. 73.4 , 5 , 7. there are no bonds in their death , but they are strong and lusty , they are not in trouble as other men , neither are they plagued with others ; their eyes stand out for fatness , they have more then heart can wish .

4. Men slander and dishonour God when his name is used in prophane prayers for wicked purposes , and in praises and thanksgivings for some evil that is done ; as when the Pirate and the Thief prayes that he may meet with a good booty , as Camden speaks of the wild - Irish : so when Theeves having gotten their prey , or Gamesters and Cheaters when they have gotten much money of a man ( when they might as well have cut his purse ) give thanks to God for their theevery . I thank God I have sped well , I have had good luck to day , I thank God : thus Saul gives thanks to God for the discovery of David , when the Ziphims brought him word where he was . 1 Sam. 23.21 . Blessed be ye of the Lord : Thus Adulterers make God as it were their Bawd ; common cutters make him their abettor or receiver ; Dicers make him a Gamester , and all wicked men make him accessary to their sins . These things hast thou done , I held my peace , or did not rebuke thee , but gave thee success . i. e. I suffered thee to prosper , and thou wickedly thoughtest that I had been altogether such a one as thy self . Psal. 50.21 . Hereunto may be referred the notable abusing of Gods name by evil Magistrates , in making wicked decrees , and by the Pope and his adherents , in making wicked Canons and Constitutions , countenancing and authorizing them with the name and authority of God . In nomine Dei , Amen . which gave occasion to the common by-word , In nomine Domini incipit omne malum : now the greater the person is that we defame or speak against , the greater is the offence , and deserveth the greater punishment ; as to speak evil of any man be he never so mean , is a fault ; but to speak evil of a Noble-man , is scandalum magnatum , and deserveth punishment or imprisonment ; but to speak evil of the King is crimen or scandalum laesae Majestatis , Treason , and deserveth death : therefore to speak against God , deserveth both temporal and eternal death .

SECT. 4. Of speaking evil of Rulers and Dignities .

A Second sort of men there are , that upon every small discontent , are ready to speak evil of Rulers and Governours , and those whom God hath set over them : a sin forbidden expresly , Exod. 22.28 . Thou shalt not speak evil of the Ruler of thy people : and Solomon saith , Revile or curse not the King , no not in thy heart . Eccles. 10.20 . for the birds of the air shall bewray it : God hath commanded us in Scripture to be subject to the higher powers . Rom. 3.1 . therefore we ought to give them Titles of Honour according to their places , and to ascribe unto Princes Titles of Grace and Majesty , because it hath pleased the spirit of God to ascribe it to them , and by their Titles to commend their persons and places to us ; yea , and to furnish them with such gifts for government , as they become not naked Titles only , Perkins Exposit. Epist. Jude . but just significations of the true honour with which God hath graced them , as one well noteth .

And as Princes are the highest powers on earth ; so they have the right of life and death over men : and the use and exercise of high powers is so necessary in every Government , that without it no Government can long subsist ; for it is for the defence of well doers , and without it all will soon be marred : and the Ensigne , Badge , or mark of the high power whereby it discovereth it self , and maketh it self known , is the sword ; and causeth it to be born before him ; hence saith the Apostle , if thou dost that which is evil , be afraid ; for he ( i. e. the Ruler ) beareth not the sword in vain , for he is the Minister of God , a revenger to execute wrath upon them that do evil ; and the sword is the general and common instrument of death ; whereby the Magistrate becometh a terrour to evil doers , to execute death upon them , and is a Revenger of that Law upon the transgressours against it : Now these high powers are called in Scripture by the name of Gods ; God standeth in the Congregation of the mighty , he judgeth among the Gods ; i. e. the most high God judgeth among the Judges . Psal. 82.1 . and ver. 6. he saith to the Judges , I have said ye are Gods , and all of you are children of the most high : seeing then to have a high power makes the nature of God , and God himself calleth Rulers Gods ; then let men take heed of speaking evil of them , it being forbidden by God under this notion , Exod. 22.28 . Thou shalt not revile the Gods , nor curse the Ruler of thy people ; there the word [ Judges ] is put in the Margin ; Ainswer . in Exod. 22. & the Jewish Doctors explain it thus : Whosoever revileth a Judge among the Judges of Israel , transgresseth the Law : Thou shalt not revile the Gods ; and so if he revile the Ruler , either the chief of the great Synedrion , or the King , he transgresseth this Law : Thou shalt not speak evil of the Ruler of thy people . Here then are they to be condemned that slander and speak evil of the doings of Magistrates , which are become the common Table-talk and ordinary discourse of these times . St. Paul when he called Ananiah a painted wall , he knew him not to be the Lords High Priest ; for if he had , he would not have reproacht him ; he lookt upon him as an usurper , which made him use that boldness towards him ; it is set down as a brand on those false teachers mentioned by Jude , they despise Dominions , & speak evil of Dignities ; in the Greek it is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . they blaspheme Dignities or Glories , they speak evil of those whom God hath adorned with Majesty and Glory .

SECT. 5. Of slandering Gods Ministers ; and slandering Gods people ; the greatness of the sin shewed five wayes . An objection answered in four things .

3. A third sort of men there are that speak evil of Church-Officers and Ministers ; none are so maligned and slander'd as they ; the better and the more faithful they are , the more opposed ; the more outcry there is against them from unreasonable men : the Ministry is apt to be evil spoken of by prophane and graceless persons , because it discovereth their filthiness , and unmasks their hypocrisy : and their Doctrine comes so close to their consciences , that it is oft-times a fretting corrosive to them , that they cannot go on so smoothly and quietly in their sins as otherwise they would : They never speak well of a faitful Minister , because he never speaketh good to them : 1 Kings 22.8 . There is one Michaiah , saith Ahab , by whom we may aske counsel of the Lord , but I hate him , for he doth not prophesie good unto me but evil : therefore it is that evil men spurn both against the calling and the men , and watch for their halting , and take hold of their least infirmities thereby to disgrace them , judging that to slander and pour contempt on that Calling , is to remove shame from their own impudent practices . Furthermore , when a faithful Minister doth justly reprove them for their sins , they say he raileth at them : the term that these slanderers give a just reproof , is reproaching : Christ having reproved the Pharisees , one of the Lawyers said unto him ; Master , thus saying , thou reproachest us also , Luk 11.45 . This is the common humour of bad people , especially of the greater sort , who be like a certain Beast , of whom Pliny affirmeth that he hath his Gall in his Ear , and by much noise is made stark mad ; so there be a sort of people , who if they hear their sins reproved , are much enraged , affirming their Minister raileth on them , when according to his duty he doth but reprove them .

4. A fourth sort there are that smite the people of God with their tongues , and if they see any to walk more exactly then others , or themselves , then he is the matter of their reproach and Ale-bench discourse ; he is termed a singular Person , one that is proud , factious , schismatical , or hypocritical .

1. Now that you may see the greatness of this sin , consider ; that in speaking against others , you speak against men ; but in speaking against Gods people , you speak not only against men , but against God himself : Enoch the seventh from Adam prophecied of these , Backbite not any man , least thou flander'st him whom God loveth . saying , Behold the Lord cometh with ten thousand of his Saints , to execute judgement upon all , and to convince them of their hard speeches , which ungodly sinners have spoken against him . Jude . ver. 14 , 15. Christ was not then upon earth in Enochs dayes , yet then in speaking against his people , they spake against himself , and he takes it so : Enoch was spoken against , because he would not go on in sin with them , but walked with God , and they smite him for it with their tongues ; and thus they speak against God himself ; and David saith , they set their mouth against the Heavens , and their tongue walketh thorow the earth . Psal. 73.9 .

2. God will one day call you to account for this : you please your selves with it , and think all is well , and it is secret enough : none but your own companions know it , that are like your selves ; but God will bring it to light : you speak evil of them that run not with you to the same excess of riot , but you shall give account to him that is ready to judge the quick and the dead , 1 Pet. 4.3 , 4.

3. When that day of the Lord cometh , then those his Saints whom you have so spoken against , shall sit with Christ on Thrones to judge you ; they shall receive honour from him , and be owned by him , and all your reproaches shall be wiped off from them . St. Paul . 1 Cor. 6.2 . would have all men consider , what an honor God reserveth for his people at that day : know ye not that the Saints shall judge the world ? Christ is the great Judge himself ; to him the Father hath given the power of judging , and He will first absolve the people of God , and then they shall sit upon his Throne with him , and shall approve the sentence against all wicked men , and shall glorify the Lord for it , as the whole Bench at the Assizes approve the Sentence that the Judge gives upon the Malefactors : Consider then , it is a sin of a very high nature for you to take liberty thus to slander the people of God : see the great honour that is reserved for the Saints . Psal. 149.5 . ad finem . Let the Saints be joyful in glory , &c. Let the high prayses of God be in their mouths , and a two-edged sword in their hands , to bind their Kings with chains , and their Nobles with fetters of iron , to execute upon them the judgement written ; This honour have all his Saints : at the last day there shall be as much difference between a child of God , and a great worldly Tyrant , as there is between a poor prisoner at the Bar now , and his Judge upon the Bench.

4. As in speaking against them , you speak againg God : so herein you are found to be blasphemers of the spirit of God in them . 1 Pet. 4.14 . it is He that is evil spoken of on your part , when ye reproach the people of God for the name of Christ ; the Apostle sets it down as an encouragement to the people of God , not to fear any reproach that is cast upon them by the wicked ; for saith he , while ye are thus reproached , if you walk answerable to your Profession , you glorify the spirit : but those that speak evil of you , do blaspheme the spirit ; and can you speak evil of the spirit of God , and yet have the spirit ? and having not the spirit of Christ , ye are none of his .

5. Consider the punishment of Dives , or the rich glutton in Hell ; not a drop of water allowed him to cool the tip of his tongue . Luk. 16. and as some Divines observe , it was because he had let his tongue loose so unto this sin of evil-speaking against Gods people ; he fared deliciously every day , and cared not for a poor child of God ; and most commonly prophane feasts are made up with mad mirth , taunts , and reproaches , against the people of God : But sometimes it so comes to pass , that they that reproach Christ , his wayes , and people , do themselves become an object of reproach and contempt to others , even in this world ; as one writeth of the Emperour Charles the fifth .

Convitiis Christum oppugnans & fraudibus , ingens Regum ille terror Carolus , Ipsis ridiculus pueris , furiosus , & excors Totus repente corruit .

While Charles that terror of Kings , subtilly and reproachfully fighteth against Christ and his Members , being driven out of Germany by Maurice Duke of Saxony , he lies distracted in a Monastery , and becomes ridiculous to children , crying out often of Metz and Maurice ; of Maurice which had beaten him , and Metz which he had lost .

6. Reproachers and slanderers of Gods people shall be shut out of Heaven at the last day ; God will then say to such , as unto Miriam ; How were you not afraid to speak against my servant ? Numb. 12.8 . If David would not admit a slanderer into his house . Psal. 101.5 . much less will God admit any such to come into his glorious Kingdom .

But some are ready to say ; Object . we do not speak against such and such men because they be Saints , or righteous , or the people of God , but formalists and hypocrites .

Resp. But to such I answer : How dare you to judge them , and pass sentence against them as hypocrites , and such like ? oh , know it is against Religion you speak ; else why make you more adoe about the miscarriages of such , then of your own companions ! you conceal the same and worse actions in your selves , and in your own companions , and agree well enough , and take no notice at all of them ; but if one that looketh after the wayes of God fail never so little , he is the object of your reproach .

2. As for the Vertues and Graces which are eminent in them , and worthy of commendation and imitation from you , you conceal them , and leave them unspoken of ; but if you espy the least vice or imperfection in them , you presently reproach them for it , as notorious hypocrites ; and in this respect a Slanderer may be compared to a Swine , that coming into a Garden where he seeth sweet Flowers and stinking ordure , neglecteth the Flowers , and runs presently to the Dung ; or to him that snuffeth a candle with his bare fingers ; for although his fingers be defiled thereby , yet the candle gives the clearer light ; even so he that traduceth the vertuous , defileth his own conscience , but maketh him a great deal the more glorious .

3. How comes it to pass , that your hearts rise against those that profess Religion , and own the ways of God , meerly because they do so , and because they go not on with you in sinful wayes , and open prophanesse ! for if they did so , you would hide their sins as your own ; this cleerly sheweth the ground of your hatred and malice is because of Religion .

4. When you speak evil of Gods wayes , and of all the people of God , because of the miscarriages of some that make profession of Religion ; this plainly sheweth that it is from an enmity against the wayes of God and Godliness ; far be it from me to plead for , or to uphold any men in any miscarriages , that own the profession of Religion : but I desire men would in the fear of God , take heed of this sin , lest they be found speakes against God himself : there is more danger in this sin then men imagine ; for it is so cross to true Grace , that the guilt of this sin may justly question , whether a man hath any true grace or not . See the title that the Lord giveth to such men . Isai. 57.3 . Draw neer hither , ye sons of the sorceresse , the seed of the Adulterer and the Whore : they were of those spurious Israelites , that seemed to be Religious , but were not so in truth : now see their sin ver. 4. Against whom do ye sport your selves ? against whom make ye a wide mouth , and draw out the tongue ; Consider how unbeseeming to Religion this is , it being the very same sin that we are speaking of .

SECT. 6 , Of the causes of slandering others in general , and of the people of God in special .

NOw the general and ordinary causes for which men slander and speak evil one of another , are these .

1. Out of a desire to avenge themselves of such as have done them wrong , or whom they suppose to have done them wrong : and when they cannot avenge themselves otherwise , they will smite their Neighbour with a slanderous tongue .

2. Men often slander others , out of a desire of gain to themselves : thus Ziba slandered Mephibosheth , to get his Lands for himself : this is very common in Princes Courts ; therefore Diogenes advised the Emperour to take heed of two sorts of beasts in his Court , that did bite dangerously ; the tame beast , the flatterer ; and the wild beast , the slanderer .

3. Envy is also the cause of evil speaking . 1 Pet. 2.1 . which the Apostle would have to be laid aside ; and ill Will we say , never speaks good of any ; Men eminent in place or parts , are envyed ; and who can stand before envy ? herewith the Jews being stirred up against Stephen , whose wisdom and spirit they were not able to resist , they slanderously accused him as one that had spoken evil of Moses , and of God . Act. 6.8.9 .

4. Pride is also the cause of evil speaking : pride will scarce suffer a man to speak well of any ; the proud man is apt to detract and speak evil of all others , that he only may be honored and applauded .

Furthermore , the special causes why evil men slander the people of God , are these .

1. The enmity they bear against the Image and Graces of God in them , the lustre of their Holy conversation , their eminent parts and piety : Euseb. Eccl. hist. lib. 15. cap. 17. Niceph. Eccl. hist. lib. 15. cap. 9. Tripart . hist. lib. 2. for this cause the wicked Priests slandered Narcissus to Constantius , as Eusebius tells us ; for the same cause the Arians slandered Athanasius , as Nicephorus tells us ; and for this cause was Godly Anastallius slandered also .

2. The wicked slander the Godly , to discourage them in their profession . A slanderous tongue is compared in Scripture to a Razor , to a Sword , to an Arrow ; A Razor is keen , it takes off every small hair , a Sword woundeth at hand , and an Arrow further off ; so doth an evil tongue .

3. Because they run not with them to the same excess of riot . 1 Pet. 4.4 . While Paul was a Pharisee , he is chosen out by the Jews as their Champion to persecute the Saints ; but when he is converted , and preacheth the faith which before he destroyed , then they cry out against him , Away with this fellow from the earth , he is not woothy to live ; the world now is scarce wide enough to afford him a House-room .

The worst men speak worst in hope to lurk under the blemish of their betters . 4. Evil men slander Gods people to hide their own deformities , as Josephs Mistress complaineth of his unchaste behaviour , when she her self was the wanton solicitress .

5. They slander Gods people to stirre up others to do the like , as one dog sets many a barking : an ungodly man digs up evil , and in his lips there is a burning fire .

6. Because they know not otherwise how to hurt them ; Dan. 6.4 . as Daniels accusers sought an occasion against Daniel concerning the Kingdom , but they could find no occasion nor fault , he was so faithfull , there was no blame nor fault found in him ; and when they cannot otherwise hurt him , they seek an occasion against him concerning the Law of God , and then accuse him to the King ; telling him that Daniel regarded not the King , nor the decree which he had sealed . Dan. 6.13 . Parisiensis saith , that all the poison of the old Serpent is in this sin , there is so much venom in it . One compareth the slandering tongue to the Frog , but that it goes beyond it in vileness of quality . A slanderer is like unto a Frog in 4. things . Fra. Giacomo . Affinati de Acuto Romano . 1. The Frog alway abideth in muddy places , and troubled waters : so the slandering tongue delighteth in depraving his Neighbour , and never commendeth any man for the good he possesseth . 2. The Frog is bred of the dirt and corruption in the Moorish ground : so is the backbiting tongue derived of a putrified heart , as also of an erroneous and a perverse conscience . 3. The Frog with his horrid voice never ceaseth croaking day nor night ; and the slandering tongue never wants matter of detraction , permitting others to take no rest , but alway molesteth them with new devised calumnies , and will not let it self sleep , lest it should lose time in harming others . 4. The Magicians and Inchanters of Egypt , could not deliver Egypt from this great Plague of Frogs , but only God himself must send them away by Moses and Aarons earnest prayers ; and even God himself must take away this great plague of the slandering tongue .

SECT. 7. Means to prevent this sin of Slandering .

NOw in the last place , if you would prevent this sin , then

1. Take heed of giving ear to such as are guilty of it , and that we receive not false tales , slanders , and ill reports at second hand concerning others : this bewrayes lack of love , and want of good affection to our brother , and an ill disposition in a mans self . Prov. 17.4 . The wicked giveth heed to false lips , and a lyar harkneth to the naughty tongue ; where the Holy-Ghost gives us two brands of a Tale-receiver , a wicked one , and a lyar : Besides it is a note of evil-minded men , not only willingly to speak evil , but gladly to hear evil ; the froward slanderous tongue , and the itching ear delight to rub one another : the Godly man as he reproacheth not with his tongue , so he taketh not up a reproach against his neighbour . Psal. 15.3 . A man may have a slanderous ear as well as a slanderous tongue : Thou shalt not take up a false report against thy neighbour . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. nec consentiendo , nec loquendo . Gloss. Interlin . in Exod. 23.1 . nec falsi rumoris author , nec adjutor esto . Jun. 19. in annotat . Exod. 23.1 . neither by speaking or consenting to it ; neither with our heart to beleeve it , or our tongue to utter it . Without Jerusalem shall be dogs , enchanters , &c. and whoso loveth and maketh lyes : Some are so graceless , & shameless , that they quoin lyes , fain them : others not altogether so ; yet if some impudent person buzze some slander into their ears , they imbrace it , beleeve it , entertain it gladly , as some pleasurable or profitable thing .

As a Receiver makes a Thief ; so the Receiver of tales makes the slanderer ; if there were no tale Receiver , there would be no tale-bearer : In theft he is accessany which willingly receiveth stoln goods : So here in backbiting , he that receiveth the whisperers report , is more guilty of his neighbours infamy , then the other of felony : Detractor & cubens auditor , uterque diabolum portat ; alter in ore , alter in aure . Bernard . Nòn minus auribus , quam linguâ fugias detractionem : nam detractor dum te videt non libentèr audire , nòn facile potest detrahere . Hieron . in Epist . for a thief may rob his neighbour of Goods without a receiver : but a slanderer cannot rob a man of his good name , unless there be one to hear and admit his slanders ; therefore they are both alike guilty : the tale-bearer hath the devil in his tongue , and the tale-hearer hath the devil in his ear . See the remedy of this laid down by Solomon . As the North-wind drives away rain , so doth an angry countenance a backbiting tongue . Prov. 25.23 . a cheerful countenance will encourage him ; but if you hear him with shew of mislike , he will learn not willingly to speak that which is not willingly heard . As where no wood is , there the fire goes out ; so where there is no tale-bearer , the strife ceaseth . Prov. 26.20 . Tale-bearers were so odious to the very Heathens , that they would have a tale-bearer hanged by the tongue .

2. Take St. Bernards advice ; Apelles drew the counterfeit of Antigonus , who had but one eye , in such artificial manner , as that part of deformity could not be seen , and being ask'd the reason , he replyed thus : Let it suffice that I have drawn him with his natural lineaments , and made no appearance of deformity in the eye defective . Let another paint his Picture as himself pleaseth . The slanderer is not of his mind , who seeketh not to cover mens blemishes , but rather addeth more enforcements of blame . when thou hearest an ill report against another , be so far from spreading and divulging it , as at first seem not to beleeve it . 2. but if the matter be so evident that it cannot be denyed , excuse his intent and purpose ; it may be he had a good end in doing what he did . 3. If thou canst not excuse his intent , think he did it ignorantly , not maliciously and wittingly . 4. If not that ; then think that perhaps he was overcome with some grievous temptation , which if it had befallen us , it would have shaken the foundation of our faith , and loosed the anchor-hold of our hope .

SECT. 8. An exhortation to the patient bearing the reproaches of the wicked .

NOw if any of us are slandered and evil spoken of undeservedly by wicked men , let us be willing to bear reproaches , and slanders quietly and cheerfully , especially when it is for Christs sake , and for the Gospel sake ; to this purpose , consider .

1. That no man in the world can totally escape the lash of evil tongues : The son of Syrach saith , that the lashes of the tongue do reach all men . Ecclus. 25.9 , the Prophet Jeremy complaineth that he was exposed to the revilings and maledictions of all men . Jerem. 15.10 . and it was the lot of Job , not only to be cruelly struck and afflicted by Satan , but also most grievously to be scourged by the tongue of his wife , and of his friends that came to visit him , proving but miserable comforters to him .

2. It is of great advantage to a Christian , to bear the unjust slanders of evil men with patience : therefore St. Bernard was alwayes ready to suffer them ; saying , Bernar. Epist. I do not know any fitter medicine for the wounds of my conscience , then the opprobrious contumelies and slanders of other men ; or saith he , Homuncio sum omni opprobrio & despectione dignus . I am a poor wretch , that am worthy of all disgrace and disrespect . Among Christians he is not to be reputed miserable who suffereth contumelies and slanders , but he who broacheth them . Blessed are ye , when men revile you , and hate you and speak all manner of evil against you falsly for my name sake ; rejoyce and be glad , for great is your reward in Heaven . Math. 5.11.12 . and St. Peter speaks to the same purpose , If ye be reproached for the name of Christ , blessed are ye . 1 Pet. 4.14 . Therefore concerning those that praise or reproach us , let us always have recourse to our consciences ; and in case we find not the good there for which we are so extolled , let us grieve and lament ; and again , if we find not the evil in it for which men speak so evil of us , let us heartily rejoyce : for what are we the better for the commendations of men , if our consciences condemn us ? or what are we the worse , if all men speak evil of us , if our consciences acquit us ? many people think to go to Heaven by the voice of the Countrey , if no man blame them , or speak evil of them ; but this will not do it ; we must distinguish between a good name and a good conscience saith Augustin● : August . A good name will carry it among men , a good conscience , only can acquit us before God , saith Lactantius ; Lactant. it is not enough that our neighbours absolve us , if God and our own consciences do condemn us ,

3. Consider what manner of persons they are that do thus falsly reproach us : they are such as are rather to be pittyed then maligned : Who would be angry with a dog for his barking ? what Seneca said to the Romans , Senec. de bea● . vit. cap. 19. the same may every innocent Christian say to his slanderers : Fret and grieve , exercise your unhappy tongues to the reproach of good men : be instant , bite hard , you may sooner break your teeth then make impression : thou hast no cause to grieve at the things that are spoken against thee , since they are false , and thy conscience upbraideth thee not ; and since thy conscience safeguardeth thee , and affirmeth those things to be the slanders and backbitings of wicked men which are said of thee , thou needst not greatly be troubled at their speeches ; why should any man shrink for headless arrows ? or grieve for that which hurteth not ? and if these Darts do any way hurt thee , God will recompence the harm an hundred fold .

The wisest course then is , to lend a deaf ear to all the slanderous clamours moved against us , as David did , who when he was basely reproached of his enemies , he saith , But I as a deaf man heard not , I was as one in whose mouth is no reproofs . Psal. 38.14 now when any whisperer steps in , and saith , Such a one reporteth this thing of you abroad to your disgrace , be you as deaf men that hear not : To strive to quench such malicious fire-brands , is the only way to kindle them more ; such Thunder-claps do usually break out most violently where they meet with most opposition ; not to take notice of them , is the way to silence them ; like Meteors they will go out of themselves , saith Drexelius ; Drexel . Gymn . Patient . Epictetus gives sage counsell ; If any one shall tell you , saith he , that such a one spoke ill of you , refuse not his sayings , but answer ; certainly he knew not my other faults ; for if he had , he would have told them likewise : To conclude , be not troubled at a few slanderous words of evil men ; thy Judge is in the Heavens , why then shouldst thou so regard the world ? how canst thou be ready to lay down thy life for Jesus Christ , when as for his sake thou canst not as yet quietly digest a few slanderous words ? be still and quiet ; patience will overcome all this and much more ; thou shalt enjoy thy reward in Heaven , and they their punishment in Hell for ever , except they repent .

CHAP. VIII . Of the scoffing Tongue .

SECT. 1. Sheweth what scoffing is , and how many ways men may be guilty of this sin .

ANother sin of the tongue , that is too common in these dayes , is Scoffing and Jeering ; this was the sin of the the Rulers of Gods people at Jerusalem . Isai. 28.14 . that Holy City which should have given the people better examples ; and if the Governours were so bad , you may easily think what the body of the people were .

Definit . of scoffing . Scoffing is a sin when one flouteth or derideth at any person or thing because of the goodness that is in them ; or when a man mocketh at the sins , infirmities and miseries of others : Men may be guilty of this sin divers wayes .

1. When men make a mock at Gods faithful Messengers and Ministers , and entertain the reproofs of the Word with scoffs and jeers : the Pharsees were very demure men , and very exact in observing their traditions , yet they deride our Saviour and his Doctrine . Luk. 16.14 . they did not simply deride Christ , but gave external signs of scorn in their countenances and gestures , and according to the meaning of the Greek word , they blew their Noses at him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies to blow the Nose ●t one . Leighs Annot. contemning his Doctrine as a thing of nought . Scorners of the Word make lyes their refuge , and under falshood they hide themselves . Isai. 28.14.15 . It was the great sin of the Jews , and that which hastned their destruction . 2 Chron. 36.16 . they mocked the messengers of God , despised his words , and misused his Prophets , &c. When Lot willed his Sons in Law to depart quickly out of Sodom , because of that fiery shower that was ready to fall from Heaven upon that wicked City , they made a mock thereat , and received his fatherly admonition no otherwise then as if he had jested to them . Gen. 16.14 . When Hezekiah sent his Posts through the Land to call his people to the offering of a solemn passeover , they of Ephraim and Mansseh laughed them to scorn . 2 Chron. 30.10 . and mocked them . When Paul discoursed of grave matters before Festus , he mocked Paul , and said , Paul , too much learning hath made thee mad . Act. 26.24 . and Augustine himself before his conversion came to hear Ambrose to laugh at him .

2. When men jest with the Scriptures in prophane mirth and merriment , which is done three wayes . Men make jests of Scripture-phrases ; as he did of Mat. 17.27 . Go to the Sea and cast in an Angle , and the first fish that cometh , take ; & when thou hast opened his mouth , thou shalt find a piece of twenty-pence ; for Angle reading Angel , and thereupon making a jest , What got Peter by that , to cast in an Angel , and get a fish with twenty-pence ? or as he that said , there were more lyes in the story of the Passeover then truths ; because Christ spake but seldom , and the Jews often , and they nothing but lyes .

2. When Scripture phrases are used in way of jesting or scoffing to make laughter : as such a one hath no good Talent in railing : and when a man hath many Bastards , to say he hath employed his Talent well , he hath not the spirit of pitching and ditching , &c.

3. When prophane fellowes make a mock at the doctrine or sayings of the Scripture , as those prophane persons did of old . Isai. 22.13 . who when the Prophet told them of Gods judgements , of death and destruction , they make a mock at it : Come say they , these Prophets tell us , we must all die ; if we must die , let us be merry while we may : let us take time while time serveth ; for they tell us we must away : So our Alehouse-Knights and Pot-companions at this day , are wont to say ; Come let us ply the Pot ; for these Preachers tell us , that Dives when he was dead could not get one drop of drink ; it s better that we drink out our eyes , then that the worms eat them out : St. Peter prophesied , that such mockers and scoffers at Scripture shall come in the latter dayes , which should make a mock at the coming of Christ to Judgement , and say , Where is the promise of his coming ? for since the Fathers dyed , all things continued alike from the beginning of the world . 2 Pet. 3.3 , 4. We hear much of the great day of Judgement , wherein all must be called to account for their works and words ; but where is it ? when cometh it ? we would fain see it once . Thus Julian the Apostate that scoffing Emperour , when the Ch●istians being much wronged and abused by the Heathen , complained to him for some redresse , he sent them away w●th this scoffe : It is your duties to put up wrongs patiently ; for Christ y●ur Master bids you , Tripart . Histor. lib. 36. cap. 6. not to resist evil ; and to him that smiteth you on the one cheek to turn the other also ; and him that would take your cloak , not to forbid to take your coat also . Mat. 5.38.39 . There is a wicked generation that call themselves the damned crue , in mocking of death and damnation : if you reprove them for it by Scripture , they will presently answer : How know you this or that to be scripture , or the word of God ? All is not Gospel : how know you that the story written by Matthew and John is Gospel ?

3. When men do as it were scorn at God himself , by deriding his workmanship , or the manner of his working : as he did , who said , if he had had a hand in making the world ,

Derisio est , cum a●i u●● malum alicujus personae vel defectum in ●●●um vel r●sum ponit .

Angel . de Cla●isio .

he would have made it better : So when men deride and mock at the bodily blemishes that are in others , as their crookedness , deformity , weakness , deafness , blindness , &c. when men keep fools in their houses onely to make sport in laughing at their folly ; whereas they should be humbled and sorrowful to see the judgements of God and his heavy hand upon them in this kind ; foolishness being either a sin , or the pun shment of sin : it 's a sin Mar. 7.22 . it is the punishment of sin , Deu. 28.28 When scorns are cast out against th●se that are poor or below others in estate or parts , or employments , &c. men do as it were cast contempt upon God himself ; not considering who it is that hath made the difference b●tween thee and them : contemptuous words spoken of our brethren , argue a vile esteem of them , such as fool , witless , shallow brain , a poor beggarly fellow , &c. likewise all ireful upbraidings , whether of kindnesse received , or of sin committed : He that despiseth his Neighbour sinneth , Prov. 14.21 . this sin is of so high a nature that it strikes at God himself ; whoso mocketh the poor , reproacheth his Maker . Prov. 17.5 . whatsoever difference there is between thy self and him thou mockest , it is the Lord that made the difference ; it came not by chance , but according to the good pleasure of God ; and therefore he that mocketh at such a one , reproacheth his Maker , that if it had pleased him , could have made thee like him : If there were any true Grace in such mens hearts that are advanced above others , it would make them the more thankful to God , that did advance them above their Neighbours .

4. So it is that very often the Saints of God are the objects of wicked mens scorns : so it was with the Prophet Jeremias . Chap. 20.7 . Thus he complaineth to God , I am in derision daily , every one mocketh me ; Prince and People agreed together thus to persecute him with their tongues : so David tells us of himself Psal. 69.12 . They that sit in the Gate speak against me ; and I was the song of the Drunkards . David suffers for well-doing : O God , for thy sake I have born reproach , &c. ver , 7. The zeal of thine house hath eaten me up , and the reproaches of them that reproached thee are fallen upon me . ver. 9. he suffereth from those that sate in the Gate ( which expression denoteth Power and Authority ) the Rule●s and Governours of the people derided him ; and when the Toss-pots upon the Ale-bench hear this , they think well may they make him the object of their scorn also . And 2 Kings 2.23 . you may see that the young children of Bethel having learnt this sin from their Parents , they mock Gods Prophet : Go up thou bald head ; when as according to the command of God , they should have honoured him being aged :

Voces ipsac pueri a parentibus edocti erant ; quare pue●o●um clade parentes flagellavit . Illu ●en m Ascende calve , p●oscindendi per detractionem Eliae assumptionis g●atia proserebant . i e. abripiat te quoque Spiritas , ut i●idem a te liberem●r .

Just Mart. Quest. 8.

doubtless they had learnt that taunting language from their Parents and Elders , at least by hearing them speak so , if they were not by them taught so to speak ; Go up thou bald head , &c. which scoff they cast upon Elisha in allusion to the rapture or going up of Elijah to Heaven ; as if they had said ; Go thou up to Heaven after him , that we may be rid of thee as we are of him : Thus old scoffers among us teach their children to deride Religion , and the professours of it : so when David in his zeal danced before the Ark of the Lord , his wife Michal despised him and jeered at him . 2 Sam. 6.20 . when Nehemiah is building the Wall at Jerusalem , Sanballat mocketh the Jews , and saith , What do these feeble Jews ? will they fortify themselves ? will they sacrifice ? will they make an end in a day ? will they revive the stones out of the heaps of rubbish which are burnt ? and Tobiah the Ammonite was by him , and he mocked also and said : Even that which they build , if a Fox go up , he shall even break down their stone-wall . Nehem. 4.1 , 2 , 3. Thus wicked men cannot endure that the work of Religion and Holiness should go up , lest they should be forced to leave those sins they so dearly love .

5. When wicked men are at ease themselves , and seeing the people of God in distress , instead of pittying them , and mourning for them , as they should do , they sport at them . Job tells us , that in his afflictions he was as one mocked of his neighbour . Job . 12.3 . the just upright man is laughed to scorn ; this is set down to be the sin of the Ammonites ; they said Aha , when Israel was in distress , Ezek. 25.3 . and when they were desolate and went into captivity : but see what the Lord threatens against them ver. 6.7 . This David met with when he was in adversity ; In mine adversity they rejoyced , yea , the abjects gathered themselves together against me , &c. with hypocritical mockers in Feasts . Psal 35.15 , 16. and ver. 21. Yea they opened their mouths wide against me , and said Aha Aha , our eye hath seen it : the very scum of the people gathered together against him and Psal. 69.26 . They persecute him whom thou hast smitten , and they talk to the grief of those whom thou hast wounded . When God had wounded him , instead of comforting him , they persecute him and grieve him with their tongues : Yet this was the carriage of most of them that were at Jerusalem toward those of the brethren that were gone into captivity , as if they were got far from the Lord , and that themselves were the only people of God that were left in the City . Ezek. 11.15 . but ver. 21. God speaketh comfortably to them that were scoft at , and denounceth his judgements against them that scoff at them : To mock at a man in misery is a sore affliction : among the sufferings and cruel persecutions that the Saints endured , the Apostle mentioneth this , They had ●●ial of cruel mockings . Heb. 11.36 . 〈◊〉 was one part of Christs sufferings ; ●e was mocked , and used like a fool 〈◊〉 a play ; they put a Robe on his ●ack , a Reed in his hand , and a Crown ●n his head , and when he hung upon ●he Cross , and was perfecting the ●ork of our Redemption , they ( in ●ighest scorn ) bid him come down ●rom the Cross , and save himself . The Philistines thought it not e●ough to make Sampson grind in a Mill , after they had put out his eyes , ●nd bound him with fetters of Brass ; but at their great Feast they call for Sampson to make them sport : but their jest ended in earnest , they pulled an old house about their ears , which was the destruction of three thousand men and women .

6. Sometimes wicked wretches scoff at their Parents , whom they should honour ; but this sin , and the danger it brings with it , is set down by the spirit of God . Prov. 30 . 1● The eye that mocketh at his Father , 〈◊〉 despiseth to obey his Mother , the Rave● of the Vally shall pick it out , and 〈◊〉 young Eagles shall eat it . So that 〈◊〉 there be but a scornful cast of the ey● against our Parents , God takes notic● of it , and will punish it ; and he addeth ▪ He that despiseth his Mother to obey he● because children are more apt to scor● their Mother , then their Father : H● that mocks at his Father . as an ol● doting fool , or that despiseth his Mother , looking upon her with disdain as an old withered creature ; he tha● despiseth the wrinckles of his Mother , the judgements of God will light upon him : By the Law such a child was to be put to death ,

7. When men make a sport at their own sins , and the sins of others : instead of mourning for them as they should do , they sport at them . Prov. 10.23 . it is a sport to a fool to do mischief ; these are in the number of Solomons fools : fools make a mock at sin . Prov. 14.9 . they sport with their ●●n sins , and albeit they cast fire-●●●nds , they think it excuse enough 〈◊〉 say , Am I not in sport ? and ●●us sinners glory in their ●●ame , as if a condemned ma●●factor should boast of his ●●alter : And as they sport at ●●eir own sins , so they mock 〈◊〉 the sins of others also ; e●●ecially at Gods children , 〈◊〉 they see any of them fall in●o sin : Luther saith , Tanquam famelici Porci immergunt se in stercora nostra , & ex ijs delicias saciunt , dum infirmitatem nostram exemplo maledicti Ham aperiunt , & traducunt ; vere enim esuriunt & s●●●unt scandala nostra . Luther in Gen. 9. they ●unger and thirst after the ●●lls of the Godly , and if at a●y time through humane frail●y , they fall into an evil , like ●ungry Hogs they nuzzle in ●heir excrements : and Augu●tin compareth them to Dogs , ●o the rich Gluttons dogs , that lay licking and sucking Lazarus soars : Some think that when Noah was overcome with Wine , that Canaan Chams son , Hebraeus etiam id tradebat & ratine confirmabat , proprimum Chanaan verenda avi sui vidisse , suoque solum patri narrâsse , tanquam de sene ri●entem . Theodoret. in Gen. Quest. 57. first saw his Grandfather in that case ; and he being one without all Religion , and perhaps having been often reproved by Noah , therefore Canaan seeing him in his shame , tells it to his wicked Father Cham , and he afterward with mocking and derision to Shem and Japhet ; else why should Noah curse Cham in his son Canaan , rather then in any other of his sons ? for he had divers other sons ? Gen. 10.6 .

SECT. 2. Of the greatness of the sin of scorning and scoffing , laid down in four things .

NOw let us consider how inconsistent this is with the power of Religion , whatsoever seeming shewes any one maketh ; and also how great a sin it is ; consider therefore ,

1. It is a note of hypocrysie wheresoever it is found in any man that seemeth to be Religious : David sets out the hypocrites of his time , by the name of mockers at Feasts ; he calleth them hypocritical mockers at Feasts . Psal 35.16 . and he was cut to the heart with hypocrites , that were factious , and sanniones , mockers that in their Feasts made him their sport : St. Jude speaketh of such mockers that should separate themselves , being sensual , not having the spirit . Jude ver. 18 , 19.

2. The Scripture sets forth the scorner as a graceless person . Psal. 1.1 . It is the character of the blessed man that he sitteth not in the seat of the scornful : he that is truly Religious , will not come into the company of any such , nor have to do with any of them : By the scornful there , are meant proud Rhetorical , artificial mockers , and prophane jesters , such as make a mock of sin , and scoff at Religion and the Professors thereof , and such as are any way watchful over their wayes , and such as contemn God and all Goodness , and do as it were set up Shop , and make open profession of all impiety : Some translations read the words In Cathedra pestilentium , Hieron . Lyra Theodoret. in the Chair of the pestilent , calling scorners pestilent people ; and most fitly ; for as the Plague or Pestilence secretly infecteth and suddenly devoureth whole Parishes , and great Congregations : so this kind of people by their bitter words and ill examples , do infect and poison many souls .

3. When men entertain the reproofs of Gods word with scorn , this sheweth such men to be Atheists in heart ; and that while they in words seem to own his word , yet in heart they shew they do not believe it to be the word of God ; for did they beleeve it to be so , they would not scorn it , but rather tremble at it : Such shew themselves like those proud men mentioned . Jerem. 42.2 , 3. that when God met with them by his sword , they said , Baruch the son of Neriah hath set thee on against us : so say these men ; some body hath told the Minister some such thing of us , and so they storme at the word , and mock it : Reproofs do no good upon scorners . Prov. 9.7 , 8. Reprove not a scorner lest he hate thee : He that reproveth a scorner , getteth to himself shame .

But God saith . Levit , Object . 19.17 . Thou shalt not hate thy Brother , but shalt rebuke him , and not suffer sin upon him .

We must either construe Solomon of such as are desperately evil and incorrigible , Resp. concerning whom our Saviour forbids his Disciples to give holy things to dogs , or cast pearls before Swine . Mat. 7.6 . And if we could distinguish such , ( as like enough many of the Prophets could in Solomons time ) then surely we might leave them ; but sith we cannot , therefore we must plant by doctrine , water by exhortation , and labour to cut off and pull up what might hinder the growth of what we have planted and watered by reproof and reprehension , leaving the success to God : or it may be that speech of Solomon was not spoken of matter of so high a nature , but only a Moral precept , whereof that book of the Proverbs is full , being called his Ethicks , and so it may contain a direction for a mans carriage in his ordinary conversation ; and so ( as the proverb saith ) it 's good sleeping in a whole skin , and no wisdom for us to meddle with them on whom we can do no good , but they may do us much hurt .

Now when men entertain the reproofs of the word with scorn , and mock at Gods Messengers , they scorn and deride at the Lo●d Jesus Christ himsel● . He that despiseth you , despiseth me , saith our Saviour ; and he that despiseth me , despiseth him that sent me , Luk 10.16 . The like speaks the Apostle of all Gods people in general : 1 Thes. 4.8 . He therefore that despiseth , despiseth not man but God , who hath given to us his holy Spirit : he saith ver. 7. that the Holy God inviteth and calleth all men to holiness : it may be thou art one that when thou seest another that laboureth to walk more accordingly to the rule of Gods word then thy self , thou deridest him , and saist , There goes such a Saint , a holy Brother , a Precisian , and the like : thus by thy vilifying him , thou despisest God himself .

4. When men m●ke a sport at sin in themselves or others ; see how contrary this is to God , to Christ , to his holy Spirit : it is a sin very displeasing to God : Men are very forward to laugh at other mens sins , at their running to Hell : they laugh to see a man drunk , and to make a fool of himself ; but if he begin to be godly , they persecute and abuse him : The very Heathen made Lawes that vice should not be laught at ; yet even Christians sport to see God dishonoured , Christ crucified , and the spirit grieved , & men carried away in Satans jaws . See Tacitus description of Germany . the Lord Jesus Christ wept over Jerusalem for their sins , and wept over others because of the hardness of their hearts ; he also shed his precious blood to wash away sin ; and canst thou sport at that which cost the Lord Jesus so deere ? the spirit of God likewise is grieved by our sins . Eph. 4.30 . Now to sport at sin , you shew your selves like unto the Devil : the repentance of sinners on earth , is the joy of the Angells in Heaven ; and if devils have any joy , it is when men make a sport of sin : such persons also walk quite cross to Gods peoples mark and practice ; for the people of God have alway mourned for the sins of others , as for their own : so did Lot when he was in Sodom ; he was vexed with their sins ; and Rivers of tears ran down Davids eyes because men kept not Gods Law : so Jeremiah , Ezra , &c. mourned in secret for the sins of others . Consider ye scorners , and ye that laugh at sin , how cross ye walk to Gods word , and to the examples of Gods people in all ages of the world .

5. As for those that scorn at Gods people in affl●ctions , they Act more like those that persecuted Christ and put him to death , then like to the people of God : So Herod and his men of warre set him at nought and mocked him , and arrayed him in a gorgeous Robe , and sent him to Pilate . Luk 23.11 . Pilate also with the Souldiers mocked him , calling him the King of the Jews ; the chief Priests and Elders mocked him also . Mat. 27.41 , 42. Again . 2. This is crosse even to natu●e , that one member should rejoyce in the afflictions of another , and scorn it : in the body of man , Nature teacheth , that if one member suffer , the rest take part with it : and if one member of Christ suffer , the rest suffer also , and are grieved ; and if it be otherwise with you , there is no truth of Religion in you : 3. Herein men Act cross to Gods command , Rem. 12.15 . who requireth us to rejoyce with them that rejoyce , and weeep with them that weep . and Heb. 13.3 . to remember them that are in bonds , as if we were bou●d with them ; and them which suffer adversity , not to scorn them , but to pity them ; knowing that our selves are in the body .

SECT. 3. Of the severity of Gods threatning against scorners , shewed in divers particulars .

MOreover , that we may take notice of the misery of such as go on in this sin , let us consider what the Lord in Scripture threatens against scorners , and how he esteemeth of them .

1. God scorneth the scorners . Prov. 3.34 . Take notice of this ye scorners ; you mock and scorn at others , and God scorneth you ; Prov. 14.6 . you think to shew your wit , when your tongues walk against others , and when God and his people are your sport ; but therein you shew your folly : A scorner seeketh wisedom , and finds it not , saith Solomon .

2. Set the condition of Michal Sauls daughter before you ; you see how God dealt with her for scorning at David her Husband , when in his zeal he danced before the Ark of God . 2 Sam. 6.23 . she meets with a sharp reproof , and a great judgement : sc. to be childless to the day of her death : and to be childless was lookt upon as a great and sore affliction in those dayes ; and this was for scorning a child of God ; and as God shut her up under bodily barrenness ; so such persons may justly fear lest God shut them up under barrenness of soul , and barrenness in Grace , that scorn others for their Piety and Holiness ; and it is a great mercy if God remove this curse from their souls .

3. Thou scornest at the people of God and his Ministers ; consider what shall be thy reward ; read and tremble . Prov. 1.23 , 26 , 27. How long will the scorners delight in sc●rning ? Ye have set at nought all my counsels , &c. I also will laugh at your calamity ; I will mock when your fear cometh : Gods scoffing at men doubleth their misery : it is one of the torments of Hell to have God deride us ; Many do flear when they should fear . oh that mockers would consider this , that in their misery they must be derided ; God shall then loath them , and laugh them to scorn when their fear cometh : you laugh at Gods people in their calamity , and God wil laugh at your calamity ; you make a mock at the committing of sin , and God will mock at you when you fear and tremble at the approaching of Gods wrath unto you ; scorning doth in a special manner strike at God and his Honour , and he will avenge it .

4. God sheweth what low thoughts he hath of scorners : Job was had in derision by those that were younger then he , and persons so base , as whose Fathers he would have disdained to have set with the dogs of his Flock . Job 30.1 . and the Holy-Ghost calls them children of fools , children of base men , men of no name , as in the Hebrew . ver . 7. Such as were viler then the dust of the earth . ver. 8. and Psal. 59.6 . he compares them not to rational men , but to dogs ; those that open their mouths against the people of God , and the wayes of Holiness , they Act like dogs that make a noise and go round about the City , and are belching out with their mouths ; if a man gallop through the streets and ride beyond the ordinary pace , then the dogs run after him , and bark at him : So those that run the way of Gods commandements , making more haste in the way of Religion and Holiness then others , they shall meet with these scorners , and suffer the lash of their tongues ; and like they are to dogs , who sometimes bark at the shadow of the Moon ; so these will bark at the ve●y shadow of Relgion .

5. God hath sore and sharp punishments in store for scorners : Judgements are prepared for scorners . Prov. 19 29. the scorner shall be consumed , and all that watch for iniquity shall be cut off . Isai. 29.20 . the children at Bethel tear the Prophets name ; and God sent two she-Bears that teared two and forty children in pieces ; they that go on in this sin , shall howl for sorrow , they shall run howling about , like dogs , and be cast out of the Heavenly Jerusalem . Rev. 22.15 . foris Canes , without are dogs . Now therefore be not mockers , lest your bands be made strong . Isai. 28.22 . Know this ye scorners , if the bands of Religion will not hold you in , and keep you within compass , God will make bands strong enough to hold you under his wrath to all eternity : A great scoffer was Libanius the prophane sophist , who scorned at the Religion of Christians , calling them Galileans , Tripatrit . histor. lib. 6. cap 1. & lib. 7. cap. 12. and their Christ a Carpenter ; and asking what then the Carpenters son was doing , jesting at Christ ; a godly Schoolmaster answered him that he was making a Coffin for Julian the Apostate a great scoffer of Christ and Christians , who dyed immediately after . Mocking is called in Scripture persecution , and no persecution is like it . Sarah saw Ishmael the son of Hagar mocking at Isaac . Gen , 21.9 . Now the Apostle ●iting this Text , saith : He that was ●orn after the flesh , persecuted him that ●ar born after the spirit . Gal 4.29 . and ●or this he and his Mother are cast out of Abrahams house . Gen. 21.10 . Now the Apostle citing this Text , saith : He that was born after the flesh persecuted him that was born after the spirit . Gal. 4.29 . and these words spoken by Sarah to Abraham , Cast out the bond woman and her son , are called the voice of scripture . ver. 30. The reason is , because they were afterward approved by God . Gen. 21.12 . If any shall demand why Sarah was so severe to Hagar and her son , as to have them banished ; Tremellius will answer ,

Tremell . in Gen. de vartis significat . vocis Haebr . lege Lyram in Gen. 21.9 . Ille Ludus erat illusio . Gorran . in Gal. 4. Ludendo laedebat , Lyra ut anteà .

Metsachek signifieth Ludentem vel idololatrantem , ut Exod. 32.6 . Sive occidentem . 2 Sam. 2.14 . So she might fear lest he might make him away , that himself might inherit .

who tels us that Ishmael being much elder and bigger then Isaac , being 13 years old ( at least ) before Isaac was born , might easily wrong him , which his Mother ( loving him tenderly ) could by no means endure : othe●s say he mockt at him for the Religion wherein he was educated , and that he made Images of Dirt or Clay , enticing Isaac to worship them ; which if he did , then Sarah had cause to bestirre her self to have him turn'd packing ; this signifies to us , that all mocking , persecuting Ishmaelites shall have no portion with Isaac , with true Beleevers in the Heavenly inheritance .

Consider further what the Scripture denounceth to fall upon scorners ; Nehem. 4.4 , 5. Hear O our God , for we are despised , and turn their reproach upon their own head , and give them for a prey in the Land of their captivity , and cover not their iniquity , and let not their sin be blotted out from before thee : 1. He tells them that God heareth all their scorns against his people . 2. God will turn their sin upon their own head , and make them to be the scorn of others . 3. He saith , this them their sin shall stand for ever against them before the Lord upon his Book , and never be blotted out : and the Holy man denounceth this , not in passion , or self-revenge ; but as Gods judgement upon his enemies : the people were working for the glory of God , and the good of his Church ; and now by scorning of Gods people they provoke God to this severity against them : Christ would not suffer that rude multitude that scorned him to behold his miracle of raising Jairus daughter ; he would not let them see mysterium resurgentis , qui resuscitantem indignis deridebant contumeliis , as Hierom noteth . Hieron . in Luc 8.

SBCT . 4. Remedyes against this sin of scorning .

NOw in the last place , that this sin may be avoided ;

1. Take heed of familiarity with those that are scorners ; for if you converse much with them , you may learn their practice ; especially beware of the company of pot-companions : Wine is a mocker , strong drink is raging , saith Solomon . Prov. 20.1 . it is so called because it produceth such effects in those that are overcome thereby . In the day of our King , the Princes have made him sick with bottles of wine ; he stretcheth out his hand with scorners . Hos. 7.5 . Plutarch tells us of a notable drunkard , Plutarch . in vit. Pyrrhi . who being brough before Pyrrhus for jeering at him in his cups , said It is true that I spake somewhat against thee ; and much more should I have spoken , had not the Wine failed me . Drunkards observe no Laws , reverence no Magistrates , respect no friends , spare no cost , regard no Religion , fear no God ; tell them of Gods wrath , they will jeer you to your face : tell them of Solomons induction . Prov. 29.30 . like so many Edomites they will make songs of you all , Math. Griff. Bethel . as one noteth .

2. Take heed of harbouring any unruly Lust in your hearts ; for when men give way to them ; no wonder ●f at length they become scorners , that give way to their lusts . St. Peter saith , ●here shall come in the last dayes scoffers , walking after their own lusts . 2 Pet. 8.3 . let us avoid all appearances of evil ; he that walketh in the counsel of the ungodly , and standeth in the way of sinners , will at last sit down in the seat of the scornful . Psal. 1.1 . Take heed of covetousness , that was the sin of the Pharisees , they were inordinately set upon the love of the world , thence came their mocking of Jesus Christ : when Christ had bidden them make friends to themselves of the Mammon of unrighteousness , and told them that no man could serve two Masters , God and Mammon ; then the Pharisees who were covetous , hearing these things , they derided him , Luk 16.14 . Beware likewise of pride of heart ; for pride is a cause of scorning and contempt ; none so scornful as the proud in heart . Our soul is exceedingly filled with the scorning of those that are at ease , and with the contempt of the proud . Psal. 123.4 .

3. See that there be no inward despising of others in your hearts : for if you give way to the sin there , at length it will shew it self in the tongue : it is said of Michal , first she despised David in her heart . 2 Sam. 6.16 . there the sin began , and it did not end till it brake out against him in her tongue unto his face : so many servants there are that contemn their Masters in heart , either because their Masters are poor , of mean place , and parentage , and themselves well born and bred , or because their Masters are simple , ignorant in this or that , wherin they are skilful , they scorn to learn of them , to be told and directed , much more to be controlled by them ▪ or else by reason of their Maste●s familiarity , or kind usage to them , grow contemptuous and scornful , and make no reckoning of them ; familiarity aspireth to equality .

4. Take heed of all scornful behaviour or gesture tending to vilify , mock or disgrace any one , as making of mops and mowes , nodding the head , pointing with the finger , clapping of hands , putting out the tongue ,

Though pity must not , yet wickedness may be derided : as Elijah did the worshippers of Baal : but with these caveats . 1. To instruct others by it , and to hate the practice of it the more . 2. Y●u may mock them not as men , but as sinners , and such as are out of hope of returning ; not because they break Gods precepts , but at their folly and madness : for we are to mourn for the breaking of Gods commandements .

Aequo animo audienda sunt imperitorum convitia , et ad honesta vadendi contemnendus est iste contemptus . Nemo plus videtur aestimare virtutem , nemo magis illi esse devotus quam qu● boni virisamam perdidiene conscientiam perderet . Seneca .

making horns , grinning , gibing , &c. this is condemned in Davids enemies who made Mowes at him . Psal. 22.7 . and gaped at him . ver. 13. and in those that mocked Christ on the Cross : They that passed by reviled him , wagging their heads . Mat. 27.39 . these scornful gestures often more disgrace the person of our neighbour , then reviling and plain railing ; for though it be a dumb gesture , yet it speaks loud . Prov. 6.13 . He that accustometh himself to the use of scornful gestures and behaviour , will not stick at the giving of scornful language .

And if at any time you are derided and scorned by others for Holiness and Piety , regard it not : for if ye be reproacht and scorned for the name of Christ , happy are ye ; for the spirit of God and of Gl●ry resteth upon you : on their part he is evil spoken of , but on your pa●t he is glorified . Seneca tells us that among the Heathens , Vertue was derided : what though you are derided for fools and mad-men , and counted the off-scouring of the world ! its no matter how others call you or esteem of you , but what you are indeed . Intus teipsum considera , saith Seneca , inwardly consider of thy self , and judge not what thou art by the words of others : for the most part good men are called fools and blockheads ; let me be so derided , saith he : the reproaches of the ignorant or unskilful must be patiently heard , and this contempt of one that followeth vertue must be contemned : yea , as one well noteth , it is the highest honour to be accounted bad , that we may not be so ; and the greatest tryal whether we be indeed sincere , to be put to it , to be either accounted hypocrites , or to be such : no man saith Seneca , seems to set an higher price on vertue , no man seems more to be devoted to it , then he that hath lost the reputation of being a good man , lest he should lose his conscience : You cannot mock men out of their drunkenness , pride , and covetousness ; and let none mock you out of the practice of Piety and Holiness .

CHAP. IX . Of the filthy Tongue .

The greatness of the sin of filthy speaking , shewed in eight Particulars

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Putridus Sermo ; nam & a putrida radice pullulat . LEt us now proceed to treat of another evil tongue , and that is the filthy tongue , which we should take heed of : The Apostle warneth us to beware of this sin . Eph. 4.29 . Let no corrupt communication proceed out of your mouth : multitudes of men there are who delight in obscene words , in filthy jesting , and rotten communication , that speak as if the devil had opened their mouths ; the poison of Asps is under their lips . Now consider ;

1. Rotten words are a sign of a rotten heart within : the mind of man by nature is corrupt ; false Teachers are called men of corrupt minds . 1 Tim. 6.5 . Till a man be renewed in the spirit of his mind he is a man of a corrupt mind ; Faecem ma●ttiae turbidam mali bibunt . Euripides . The heart being filthy , the tongue casteth out stenches , instead of ambrocial odours . and he that hath a corrup mind , will speak corrupt words : The Astrologers are said to speak to Nebuchadnezzar lying and corrupt words . Dan. 2.9 . Where the Spring is corrupt , the Stream is corrupt ; A Fountain cannot send forth sweet and bitter water , neither can excellent speech and filthy speaking at once come out of the same tongue ; Men do not gather grapes of Thorns , nor Figs of Thistles , saith our Saviour . Jude calleth wicked men corrupt trees ; and Christ saith , a corrupt Tree doth not bring forth good fruit : but an evil man out of the evil treasure of his heart , bringeth forth that which is evil ; for of the abundance of his heart his mouth speaketh , Luk 6.43 , 44 , 45. Filthy mouths may be compared to the dun-gate at Jerusalem , Nehem. 3.14 . thorow which the filth of that City was carryed forth : Such was the Port Esquiline at Rome , through which past nothing but filth and uncleanness . To hear a man vomit out filthy unchaste speeches , to hear words full of uncleaneness come out of a mans mouth , and running over with lewd and lustful words , it is a note of a filthy person : The heart is the fountain of our words and actions ; our words are as the Rivers flowing from it : the tongue is the Looking-glass of the soul ; he that is a filthy speaker , let him make what shew and profession of Religion he will , he is but a dissembler , & not yet sanctified , nor is his heart purged ; for speech is the discovery of the mind ; as there is no smoak without , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Clem. Alex. except there be some fire within : so where there be foul and filthy words , there is an unclean heart : a troubled fountain yieldeth impure water , and a corrupt soul filthy words : the tongue of the Just is compared to choice Silver , because his heart is precious ; but the heart of the wicked is little worth , and his tongue is dross and filth . Prov. 10.20 . when mens breath stinketh , it sheweth there is much corruption in the Stomack : so rotten communication in the tongue sheweth that the heart of such a one is rotten , that he lieth in the grave of sin , and is rotten at core , rotting in its own filth .

2. Filthy speakers do not onely shew that themselves are rotten , but they are in danger of infecting others ; a corrupt tongue , like the Plague and other infectious diseases , will infect those that are in hearing of it : we often see that one Neighbour learns deceit of another ,

Lippire ad conspectum Lippientis .

Lips. de Constant .

and one filthy companion learns rotten communication of another : Mans nature is quickly won to evil , sins baits being so many ; and sin so pleasing as it is to nature , it must needs follow that one corrupt speaker will corrupt another . Corruption , as the Philosopher saith , Arist. Phys. 5. is a meer changeing of a thing from that it was , from the better to the worse ; of this nature is a corrupt tongue , Bain in Eph 4.19 . it changeth that which before was Morally good to be really bad ; civility teacheth us to hide a stinking breath from others , and Christianity should teach us to hide the stink of our putrified souls .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Menander . Turpi●oquus est tanquam porcus , qui in luto ubi ponit pedem ibi ponit os . 3. Filthy words are usually an inlet to filthy actions ; he that makes no conscience of what he speaks , will make little conscience of what he doth : he that abstaineth not from filthy words , will not stick at any filthy action if opportunity serveth : it is not credible he should live well , that speaketh filthily ; the filthy tongue defileth the whole man : therefore the Apostle gives this caution : Be not deceived ; evil communications corrupt good manners . 1 Cor , 15.33 . corrupt words fret like a Gangreen : he that can speak filthy words without blushing , will be ready to commit filthy actions without shamefac'dness : A filthy speaker is like unto a Hog , who in the dirt where he puts his foot , puts his mouth ; and where he puts his mouth to muzzle , there also he puts his foot , lying down and wallowing in the mire : those things which proceed out of the mouth , come fo●th from the heart , and they defile the man , saith our Saviour , Math. 15.18 .

4. Filthy speaking is a thing very unbecoming the Saints and people of God , such as by Baptisme are given up to God , and have given their names to him , it is not so much as to be named among them as becometh Saints . Eph. 5.3 , 4. it is a contradiction to the name of a Christian : Now when the Apostle would not have us to name filthy speaking , he meaneth no otherwise but with abhorrency , not so much as to name this sin without detesting of it : othewise Paul should sin in naming it , while he doth forbid it : as David would not take the names of heathenish Idols into his mouth . Psal. 16.4 . and the Hebrew expresseth sins by words that signify the contrary vertue , as blaspheming God by blessing , doth shew that the names of filthy vices are to be declined by the people of God .

5. Filthy speaking is a note of disordered affections ; as fire here and there will fasten upon things that are next to it , if they are combustible ; so this fire of Hell burning in the heart will fasten on the tongue , if it be not timely quenched : He that hath no rule over his own spirit , is like a City broken down and without walls . Prov. 25.28 . as a City without fence lyeth open to be spoiled and sacked by the Enemy so are they liable to the strongest temptations , and most unruly expressions , who are sway'd by their lusts and passions ; if men discourse lasciviously or shamelesly , doubtless what the Tongue speaketh , the heart much affecteth . It is written of Commodus a beastly Roman Emperour , that he used to have the excrements of man to his Table in some of his dishes with some of his meat , which made every one to abhor him ; and it is noted by Naturalists that enquire into excrements , that Mans dung is the worst of all other ; the dung of Beasts and Fowls is good for many u●es ; but Mans dung is the basest of all other , and the most unsavoury , and that which is most rejected . Ezek. 4.12 , 13 , 14. This is much like unto this filthy and beastly kind of speaking : unclean mouths are like the raging sea which casteth up nothing but dirt and filthiness ; Jude ver. 13. so these men are still foming out their own shame ; as the waves of the Sea rage , swell , and beat one upon another , causing a froth , making a foame , and casting it out upon the shore and Sea-banks to be seen of men ; so these miscreants full of all ungodliness , do often foame out their corruption , shame and filthiness ; the poison of their unclean hearts is to be seen and openly heard by the world : such persons like that creature that is called Ibi● , are alway feeding on dung and excrements , and are loathsome and abominable to all modest persons .

6. They that give way to this sin , do shew themselves to be acted by another spirit , then by the spirit o● God ; for in the Scripture when the pen-men of Holy Scripture come to set down such actions as are in themselves filthy , see with what modesty they set them down : that unnatural sin of the Sodomites , St. Jude onely stileth their lusting after strange flesh , Jude . ver. 6. and so in divers other places of Scripture in like sort : now when men shall profess themselves to be the people of God , and yet give way to this sin , they act most like unto the Devil , who is stiled in Scripture an unclean spirit : they are not guided by the spirit of God , but by the spirit of the Devil : the Devil is an unclean spirit by reason of sin , not because he doth filthy actions himself , but because he stirreth up others to the practice of them : therefore if thou delightest in this sin , thou art acted by the unclean spirit : We read of three unclean spirits like Frogs , that come out of the mouth of the Dragon , and out of the mouth of the Beast , and out of the mouth of the false Prophet , for ●hey are the spirits of Devils . Rev. ●6 . 13 . So when filthy and rotten ●ommunications do frequently come ●ut of the mouths of men , it sheweth ●hey have much of the spirit of the devil in them .

7. It is a sin that grieveth the spirit of God : those that make profession of Christ , Would any man converse with a slovenly fellow that would be gaping till such time as Flies might make nests , and Spiders weave webs in his mouth ? if any such person were known , he would be abhorred : no less odious is he to God , that defileth his mouth with filthy speeches ; such lips are an abomination to the Lord , and God will not Lodge there where the Devil must be his Host . they must not think it enough to refrain grosse deeds , and think that words are free , but must make conscience of sinful and rotten words , as of evil deeds . Therefore saith the Apostle , Eph. 4.29.30 . Let no corrupt communication proceed out of your mouths &c. and grieve not the Holy spirit of God : This sinne is a filthy thing which the pure eyes of God cannot endure to behold : For as when we burn filthy savours in a Room where we lodge a Guest , we very much offend him ; so doth it grieve the Holy spirit of God which dwelleth in us ; if we send out of our mouths the stench of those corruptions that are within us : God complaineth of the Jews , that he was wearied by their words . Malach. 2.

8. Filthy speakers are very unfit for modest company : an obscean and filthy word lighting on a weak heart , spreadeth and dilateth as doth a drop of oile in a cloth , and often so seizeth on the heart , that it filleth it with an hundred imaginations and temptations : for as poison enters into the stomack by the mouth ; so doth the poison of our filthy words enter by the ear into the heart of others : such therefore that take themselves for gallant men for uttering undecent words in company , do abuse the company , which ought to meet together as Bees for making hony by a sweet and loving intercourse ; and not as a hive of Wasps that assemble together to feed on some putrid matter .

SECT. 2. Remedies against the sin of filthy speaking .

NOw if you will avoid this sin of filthy speaking , make use of these directions which may by Gods blessing prove remedyes against it .

1. Take heed of frothy jesting : many people do so addict themselves to a frothy kind of speaking , that they know not how to be serious ; and from foolish talking , and jesting they fall to filthy speaking , and can speak so broad , that nothing in the old Comedy is more beastly : therefore the Apostle joyneth these together : let neither filthiness nor foolish talking , nor jesting , be so much as named among you . Eph. 5.4 . Some mens luxuriant wits dissolve them into a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Scurrilitas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est vitium , quum quis in jucando & modum & decorum excedit , non habitâ ratione , aut honestatis , aut personarum , aut loci & temporis , aut gestuum & motus corporis , aut aliarum circumstantiarum . Polan . Syntag. or all manner of scurrilous speech , to vex those whom they have a mind to abuse , so they can but make sport to themselves and others given to dissolute mirth : the hearts of fools are delighted in the house of laughter ; it hardens a man in sin , and keeps a man from repentance , and the exercise of a contrite heart : the Devil delighteth , as one saith , in such Musitians as these are : Ball de Gubernat . linguae . Pleasantness and Mirth must be used as Sleep and Rest , when more grave and serious businesses are dispatched .

2. If you are guilty of this sin , seriously humble your selves for it ; take shame and sorrow to you for this sin , and cry out with the Prophet , Wo is me , for I am undone , because I am a man of unclean lips . Isai. 6.3 . and pray with the Prophet David , Create in me a clean heart O God . Psal. 51.10 . then will your words be clean : pray that God would make you new creatures ; then he will give unto you new tongues ; when God turneth a people to him by true repentance , he doth return unto them a pure language . Zeph. 3.9 . If those that are given to this sin do not mourn for it here , a time shall come that they shall gnaw their tongues for pain , and that for ever . Rev. 16.13 .

3. See that your speeches be Gracious ▪ seasoned with Salt . Colos. 4.6 . That it may be good and profitable to the use of edif●ing , ministring Grace to the hearers . Eph. 4.29 . let them be seasoned with grace in the heart , and such as may paint forth the graces that are in your minds : if there be grace in the heart , there will be grace in our wo●ds : Grace is the same to the heart of man , as Salt is to meats ; it sucks out the blood fi●st , which if left in the flesh , it makes a stink and corrupts : so Grace soaks out that corruption that makes our words so unsavoury : now as Salt makes the meat savoury , so Grace makes our words savoury and gracious : Now if it be not thus with us , we had need do as the Prophet did , when the waters of Jericho were corrupt , that nothing about it came to perfection , but all was barren : he goes to the spring-head and cast in salt there , and healed the waters . 2 King . 2.21 . So let us go to the Fountain of Life and Grace , and beg of him to purify our hearts ; and if we have the salt of Grace in our selves , it will spread it self thorow every stream of our souls .

4. Shun the company of those that are obscene persons , keep company in no wise with those that are immodest : for as Goats do imbitter the sweet Almond-tree , when they lick it with their tongues : so these rotten hearts and corrupted souls scarce speak to any of what sex soever , but they make as it were some breach upon their modesty and chastity ; for they have venom not onely in their eyes , V●r pius lapides in se conjectos majo●● patientia tulerit , quam obscaena verba . Athanas . but even in their tongues and breath , as have the Basilisks : a good man cannot endure the company of filthy speakers : One said that a good man could with much more patience endure stones to be thrown at him then filthy words : on the contrary , frequent the company of modest and pious persons , read ofted the Holy Scriptures ; for the word of God is pure and clean , puifying and cleansing them that delight in it : Some Physitians tell us , that they that are libidinous , by sleeping upon the Herb Agnus-Castus , become chaste : so resting thy heart upon the Lord Jesus Christ , who is the immaculate Lamb of God , thou shalt find thy heart and tongue purified from all impurity and uncleanness .

CHAP. X. Of the flattering tongue .

SECT. 1. Flattering defined .

WE are now to treat of another sin of the tongue , sc. the sin of Flattering , which may thus be defined .

Flattering is a sin whereby men beguile others with deceitful praise ; or as one saith , It is an overthwart praising or commending of another : Flattery is ingendered by Pride , hatch'd up by Arrogance , and perpetually softered by fools ; for they are the Anvils on which the flatterer stil beateth , who by reason of their weakness take no notice of his insinuation , but are presently puft up with those Peacocks tails he sticks in their foreheads ; folly and popularity are his prime objects , and he is still present where they predominate ; his tongue is in the ear of every affectatour , although at the same time at a great distance from his own heart ; he cannot be truly generous , because he is a slave to other mens humours , Lentons charact. as One well observeth : Flattering is a great sin ; it was become generall in Davids dayes . Psal , 12. for he complaineth , they speak vanity every one with his neighbour ; with flattering lips , and with a double heart do they speak . ver. 2. and the more general it spreads among us , the more reason we have to labour against it ; for the more spreading , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 labia blanditiarum , quas Chaldaeus vocat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 adulationes : Sicut lingua pro sermone passim accipitur , ita labium aliquandò , ut cum dicitu● , Terra labii unius . Gen. 11.1 . unum labium . ver 6. peccare labiis Job 1.21 . Venenum sub labiis . Psal. 14.3 . Labium Electum . Zeph. 3.9 . Lorinus . in Psal. 12. the more dangerous .

SECT. 2. Sheweth that men may be guilty of this sin five wayes . Two Questions about the performance of promises answered .

NOw I will shew how many ways men may be guilty of this sin .

1. When men promise in fair words more then they intend to perform ; thus do men flatter with God and men : we read of some that flattered with God . Psal. 78.34 , 35 , 36. When He slew them , then they sought him , and enquired early after God , and they remembred that God was their Rock , &c. Nevertheless they flattered him with their mouth , and lyed unto him with their tongue : how usual is it for men to flatter God in afflictions ! how many fair promises do they make that they will become new men ! but at last they deal with God as the Israelites did , when as their hearts are as bad as before , so that they turn with the dog to his vomit , when they are well again : This sort of flatterers exceed the ordinary sort of dissemblers with men , carrying their dissembling up as high as God himself , seeking to put as great a cheat upon God as upon men , being grown s● cunning as those cut-pu●ses that will use their Art not onely in the face of the Court , or at the time and place of the execution of their fellowes , but will pick the pocket even of the Judge himself , Crooks hypocrit . Part. 1. chap. 25. as One well noteth : God may say to such persons as Delilah to Sampson , How canst thou say I love thee , when thy heart is not with me ? Judg. 16.15 .

The Flatterer likewise is large in his promises to men , like Antigonus ( by a Sarcasm nick named 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) alwayes ready to give , but never giving , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 verbis mult●m polli●etur , re nihil praestat . Beza . large in promising , short in pe●forming The Flatte●er is an excellent Merchant of words , traffiqueth much in promises , but breaketh when it cometh to performance . A flatterer boasteth of a false gift , and is no better then clouds and Wind without Rain , Prov. 25.14 .

Quest. But here it may be demanded , whether a man be bound to the performance of all his promises to men ?

Resp. 1. We are bound to perform such promises as are possible . A man may promise and bind with an oath , that he will leave such a One his Heir to such an House and Land , which is then in his possession ; but afterward the Land being eaten up of the Sea , or the House consumed and burnt down by fire , its impossible for him to perform that promise in so ample a manner as he made it ; yet is he not perjured , if once he purposed to perform it so far as was in his power . Item , if one promise to pay such a summ of money at a certain time and place , and he be robbed by the way , he breaks not his promise , because he purposed to do it , and was prevented by Gods providence : but men should be sparing in making any promises absolutely , but with St. James's limitation . Jam. 4.13 , 14 , 15. else the rash unadvised making them is sin .

2. In vowes and promises , the thing promised must be lawful ; the rule is , In malis promissis rescinae fidem , in turpi voto muta decretum .

The like case may happen , if a child promise with an oath to take such a one for his wife ; but being come to years of discretion , seeth manifest cause of refusal , as want of consent of Parents , disparity in Religion , or the like ; such promises bind not . Numb. 30.

It may further be demanded , Quest. whether an enforced promise be to be kept , and performed or not ? as for instance ; If a Woman being threatned or ill-entreated by her Husband , shall thereupon in hope of procuring her peace , and to live better with him , promise to pass over to him an Estate in some Land that he could not do away without her consent ; Whither is this woman when it comes to the push bound to perform it , or not ?

Resp. If her self only be like to sustain loss thereby , she is bound to perform it , because it was in her power as well to have denyed it , or suspended her answer , as to have past her promise ; Therefore the Casuists hold it fit enough that she pay for her folly : But if she have children , who are likely to be prejudiced in their Right , and depraved of their ancient Inheritance , she is not bound to perform her promise : a good man sweareth to his own private hurt . Psal. 15.4 . but the Prophet presseth the point no fu●ther .

Quest. What may be said of promises given to enemies ?

Resp. If the conditious be lawfull , they must be kept , as that of Joshua to the Gibeonites . Joshua 9.15 , 19.

2. Men may be guilty of this sin of flattering when they do overmuch commend another beyond what is his due : As first , when men applaud others to their faces for their Parts , Virtues , good Deeds , that do little deserve it ; this is flattering when men extoll others , their Persons , Guts , Actions , above what they know or think , either to get favour with them , or some other way for their own advantage .

A flatterer will report he heard such worthy things of thee ,

Eltons . Exposit. in praec. 9.

Quī coram laudamur , summa gravitate , summaque modestia laudentur necesse est , ne scurrae magis & adulatores quam orato●es videamur . Brandolin .

although it were nothing so ; and if he know any good done by thee , he will praise thee with a loud voice ; whereas Solomon tels us , He that blesseth his friend with a loud voice , rising early in the morning , it shall be counted a curse to him .

2. When men by flattery do applaud any in their sins ; Both to vertue and to vice , is flattery a false glass , making the one seem greater , the other lesse then it is . Felthams resolves . Cent. 2. When Aeschines commended Philip of Macedon , that he was well-spoken , fair , and able to drink well : Demosthenes answered , the first was the commendation of an Advocate , the second of a Woman , the third of a sponge . I had rather commend the vertues of an Enemy , then flatter the vices of Friend . this sheweth a high deg●ee of corruption , and baseness in such persons : thoug they see men go on in sin , yet they bless those whom God abhorreth . Psal. 10.3 . Blessing them in their wicked ways , dealing with them as the fawning Oratour Tertullus doth with that unjust Governour Felix , telling him , that by him they enjoyed great quietness , and that very worthy deeds were done to the Nation by his providence , Act. 24.3 . Whereas Felix was no such man as Tertullus reporteth him to be ; because when Paul reasoneth of Righteousness , Temperance , and Judgement to come , Felix trembled . ver. 25. being so intemperate a man , and unjust an oppressour , as Historians relate concerning him : and we may take notice , that flatterers doe love those that will sooth them up in their sins : God tells the rebellious Jews , that they would say to the Prophets , Prophecy not to us right things , speak to us smooth things , prophecy deceits . Is●i. 30.10 . Flattering Ministers are here to be taxed , that seek to please , not to profit their people , and so shew themselves not to be the servants of Christ . Gal. 1.10 . by crying Peace , Peace , where there is no peace ; One building up a wall , and others daubing it with untempered Morter . Ezek. 13.10 . refraining wholsom Doctrine to secure themselves from danger ; not daring with Nathan to say to a great sinner , Thou art the man ; nor with Elias to Ahab , It is Thou and thy Fathers House ; nor with John Baptist to Herod , It is not lawful for thee to have thy brothers wife ; nor with Christ , O ye serpents , ye generation of vipers , how shall ye escape damnation ? Such as these do hinder the building of the spiritual Temple , not hewing and sawing rough timber , nor planing and polishing rubbish stones , but rub with smooth slikestones , and wipe with Foxes skins : whereas they should cry aloud , and not spare , but lift up their voices like Trumpets against the sins of their people ; they are to be sons of thunder . Mar. 3.17 . It is the son of Thunder that speaketh , Filius tonitrus est qui loquitur , & tonitrum est quod loquitur . and it ought to be Thunder that he doth speak ; except ye repent ye shall all perish . There were 400 Prophets , a whole national Synod , all led by a lying spirit . They all flatter King Ahab , bidding him go up to Ramoth Gilead and prosper ; the whole Council did vote it , but Michaiah was not among them ; he was sent for and courted to speak as the others had done ; he speaks Ironically , go up and prosper , delivering it so that Abab perceived he jeered him , as appeareth by Ahabs answer : then he speaks more plainly to him , telling him , that he saw all Israel scattered upon the Hills as Sheep that have not a Shepherd ; implying that the Sheep ( the Army of Israel ) should escape , and the Shepherd ( the King ) should be smitten ; and sheweth him the reason why his Prophets spake the contrary , sc. because they were possessed with a lying spirit : yet Ahab would not harken to him , but commandeth the Prophet to Prison , and there to be kept till he should return in peace : Thus he flattereth and promiseth himself victory , and a false return .

3. When men fawningly give unto any more honour then is due unto them : None so fawning as fancy-feeding flatterers . Herod flattered the people by killing of James , and persecuting of Peter , for which they gratify him with a flattery again , by a blasphemous acclamation which cost him his life , Act. 12.2 , 3.22 , 23. At his eloquent Oration they gave a shout , saying It is the voyce of a God not of a man . We read Dan. 11.2 . there shall stand up a vile person , which according to interpreters , is Antiochus Epiphanes the great King of Assyria ; his name signifieth Illustrious , yet God calls him a vile person : Now Josephus writing of this man , saith , that the Samaritans when they saw how he persecuted the Jews , they sought his favour , and would not own themselves Jews , and in a Letter they wrote thus unto him , To Antiochus the mighty God . Good men have ever abhorred such kind of flatteries ; Elihu would not give flattering Titles to men ; for saith he , I know not to give flattering Titles ; in so doing my Maker would soon take me away . Job 32.21 , 22.

4. When men are full of vain complements , affected phrases , and pretended courtesies ; the flatterer will tell you he is your very good friend , your most humble servant , and ready to be commanded by you ; he kisseth your hand , or the hemm of your Garment ; but as ( one saith ) with a kiss of a Joab or a Judas ; Some say that the Hebrew word that is rendered to flatter , signifies Dividere , to divide , because the flatterers Tongue is divided from his heart . If you come to his Table fu●nished with variety of dishes , he deeply protesteth to you that you are most heartily welcome , and calls oft upon you to eat and drink , when perhaps he wisheth every bit you eat may choak you : When he meets any man by the way in the street , or the open Marker , he will fawn upon him , as if he would creep into his mouth , and throw himself at his feet ; but as soon as he turns his back , It is said of Xistus 5. that he was the most crouching humble Cardinal , and the most stout and resolute Pope that ever wore Crown . he looks over his shoulder and mocks him to the next he meeteth , bragging how neatly he cozened him . St. Matthem sets down the form of that flattering salutation that Judas used to Christ , when he betrayed him with a kiss , Ave Rabbi . Mat. 26.49 . St. Mark saith , he ingeminated it ; Master Master . Mar. 14.45 . as if he had said , alas Master ! that it is thy hard hap to fall into such troublesome times , and such danger , from which I wish it were in my power to rescue thee ! But alas ! we are weak and weaponless ; few and but feeble in comparison of this great company , to which some think he made shew of not coming among , but accidentally , Ret●nens adhuc aliquid ve●ecund●ae , non dedit signum violentiae , sed amoris . and so would kiss his Master out of shew of love , and lothness to leave him : Some think he had some Reverence yet remaining in him to his Master , when he kissed him ; but he cometh in a dissembling manner , ut c●cultior esset prodentis dolus , & minor proditi metus , Beda in Marc 14. kissing him that he might not be suspected doing any thing more then what is usual and ordinary : he kisseth him , saith Bosquier , Bosquier . Theatr. Patient . which was as familiar at meetings and partings among the Jewes as shaking hands is among us . Augustine saith , August . serm 28. ad fratres in Eremo . our Saviour had bestowed many favours upon him , that he had saved Judas from the Gallows , cured his Father of the Leprosie , and his Mother ( with whom he saith this Miscreant had committed villany ) of the Palsy , made him his Disciple , and the Almoner or Steward of his Houshold , found him often false and spared him , yea even admitted him to the Sacrament ; yet thus he requited him .

5. Many unfaithful servants are guilty of this sin , when they entice and draw away their Masters customers by whom they have their livelyhood ; this sin is too notorious in Towns and Cityes , when Apprentices come to be Journey-men , and to set up for themselves ; for as Absolom stole away the hearts of the men of Israel , by flattering them , and calumniating his Father . 2 Sam. 15.6 .. So this sort of people do ●●eal away the hearts of their Maste●● customers , by fawning upon them , telling them they shall have better choice of wares , better usuage , and long forbearance : they are to be condemned for impiety , that are thus false and unfaithful to their Masters .

SECT. 3. Of the greatness of this sin shewed in seven things : of the mischiefs it doth to those that are deceived by it , shewed in divers particulars .

Now that ye may avoid this sin , I shall endeavour to set down the hainousness thereof .

1. A flattering tongue is a double tongue . 1 Tim. 3.8 . Such a double tongue had Joab , when he ki●led Abner in Hebron , and Amasa , with whom dissembling , as a great friend , meeting him upon the way in the open field , and friendly saluting him , said , Art thou in health my brother ? 2 Sam. 2.9 , 10. then taking him by the beard with the right hand , as if he meant to kiss him , drew forth his sword with the left hand , and smote him under the fifth rib , so that all his Bowels fell out upon the ground : such are propery called hypocrites : one compareth such tongues to the tongues of grey-hounds , or dogs exercised in hunting , whose tongues are so apt and pliable , that very easily they are every way turned double ; and hereunto some think the Psalmist alludeth in that phrase , Psal , 68.25 . the tongue of the dogs in the blood of the enemy .

Blondus for his extream flatteries was usually called Blandus

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the tongue quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to know , signifying , that the tongue should speak nothing but what the heart meaneth .

Flattering Clawbacks are students in brazen-fac'd Colledge . The flatterer bears in his armes , a cleven or divided tongue , and a double heart . As a Looking-glass doth imitate whatsoever is set before it , and doth represent the likenesses of them that look in it , but by a contrary way ; for it sheweth the left side to be the right ; and if you look into the East , it represents you looking toward the West : Even so a flatterer in voice and gesture will imitate thee : if thou laugh and be merry , he also will be merry and pleasant ; if thou weepest , he also will weep for company ; if thou wilt backbite and slander a man , he will take thy part , and will with obloquies and slanders wound the same man : if thou wilt praise thy self , he will help thee ; or if thou lovest to hear thy self praised of others , he will carry thee as it were upon the wings of praises and commendations , up into the clouds and lofty sky . Through his subtil slights he bendeth himself every way ; he handleth old men gravely , Gawdr . Simil. and young-men courteously : the flatterer hath alway the gestures , voices , inclinations and dispositions of all persons high and low at his fingers ends : he leaves out none , that he may deceive all ; the flatterer is double-tongued : Now he extolleth thee , and setteth thee aloft with great praises , & by and by will cast thee down with wrongs and injuryes , as one hath well observed He that is fi●st a flatterer ; Servo . d'altrui Si fà : Chi dice il suo secreto a chi no'l sar. He makes himself a servile wretch to others evermore , That tells his secrets unto such that knew them not before . will afterward be a tale bearer , and a revealer of secrets . Prov. 17.9 . He that flattereth thee to thy face , will slander thee behind thy back . He that will hide a man from himself , will dispay him to others . A flatterer if he doth not tempt a man to sin , yet he flattereth him in it ; or ( at least ) concealeth his knowledge of it , keeping his friend hood-winkt from a true sight of his own faults , whereby he might mend them , but will not long keep them from others who will despise his friend for them , as a judicious Divine hath noted . Adulatio blanda omnibus applaudit , omnibus Salve dicit , prodigos vocat liberales , avaros parcos & sapientes , lascivos curiales , garrulos affaliles , obstinatos constantes , pigr●s maturos & graves ; haec sagitta levitèr volat , & citò infigitur . Cassiodor . in quad . Epist.

2. Flattering is a sin much displeasing to God . He that justifieth the wicked , and he that condemneth the just , are both an abomination to the Lord . Prov. 17.15 . A wo is denounced against them that call evil good . Isai. 5. and he saith , Wo to them that sow pillowes to all arm holes : will ye hunt the souls of my people , and will ye save the souls alive that come unto you ? and will ye pollute me among my people for handfuls of barley and for pieces of bread , to slay the souls alive that should not die , and to save the souls that should not live by your lying to my people . Ezek. 13.15 , 16 , 17 , 18 , 19. The false flattering Prophets prophecied against the Godly , that they should dye , and so dep●ived them of their peace and comfort , and the apprehensions they had of Gods favour , and filled them with fears , Greenhill's Exposit. in Ezek. 13. Juste viventibus adulatores prophetant mo●tem & infortunium , & injustis qui per peccatum mortui sunt , prophetant vitam & prosperitatem , propter dona temporalia sibi ab illis data . Lyra in Locum . grief , and sad thoughts , if they harkned to Jeremiah , and submitted to Nebuchadnezzar ; or thus , as one noteth , they stirred up the people against them that were Godly , and would not believe their prophecies , provoking the Magistrates to slay them before their time , who by the course of nature should have lived longer : and they promised life and peace to those to whom they should have threatned warre and misery ; God therefore threatens a severe judgement against them . ver. 22 , 23.

3. Flatterers have ever been odious to wise men ; this made Diogenes call Aristippus ( flatterer to Dionysius ) a dog ; another time a well coucht snare . Constantine called the flatterer a Moth : Horace the Lyrick Poet gives him the name of a Fox . Aeneas Sylvius reporteth that Sigismund the Emperour soothing a flatterer up in his folly , and using familiar gestures with him , at last lifted up his hand and gave him a good box on the ear , and the other finding fault with this injury done him , said , Alas my Lord , why do you smite me ? the Emperour replyed why dost thou bite me ? a blow is the best reward for a bite .

4. Flattering is a sin very pleasing● to the Devil : it is as one saith , the Devil 's invisible net ,

Rot● Diaboli invisibile . Perald . de v●●●s .

Amici vulnera quam inimicorum oscula sunt utiliora . Ambros.

Timeo Danaos & dona ferentes .

When flattery is resident in the tongue as Porter , Satan keeps Court and fits president in the heart , as King and chief Ruler .

Impia sub dulci melle venena latent . Ovid.

which by the flatterer he spreadeth to intangle us . A man that flattereth his neighbour spreadeth a net for his feet . Prov. 26.6 . by flattering the Devil himself deceived our first Parents : and when he cannot at any time overcome us by force , he laboureth to overcome us by fraud : when temptations and tribulations cannot bear us down , he laboureth to charm us with his flatteries : Satan ever makes shew of most love when he intendeth the greatest mischief ; he covereth his hatred with a cloak of love , and so do all flatterers ; when they make most shew , there is least love . He that hateth , dissembleth with his lips , and layeth up deceit within him . Prov. 26.24 . flatterers do spread the Devils Net befor those that are flattered by them : the flatterer by his mout● ( one way or other ) destroyeth his neighbour . Adulatores homici●ae sunt , & prodit● es , quoniam sub specie a micitiae homin●m int●● ficiunt , ut sub specie osculi ( ut Judas ) hominem tradant Diabolo . Alex. Fabrit . part. 4. cap. 15. Prov. 11.9 . faithful are the wounds of a friend , but the kisses of an enemy are deceitful . Prov. 2● . 6 . Flatterers are man-slayers and such as do betray us , killing a man under the shew of friendship , and with a seeming kiss ( like Judas ) they be ray a man into the han●s of the Devil .

5. It is a shame to be commended by such vile tongue as the tongue of a flatterer : the praise of w●cked men saith Seneca , is a manifest instant that the praised is like unto the praiser : Therefore Antisthenes the great Philosopher was very much offended , when he heard that certain lewd fellows had highly commended him , as Diogenes Laertius tells us , O me miserum , metuo ne in crimen aliquod inciderem . Diog. Laert. which made him say , wretched man that I am , I fear no greater mishap could have befallen me : another Philosopher also being told that some of evil conversation had liberally praised him , answered , Alas what evil have I done ?

6. It is a very foolish thing to flatter any man whatsoever ; Titles without Truth , are like Lanthorns without light , buds without blossoms , flowers without fruit . it is great folly to praise a man to his face ; it is as if one would sell a man to himself : whence it was that one said to a man flattering him , why d●st thou praise me to my self , wilt thou sell me to my self ? The folly of a flatterer may farther be demonstrated , in that he flattereth another to find favour with him , which he should the bet●er obtain if he spake the truth unto him . Hence it is that Solomon saith , He that rebuketh a man , afterwards shall find more favour then he that flattereth with the tongue . Prov. 28.23 and elsewhere he saith , He that saith to the wicked thou art righteous , him shall the people curse , Nations shall abhorr him : but to them that rebuke him shall be delight , and a good blessing shall come upon them : every man shall kiss his lips that giveth a right answer , Prov. 24.24 , 25 , 26.

7. A flatterer is worse then a slanderer , because detraction and slandering are means to humble him ; Ipsi sunt Sacerdo●es De●holi hominis vivo● se pelientes . Perald . Tim 2 de peccato linguae . but flattering extolls a man , and by means thereof a man is apt to be puft up ; Thus Herod was puft up with pride at the vain flattery of the people ; When men are highly extolled and commended , they are apt to have high thoughts of themselves ; One calleth flatteres the devils Priests , burying men alive ; and under the pretence of adorning others , they sully them and strangle them .

8. Let us therefore consider what mischief it doth to those that are deceived by it . 1. It is an occasion of drawing men to sin : thus the Harlot deceiveth the young man ; she inviteth him to come to her , saying , let us take our fill of love , &c. for the good man is not at home , he is gone a long journey , he hath taken a bagg of money with him , and will come at the day appointed ; so with much fair speeches she ●auseth him to yield , with the flattering ●f her lips she forceth him . Prov. 7. ●8 , 19 , 20 , 21. The lips of a strange ●oman drop as a honey-comb , and her mouth is smoother thin oile . Prov. 5.8 . The Princes of Judah , after the death of Jehojada did obeisance to Joash to flatter him into idolatry . 2 Chron. 24.17 . Sicut finis oratoris est dictione persuasisse , & medici medicinâ cur●sse ; sic adulatoris est finis ●●●vi loquio decepasse . Chrysost. Flattering is an infectious plague , a damnable disease , a sweet poison , a deadly hony-bait that deceiveth by enticing , and poisoneth by sweet perswading ; it is the Siren that draws many to destruction .

2. To flatter men in any evil course is a means to harden them in sin ; Adulantium linguae ligant homines in peccatis : dele●●at enim ea facere in quibus non solum non metuitur repraehensor , sed etiam laudatur operator . August . s●p . Psal 9. when men meet with such that will sooth them up in sin , they are hardened in sin : a man is kept in his wickedness and hardned in it , when he thinketh he doth that which is good and right : the tongues of flatterers do bind men in sinful courses , for it delighteth them to do those things in which not only they fear no reprover , but also the doer of them is praised : A mind that knoweth it self guilty , is in a manner dejected to a servile flattery .

3. It makes men neglect to seek after the vertues or excellencies for which the flatterer commendeth them ; this makes many unuseful , that otherwise by diligence might have deserved true praise ; as Carneades observed in the sons of Princes , who could indeed learn nothing deserving honour but horsemanship ; for in all other things their teachers would flatter them by commending them without cause , and so keep them from labouring after the truth of those excellencies for which they falsely praised them . Therefore Antisthenes judged it less harm to light into the power of Ravens , then into the hands of flatterers ; and another Philosopher quarrelling with one about words , Sicut corvi cadaverum oculos ●ff●di●u● , sic a●ulatores suis laudibus hom num animas corrun●●unt . Anton. Moner . in Melissâ . parte . 1. many unseemly speeches passed between them : quoth one of them , peradventure I may live to see thee hanged , and then the Ravens to come and pick out thy eyes ; whereunto the other answered ; Perh●ps I may live to see thee fall among flatterers ; for Ravens pick out the eyes but of the dead , whereas flatterers dig them forth while they are living . A faithful friend is as a wise Physitian , that considereth the condition of his Patient , not giving him that which may please , but that which may do him most good : a true Lover woundeth his friend as well as embraceth him : but those wounds are the wounds of a Chirurgion , not of an Enemy : The Holy smitings of a righteous man he takes for a kindness , and feareth not that such as excellent oyle will break his head . Psal. 141.5 .

4. It makes men fearless of judgement and danger , untill they fall into that misery they were not aware of : Thus the young man ( befooled by the wanton Harlots flatteries ) goes after her straight way as an Oxe goeth to the slaughter , or as a fool to the correction of the stocks , till a dart strike thorow his liver ; he hasteneth to his ruine as a bird hasteneth to the snare , and knoweth not that it is for his life . Prov. 7.22 , 23. By flattering words men are put into fools Paradise , and perswaded all is well , when it is quite contrary ; and when men are soothed up and flattered in sin , hence it cometh to pass that they drop into the bottomless pit before they are aware of it , not fearing the torments of Hell till they feel them .

5. This carriage is cross to the carriage of God to his people whom he loveth ; the more near and dear any people are to God , the more he will make them to know their sins by warnings , and by punishments if they take not warning : Thus he speaks to the children of Israel ; You onely have I known above all the families in the earth ; therefore I will punish you for your iniquityes . Amos 3.2 . If David sin , who was a man after Gods own heart , God will not let him alone in his sin , but Nathan the Prophet , and Gad his Seer shall be sent unto him , that he may come to a fight of his sin , and be brought out of it : therefore they that flatter others in sin , they shew not Gods , but the devils kindness to those they pretend to love .

6. Consider how God will deal with those that are flatterers ; Labiis & Linguae excisionem imprecatur , cum tamen malum hoc reverà non sit labiorum , nec linguae , quae sunt instrumenta , sed cordis , tanquam ipsius sontis , cui labia & lingua ministrant : Sic igitur detestabile est hoc malum , ut non solùm cor undè fluit , sed & labia & lingua quibus v●lut instrumentis dispensatur , rectè detestationi & excisioni subijciantur . Muscul . ad Ps. 12. God will cut off such flattering tongues sooner or latter , Psal. 12.3 . Whither they flatter others in sin , or too much extoll what is good in them : All such flattering lips shall be cut off : Some read the words of the Psalmist as an imprecation ; let God cut off all flattering lips ; the Prophet being moved with zeal for the Glory of God , prays that they may be cut off , and they shall be cut off . Elihu saith , if he should give flattering titles to any , his Maker would take him away .

7. It brings down judgements not onely upon mens persons , but upon their posterity ; Plus nocet lingua adulatoris , quam gladius persecutoris . Gregor. also Job . 17.5 He that speaketh flattery to his friends , even the eyes of his children shall fail : The flatterer shall not onely be punish'd himself , but his children also shall be punish'd for the Fathers sin ; when his posterity shall come to look for truth and faithfulness from others , their eies shall fail : Thus we see what hurt cometh by a flattering tongue , so that we may say with one of the Fathers , the tongue of a flatterer is more mischievous then the sword of a persecutor .

SBCT . 4. Of the cure of this sin of flattering .

LEt no man therefore delight in the praises of men ; for the delectation of popular applause , and humane praise lasteth no longer then it is heard , and the relish thereof perisheth with the very taste ; for when the sound of the words is gone , the worth is at an end ; a folly so great , as there can scarce be imagined a greater : He that desireth everlasting commendation , must not seek that which cometh from men but from God , the searcher and examiner of all hearts ; then shall evety man have praise of God , saith Aquinas : There is no security in committing a mans glory to the tongues of men , which ( as One saith ) are like Chests , without either lock or key ; for when it is referred to another mans liberty , it is no longer in thy own power , but in the others either to commend , or to condemn thee : Who be they that are respected in Kings Courts , and such places but they that be mollibus induti , Mat. 8.11 . that is , as Ferus saith , Ferus in Matth. such as have smooth tongues to fawn and flatter , and speak placentia , sowing pillow● under their elbows , like Ahabs false prophets ? but Elijah and Michaiah are no Chaplains for his turn ; no more was John Baptist for Herod ; B●se assentation is the bane of many Princes : Flatterers like Lazarus dogs do lick even Princes sores . these rough hewen fellows shall have no place but in prison . Jerem. 38. Amos 7.12 , 13. But in Gods kingdome , things shall be done otherwise : the vile person shall be no more called liberal , nor the hurle said to be bountiful . Isai. 32 , 5. in Heaven saith Augustine , Lodovic . Granad . Meditat. Part 1. shall be true Glory , for there shall ●one ●e praised either by errour or flattery . Ibi plus valebunt pura corda quam astuta verba , & conscientia bona quam Marsupia plena : There shall pure hearts be more acceptable then crafty words , and a good conscience then full purses . The flatterer shall go out in a snuff at last ; his conscience shall accuse him that he hath praised men more then God , and consequently that he hath the praise of neither ; and though he fit his Lyre to every mans tune , yet in Fine , all men shall hate him ; for he that is a flatterer cannot be a true friend , as One said to a friend that flattered him , Lenton's Charact. Nòn potes me simul amico & adulatore uti ; Thou canst not use me both for a friend and a flatterer ; faithfulness is the best and surest token of love and friendship ; and he that dealeth faithfully shall have favour both with God and man . The way to be rid of this sort of men is not to listen to them ; an angry countenance will send them packing : for if flatterers were not listned to , neither would they continue , or any one be flattered by them : The more we hearken to them , the more we multiply them : Solomon tells us , If a Ruler hearken to lyes , all his servants are wicked . Prov. 29 12.

CHAP. XI . Of the Censuring Tongue .

SECT. 1. Censuring defined : Seven wayes men may be guilty of censuring others .

I Proceed now to speak of another sin of the Tongue , sc. the sin of censuring and rash judging , a sin very common among us in these dayes . First I shall define this sin , and shew what it is .

Definit . of Censuring . Censuring is a rash and uncharitable judgement , whereby we misconstrue and condemn the sayings and doings of our brethren , or mis-judge their persons .

Here two sorts of persons are justly taxed . 1. Those that are professors among us at large , and at the best do but seem to be Religious . 2. Those that are the people of God themselves . For those that professe Religion at large , they pass most heavy censures upon others , thinking highly of themselves : We read of some . Isai. 65.5 . which say to others , Stand by thy self , come not neer , for I am Holier then thou . In the foregoing verses you may read what these men were : They were a People that walked in a way that was not good , a People that provoked God to anger continually to his face ; and God saith of them ; these are a smoak in my Nose , a fire that burneth all the day ; they were like the snuff of a Candle in the nostrils of God . Thus the proud Pharisee seemeth to give Glory to God , while he gives him thanks , but taketh all the Glory to himself , in censuring the humble Publican , and preferring himself above him . Luk. 18.11 . God , I thank thee , I am not as other men are , nor even as this Publican . Sometime also it so falleth out , that those that are more sincere , are guilty of this sin . The Romans judged one another , and despised one another for not complying one with another in every small matter . Rom. 14. Now men may be guilty of this sin divers wayes .

1. When men take occasion by some passage of providence befalling such and such persons to censure them : Thus the barbarous people in the Isle Melita , or Malta , when they saw a Viper fasten upon Pauls hand , they said among themselves ; No doubt this man is a murderer , whom though he hath escaped the Sea , yet vengeance suffereth not to live . Act. 28.4 . that passage of providence upon him makes them to censure him ; but the censure was unjust ; our Saviour perceiveth some such temper as this in their hearts who spake to him about the Galileans whose blood Pilate mingled with their sacrifices : therefore saith he to them , Suppose ye that these Galileans were sinners above all the Galileans because they suffered such things ? I tell you nay ; but except ye repent , ye shall all likewise perish . Luk. 13.2 , 3. as if he should have said , ye are apt to censure me worse then your selves ; but if ye repent not , you shall also perish . This was the sin of Jobs friends ; when they saw how God had dealt with him , they thought him to be a most wicked hypocritical man . Job 4. Now it is come upon thee , and thou art troubled : Is not this thy fear , thy confidence , the uprightness of thy wayes , and thy hope ? remember I pray thee who ever perished being innocent ? ver. 5 , 6 , 7. So it fell out with the Jews that were left in Jerusalem , they slighted those that were in captivity , as if they that were behind were more Holy then those that were carryed away into captivity . Ezek. 11.15 . While a man is able to do well to himself , every one will praise and applaud him . Psal 49.18 . but when God layes his hand upon him , and doth as it were single out and expose him to contempt , every one is ready to trample upon him , to persecute him whom God hath smitten , and to talk to the grief of those whom God hath wounded . Psal. 69.26 .

2. When men look onely upon an action done , In this critical age , every mans actions and labours are arraigned at the tribunal seat of every pedantical censorious Aristarchus understanding . and it may be such an action as is not in it self simply unlawful , and yet upon that action they are apt to pass a severe sentence : So they censure Christ for going to the house of Zacheus ; when they saw it , they all murmured saying , That he was gone to be guest with a man that was a sinner . Luk. 19.7 . with one that was a Publican ; hereupon they pass an heavy sentence upon him , that he was a Wine-bibber , a friend of Publicans and sinners ; the thing was not unlawful for Christ to dine with Zacheus , though a Publicane , a sinner ; but the sin was theirs in censuring him : So when he had made a man whole on the Sabbath day , divers censures were past upon him : Some said he is a good man , others said nay , but he deceiveth the people . Joh. 7.12 . Now this was done for the advancement of Gods Glory , yet they think there is some appearance of sin in it , that he should take up , and carry away his bed on the sabbath day ; therefore they censure the man for it ▪ and Christ that made him whole ; but he did it to manifest the Glory of his Father , and himself to be the son of God , and Lord of the Sabbath ; but they lookt not at this , Qui succu●rere potest perituro , & non ●●ccurrit , occ●dit . Seneca . but past a sentence according to the outward appearance , which caused Christ to give them that caution . ver. 24. Judge not according to the appearance , but judge righteous judgement : Christ taxeth their hypocrisie for preferring the Shell before the Kernell , Ceremonies and Shadows before the Truth and Substance , telling them that to avoid a seeming evil , they would have him do an evil indeed ; lest he might seem to be guilty of breach of the sabbath , they would have him guilty of manifest murder , which may be committed as well by withdrawing such things from a man whereby he should live , as by direct killing him . Syracides saith , the bread of the needful is the life of the poor , and he that defraudeth them of it is a murtherer , or man of blood : Now that is not only the bread of the needful which he hath of his own , but that which thou canst spare , and he needeth , and thou art bound to bestow upon him . Ecclus. 34.22 .

3. When men judge of others only because of some difference that is between them in some small matters , and circumstantial things : Hence came that caution of the Apostle , Let not him that eateth , despise him that eateth not ; and let not him which eateth not judge him that eateth , for God hath received him . Rom. 14.3 . Those that were weak in faith , were apt to pass sentence upon their Christian brethren , that knew their Christian liberty better then they did ; and they that were strong in faith were apt to despise those that were weak : This hath been a sin too common in our dayes , because men do not jump with us in every punctillio , therefore the work of Grace in their hearts is lookt upon as nothing : They are not rashly to be censured whom God hath received to Grace ; this is to reproach Gods favourites , and to condemn them whom God approveth .

4. When men censure another for something they hear of him , but seek not out the truth of it , neither are they able to prove the truth thereof against him ; this is that the Apostle calleth a judging before the time , 1 Cor. 4 5. he judgeth without judgement that thus preposterously censureth his brother .

5. When men take upon them to judge the hearts of others , and those things which are secret , which they cannot see into ; such men are partial in themselves , and judges of evil thoughts , as the Apostle speaketh . Jam. 2.4 . not calling evil thoughts to judgement , but judging the hearts and thoughts of others according to the evil thoughts within themselves : Corrupt hearts love to be judging where they ought not , and where they cannot judge aright .

6. When those things that are good and lawful in themselves , are nick-named , and have foul names put upon them : Men that walk exactly , are looked upon as mad men , as men out of their wits and besides themselves , more nice and precise then wise : Thus the young Prophet sent by Elisha to anoint Jehu King of Israel , was accounted a mad fellow by the rest of the Captains of the hoast , 2 King . 9.11 . Thus the kindred of our Saviour thought him besides himself ; because he is more Holy and zealous in the wayes of God then they are , they think him mad : thus the devil puts bad names up●n good actions , and good names upon bad actions , and hereby men fall under that heavy curse . Isai. 5.20 . Wo to them that call evil good , and good evil ; darkness light , and light darkness ; that put bitter for sweet , and sweet for bitter . God complaineth , Isai , 59.15 . that judgement was turned backward , that truth faileth , and he that refraineth from evil maketh himself a prey ; the times were so bad among them , that he that followed truth , made himself to seem a mad man , and he that departed from sin made himself a prey .

7. Curios● ad cognoscendum vitam alienam , desidiosi ad corrigendum suam . Aug. confess . lib. 10. cap. 3. When men judge that as evil in others , which they allow in themselves ; they are very busie to inform themselves of other mens faults , but careless of their own ; therefore they are forward enough to censure others , careless enough to pass judgement upon themselves . Judah no sooner heareth of Tamars pollution , but he passeth sentence ; Bring her forth and let her be burnt . Gen , 38.24 . whereas he was not so hasty to judge himself who had made her a harlot : Now he that judgeth another , condemneth himself while he doth the same things . Rom. 2.1 . and he which is guilty of that which he condemneth in another is inexcusable ; and doing the same things , deserveth the same censure . Tully affirmed that an intollerable ●●ing , for men not onely severel● to judge , but sharply to reprove others , when themselves are faulty .

SECT. 2. Sheweth tha●●en may be guilty of censuring the word of God three wayes .

FUrthermore , men may be guilty of this sin in reference to the Word it self , unto the hearing whereof they come ; and therin they may be guilty of this sin .

1. When a truth is delivered that is cleer , yet the hearers do not understand it , or they have no mind to receive it , and because it crosseth their corruptions , instead of submitting to it they fall a censuring him that delivereth it in the name of the Lord ; this Christ met with himself : Some said he was a good man ; others said nay , but he deceived the people . Joh. 7.12 . therefore no wonder if the servants meet with what their Master did ; that some judge them good men , and others as deceivers : when mens hearts do not close with the Word that is delivered in the name of God , and it crosseth their lusts , then they are apt to open their mouths in judging their Minister : if corruption boil in thy heart against the Word , then that which riseth in thy heart while thou art hearing , will soon also shew it self in the tongue : therefore against this the Apostle giveth a good caution , Be swift to hear , slow to speak , slow to wrath . Jam. 1.19 . Yet because the Minister is not meal mouth'd , nor daubeth with untempered morter , nor soweth pillowes under mens arm holes , but reproves sins sharply , laying salt to the sore ; therefore many men will say , he speaks in choler , hatred , malice ; he meaneth this of me , &c.

2. When men are guilty of censuring also in reference to the Word , when instead of receiving the Word home to themselves , they transfer it upon others ; they say Now such a one is met withall ; now the Minister hath hit him home : when they hear him sharply reproved by the Word , they never apply it to themselves , judging themselves by it , but apply it to others whom they judge great●● sinners then themselves ; The e's a good lesson for such a one . Horace in his time checked men for being purblind in the view of themselves , Horat. lib. 1. Sermonum . that notwithstanding were sharp of sight , and severe in judging of others . Now this is not the mark of a good man ; for he had rather , 1. when he heareth such a sin spoken against , to say with the Disciples ( when Christ told them that one of them should betray him ) Lord , is it I ? Lord , is it I ? Math. 26.22 . Grace in the heart will teach men to consider , whether such a reproof doth not reach them , but multitudes of men consider not whether it hath any reference to themselves , but refer it to others . 2. A good man will consider that a Minister doth not mean such a one , but it is God that speaketh by him : it is not man that meeteth with his sins , but it is God that meeteth with him ; as the King of Syria's servants tell him ; It is not any of us that have betrayed thee ; but the God of Israel sheweth by the Prophet that is in Samaria to the King of Israel what thou speakest in thy bed-chamber : True Grace will teach a man to say , God hath now met with my heart ; this day my sin was smitten .

3. When men carry themselves as those that come to carp and censure rather then to hear and apply the word ; there is much of the cunning and subtilty of the devil in this , to make men rather to corrupt what they hear , then out of any desire to learn to submit to the word : Thus men make the Pulpit which is Gods tribunal , to be their bar to judge others , coming rather to be jeerers and scorners then hearers of the word ; and sometime those that leave other sins , yet they are taken with this , and go on therein .

SECT. 3. Setteth down five causes of this sin of censuring .

IN the next place I shall sit down the causes of this sin of rash judging or censuring ; which are these .

1. It proceedeth from a guilty conscience ; for a man that is bad himself , and privy to his own naughtiness , doth easily judge others as bad in every kind as himself : The most vitious are most suspicious , and are apt to take all things in the worst part , whereas Love thinketh not evil . 1 Cor. 13.5 . when it may have a good meaning : So Jacob when his sons brought Josephs coat all imbrued with blood , he knowing it , did not charge them that they had murthered their brother , and made him away ; but said It is my sons coat ; an evil beast hath devoured him , Joseph is surely torn in pieces . Gen. 37.33 .

2. Pride and an overweening conceit of a mans self : It was a proud one that said , I am not as other men are , nor as this Publican Luk. 18.11 . he was high in his own esteem , when he was far lower in the eyes of God , then he that was despised by him ; he set him at nought , as if he were not worthy to come neer him . When the self-condemning Publican went home to his house justified rather then the censorious and self-conceited Pharisee : Some judge rashly out of pride thinking by how much the more they depress the good name of others , by so much the more they advance their own reputation , Proud and Arrogant spirits looking on others with contempt and scorn ; why else do they blaze abroad other mens vices , but to give an occasion of extolling their falsly supposed virtues ?

3. A third cause of censuring is envy and uncharitableness ; how Eagle-ey'd , and sharp-sighted are the Scribes and Pharisees , as also open-mouth'd , and long-tongu'd concerning the carriages of others ? If they can find no holes in their coats , they will make some , as appeareth by their dealing with John Baptist , yea with Christ himself and his Apostles : John is condemned as austere , and abstemious , one that will not keep company , nor partake with them in worldly delights and pleasures , because such carriages suited not with the doctrine of repentance which he preached ; therefore they pass an uncharitable sentence upon him , and say he hath a devil . Mat. 11.18 . On the other side our Saviour coming to seek and save that which was lost , conversing familiarly , and keeping company with them that he might convert them , therefore they say he is a pot-companion , and a friend of Publicans and Sinners . ver. 19. so they deal with his Disciples ; nothing they do will please them ; if they eat but with unwashen hands , they charge them for transgressing the tradition of the Elders . Mat. 15.2 . Let them on the Sabbath but pluck a few ears of Corn to stay their hung●y stomacks , they cha●ge them with breaking the Sabbath Luk. 6.2 . Likewise the uncharitable Corinthians censu●e Pauls Ministry , because it was not set forth with painted eloquence , and excellency of words , as their other teachers was , 1 Cor. 2.1 . When men do envy or hate others , they are soon angry and offended with them , and are easily perswaded to judge amiss of them ; Quod nimis volunt facile credunt ; every man easily believes that to be true which he desireth .

4. Because men are stark blind and cannot see their own fau●ts ; they can see moats in other mens eyes , but cannot discern beams in th●ir own ; and although they are far worse then those they censure , yet by reason of their sottish stupidity , and senseless security , they are apt to aggravate other mens faults and extenuate their own : some men do flatter themselves , and to silence their own guilty , and clamorous consciences , do judge othe●s guilty of those faults themselves commit .

5. Passion is another cause of rash judging , and so many times the innocent are condemned ; there are some angry and sharp spirits , who ( as the Prophet saith ) turn judgement into Gall and Wormwood : Now as a man in a mist seemeth bigger to us then he doth in a fair day , by reason of the ill-disposedness of the Air or Medium ; so do the faults of those with whom we are angry , by reason of the distemperature of our imaginations , and their indirect passage to the estimative faculty : Now as by this and the other foregoing causes , we think other mens faults like men in a mist bigger then they be ; so we esteem our own like men upon the tops of Mountains , or high Steeples , lesse then they are .

SECT. 4. Of the aggravations of this sin , shewed in four things .

NOw let us see the aggravations of this sin of censuring .

1. It is cross to our Saviours command , who forbids men to censure others Math. 7.1 . Judge not that ye be not judged , and that of the Apostle , Judge not before the time . 1 Cor. 4.5 . and that of St. James , who saith ; My Brethren , be not many Masters ; the Italian translatour renders it , Non s●ate molti censo i. Ital. My Brethren be not many Judges or Censurers . Jam. 3.1 . Gods children must not ambitiously challenge a Mastership and Authority to judge their Brethren .

2. It is a sin directly cross to that common rule of equity given by our Saviour : Whatsoever ye would that men should do unto you , that do ye unto them ; that is the common rule of equity that God will have us to walk by ; and ye that are so apt to censure others ; consider whether you would take it we● that others should do so by you ; yo● may meet with those that will do th● same by you : they incurr judgemen● the more worthily , and shall assuredly find the greater condemnation wha● do themselves offend in judging an● condemning their brethren .

3. Herein men take upon them th●● which belongeth to God to do ; who art thou that judgest another mans servant ? why dost thou judge thy brother ? we shall all stand before the judgement seat of Christ . Rom. 14.10 . They which stand before Gods judgement themselves , Qui judicat fratrem , tantum crimen elationis iucurrit , ut Christi tribunal sibi videatur assumere , & ejus judicium praevenire . Anselm . in Rom. 14. ought not to judge others ; but we must all ( both strong and weak ) stand before the judgement seat of Christ ; Ergò Judge not thou thy brother , for thou thy self shalt be judged : Shall the prisoner that standeth at the Bark leap up into the seat of the Judge ? the judgements of men be not right but rash , because they be not right Judges one of another , but in judg●ng usurp the office of the Lord ; and they be rash , because the chief malice of any sin resideth in the intention of the heart which is unsearchable , seeing every one hath enough to do in judging himself , So Judge , as if thou wouldest have God see thee , or judge thee . Jove Aequo judica . and not his neighbour .

4. Because by rash judging of others we set our selves to controul the Law of God ; he that speaks evil of his brother , or he that condemneth his brother , speaketh evil of the Law , and condemneth the Law ; he judgeth the Law as if the Law were not just and equall , because it crosseth his corruption in censuring his brother . Jam. 4.11 . Now the Law saith , Thou shalt not judge the person of thy brother ; He that speaketh evil of his brother , and judgeth his brother , speaketh evil of the Law , and judgeth the Law ; but if thou judge the Law , thou art not a doer of the Law , but a Judge ; There is one Lawgiver that is able to save and to destroy , who art thou that judgest another ? ver. 12. when we violate the Law , we condemn the Law that it is not good enough to be the rule and bridle of our lives , and in effect , do speak evil of the Law-maker . When positive and civil Laws and Statutes are made by Princes , and their Common-wealths for the governing and ordering the manners of men , and men infringe and violate them , and will not reform their manners according to the prescript thereof , do they not thereby shew , that they like not such Laws , and so in effect , speak evil of them , and condemn them ?

SECT. 5. An objection touching judicial proceedings answered : How a man may suspect or judge evil of another , shewed two wayes ; amplyfied by divers instances : An objection answered : all rash judgement condemned .

BUt here some may object , Object . Doth our Saviour Christ say , judge not lest ye be judged : Mat. 7.1 . and are we in divers other places of Scripture commanded not to judge others ? this seemeth to ove●throw the course of justice , judgement seats , and all judicial proceeding● ? 〈◊〉 We must not imagine that our Saviour Christ & the Apostles do go about to overthrow the course of justice , or to condemn judgment-seats , & judicial proceedings , for so should they overthrow in one place what is established in others . Exod. 18.21 . Deut. 25.1 . 2 Chron. 19.6 . Rom. 13.1 . Thus Moses , Joshua , David , Solomon , and the rest , executed judgement upon the Lords people ; No● as the Prince and civil Magistrate may judge ; so may the Pastor and Ministe● upon just cause and good ground by our Saviour Christs own Canon . Mat● 18.17 . and Pauls practice toward the incestuous Corinthian . 1 Cor. 5.4 , 5. and Hymeneus and Alexander . 1 Tim. 1.20 . nay , every Minister judgeth his people , when in the publique dispensation and preaching of the Word , he reproveth the sins whereof they be guilty . 1 Cor. 14.24 . the unbeleever and unlearned is convinced and judged by him that prophecieth : and private persons in some cases are not debarred from judging ; for the Apostle tells us , that some mens sins go before unto judgement , and some follow after . 1 Tim. 5.24 . Mature patefiunt , & prodeunt in notitiam & conspectum hominum , saith Calvin upon that place . Calvin in 1 Tim. 5. A man may suspect or judge evil of another two wayes .

1. Upon evidence of the fact ; as to judge him a murtherer , whom he ●eeth killing a man ; or to judge him to ●e a thief whom he seeth breaking up ●nother mans house , or carrying away ●is Goods , or him to be an Adulter●r , or her an Adultresse , that like that ●oman mentioned , Joh. 8.4 . are ta●en in Adultery in the very Act : this ●s called by Civilians , fa●●i flagrantia , ●he manner , or to be taken with the ●anner : thus to judge a man is no sin ●t all .

2. Upon some cleer and evident sign , as 1. If I see one that delighteth ●o be in ill company , he is never well ●s he would be , bvt when he is among drunkards , swearers , gamesters ; I may justly say withou● sin , he is a bad fellow ; such as his mates are , such is ●he man ; B●rds of a feather will fly ●ogether . 2. If I hear one vomit out filthy unchaste speeches , a Tongue fu●l of uncleanness , a mouth running over with lewd and lustful words ; in this respect I may pass a censure up in him as a filthy person ; for out of the abundance of the heart the mouth speaket● ▪ 3. If I see a man receive the Sacramen● profess that he will amend all that i● amiss , and lead a new life , and seem t● rake up coals of malice under ashes that no spark appears to be left to kindle contention again , but I shall se● him within a while after as full of malice , cozenage and deceit as ever ; ● may well judge that he came to th● Sacrament without faith or repentance , that he polluted the Lords Table , eat and drank his own damnation , being guilty of the Body and Blood of Christ . 4. If I see any man to be a stickler in suits of Law , that sets men together by the ears ; that might live quietly with his neighbours , yet will not ; I may say ; that that man is a common Barratour , and a pernicious person in the place and parish where he dwelleth : where envy and strife is , there is sedition and every evil work . Jam. 3.16 . Finally a man may judge the tree by the fruit , and say , that He that doth wickedness is wicked , and he that liveth and dieth an Atheist , Drunkard , or Idolater , &c. shall be damned : So in cleer cases we must not speak good of evil , nor evil of good . Jerem. 15.19 . albeit we may not ●udge of the tree by the sap that is hid , yet by his fruit which is manifest ; for a good tree cannot bring forth evil fruit , nor an evil tree bring forth good fruit : by their fruits ye shall know them . Mat. 7.16 .

But we may not judge all : Object . Love is not suspicious , saith the Apostle , it thinketh no evil , 1 Cor. 13.5 .

As Charity is not suspicious , Sol. so neither is it sottish ; as it doth not allow suspition , so neither thrust out discretion ; as not so sharp sighted to see a mote where none is ; so neither is it purblind but it can discern a beam where it is : Christ seeing the lives of the Pharisees , that they did all to be seen of men , prayed , and fasted , and gave almes to draw mens eyes upon them , judgeth them , and calls them Hypocrits ; When Elymas the sorcerer soughe to turn the Deputy from the faith , Paul being full of the Holy-Ghost , set his eyes upon him , and said , O full of all subtilty and all mischief , thou child of the Devil , thou enemy of all righteousness ▪ wilt thou not cease to pervert the right wayes of the Lord ? Act. 13.10 and St. Paul bids Timothy beware of Alexander the Copper-smith . 2 Tim. 4.14 , 15. by warrant whereof a man may admonish his son , servant , or friend , to beware of such and such persons whom he knoweth to be lewdly disposed , and in so judging them he doth not wrong them : as therefore we must not rashly condemn , because we know not mens estates before God , so we must not commend without good testimony to the world .

All judgement then whether publique or private , is not forbidden , but only rash , unadvised , and uncharitable judgement : this was the fault of Eli the Priest toward Hannah the Mother of Samuel , thinking and saying she was drunk , when in pensiveness of spirit , and heaviness of heart , she poured out the sorrow of her soul before the Lord , 1 Sam. 1.13 , 14 , 15. it was likewise the fault of Eliab the eldest brother of David , telling him that the pride of his heart brought him from his business to the battle . 1 Sam. 17.28 . whereas in the verses foregoing , we read his father sent him to visit him , and the rest of his brethren , and help victual the camp : yea David himself was not free from this fault ; and it was some blemish in his government , that he was over-hasty to hear a false information of that whibling Ziba , against his own innocent , and better deserving Master , Mephibosheth . 2 Sam. 16. Thus the Jews hearing the Apostles speak divers languages , affirm them to be full of new wine . Act. 2.13 . Thus we see what kind of judgement is forbidden , sc. rash and uncharitable judgement .

SECT. 6. Of the cure of the sin of censuring : of the great difference of censuring mens persons and their actions : what things are subject to mans judgement , and what are not .

Judge nothing before the time , either collatae p●testatis , or cognitae veritatis . Pet. Barker . Exposit. in praecept . 9. I Shall in the last place prescribe those means by which we may through Gods blessing be preserved from this sin of censuring .

1. See that you censure no man before you are fully convinced of the matter : judge nothing before the time . 1 Cor. 4.5 . He that answereth a matter before he heareth it , it is a shame and folly to him . Prov. 18.13 . The Poets feign of Jupiter , that he would not destroy the old world , till he had assumed a bodily shape , and came down to Lycaons Cou●t and found the wickedness thereof to be greater then was reported ; but not to give credit to Fables , we should do herein , as the great God of heaven and earth ; before he passeth sentence upon mankind , he first seeth that the wickedness of man upon earth was great . Gen. 6.5 . So Gen. 11. about the Builders of Babel , he will go down and confound their language ; and he would not utterly destroy those sinfull Cities of Sodom and Gomorrah , till he had taken a full and thorow view of their villanies . Gen. 18.20 . God dealeth thus in these matters , that so he may give an example to others , how they may walk toward their brethren , that they should not be too rash in passing judgement : consider well whether that you hear be truth , before you pass sentence upon a bare report : We read Levit. 13. that the Priests in the Law were not presently to judge of the p●ague of Leprosie , but the party suspected must be shut up seven dayes for the better triall , to teach us not to be too hasty , and over-rash in censuring and giving sentence of mens persons and sins that are secret ; and hope the best in charity , till we know the certainty .

2. Let us look into our own hearts when we observe the temper of others ; and when we judge them , whether we do it out of good will , or out of ill will : Sometime men have no good will to such a person , and that makes them speak ill of them upon every slight occasion ; for malice never speaks nor thinks the best of those that they hate in their heart . Now God forbids the hating of our brother in our heart , and yet are we not to see sin to lye upon him , but to rebuke him , but this rebuke must be in love , not in hatred ; nor must we avenge , nor bear any grudge against the children of our people , but love our neighbour as our selves . Levit. 19.17 , 18. 1. This will make us mourn for it , that there is such an action in our brother , that we must rebuke him for it . 2. It will teach us to carry our selves toward others , that we may do them good by our rebukes , by taking the most convenient time when it may be most for their good , and there may most love appear toward them . Thus Abigail dealeth with Nabal , If he find out a crime , he is not so much grieved that it is committed , as glad that he is able to prove it : The thing , saith he , that I accuse him of is true : I therefore do him no wrong to judge him as I do : But that is a false consequence , that he doth him no wrong because the thing is true , for even in truth there may be wrong , as in Doegs accusing , and in Sauls judging ; in the case of Ahemelech relieving David , Doegs report was true , but malitious ; therefore he is cursed for it by the spirit of God , because he loved evil more then good . Doegs Hypocr . part . 1. Chap. 34. she lets him alone in the day of his Wine , because then he was not fit for a reproof , but afterward she tells him the danger he had brought himself into : great care ought to be had , when we set about such a duty , that they may see it is not out of any desire we have to reproach them for their sin , but to bring them to a true sight of sin , and repentance for it , that they may turn from their sin unto God : an erring Brother must be restor'd with the spirit of meekness , that so he may perceive no ill-will in us toward him , but conscience of duty toward God and love to his soul : But when it is so , that men reprove others out of ill-will , then that will shew it self thus . 1. When a man is glad , that he hath some occasion to censure and speak against his Brother ; and his heart is tickled at it , that he hath an opportunity to censure and speak evil of him . 2. When he pries into his Brothers Actions , that so he may pick out something against him , to speak against and censure him for : thus the Scribes and Pharisees watched Christ , whether he would heal on the Sabbath day , that they might find an accusation against him . Luk. 6.7 . They watched him not out of love to him , but it was a fruit of their malice that they might accuse him : for St. Mark tells us the Pharisees went forth , and straight-way took counsell with the Herodians against him how they might destroy him ▪ Mar. 3.9 . At other times they put questions to him , that so they might have occasion to entangle him in his discourse ; therefore we must seriously consider what our aims are in observing the actions of others , whether out of love , or out of malice . 3. He that observeth his brothers actions out of a principle of love to him , will so carry himself that thereby he may gain his brother ; for he aimeth at the good of his soul thereby : but when men do it out of ill-will , then they do it not for their brothers good , but that they may thereby bring him to defamation , and get him an ill name by it : let such consider it , when they protest they owe no ill-will to such a man , yet God knoweth it is out of ill-will towards him , that they so speak or act against him : it behoveth us to consider what our ends and affections are ; for God knoweth both , and also whether we carry our selves to our brethren out of love or hatred . 4. When there are some hard thoughts against another in our hearts , then the report that we give credit unto at first , though it be false and appear to be false , yet it doth not easily go out of our hearts , but still riseth in us against our neighbour ; and this is cleer , when men are thus hasty in snatching an evil report against another , that is not from good will , but from ill-will .

3. Let us observe , that there is a great deal of difference between censuring of mens persons and their actions : There are three things of men that are subject to judgement .

The Doctrines , of men . The Lives , of men . The Persons , of men .

1. The Doctrines of men . 1 Cor. 15.32 . The spirits of the Prophets are subject to the Prophets , that is , are to be judged by the Prophets , and 1 Cor. 10.15 . I speak as to wise men , judge ye what I say .

2. The lives of men . Judg. 19. ult. Consider of the matter , take advice , and speak your minds , that is , consult and judge of it : Goe , Paul saith to the Corinthians , Judge in your selves , is it comely that a woman pray to God uncovered ? 1 Cor. 11.13 .

3. The persons of men : Paul thus judged the incestuous Corinthian to ●e a wicked man . 1 Cor. 5.12 , 13. The Grecians had their Law-keepers , the Egyptians had their Presidents of the Law : the Romans had their Cen●ors , censurers of manners , who examined and punished all disorders . Aul. Gel. Noct. Atic. lib. 4. cap. 12. & 20. The Doctrines of men , and Lives of men are to be judged by the Word ; ●ut the Persons of men are not ordinarily to be judged : for it is an old and true saying ; three things are not subject to mans judgement , videl. Gods secret counsels , the holy Scriptures , and mens persons . It is lawful to censure mens actions , when we may not censure their persons : for their actions we may judge them , we ought to judge them according to the word of God ; but our affections must not be the rule of our judgement , but Gods word must be the rule , and that sentence that the word passeth upon the action , we may pass upon it , but so that it may appear to be in love to their souls ; as for instance , One that is a common pot-companion , Gods word calls him a drunkard from his customariness in that sin ; and let such consider that mens hearts may be overcome with this sin , when their heads are not ; when men love Wine and strong drink ; though they can draw much like Brewers horses , and carry away more then others , yet against them the Holy Ghost pronounceth a wo. Isai. 5.22 . Wo unto them that are mighty to drink wine , &c. The censure that Gods word passeth we may passe , and set before our neighbour , to this end that he may be recovered out of his sin ; so the Apostle saith , Tit. 1.12 , 13 One of themselves , even a Prophet of their own said , The Cretians are alwayes lyars , &c. This witness is true , Therefore rebuke them sharply that they may be sound in the faith ; the rebuke must be sharp , yet done in the spirit of meekness in regard of the temper of our spirits .

4. Let us suspect and judge our selves , and so we shall have no spare time to spend in judging others : They that find nothing to do at home , are busiest abroad . 1. Tim. 5.13 . Let us take a strict view of our selves , and consider whether there be not the same sin lying upon us , and we indulge it : therefore Christ adviseth the censorious hypocrite , First cast out the beam that is in thine own eye , then shalt thou see cleerly to cast out the moat that is in thy brothers eye . Mat. 7.5 . where our Saviour saith in effect , that men are eagle-ey'd to see small sins in others , but having greater sins of their own , are mole ey'd toward themselves ; Quae culpare soles , ea tu ne se●eris ipse . Turpe est doctori cum culpa reda●guit ipsum Cato . this is a manifest token of hypocrisie : The true Christian will more zealously beat down that in himself for which he censureth another ; he that will judge others , must be free from faults himself , and not too blame in that kind at least . Si vitia oderis , cur in te residere eadem , imò majora permittis ? si charitate fraternâ duceris , cur eam charitatem non tibi ipsi ea hibes ? nescis illud dictum , Qui sibi malus , cui bonus ? Ferus Com. in Mat. 7. Qui seipsum inspicit , non tam quaerat in alio , quod repraehendat , quàm in seipso quod lugeat . Bernard . Let us therefore consider whether we are not guilty of the same or greater sins then we observe in our brethren ; the consideration hereof will make us not so rigid in judging the persons of others .

CHAP. XII . Of the murmuring tongue .

SECT. 1. Murmuring defined : four wayes men may be guilty of this sin .

THe next sinne of the tongue that we shall speak of , Definit . Murmurare est quere lascum impatientiâ affundere . Drexel . de vit. linguae . is the sin of murmuring a sin very rife in these dayes .

To murmure is to pour out complaints with impatience , as Drexelius defines it : to murmure signifyeth properly to speak with a low voice , and as it were to mutter to a mans self ; but because in such a kind of speaking we are wont to complain , especially when we have no just cause , or when we fear his displeasure of whom we complain , it cometh to pass that murmuring is often put for complaining of one , and the accusing of him as dealing unjustly with us : and in this signification it is often used in the old Testament , especially in the books of Exodus , Leviticus , Numbers , and Deuteronomy , Murmurare significat propriè submissa voce loqui ; Quia vero sic submissa voce queri solemus , praesertim cum non satis justam causam habemus , aut ejus offensam de qu● querimur metuimus , sit ut murmurare admonum crebrò pro queri de aliquo , & accusare aliquem tanquam secum injustè agentum significet . Flac. Illyc . Clav. scrip . Murmur est obl●cutio indebito mod●fa●●ae contra deum , vel factum alicujus . Perald . tom. 2. de pec linguae . where the many unjust complaints of the Israelites against God , and Moses are largely set down : So likewise we read in the new Testament of the complaining of the Jewes against Christ . Luk 5. and of the Labourers against the Housholder , that hired them to work in his Vineyard . Mat. 20.11 . and of the Greeks against the Jews . Act. 6. So then murmuring is a kind of muttering , and complaining speech made after an undue manner against God , or man .

Now men may be guilty of this sin of murmuring many wayes .

1. When men are discontented and complain at the want of something they would enjoy : Thus the people of Israel come to the waters in the wilderness of Shur , but they were so bitter they could not drink thereof ; therefore the people murmureth against Moses saying , What shall we drink ? Exod. 15.24 . Who would have thought , that so soon after such a glorious deliverance as they had , that such weakness should shew it self ? So again , Chap. 16.1 , 2. when they came into the wilderness of Sin , the whole congregation of the children of Israel mu●mured against Moses and Aaron ; they mu●mured for want of bread , saying , Would to God we had dyed by the hand of the Lord in the Land of Egypt , when we sate by the flesh pots , and did eat bread to the full ! for ye have brought us forth into this wilderness to kill this whole assembly with hunger : they wish themselves dead with the plagues of God with which the Egyptians dyed , so far were they from blessing God for his mercies : This sin is very common among us ; if some men are restrained of liberty , if they be touched with poverty , if they be pinched with penury , if they be subject to affliction and adversity , if they be not in highest places , they fret , and are discontented with the Highest , as a Reverend man hath well noted . Bp. Babington in Exod. 16. These are the greedy dogs spoken of by David , that go round the City , and wander up and down for meat , and grudge if they be not satisfied . Psal. 59.14 , 15.

2. It sheweth it self , when men are discontented in that station wherein God hath set them ; the former is a discontent for want of something they would have , this is a discontent with what they have : of these Jude speaks ver. 16. These are murmurers , complainers , &c. discontented that some are higher then themselves . This was the sin of Korah and his accomplices . Numb. 16.1 , 2 , 3. they gathered themselves against Moses and Aaron , and said unto them , Ye take too much upon you seeing all the congregation are Holy , &c. wherefore then lift ye up your selves against the congregation of the Lord ? they grudge at Moses his authority , ver. 13. as if he meant to be an absolute Prince over them : they thought themselves fit to bear a share with him in the Government . Was ever Nation more obliged to a man , then this people to Moses ? did ever man carry himself more meekly , and more worthily then he did ? but no worth can exempt him from the envy of these murmurers : Neither were they content to be Levites , but they affect the Priesthood also . ver. 10. they grudge at Aarons office that he cometh neerer to God then they can ; and are not they as good as he ? but against these murmurers the Lord shews his displeasure by two severe judgements : and Jude ver. 11. sheweth that such shall be in the last dayes of the world ▪ that shall perish in the same sin of Core .

3 , This sin is manifest , when men without any just ground given , quarrell at some actions of others whom they love not ; as the Pharisees that murmured at Christ for going to the house of Matthew the Publican , Luk. 5.30 . they knew not Christs end in it , which was for his conversion , nor considered they of it , but presently they murmur against him to his disciples saying , why do ye eat and drink with Publicans and sinners ? you see what a good Master you have , that will keep company with any one whatsoever he be ; but though Christ tell them the reason of it , sc. that he did it for the good of their souls , yet hating his person and doctrine , they are glad at an opportunity to murmure at him , as Mathew hath it , Why eateth your Master with Publicans and sinners ? Mat. 9.11 . and after the conversion of Zacheus , when Christ goeth but to his house , they not only murmure secretly , but speak it openly , that he was gone in to eat with a sinful man . Luk. 19.7 . It is the property of evil natures to repine at some for doing , and at others for receiving good : The Scribes and Pharisees murmured at Christ for receiving penitent sinners to himself , and at them for being received by him . Luk. 15.2 . they murmure that the Physitian was come to visit the sick , that the Chyrurgeon should heal the Plague , that the Shepherd should bring back the affrighted strayed Lamb to his dear esteemed Flock and Fold , and that the Heavenly Schoolmaster should come to instruct earthly ignorant Schollars .

4. When we speak not onely against men , but against the Lord himself in our discontent : When the Spies brought up an evil report on the Land , which they had searched , all the congregation murmured against Moses and Aaron , Numb. 14.3 . and against God also ; Wherefore hath the Lord brought us into this Land to fall by the sword , that our wives and our children should be a prey ? were it not better for us to return into Egypt ? and Deut. 1.27 . Moses tells them , Ye murdered in your tents , and sayd , Because the Lord hated us , he hath brought us forth out of the Land of Egypt to deliver us into the hand of the Amorites to destroy us ; See how rashly they charge God himself , as if God had brought them out of Egypt on purpose to destroy them ; and God was very sensible hereof ; The Lord spake unto Moses and Aaron , saying , How long shall I bear with this evil congregation that murmure against me ? Numb. 14.26 . This was it that Satan would have brought Job into in his great afflictions ; but in all this Job sinned not , nor charged God foolishly . Job . 1.22 . This is one of the great sins of these our dayes , therefore we have the more need to lay it to heart .

SBCT . 2. Of the greatness of this sin of murmuring shewed in six things .

NOw that we may see the greatness of this sin of murmuring , consider how many sins meet together in this one sin ; for there is abundance of corruption in the heart and tongue of a murmurer .

1. There is very much unbelief in murmuring ; the children of Israel murmured against the Lord , and shewed their distrust , when they wanted water , saying , What shall we drink ? as though God who had done such great things for them before , could not now have provided them drink ? therefore they are said to tempt the Lord , Exod. 17.2 . and therefore the place was called Massah , and Meribah because of their chiding with Moses , and tempting the Lord , saying , Is the Lord among us ? ver. 7. their unbelief makes them murmure , keeping them from considering the presence of God among them , his promises to them , and his providence over them : The Psalmist sets forth their unbelief and murmuring thus ; They spake against God , they said , Can God furnish a Table in the wilderness , can he provide flesh for his people ? and when God smote the rock , that the waters gushed out , and the streams over-flowed , yet they said , Can he give bread also ? Psal. 78.19 , 20. therefore the wrath of God was kindled against them , because they beleeved not in God , nor trusted in his salvation . ver. 22.

2. This sin shews , that mens hearts are more set upon other things then God , and the things of God , are set up in the place of God : other things are more sought after for their lusts . Manna , Angels food , bread from Heaven , is despised by the Israelites , though it be such choice food as it is described to be . Psal. 78.24 , 25. It was a small round thing like Coriander-seed , couloured like Bdellium or wax , to be ground in mills , or pounded ; of it Cakes were made , whose taste was like the best fresh oyl , and like wafers made with honey ; yet after they had enjoyed it a while , they loathed Manna , saying There is nothing at all besides this Manna before our eyes ; and the mixt multitude among them fell a lusting , and said who shall give us flesh to eat ? Numb. 11.4 , 5 , 6. And the Apostle setting down this sin of Theirs with Gods punishing of it , saith , These things were our examples , to the intent that we should not lust after evil things , as they also lusted . 1 Cor. 10.6 . That which accompanied this sin of murmuring was their lusting , and murmurers are said to walk after their own lusts . Jude . ver. 16.

3. It is alwayes accompanyed with unthankfulness ; murmurers are utterly forgetful of all that the Lord doth for them : the Jews were perpetually unthakful , and therefore ever and anon in a murmuring posture ; they were as ungrateful for all the bene●●●s they received , as if God had ●●ne nothing for them , Willet Comment. in Exod. as One ●●ll noteth ; though they had great ●●perience of Gods power and good●●ss , yet because in every thing they ●●ve not what they do desire , there●●re they slight and undervalue all ●ods blessings , though God gives ●●em such choice mercies which their ●athers knew not of ; murmuring ●earts rob God of the honour that is ●ue to him for his choicest favours , Qui murmu at , ingratus est deo que autem ingra●us est deo , blasphemus est . Drexel . de vit. linguae . ●xtenuating his greatest blessings : he ●hat murmureth is unthankful to God ; ●nd he that is unthankful to God , is a ●lasphemer , saith Drexelius .

4. Murmuring is a token of a proud ●eart ; there is much pride in murmu●ing ; therefore the patient in spirit , ●re set by the spirit of God in opposi●ion to the proud in spirit . Eccles. 7.8 . An humble soul will be satisfied with Gods dealings , and is no carver ●n the afflictions which he suffereth : he quietly beareth whatsoever God layeth upon him , acknowledging wi●● Ezra , that howsoever God deal w●●● him , yet it is less then he hath deserv● ▪ Murmurers are apt to snarl at 〈◊〉 hand that strikes them , to make r●flex acts of their sufferings , to thi● their burden too great , and the ti●● of their suffering too long ; therefo●● they forbear not God himself as if 〈◊〉 had dealt but hardly with them .

5. Murmuring makes men to co●troul the wisdom of God , as if the● were wiser then God , and could mannage affairs better then he : that this a●so , consider the story of Job ; thoug●● the devil laboured to bring him to 〈◊〉 yet he did not charge God foolishly ▪ whereby it is plain that those who d● murmure against Gods dealings , d● charge God with folly . When Job di● shew some impatience through h●● temptation , Bildad saith thus unt● him , he teareth himself in his anger ▪ shall the earth be forsaken for thee ? an● shall the rock be removed out of hi● place ? Job 18.4 . The state of the controversy between Job and his ●●●ds , was about Gods providence , 〈◊〉 the dispensations of justice : his ●●●ds said , that good men were blest , 〈◊〉 men pun●shed by God ; hence ●●●ause of the greatness of Job's suf●●●●ngs they tax him for an hypocrite ; 〈◊〉 because they asserted that evil ●●n suffered evil things , and withall ●●●erved Job's impatience under his ●●●ferings , therefore saith Bildad , Shall 〈◊〉 earth be forsaken for thee ? Mercer . ad Job 18.4 . that 〈◊〉 thinkest thou that God will change 〈◊〉 course and method in governing ●●e world ? shall the wisdom of God , 〈◊〉 brought to thee for thy direction ? ●●ou mayst as well hope that the ●●arth shall be forsaken , and the Rock 〈◊〉 moved out of his place : when thou ●●est God change the course of his ●rovidence , then mayst thou expect 〈◊〉 , and not before ; he that murmu●eth would teach God knowledge .

6. Murmuring controuleth the ju●tice of God ; as if Gods wayes were ●ery unequal . Qui in poenis murmurat , ferientis justiam accusat . Edisca● non murmurare , qui mala patitur etiamsi ignoret cur mala patitur : per hoc enim quisquis se juste pati arbitra●e potest quia ab illo judicatur , cujus judicia nunquam sunt injuria . Isidor . He that m●●mureth at Gods punishments , 〈◊〉 any just punishment , accuseth the ●●stice of him that punisheth : Whe●● he that suffereth affliction , should l●●● not to murmure , although he know●●● the cause of his suffering , because ev●●● man should think he suffereth just●●● seeing he is judged of him whose judg●ments are never unjust ; and if th●● shouldest object at any time that th●● art punished without a cause , y●● know that thou hast deserved as mu●● in other causes which thou thinke●● not of : Yet suppose that thou wert a●● together blameless in that respe●● well may he once afflict thee for 〈◊〉 cause , that hath freed thee from many deserved punishments .

SECT. 3 . ●●ve aggravatinns of the sin of murmuring .

●●ve Now come to consider the many aggravations of this sin of mur●●ring .

1. It is a high piece of vanity and ●●●ly to murmure at any of Gods dis●●nsations ; and God at one time or o●●er will shew such men their folly . ●hose that murmure against Gods ●●ovidences , are like the Eremite that ●olcot speaks of , that alwayes desired ●hat weather he thought best for the ●erbs in his Garden , and still he had 〈◊〉 in that excess that nothing prospe●ed that he sowed therein , and lament●●g his ill success to his friend , 〈◊〉 in lib. 〈…〉 9 he an●wered him thus , Putabas te sapienti●rem deo , & ipse ostendit tibi fatuita●em tuam . thou thoughtest thy self wi●er then God , and he hath shewed thee ●hy folly : Ordinarily men extoll the ●heapness of former times , their great hospitality , their kind nei●bourhood , their honest deal ▪ their skilful workmanship , their li●●rall almsdeeds , their devout pi●● ▪ their deep wisdom , Cotton exposit. in Eccles. 7. their valiant 〈◊〉 The Papists think it was a bet●●● world under their Religion then o●● Heathens thought the Empire flo●rished more under the worship of J●piter , then under Christian Religio● ▪ Multitudes of people now adayes a●● apt to say , Such times , and such day●● were better then these ; and this is 〈◊〉 want of judgement to discern of th●● times ; but God seeth these times 〈◊〉 be fittest for us . Say not thou , sait● Solomon , What is the cause that the former duyes were better then these ? f●● thou dost not enquire wisely concerning this . Eccles. 7.10 . Were it not fo● mens wickedness , the times would not be so bad as they are : Murmurers are like boyes that turn round about till their senses being turned , they imagine all things to turn round with them .

2. Consider what good ye can do ●ur selves by your murmuring ; ●hrist saith concerning carking cares , ●hich of you by taking thought can add ●●e cubit to your stature ? Mat. 6.27 . 〈◊〉 I say , what advantage is it to you 〈◊〉 murmure against Gods dealings ? 〈◊〉 who can make that straight which 〈◊〉 hath made crooked ? saith the wise ●an . Eccles. 713 ? It is a vain thing ●●erefore to quarrel at Gods provi●ence . Isai. 8.21 . or to imagine we ●●n redress any evils by our own wis●om : no , it is God alone who can ●ake straight that which is crooked , ●oth in the hearts , estates , and wayes ●f men ; who then shall say unto the Lord , What dost thou ?

3. By murmuring men lose the ●omfort and sweetness of all their ●njoyments ; all that they have doth ●hem no good at all , they are so discontented for some one thing that they want . Ahab prizeth not a kingdom while he wanteth Naboths poor vineyard ; and Haman that under King Ahasuerus governed 127 Provinces , too no content in the glory of his riche● nor in the multitude of his childre● nor in all the things wherein the Kin● had promoted him , nor in all his advancement above the Princes and se●vants of the King ; all this , The whole duty of man . pa●tit . 7. saith he availeth me nothing , so long as I se● Mordecai the Jew sitting at the King● gate E , st . 5.11 , 12 , 13. If , as the Psalmist saith , it be a joyful and pleasant thing to be thankful ; Bur Jewel of conten● . then on the contrary , it is a sad and unpleasant thing to be murmuring . One observeth concerning Manna , when the people were contented with Gods allowance , then it was very good ; but when they would not be content therewith , but would gather more then he would have them , then worms grew in it : so when we are content with our condition , there is a blessing in it , then it is sweet to us ; but if we must needs have more , and will keep it longer then God would have us enjoy it , then some worm or other will corrupt it that it will do us no good at all .

4. See how God esteemeth of this sin of murmuring . It is call'd in Scripture by the name of Rebellion : We read Numb. 16.41 . that on the morrow after the death of Corah and his companions , all the Congregation murmured against Moses and Aaron , saying , Ye have killed the people of the Lord ; they all murmured ; now in the next Chapter ver. 10. the Lord said unto Moses , Bring Aarons rod again before the testimony to be kept for a token against the Rebels : So that to be a murmurer , is to be a Rebel against God ; to have a murmuring heart , is to have a heart rising against the Lord : a general discontent and murmuring ●n a Nation is usually the fore-runner of rebellion , and murmuring is the root of rebellion against God , and so the Lord accounted it . Gregory saith , Murmurantes dicuntur intrare in judicium cum Deo . Gregor. in Psal. 7. that murmurers do enter into judgement with God : he is a very bad Souldier that followes his General grudging , ●nd murmuring , saith Seneca ; Malus est miles , qui Imperatorem sequitur gemens . Seneca . and he is as bad a Christian that that cannot look at Gods dispensations without murmuring at them .

5. By murmuring men lose the benefit that they might reap by every passage of D vine providence that they meet withal : God brought Israel into many straits in the wilderness to humble them , and to prove them to know what was in their heart ; this was Gods end in it . Deut. 8.2 . Hereby also he tryed whether they would keep his commandements or no : but this being not considered by them , every turn they murmure against him , and say , Is the Lord among us ? God saw their prid● ; therefore saith he , ver. 3. he humbled thee , and suffered thee to hunger , and fed thee with Manna which thou knewest not , neither did thy Fathers know , that he might make thee to know , that man liveth not by bread only , but by every word that proceedeth out of the mouth of the Lord : God kept them 40 years in the desert , and brought them into sore straits to humble them ; else they would have been apt to have said , that their Righteousness had procured such and such things for them ; but ver. 16. God did exercise them with many trialls to humble them ; and that he might prove them , and do them good in their latter end , that they might see what great sins were in their hearts : murmuring is a sin that men are very prone to upon every thing that crosseth their wills , their humours , their judgements : very often did the children of Israel commit this sin ; Concerning the divers murmurings of this people , Jerom numbers them to have bin ten : The first when the Egyptians pursued them , Exod. 14. the second & third for want of water , Exod. 17. the fourth & fifth about Manna when they kept it untill the morning , and gathered upon the Sabbath , Exod. 16. Hieron . de 10. tentat . the sixth murmuring was for flesh . Exod. 16. and the seventh for flesh likewise . Numb. 11.4 . the eighth for Moses absence when they made the Golden calf ; the ninth when they tempted God in fighting against the Amalekites being forbidden . Numb. 14. the tenth upon the return of the spies that were sent to search the Land of Canaan ; but if all their murmurings be summed up , Dr. Willet in Exod. 15. they will be found to be many more , as a learned Divine of ours hath well noted ,

SECT. 4. The Remedies against this sin of murmuring .

NOw that we may avoid this sin of murmuring ,

The Jewish Targum observeth , that the Sepent did not murmur for his Curse , On thy Belly shalt thou go , and dust shalt thou ear all the dayes of thy life . Yet although God gave the Jews Manna from Heaven , they murmured , they were worse then the very serpent , then the very devils

Targ. Hieros . in Nu.

I shall lay down the remedyes against it ,

1. Be perswaded to sit down and consider what our sins have deserved ; this will be a special means to keep us from this sin : Wherefore doth a living man complain , a man for the punishment of his sins ? it is a murmuring complaint that the Holy-Ghost speaks against , and so it is in the Margin , Wherefore doth he murmure ? Lam. 3.39 . Oh that God would shew thee the secrets of wisdom ! that they are double to that which is : know therefore that God exacteth of thee less then thine iniquity deserveth , Job 11.6 . Zophar first prayes for Job , that God would shew him some of the secrets of his wisdom in the way of his providence ; then he adviseth him to consider , that though the hand of God was heavy upon him , yet God exacteth less of him then his sin deserved : Now the consideration of this will be enough to silence all our murmurings ; for 1. By this means we shall be enabled to see that there is very much of mercy in the greatest afflictions that befall us in this life : notwithstanding the affl ctions of the Church ( mentioned in the book of the Lamentations , Chap. 1 , & 2. ) were so great , that the Prophet could not parallel their case with any people under Heaven ; yet for all this , saith the Church , Lam. 3.22 , 23. It is of the Lords mercies that we are not consumed , because his compassions fail not . They are new every morning ; great is thy faithfulness . She observeth much mercy in this severity ; so that when a man cometh to such a sight of his sins as this ; when he seeth that he hath deserved nothing but to be cast out into hell , and to have no other portion ; then whatsoever dispensation he lieth under in this life , he can look upon it ( by the spirit of grace ) to be a great mercy . 2. By this means we shall come to look upon the least of Gods favours , and highly to prize the least of the mercyes we enjoy : Ezra blesseth God for that deliverance they had , and that they were escaped with their lives ; though they were in very great distress ; yet they see what they had deserved , and therefore it is they so highly prize this deliverance . Ezra 9.13 , 15 If you will know what their condition was then , read Nehem. 9.36.37 . Behold , we are servants this day , & for the Land thou gavest unto our Fathers , to eat the fruit thereof , and the good thereof ; Behold we are servants in it , and it yieldeth much encrease unto the Kings whom thou hast set over us , because of our sins : also they have dominion over our bodies , and over our cattle at their pleasure , and we are in great distress ; yet for all this , when they consider what their sins have deserved , all their misery is esteemed but small , compared with the least mercy they do enjoy at the hands of God . 3. Hereby we shall come to acknowledge the Lord to be righteous in all his wayes , and holy in all his works , in all his p●ovidential dispensations : This is the reason of mens murmuring against God , because they think Gods wayes are not equal ; but when a man cometh to consider his own deserts , he justifieth the Lord , and acknowledgeth him to be righteous in all his dealings . Lam. 1.10 . ad 18. The Church calls upon all to take notice of her misery . ver. 12. not to murmure , but to consider wherefore the Lord hath afflicted her ; though her calamity is very great , yet she justifieth God , and condemneth her self . The Lord is righteous , for I have rebelled against his commandement . ver. 18. This will make a soul silent before the Lord , and not dare to open his mouth against him ; yea it will enable a man quietly to sit down under Gods dispensatious , be they never so severe : If their uncircumcised hearts be humbled , and they accept of the punishment of their sins , then will I remember my covenant , saith the Lord . Levit. 26.41 , 42.

2. If we would be kept from murmuring , let us take notice of Gods hand in all that cometh upon us ; from whose hand it is that all the mise●yes come upon us , that at any time do befall us : Let us not be looking at the instruments , but let our hearts be raised up to look at the hand of God in all : when men look at Instruments and no further , they are very apt to fall into this sin : but the more we eye Gods hand in it , the more our hearts ●●all be kept from murmuring : Thus ●●d David when Shimei railed against ●●m : Let him alone , saith he ; It may be ●●d hath bid him curse David ; not ●●at God did bid him to cu●se him ; ●●at God will make use of his vile ●●ngue to try the faith , meekness , and ●atience of David ; this was it that re●●rained the complaints of this holy ●an . Psal. 39.6 . I was dumb , I open●d not my mouth , because thou didst it . 〈◊〉 we look at Gods hand in all condi●●ons , we shall draw much good from 〈◊〉 ; if it be prosperity , it will make us ●hankful ; if adversity , it will make us ●atient and humble .

3. To be preserved from Murmu●ing , let us consider that , That is best ●or us , which God in his wisdom ●hinketh fit to lay upon us : Thus it was with Hezekiah , when Isaiah brings him such sad tidings from the Lord , concerning his posterity ; he said Good is the word of the Lord which thou hast spoken . Isai. 39.8 . He looketh upon that condition to be best , which God thinks fit to bring upon him though his Sons must be captive in 〈◊〉 strange Land , yet he knoweth God can do them more good by it , then 〈◊〉 they should wear the Crown in thei● own Land ; and he acknowledgeth i● a good token of Gods favour to him , that peace and truth should be in his dayes . 2 King . 20.18 , 19.

4. If we have murmuring tongues , God hath an ear to hear all our murmurings , and he doth not take notice of them only against Instruments , but takes them as spoken against himself . Exod. 16.6 , 7. The people of Israel murmured against Moses and Aaron ; but say they to the People , Irenae●s calleth murmurers ora Diaboli . Irenaeus . lib. 12. cap. 12. In the morning ye shall see the glory of the Lord ; for that he heareth your murmurings against the Lord : and what are we that ye murmure against us ? ver. 7 , and ver. 8. the Lord heareth your murmurings against the Lord ; and what are we that ye murmure against us ? You murmure not so much against us , as against the Lord : So , albeit we think ill of ●he inst●uments of our afflictions , and ●urmure aga●nst them ; yet it is against ●he Lord , and he heareth our murmu●●ng , and will punish it . How often did ●od bring sore judgements upon the Jewes for their murmu●ings ? there●ore the Apostle gives us a Caveat to ●ake heed of murmuring : 1 Cor. 10.10 . neither murmure ye , as some of them also murmu●ed , and were destroyed of the destroyer ; which some think to be the fiery ser●ents that were sent among them : ●hey murmured , and God sent fiery ●erpents to sting them ▪ so St. James ●aith , Grudge not one against another brethren , lest ye be condemned ;

Regnum cae●orum nemo qui murmurat , acc●p●● . ●émo qui decipit , murmurare potest .

Gregor.

behold the Judge standeth before the door . Jam. 5.9 . Take heed of this sin , for it will render you liable to condemnation ; God will take vengeance upon all those that are given to this sin : the Israelites do no sooner break into this sin , but God immediately plagueth them for it . If moderation of our minds be to be shewed towards our enemies , for whose oppressions we ought not to murmure , or impatiently to complain against them to God how much less then ought Christian against Christian , and Brother agains● Brother to grudge and murmure one against another ! This is far from the excellency and dignity of a Christian , as one well noteth . Turnbull exposit. in Jam. 5.

5. Labour to get an interest in Jesus Christ , and an evidence of your interest in the covenant of Grace ; this will be a special means to still your murmurings : Have frequent recourse to Gods covenant ; look over all the promises and priviledges of the covenant , look to the blood of the everlasting covenant , and to the faithfulness of God , and to the riches of his Grace ; call to mind all the love-tokens whereby God hath expressed his love to you in former times , then will you not at any time murmure at the prosperity of the wicked , nor repine at your own adversity , having the sense of Gods favour for the present , and the hopes of enjoying God for e●er hereafter . David had enough , be●ause God was his portion . Psal. 16.5 . ●he more Grace a man hath in his ●eart , and the more faith in Gods pro●ises , the more cheerfully will he be ●nabled to walk under every dispen●ation of Gods providence : the more ●f Christ is in us , the better shall we know how to carry our selves in every ●ondition ; we shall then know both ●ow to be abased , and how to abound , ●nd be instructed everywhere , and in ●ll things , both to be full and to be ●ungry , both to abound and to suffer ●eed . Phil. 4.11 , 12.

6. Let us be conversant in Gods word , and meditate much upon it ; Non est judicandum de operibus Dei ante q ●ntum actum . Pet. Mart. ●here we shall see not only the beginnings of his providential dispensations , but also the end of them to his people : when David looked upon the prosperity of the wicked , and the adversity of Gods children , he was filled with discontent , and his faith could never conquer his temptations , till he went into the Sanctuary of God , and consulted with him ; then h● understood the end of Gods prov●dences . Psal. 73.16 , 17. When me● consider the end of Gods servants , as of the wicked , then will they not mu●mure against Gods dealings . A ma● when he hath brought home wood i●to his Yard in Summer-time , th●● which is Timber , he heweth , he squ●reth , and cu●s it for his purpose ; bu● for his fire-wood , he layes it on a heap for winter ; even so God squareth and cu●s his children by afflictions ; bu● for the wicked , he is reserved for the day of destruction . Job . 21.30 . an● is made for the day of evil . Prov. 16.4 . they flourish in false shewes , but shall have real torments : Christ saith , that sorrow is the portion of Gods children in this life ; Flo●ent falsis bonis , peribunt veris tormentis . you shall weep and lament , but the world shall rejoyce . Joh. 16.20 . Let us go then into the house of God with David , and there we shall see the brittle estate of prosperous sinners ; then you will not murmu●e that you possesse not the riches of iniquity ; for better is Daniels pulse then Acha●●●●edge ; Lazarus w●th his rags ; with ●●is nothing , , was better then the rich ●lutton with his abundance ; that is no ●ood Gold that never cometh into the ●●re ; it is a note of Gods wrath when he denyes us the means to see our sins ; it is as much as if a child should be brought up without a rod : Sodom and Dives lived without trouble , yet they paid for it in the end ; Though Cham was not drowned , yet he could not e●cape Damnation : our obedience and Gods correction are two marks that God ●s our Father ; if we fail in obedience , and God in correcting us , it may be suspected we are none of his : we are chastned of the world , that we should not be condemned with the world . 1 Cor. 11.32 . If God will not punish men when they sin , it is no argument of his love to them ; It is a curse that afflictions come not the second time . Soloman adviseth , Let not thine heart envy sinners , but be thou in the fear of the Lord all the day long ; Prov. 23.17 , Though sinners grow great , yet envy them no● murmure not against Gods dispensa●●ons , keep close to him , fear him co●tinually , in the end God will reme●ber his People : God hath one end i● giving worldlings their wealth , the honour , their pleasure here , and the look at another end ; he gives it the●● as their portion ; they look at no othe● good but prosperity , and care for n● other good , and so God gives it there ; when as God withholdeth such things from his people , not because he doth not love them , but because he hath a better portion in store for them hereafter . Patienter ab eo sustinet flagellari , a quo caelestem haereditatem expecta● . Perald . de peccat . ●●nguae . Mark the perfect man , and behold the upright , for the end of that man is peace . Psal. 37.37 . Hereby the Godly and the wicked man are known asunder ; the one hath hope in the end , but the hope of the other shall perish ▪ the fool hath said in his heart , I shall not be moved . Psal. 10.6 . Some rely on men , some on their Goods and Lands , some on the Creatures , but all shall fail them at last ; sperando peribunt , they shall perish by thus hoping ; the wicked stand in slippery places , and their feet shall slide in due time . Deu. 32.35 .

7. To keep us from murmuring , let us consider our unprofitableness under ●ll Gods dealings with us ; this will cause us to be silent either under his hand , or to bewail our condition , that we are no better then we are , and have made no better improvement of Gods former dealings with us ; God of●en laps up many precious pearls in the ●undle of our sorrowes : though thy af●●ictions are bitter arrowes , yet they ●ome from a sweet friend ; let us there●ore lament that we are not bettered ●y them .

8. Consider how many there are ●hat are below us , that want many ●hings that we enjoy : we look only at ●uch and such as are above us , and at ●hat we want that they have , and we ●re apt presently to think , why should ●ot we have as much as they , and then ●●ur hearts are apt to fret and murmure ; ●ut to remedy this , consider what you enjoy that others want ; it may be thy Beer is small , but God gives to many others Tears , and Gall , and Blood to drink ; yet these that are below thee may be better Christians then thy self , unless thou silence thy murmurings ; what if thou hast nothing but bread and water ! then remember that promise , Ye shall serve the Lord your God , and he shall bless thy bread and thy water ; If thou hast but bread and water , and the blessing of God with it , thou hast enough , and hast more cause of rejoycing , then worldlings have in the time that their Corn and their Wine encreaseth : I have read of a certain Souldier that earnestly intreated a Holy man to pray unto God for him that he might be freed from a sore disease which much afflicted him ▪ Ora Dominum servet te in Statu quo magis humilieris but he answered him thus ; pray thou to the Lord to keep thee in that condition in which thou mayst be more humbled ; that condition is best for us that layes us low , and makes us humble and poor in spirit .

CHAP. XIII . Of the Lying tongue .

SECT. 1. Lying defined , and distinguished from an untruth : from Hyperbolies , Parables , and Jronies : from feigning and simulation , and from the concealment of the truth .

THe next sin of the Tongue that I shall treat of , shall be the sin of lying , a sin that sheweth itself very ear●y , even in little children . Psal. 58.3 , The wicked are estranged from God , ●rom the womb ; they go astray as soon as ●hey be born speaking lyes ; they shew ●heir alienation from God in this par●●cular . They were by their profession the people of God , yet were become very cunning in this Art of Lying ; and our experience can witness the commonness of this sin in these our dayes ; and here let us take notice what this sin is .

Definit . of Lying . Mendacium est falsa verborum prolatio cum intentione fallendi . Cicero . Lying is a voluntary speaking of that which is false , with a purpose to deceive our neighbour : When a man speakes contrary to what he thinketh , or to his knowledge , for some evil intent , as to deceive , to pleasure , to profit , to delight , &c. I say , contrary to what a man thinketh , or against his knowledge or conscience ; for this doth distinguish a lye from many things .

1. From an untruth : for a man may speak what is false and not lye ; when a man speaks that which is false , yet thinketh he speaketh truth , he speaketh falshood , he erreth , and is deceived , yet lyeth not , because he speaketh not against his conscience . 2. A man may speak that which is true , and lye , delivering that which is true , thinking it to be false . This is one mark of a child of God , that he speaks the truth in his heart , or from his heart . Psal. 15.2 . for many speak truth from the lips only , and not from the heart . A man is to be declared lying or not lying , not from the verity or falseness of the things themselves , but from the purpose or meaning of the heart ; and Aquinas saith , when a man telleth something that i● false , whereof he hath been misinformed , or beleeveth it was as he reported it , he telleth a lye materialitèr , but not formalitèr : but on the contrary , If a man purposing to tell a lye ▪ and deceive , doth per accidens , and against his will tell the truth , he telleth a truth materialitèr , Mòn mentitur , qui falsa dicit , putans severa dicere sed qui falsa apprehensa verè enuntiat . Jul. Scal. and a lye formalitèr , and forma dat esse rei , the forme gives the being to a thing , saith Aristotle ; and therefore he lyeth even by telling the truth , because he did it cum intentione fallendi , with a purpose to deceive ▪ and as Scaliger saith , he doth not lye , who speaketh that which is false , thinking he speaketh truth ; but he who declareth these things to be true , which he apprehendeth to be false : For this cause both Divines and Philosophers distinguish between mendacium dicere and mendacium facere ; a man may tell a lye sometimes against his will , but no man maketh a lye but willingly . He that maketh a lye loveth lyes .

2. From Figurative and Hyperbolical speeches , and parables ; both which if we respect the sound of words seem to be false , yet if we regard the meaning of the speaker , are very true , and express the thing more significantly as figurative speeches call'd Hyperbolies , or more profitable as feigned parables ; both which are warranted in Scripture , the word of truth : First for Hyperbolies , the Land of Canaan is call'd a Land flowing with Milk and Honey . Exod. 33.3 . that is , very fruitful , abounding with all necessaryes , as Deut. 8.7 , 8 , 9. The Canaanites are said to have Cityes walled up to Heaven . Deut. 1.28 . That is , fenced with high walls . Deut. 3.5 . So when the Holy-Ghost would signify a great multitude , he useth this expression , as the sand of the Sea , Gen. 32.12 . 1 Sam. 13.5 . Psal. 78.37 . So the many Miracles and Acts that Christ did , are said to be more ( if they should have been written ) then the world could contain the Books that should be written . Joh. 21.25 . Secondly for Parables : when by things feigned is signified an unfeigned truth : as in Jothams Parable , where the trees are brought in conferring and consulting about the choyce of their King , Judg. 9.8 . and in the parable of Jehoash King of Israel sent to Amaziah King of Judah , where the Thistle that was in Lebanon , is laid to send to the Cedar that was in Lebanon to give his Daughter to his Son to wife . 2 Reg. 14 9. and the Parable that Nathan delivered to David , concerning two men in one City , the one rich , the other poor . 2 Sam. 12.1 . And our Saviour Christ himself delivered many things in parables to the Scribes and Pharisees , Non omne quod fingimus mendacium est , sed quando id fingimus quod nihil significat , tunc est mendacium ; cum autem fictio nostra refertur ad aliquam significationem , non est mendacium , sed aliqua figura veritatis . Gerrard . loc. com . ex August . as Mat. 21.28 . of a certain man that had two sons , whom he bid go work in his Vineyard on a certain day ; and a parable of a certain Housholder who planted a Vineyard , and hedged it round about , &c. and let it out to Husbandmen , and went into a far Countrey . Mat. 21.28 , 33. All parables and similitudes are not lies ; Christ tells us of the parable of Dives and Lazarus , not that there were any two such men , nor any such thing done by them , as is mentioned , Luk 16. Yet we ought not to count it a lye , but it is a Similitude , and foretells us what shall become of the rich , if they oppress and grind the faces of the poor ; and that God will rather accept of a poor Lazarus , though in rags and misery , then of a flourishing Dives cloathed in purple and scarlet . The like may be said of Ironies ; so the Apostle speaks to the Corinthians : We are fools for Christs sake , but ye are wise in Christ ; we are weak , but ye are strong ; ye are honourable , but we are despised . 1 Cor. 4.10 . Do you think he would tell them they were wise , whom a little before he condemneth for their foolishness ? this is but an Ironical expression : So when a Captain shall say to his Souldiers , Fight couragiously , quit your selves like men , the Enemy flies before us ; this is but to hearten his own Party to fight the more valiantly ; this is very disputable , whether it be a lye or not : Likewise when a Physitian hath to deal with a froward and melancholy Patient , he must abuse his judgement , telling the Patient , this and that is for his good , and if he will not take it , he must dye : therefore I shall not accuse such a man of a lye .

3. A Lye is distinguished from feigning and simulation , when a man speaks not contrary to , but besides his meaning , diverse from that he thinketh : This feigning , if not prejudicial to truth , nor against Gods Glory , and the good of our neighbour , and that we have some good ground for it , is not unlawful . Thus God himself useth feigning , Let me alone , saith he to Moses , that my wrath may wax hot against this people , and that I may consume them , Est quaedam simulatio cautelae , quaedam doctrinae , quaed●m deceptionis ; p●●ma fuit Jnsuae & David , secund● 〈◊〉 , qua docuit discipulos offi●ium hospitalitatis● ; tertia est . hypocrisis . Bonavent . and I will make of thee a great Nation . Exod. 32.10 . He meant not to destroy them , but to stir up Moses to fe●vent prayer , and Israel to unfeigned repentance . So Joshua meant not to fly before the men of Ai , but feigneth a flight to draw them out of the City and destroy it : there is dolus bonus as well as malus , good deceit as well as evil . So when the two Harlots came to Solomon about the Child which both laid claim to , Solomon at first said it should be cut in pieces , and divided in two ; but she whose child it was , would not suffer him so to do with it , because it was her child ; therefore when he saw her Bowels yearn towards it , he altered his sentence , and gave the child to the true Mother : this was not a lye . Thus Christ when he met the two Disciples going to Emmaus , Faciebat eos putare quod qua●● ad locum longinquum proficis●eretur . Syr. vers . when he came thither with them , he made as though he would have gone further , Luk. 24.28 . Christ here personateth a stranger , and therefore carrieth himself as a stranger to these Disciples ; he made as though he had been to have gone furrher : Some say , there was a mystery in it , that he went further afterward , when he ascended into Heaven in the sight of his Apostles , which thing only was meant by his pretending to go further ; but it is not said , He took leave of the Disciples , or told them he would go to some other place to take up his Lodging , but only he concealed his purpose from them , and did not let it appear that he was willing to tarry with them , till they entreated him : So the Angels coming to Lot , Gen. 19.1 , 2. made shew , as if they would not come into his House , but lye in the street all night . Did these Angels lye or no ? surely no ; this was no lye , but the condition is not expressed , but kept secret in the heart of the speaker : Simulatio facti est licita & laudabilis quando fit ex rationabili causâ & bono fine . Aug. Quest. Evang. lib. 2. thus at our Neighbours Table , when we have some meat offered us , we refuse it as the first time with a No I thank you ; for it is but civility so to do , and then the second time we take it . So these Angels , at the first they will not goe into Lots house , but at last by the intreaty of Lot they are perswaded to goe in thither .

Cum nemini sit injuria , cum non sit cum fraude coajunctâ . Polan . Syntag. de simulat . & dissimul . 4. It is distinguished from the concealment of the truth : for albeit the truth is never to be denyed , nor an untruth affirmed , yet not alwayes to be confessed or professed : for it s sometime Necessary , Unseasonable , Arbitrary .

1. Sometime necessary ; when either Gods Glory , our Neighbours Good , or our own duty require it at our hand . In cases spiritual , it is necessary ; when we are called to give an account of our Faith and Religion , then a constant profession is necessary . 1 Pet. 3.15 . Be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear . 1 Pet. 3.15 . With the heart man beleeveth unto righteousness , and with the tongue confession is made unto salvation . Rom. 10.10 . He that confesseth me before men , him will I confess , &c. and he that denyeth me before men , him will I deny before my Father which is in Heaven . In matters civil , when we are called as a witness before a Magistrate , we must testify the truth , the whole truth , as the woman of Tekoah did to David . 2 Sam. 14.19 . 2. Sometime it is unseasonable to declare the whole truth ; when as there being no necessity to utter it , in respect of Gods Glory , our Neighbours Good , or our own Duty , it 's joyned with our own , or our Neighbocrs danger or hurt .

3. It is arbitrary , or at our own liberty , when it is neither necessary nor unseasonable . Thus Christ sometimes answereth to questions askt him , sometime he is silent . Mat. 27.12 , 14. That truth may be concealed , is proved by Abraham , who spake truth in part , calling Sarah his Sister , and concealed it in part , not confessing her to be his wife . Gen. 12.10 . The which thing also his son Isaac did afterward . Gen. 29. this is no lie to hide the truth , but to affirm that which is false . God appointed Samuel to go to Bethlehem to annoint David King ; he desiring to be informed how he might go thither and do it with safety , for said he , if Saul hear of it , he will kill me , the Lord teacheth him this Godly policy , Take an heifer with thee , and say , I am come to sacrifice to the Lord , and call Jesse to the Sacrifice ; he was sent for two causes , but to conceal the more principal . 1 Sam. 16.2 , 3. So King Zedekiah willeth Jeremiah ( having advised him to yield to the Caldeans ) if the Princes should be earnest to know what talk they had had together , that then he should say unto them , I humbly besought the King that he would not cause me to return to Jonathans house to dye there . Jerem. 38.26 .

SECT. 2. Of the sporting Lye .

LYes may be divided into three kinds ; there is Mendacium Jocosum , Officiosum , Pernitiosum .

1. The sporting lie , which is without cause , merum mendacium , Hutchinson de imagine Dei. neither with desire to hurt , no● pu pose to help any one : Nascica when he came to Ennius the Poets house , having earnest business , commanded his Maid to meet him at the door , and to say that he was not within ; who knowing that her Master had bidden her to say so , because of his business , departed ▪ Soon after it came to pass that Enni● came to his house , and knocking at the door enquired for him : Nascica hearing one knock , and perceiving out of a window that it was Ennius , answered with a loud voice that he was not at home ; but Ennius knew his voice , and came in : then Nascica came to him , and said , You are impudent , for I beleeved your Maid , that you were not at home ; and will you not beleeve me my self ? In this example be two lyes : One of Ennius his Maid at her Masters commandement , the other of Nascica in the way of jest and mirth . Thus vanity sheweth it self in great boasters and travellers that love to tell strange things ; when men do not only sport at it themselves , but think thereby to make sport for others also . So it was with those of Ephraim and Samaria , who made the King glad with their wickedness , and the Princes with their lies . Hos. 7.3 . To what an height of impiety were they grown ! this was a cleer note of a corrupt state among them ; That all sorts lies be sins , vid. Euseb. lib. 8. de praepar . Evangel . cap 4. Damascen . paral . 3. Chytr . tract . de Jacobi mendacio . Gerson . Protest . Bernard . de modo benè vivendi . August Epist. 8 , & 9. the reason hereof is expressed , ver. 2. They considered not in their hearts that God remembred all their wickedness ; They were become very Atheistical .

All condemn the idle lying lie , and the pernicious lie ; but some excuse the sporting or jesting lie , and commend the officious lie ; but all naught .

1. For the merry lie , we must distinguish ; that is improperly called a lie , when in shew of words some false thing is uttered , but by the gesture or pronunciation of the speaker , it may appear that some truth is uttered : This is not unlawful under shew of untruth to hide a truth ; as Elijah said to the worshippers of Baal , Cry aloud , for he is a God ; either he is talking , or he is pursuing , or he is in a journey , or peradventure he sleepeth and must be awaked . 1 Reg. 18.27 . But the Text saith that he mocked them . So Micaiah said to Ahab , as the rest of his Prophets had done before him , Go up to Ramoth-Gilead and prosper ; but he delivered it so , that Ahab perceived he mocked him . 1 Reg. 22.15.2 . Properly , that which in the meaning of the speaker is a lie , is in no sort to be used , but is simply unlawful .

1. Because it is not only false , but vain and idle : Now if but for idle words men shall give account at the last day . Mat. 12.36 . much more for idle lies .

2. The Prophet Hosea in the place before-mentioned inveigheth against those that make Princes merry with their lies . Now if Princes may not be made merry with lies , to whom oppressed with great cares mirth is needful , none may .

3. A lie may not be delivered to help a man , or free him from danger , much less to delight and make him merry .

4. Epaminondas with other Heathens , will rise up in judgement against those that make no conscience to tell merry lies ; so strict observers and lovers of truth were they , that they could not abide a lie spoken , no not in jest ; it is not good jesting and sporting with sin ; He that makes it his common course to lie in jest , will also lie in earnest ; and he that lies in jest , unless he repent of it , shall be sure to be damned in earnest .

SECT. 3. Of the Officious Lye .

THe next Lye we are to treat of , Corrupt was the opinion of Plato , that allowed a lie lawful , either to save a Citizen , or deceive an Enemy . is the Officious lie , which is covered over with love to our neighbour ; when a man seeth his neighbour in danger , he thinks it either no sin , or a very small sin to help him out : This is the practice of too many among us , and the devil beguileth many souls thereby : Now that we may take heed of this , consider ,

1. That Gods word is to be lookt on as the only rule and square to guide our actions by ; but the word requireth that we must not do the least evil for the gaining or any good whatsoever : the rule of our actions is Gods command , not our love to our neighbou● ; God saith , ye shall not lie one to another . Colos. 3.9 . and he will destroy all lyers ; which comprehendeth those that lye perniciously to do hurt , or officiously to do good to their neighbours .

In this thou dost thy self more hurt then thou canst do thy neighbour good , nisi fiat jus●●● & rectis mediis , saith . Pet. Mart. loc. com . de mendac . 2. Consider how the Apostle rejecteth this practice of doing evil that good may come thereby . Rom. 3.8 . He abhorreth that any such principle as this should be in the heart of any Christian whatsoever ; and saith of such that affirm that men may do evil that good may come thereby , that their damnation is just : a man must not lye to save Gods honour . Job . 13.7 . much less for the good of his neighbour .

3. He that th nks he may thus give way to this sin that good may come by it , will think so of any other sin whatsoever ; as if a man should steal from the rich to relieve the poor , this is odious to God ; the Lord saith , he hateth robbery for a burnt offering : there were some that thought they might rob , that they might have the more to offer to the Lord ; and though they brought a fat oblation , yet God loathed them , and their offerings : Austin observeth of the Priscillianists , that they would make use of a lie to shew themselves Orthodox , and that they might the better vent their opinions with the more credit to themselves : And others there were that would fain themselves to be of their company and society , that so they might find them out , and bring them before the Magistrate to be punished .

But some will say , Object . It 's not against Christian charity to help a brother with a lye .

It is against charity ; Resp. for charity rejoyceth not in iniquity , ( not in falshood ) but in the truth : A Christian that hath a good conscience can do nothing , and say nothing against the truth , but for the truth . 2 Cor. 13.8 .

2. Charity requires a man not only to do good , but to do well ; to do it in a good and godly manner , not to do the least evil , not tell the least lie to procure a great outward good to another .

3. Charity requires not that for another mans good and commodity thou shouldst cast away thy self : but God will destroy them that speak lies . Psal. 5.6 . The lying mouth slayeth the soul . Sap. 1.11 .

4. Charity doth not allow , that any man in danger should tell a lye to do himself good ; much less doth he allow that we should lie to do another man good ; a good man chooseth affliction , or to run upon any rock rather then to sin against God , according to that speech of Elihu to Job , chap , 36.21 .

But here it may be objected that Jacob lyed to his Father Isaac , saying , I am Esau thy first born , that he might procure the blessing of his Father , before his brother came , Gen. 27.19 . and ver. 24. when he asked him , Art thou that my son Esau , he answered Yea : he saith further , that he had hunted for Venison , as his Father bade him , ver. 19. when he hunted for none , nor was bidden to hunt for any : Thirdly , being askt how he found it so quickly ; he answered , the Lord thy God brought it to my hand . ver. 20. when himself had taken a Kid cut of the flock , by no miracle , but by ordinary means .

Some say , that is to be understood mystically , Quod minor populus , hoc est Gent●um , substituendus esset in locum primogeniti , hoc est Judaeorum . However the Jews were Gods first born , yet they should be cast off , and to the Gentils the younger brethren , the blessing and the inheritance did belong . Aquin. 2dae . q●●st . 110. Art. 3. by way of prophecy , I am Esau thy first born ; not in person , but in right of the first born I come unto thee , as Paul speaks in another case . Act. 23.5 . by which is meant nothing else then that which Christ saith , Behold there be last which shall be first , and there are first which shall be last . Luk. 13.28.30 . this shall be when men shall see Abraham , Isaac and Jacob in the Kingdom of God , and themselves thrust out of doors ; this is now come to pass ; for we Gentiles that were last , are now first ; we that were not a people , are a people , and beloved which were not beloved ; and St. Paul nameth this a mystery , Rom. 11. I would not this mystery should be hidden from you brethren , lest you should be wise in your own conceit , &c. It appeareth then Jacobs saying to Isaac , I am Esau thy first born , is as much as to say , The last shall be first , and the first last ; by Esau he meant the Jews , by himself the Gentiles ; and this is no lie , because a mystery : This is the opinion of divers of the Antients .

2. But I cannot excuse Jacob in this , but do beleeve he sinned ; their examples are no rules for us to walk by , we must walk by the rule of the Word : the errours and slips in their Lives , are as blemishes in fair faces , e●idences of humane frailty .

5. There 's a difference between ●peaking a lie , and concealing the ●ruth , as I toucht before in the first ●ection of this chapter ; the one , in ●ome cases may be lawful , Aliud est mentiri , aliud est verum occultare ; ut siquis nòn velit ad mortem hominem prodere , paratus esse debet verum occultare , non falsum dicere , ut neque proat neque mentiatur . August . in Psal. 5. when the other in no case is ●awful . Negative precepts bind at all times , and upon ●ll occasions ; and such is this , Thou shalt not lie ; but the truth may be concealed at some times and upon some occasions , except when a Magistrate calls us to declare the whole truth : so truth is to be spoken , though it expose our selves or others to danger : So when Christ is adjured ( by the high-Priest ) by the living God to tell whether he be the Christ the son of God , though it be to the exasperating him against him , and to the exposing himself to the malice of his enemies , yet he confesseth the truth . Mat. 26.63 , 64. St. John gives in this for his further answer to Pilate , To this end was I bor● and for this cause came I into the worl● that I should bear witness to the truth Joh. 18.37 . St Augustine commendeth a Christian Bishop of Tagesta fo● hiding a poor Christian , and when th● Emperour sent his officers to search after him whom he had hidden , bein● askt where he was , he said , he would not deny but he had hidden him ; ye● would he never betray his brother for which cause he was grievously tortured ; but he stood firm still , as his name imported , which was Firmus , that he would not disclose his brother , nor tell an untruth : the Emperour marvelling at his stedfastness released him .

Some do object , Object . that Abraham to escape danger , said his wife was his Sister . Sol. Gen. 12.10 .

Non petit Abraham ut Sarah menti●tur . Juniu● .

Veritat●m voluit celari , non m●n●acium d●ci . August .

Abraham answereth himself , Gen. 20.12 . In very truth she is my Sister , and he uttered no untruth , but only concealed a part of it , as was before said ; he said not , she is not my wife , but she is my Sister , nor did Abraham desire Sarah to lye , as Junius noteth .

The Midwives in Egypt are com●ended for delivering the male-Child●●n of the Hebrews , and Rahab for pre●●rving the spyes by lying .

We must distinguish the work one from the execution of the work ; Object . ●he work or fact in saving the children ●nd spies , was a fruit of faith , Sol. and of the ●ear of God ; God blessed them not for the lie : but for their faith , that wrought in them by love . Dr. Sutton . and that is commended : ●ut the manner how they preserved ●hem , sc. by lying , is not approved . But it may be said ; faith , and the fear of God cannot stand with a manifest known sin ; I answer ; the best actions are imperfect in this life , and joyned with many frailties ; and even actions of faith are mixed with sundry defects and sins .

SECT. 4. Of the pernicious lie ; eight aggravations thereof .

NOw let us treat of the pernicious lye , the worst of all the rest . Men are guilty of this sin wh●● they speak that which is false , knowing it to be false ; when they speak o● thing , and their own heart and conscience tells them plainly the contrary . Thus doth Joseph's Mistress . Ge● 39.15 , ad 20. So in Commerce among men , when the buyer calls a● a thing naught , which in his conscience he knoweth to be good ; o● when the seller saith , the commodity is good , Tho. Cartwt● in Prov. 20. when it is not ; and that it cos● him so much when it cost him less both false . Prov. 20.7 . One observeth upon the buyers dispraising , and afterwards boasting of his bargain , that he passeth a sentence of condemnation upon himself , for his lye ; and for him that puts his Child to such a Master , whose practice is so to sin , and to teach his servants so to sin also , he puts him into the very mouth of the devil : and saith the wise man , The getting of treasures by a lying tongue is a vanity tossed too and fro of them that seek death : The robbery of the wicked shall destroy them because they refuse to ●o judgement . Prov. 21.6 , 7. Here ●ou may see that to get riches this ●ray , is to get them by theft and rob●ery ; this is the way whereby they ●hink to grow rich , when as they take ●he high way to destruction : Now ●et us consider the greatness of this ●in , by the many aggravations of it .

1. When men speak that which ●s false rashly , and inconsiderately .

2. To speake falsey aftet delib●ration , and premeditation , that makes the sin the more hainous : God complaineth of some among the Jews , Nonnunquam pejus est m●ndactum medi●ari quam loqui ; nam loqui plerumque praecipitation●s est : med ●ari vero st●diosè pravitatis . Greg. mor. lib. 8. that conceived and uttered from the heart words of falshood . Isai. 59.15 . It was a great sin ●n Peter ( though in his fear ) upon a suddain to deny his Lord and Master ; but greater to do it after deliberation .

3. When men take delight in lying : we read of some that delight in lies , Psal. 62.4 . This is much worse then to commit this sin ignorantly : this sheweth an height of impiety in t● heart , when men delight in that whi●● is so hateful to God and good men .

4. When lying is a mans ordinary practice from day to day ; now th● more frequently men commit this sin the more abominable it is to God every day they wrest my words , saith th● Prophet , Psal , 56.5 . he sheweth thei● frequency in this sin , and this is a grea● aggravation of it ; and he compareth such men to the deaf Adder , that will not harken to the voice of the charmers ▪ that will not hear , let God and man say what they will unto them .

5. When men have hatred in their hearts , yet by lying words do cover it over , and hide it , that thereby they may gain an opportunity to revenge themselves upon them : how many a man speaks a man fair to his face , and yet as soon as he turneth his back , is ready to cut his throat ! he that hateth , dissembleth with his lips , or , ( as in the Margin ) maketh his voice Gracious , and layeth up deceit within him ; when he speaketh fair , beleeve him not , let his words be never so seemingly Graci●us . A Lyer is not to be believed , and God will at the last day shew his sin before the whole congregation . Prov. 26.24 , 25 , 26.

6. Sometimes men do belie themselves that they may gain the love of others , as boasting what great matters they have done at such or such a time , that so they may come behind none of the most forward of their companions in sin : So Augustin

August . confess .

Among pernicious liers I may rank all Hereticks ; Seducing Spirits speak lies in Hypocrisie . 1 Tim. 4.2 . A loud lier was be that in Adrians dayes , said He was the Messiah , calling himself Barcochabo . i. e. filium Stellae . the Son of a Star ; but his divinations failing him , the Jews changed his name , calling him Bencozba . i. e. Filium mendacii , the Son of a lie . Carion . Ch●nic .

reporteth of himself in his Confessions , when he was young , that he might the more ingratiate himself with his sinful associates , he would lyingly boast what he had done also , accounting it a shame to him to become behind any of them in sin .

7. When a lie is made use of to draw men to sin how many sinners make use of lying to make others of their companions bold and hardy in sin ! he that by any means whatsoever doth draw another to sin , he acteth the devils part against that person . Thus the old Prophet pretending to the man of God that came from Judah , that an Angel of God spake to him by the word of the Lord , to bring him back to his house , he drew the man of God to disobey the word of the Lord , but he lyed unto him , 1 King . 13.17 , 18.

8. When men make use of a lie to hide and cloak their sin : when they are charged therewith , then they deny it . Job did not cover or hide his sin as Adam in his bosom . Job 31.33 . that so the guilt may be taken off from him , and laid upon another , as Adams upon the woman that God gave him , and so he laid it upon God himself by fetching a little compass ; but Job by Grace was changed , and herein not like his father Adam . 1. This is not a lessening but a great aggravation of sin : it was bad to sin , but much worse to deny it ; for this is to add sin unto sin . 2. This will not hide it from the eye of God : though you may hide it from the eye of man a while , yet not from the eye of God , before whom all things are naked and bare , as open to Gods eyes , as any thing Anatomized is to mans eyes . Psal. 90.8 . Thou hast set our iniquities before thee , our secret sins in the light of thy countenance . 3. The free and full confession of sin , is a giving glory to God , when hiding of sin by lying and denying is a robbing God of his glory and honour : by a free and full confession we glorify Gods omnipresence and omniscience : when Ananias and Saphira hid their sin by a lye , Act. 5.7 9. Peter tels them , that they had done more then to lie against the Lord ; for saith he , ye have agreed together to tempt the Lord , to try whether he be God or not , or whether he will revenge himself upon sinners , as he hath said he will : So thou by this addest sin to sin , to try whether God will punish it or not : You see what befell them , God took them both away in their sin , and great fear came upon the Church : but suppose God should not make such examples presently , yet by this sin , thou dost what in thee lieth , to stop up the way of mercy against thy own soul . Prov. 28.13 He that hideth his sin shall not prosper , saith Solomon ; but he that confesseth and forsaketh his sin , shall find mercy . 4. God will make thee confess it , either here before men , or else eternally before Men and Angels : God doth strangely bring hidden things to light : Sometimes he brings hidden sins to light by some punishments for other sins ; yea it may be someimes men that are condemned for what they are not guilty , shall yet before they dye , confess the justice of God upon them ; although they be wronged in that they be condemned for ; yet shall they give glory to God before men , by confessing some sins hitherto kept secret . And sometimes God by giving men horrours of conscience , makes men to confess what before was kept secret : By these things you see the aggravations of this sin of lying .

SECT. 5. Sheweth how many sins meet together in this sin , and what are the causes of lying .

LEt us now see how many sins are complicated in this sin , together with the sinful occasions , whereby men give themselves to lying .

1. There is a direct breach of the ninth commandement , which saith , Thou shalt not bear false against thy neighbour . 2. Robbery is a breach of the eighth precept ; robbing others of their due to whom we are related , and so have need of one another . 3. A hazarding the soul for nothing that is able to countervail the loss of it . 4. Atheisme ; in forgetting Gods All-seeing eye , and his sin-revenging justice , that he will revenge himself of those that rob him of his truth . Now the causes and usual occasions of this sin are these .

1. A greedy desire of gain ; We see that Trades-men for a penny , or a two-penny gain will not stick at a lie : Gods command is , that no man defraud or go beyond his Brother in any thing ; and you gain something by lying ( as you think ) at the present ; but you will be losers by it in the end . Are there yet the treasures of wickedness in the house of the wicked ? &c. for the rich men thereof are full of violence , and the inhabitants thereof have spoken lies , and their tongue is deceitful in their mouth ; therefore will I make thee sick in smiting thee , &c. Micah . 6.10 , 11 , 12. God may give them leave to get some little in the world by it , but he wi l give them much wrath with it hereafter .

2. Not only the desire of gain , but also the fear of losing some present gain or advantage is the cause of lying : this made Gehezi to belie his Master to Naaman . 2 King . 5. He coveted Vineyards , Olive-yards , Silver and Gold , and changes of raiment , men-servants and women-servants , as his Master chargeth upon him , and then tells a lie to his Master after his return from Naaman , saying he went nowhither : Amaziah chargeth Amos falsely to King Jeroboam , saying , that Amos had conspired against him in the midst of the house of Israel . Amos 7.10 . whereas he only prophecyed against the house of Jeroboam , and spake nothing against the King . ver. 9. But what 's the matter with Amaziah the Priest of Bethel ? oh he seeth his gain is going down , if he suffer Amos any longer to shew the people their sin in worshipping the golden calves : So they dealt with Paul stirring up the people against him , because he cast the spirit of divination out of the Maid , that brought her Master much gain thereby . Act. 16. So also doth Demetrius cause a great uproar at Ephesus ; it was gain that made him make such a stirre , and to accuse Paul falsely . Act. 19.24 , 25.

3. Lying proceeds from envy and malice ; when men owe such and such persons ill-will , they care not what they say against them : So they that hate Religion , will speak any thing against the Religious : As the Heathen Tyrants did use to do with Christians , they cloathed them in the skins of wild Beasts , that so their dogs might be the more hardy to tear them : So do envious persons deal with those that are Godly , they cloathe and load them with scandals , that so they may set all men against them .

4. When men suborn persons against those that are good , that so they may get advantage against them to put them to death : Thus the Libertines and others that disputed with Stephen , being unable to resist the wisdom and spirit by which he spake ; they set up false witnesses against him , which said , This man ceaseth not to speak blasphemous words against this holy place and the Law . Act. 6.13 .

5. When men cover their malice against Gods people , under pretence of publique good ; and thus the adversaryes of Gods people write a lying letter to King Artaxerxes against them , and so caused the work of the house of God to cease . Ezra 4.11 , ad finem , pretending thereby much good to the King of Babylon .

6. When they cloak all with Religion : This was Absoloms practice ; first he chargeth his Father unjustly with a lie , as if the King neglected the administration of justice ; and therefore wisheth that he were a Judge , then he would do every man justice ; whereby together with his courteous carriage to every one that came nigh him , he stole away the hearts of the men of Israel : then he pretends the paying a vow at Heb●on . 2 Sam. 15.3 , 4 , 5 , 8. when as he meant to rebell against his Father : Thus did Ananias and Saphira hide their hypocrisy with a Religious cover ; whereupon Peter tells Ananias , that he had not lyed unto men , but unto God . Act. 5.3 . Thus did Simeon and Levi hide their malice to Hamor and Shechem his son , with a Religious pretence ; but , the Text saith , Gen. 34.13 . telling them if they should be circumcised , they would be one people with them , when as they lied unto them , and used this pretence only , that they might come violently upon them , when they were not able to resist them .

SECT. 6. Of the hainousness of the sin of Lying , shewed in eight particulars .

NOw that we may beware of this sin , let us consider the odiousness of this sin of lying .

1. It is very hateful to God , it is an abomination to him : The wise man reckons up six things that are an abominatioo to the Lord , Lease false leasung a● a leasing a lie , lease g●witnes verstegan restitut , of decayed intelligence . and this is one of them . sc. a Lying tongue : God doth so abhorr Lyers , that he will destroy all them that speak leasing . Psal. 5.6 . a word that cometh from an old word now out of use , signifying Lying , Lying lips are an abomination to the Lord . Prov. 12.22 . but they that deal truly are his delight . So good David loatheth this sin , Solomon hath pictured a lye with this Motto upon the face , The sin which God abhorreth . setting out his detestation of it by two words , I hate and abhor lying . Psal. 119.163 . and for those men that have but common honesty , they hate lying , and cannot endure to be charged with it : though it may be they do lye sometimes , yet would they not that men should know it .

2. Lying makes men wholy unlike to God ; it is contrary to the nature of God , who is styled a God of truth . Deu. 32.4 . And David prayes to God under that notion , O thou God of truth . Psal. 31.5 . He who blesseth himself in the earth , shall bless himself in the God of truth ; and he that sweareth in the earth , shall swear by the God of truth . Balls power of godliness . Isai. 65.16 . Truth ( as One observeth ) is one special branch of that Image of God , according to which man was made ; the greater measure of truth in our inward parts , the more are we changed into that image . A lye is so offensive to God , as Anselm Anselm saith , that God as pattern of the universal world may in some sort be said to dispense with many faults , but he never yet dispensed with lying , it being a meer denying of himself who is the only Truth : So the Lord Jesus Christ is the Amen , Truth it self . John 14.6 . The faithful and true witness . Rev. 3.14 . and that both as God and man in one Person , in him all the promises are yea and Amen , most sure and certain , who also came into the world to bear witness of the Truth ; the Spirit of God likewise is the Spirit of Truth . Joh. 14.17 . & 16.13 . The spirit is Truth , beareth witness of the Truth , and leadeth into all Truth ; All the three Persons are one God of Truth , as that he cannot lye , Magna Dei potentia , mentiri non potest . August . it is impossible ●or him to lye . Heb. 6.18 . He is not a man that he should lye . Numb. 23.19 . God is so much the stronger that he cannot lye , saith Augustin . Consider what the Lord Jesus the wisdom of the Father saith , Prov. 8.7 . Tho opening of my lips shall be right things , my mouth shall speak truth , and wickedness is an abomination to my lips . Again , consider , that Gods word is a word of Truth ; Paul calls the Word , sincere Milk , 1 Pet. 2.2 . that is without any deceit and falshood in it . It hath the God of Truth for its Author , Christ Jesus the Truth for the witness , the Spirit of Truth for the composer of it ; Thus prayes our Saviour for his Disciples , Sanctify them with thy Truth , thy Word is Truth . Joh. 17.17 . Now for men to say they own this God , and this word of Truth , and yet go on in this sin of lying , how cross is this to Religion ? our relation to God should teach us to speak truth ; our relation to him as our Creatour ; hereby we shew forth the image of our Creatour ▪ our relation to Christ as members of Christ , and our relation to the spirit of Christ , should also teach us to speak truth : What , are we the members of Christ , and doth the spirit of Christ dwel in us , & act in us , and shall we lye ▪

3. It is a sin that makes a man most like the devil , who is call'd a lying spirit , there is no truth at all in the devil ; and the less truth is in men , the more they are like the devil ; it makes a man a child of the devil : Christ saith to the Pharisees that bent their tongues like bowes to tell lies , Ye are of your father the Devil . Joh. 8. ●4 . Here it is worth observation , that Christ never call'd any sinner the son of the devil , but only the lying man ; & can there be found a greater infamy in the world then this to be the son of the devil , the subject of the devil , governed by the devil , possessed with the devil , and directed by the devil ? how then can a man stand , but like one confounded , when he thinketh of uttering a lye ? Lying is a yielding a mans self to Satan , whereby he lets Satan rule and reigne over him ; all sin ●s of the devil , but this is fathered upon him in a particular manner : he was ● lyer from the beginning , it was the second sin that ever he committed , he ●bode not in the truth because there ●s no truth in him ; when he speaketh a lye , he speaketh of his own , for he ●s a lyer and the father of lyes .

4. A lyer hath no credit with any man ; he that hath this brand upon him shall not be believed when he speaketh truth . Lying is a great reproach to any person or people : The Creti●ans were called by the Apostles Lyers , Arist. apud Diog. Lacit . lib. 5. Tit. 1.12 , 13. Paul out of Epimenides taxeth the Cretians for lying and idleness . Demetrius Phalerius being asked what was the fruit and reward of lying , answered : that after a man is known to be a lyer , every thing that he speaketh is questioned .

5. It is a sin against the light of nature : Heathens could say it did very much unbeseem a man : The Egyptians made such strict account of truth as for maintenance thereof they have lost their lives . Whereupon Herodotus Herodot . making report of the Egyptians , saith , that in making a bargain , a confederacy , or a conjunction of new amity , one joyneth his fingers to the other partyes , and each letteth them blood ; after with their tongues they lick off the blood , wherewith each signed the others hand , inferring by the ceremony that first they will make expense of the utmost drop of their blood , and willingly dye , rather then speak false , or lye one to another : How much more abominable ought it to be to every one that professeth himself a Christian !

6. It is a great abuse of the tongue , which God hath given to man for his honour and glory , and whereby to glorify him , using it to another end then God hath appointed him : In this little members use God hath differenced Men from Beasts , that we may declare our minds one to another in truth : Lying is a corrupting of that member , which is to be an Instrument of truth , a great debasing of a mans self , and of the image of God in man .

Lying is a very spreading sin ; men are much given to it , and it s become general ; God complaineth of his own people by profession , that there was no Truth in the Land . Hos. 4.1 . and the Prophet Jeremy saith , They bend their tongues like their bowes for lyes , but they are not valiant for the truth upon earth ; They will deceive every one his neighbour , and will not speak the truth , they have taught their tongues to speak lyes . Jerem. 9.3 , 4 , 5. It is very spreading when the Prophets prophecy lyes , and the Rulers love lyes , and the People speak falshood , as it was in those dayes . But Solomon saith that a poor man is better then a lyer . Prov. 19.22 . We see it in unregenerate men , how few of them make conscience of a lye , but are full of lying excuses : Yea , there is in Gods own people a proneness to this sin . David lyeth to Ahimelech the Priest . 1 Sam. 21.2 . and being sensible hereof , he prayes to God , Remove from me the way of lying . Psal. 119.19 . It is a sin usually charged upon professors of Religion ; but this is done out of hatred , because they will not run with them to the same excess of ryot , therefore they are charged for a Generation of Hypocrits and Lyers .

8. Lying brings the greatest miseryes upon a Land and People : God had a controversy with the Jewes , because there was no truth in the Land , By swearing and lying , &c. Therefore shall the Land mourn , and every one that dwelleth therin shall be cut off . Hos. 4.1 , 2 , 4. a fore punishment was this which God denounced against lyers , in regard that al the dwellers upon earth should be taken away ; and very wo●thily saith Austin , is such a punishment inflicted upon them , because by lying they divide themselvns from what is , and adhere to that which is not ; if men mourn not for this sin , God will make the Land to mourn for it with his judgements : Moreover , those that persist in this sin , shall be shut out of Heaven : Without are dogs , and whosoever loveth and maketh a lye . Rev. 22.15 . yea such shall be cast into Hell . Austin saith , that Christ chased the buyers and sellers forth of the Temple in Jerusalom , in token that by their lyes they shall be driven forth of the Heavenly Temple . David would not suffer a lyer to abide in his house Psal. 101. neither will God suffer any to be in his Kingdom . There shall in no wise enter into the new Jerusalem any thing that defileth , neither whatsoever worketh abomination , or maketh a lye . Rev. 21.27 . but all lyers shall have their part in the lake which burneth with fire and brimstone , which is the second death . ver. 8.

SECT. 7. Equivocation and Popish mental reservation condemned .

HEre may be taxed and condemned the Popish Doctrine of equivocation , and mental reservation , holding it lawful for a Popish Priest , before an heretical Magistrate ( as they term him ) or an incompetent Judge , to say one thing , when he meaneth and knoweth the contrary , and so delude him by equivocation , mental evasion , and secret reservation . As for instance ; being asked , Art thou a Priest ? by this Doctrine he may answer , no ; meaning he is none of Baals Priests , or Priests of Jupiter , or Apollo : and being askt didst thou do such a thing ? or knowst thou such a thing ? he may answer no : though he knew it , or did it with reservation [ to tell Them . ] And another being askt whether such a one lyeth in his house ? he may answer no : not meaning that he lodgeth not in his house , but he doth not tell lyes : This mystery of iniquity , this sophistry of Satan , this Art of hypocrisy , this Quintessence of impudence is maintained at this day , both in Press and Pulpit by the Popish Doctors ; but it is far frow Christian simplicity , and the Doctrine of God , which requireth that men speak the truth from the heart . Psal. 15. It is a Doctrine of Devils that teacheth men to speak lyes in hypocrsy . 1 Tim. 4.2 .

This was the practice of that fantastical Saint Francis , who being met with a hue and cry , and demanded by the persuers of the man-slayer or malefactor , whether he saw such a one pass that way , to the end that he might save his life , putting his hand in his sleeve , or finger in his ear , answered , he saw none such pass that way ; meaning through his sleeve or his ear . This practice was used by that old Arch heretick Arrius , that denyed Christ to be God ; who being urged by the Emperour Constantine , to subscribe to the Canons of the Council of Nice , and to the Nicene Creed ; subscibed that he thought them all to be true consonant to the Holy Scripture ; Soceat . Eccles. histor. lib 1. cap 25. yet with this secret reservation in the sense and construction that he would make of them ; of which imposture the Emperour being informed , sent for him the second time , commanded him to swear that his subscription was true : He having written his own opinion in a paper which he had in his sleeve , or under his arme , took God to witness , that he was verily perswaded of the truth that he had written , meaning what was written in the paper in his sleeve .

This point of Popery is practised among our common people : Come and aske to borrow money of such a man , his answer is ; I have it not , or not so much , when conscience tells him , he hath it , and may well spare it : meaning he hath it not for them : he hath not so much to lend them ; Because he thinks that against good manners , he had rather tell a fine and mannerly lye , and so sin against God , then offend his neighbour : Aske to borrow money of another , he answereth , he hath not so much in all the world ; but he meaneth in his Chest , which he calleth All the world ; though it may be he hath more then so much again in his house .

But say the Papists , our Saviour speaking of the day of Judgement , Object . saith , Of that day and hour knoweth no man : no , not the Angels in Heaven ; nor the son himself , &c. Mar. 13.32 . Note , say they , Christ who knoweth all things , saith of himself that he knoweth not : therefore the meaning must be , that he knoweth not to tell us : therefore they say further , that when we know a thing , we may say we know it not to tell others .

1. The Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is but once set down , Resp. and is in the same sense applyed to Men , Angels , and Christ . But it were ridiculous to say , that Men and Angels know it , but not to tell us . 2. The Father by this interpretation should not know it , because he knows it not to tell us : The meaning then is , that though Christ knoweth it ( for all treasures of wisdom are hid in him ) yet in some sort Christ ( as man ) knoweth it not ; but as God or Mediatour ; for something a man may be ignorant of without sin ; as Eve was , whether the Serpent could speak , and as Christ was of the time of ripe Figs , &c. There is no shelter or succour from this example for equivocation .

The Scripture condemns it , Nature abhorreth it .

1. The Scripture condemneth it : John Baptist being demanded who he was , whether Elias or not ; answered I am not . Joh. 1.21 . yet might have truly answered , that he was Elias , as Christ saith . Math. 11.14 . if ye will receive it , This is Elias that was to come , prophecyed of by Malachy , chap. 4.5 . Behold I will send u●●o you Elijah before the coming of the great and terible day . And Mat. 17.10 . Christs disciples asked him saying : Why then say the Scribes that Elias must first come ? and Jesus answered them : Elias verily shall first come , and restore all things : But I say unto you , that Elias is come already , and they knew him not , &c. ver. 11.12 . and ver. 13. the Disciples understood that he spake unto them of John Baptist : Malachy calls him Elijah , and Christ likewise ; yet because he was not Elijah in proper person , but in office only , to be Christs fore-runner , to go before him in the spirit and power of Elias ; and because he asked him of the person of Elias , he answereth I am not .

2. Nature abhorreth this guileful deceitful answer : Tully condemned him who having made truce for 20 dayes , wasted and depopulated the Countrey in the night , answering that he took truce for dayes but not for nights : Its collusion and deceit , lying and dissimulation between God and Men : As when there is no conformity between a mans mind , and the thing he thinketh , he thinketh an untruh or falshood ; and when there is no conformity between a mans word and the thing , he speaks a Logical untruth : so when there is no conformity between a mans tongue and his heart , he speaks a Moral untruth , that is a lye ; the world is full of such lyers , so that we may justly cry out with David , Help Lord , for the godly man ceaseth , for the faithful fail from among the children of men : They speak vanity every one with his neighbour , with flattering lips and with a double heart do they speak ; with a heart and a heart according to the Hebrew . Psal. 12.1 , 2.

SECT. 8. Nine remedyes against this sin of Lying .

LEt us therefore be exhorted to beware of Lying , and to speak truth from our hearts : God commandeth us , that we shall not deal falsely nor lye one to another . Lev. 19.11 . These are the things that ye shall do ; speak ye every man the truth to his neighbour , execute the judgement of truth and peace in your gates , Zech. 8.16 . and ver. 19. love the truth and peace : Therefore that ye may be kept from this sin , let me perswade you .

1. To hide Gods word in your hearts : it cometh to pass that men fall so easily into this sin , because they consider not Gods commands and prohibitions as they ought , and hide not the Word in their hearts .

2. Be much in prayer to God to keep you from this sin : pray with Agur , Remove far from me vanity and lies . Prov. 30.8 . Be earnest with God for new hearts , that ye may put off the old man , and put on the new man , which after God is created in righteousness and true holiness , or holiness of truth : and let not any man pretend to put off the old man , and be cloathed with the new man , that doth not shew it by putting away lying , and speaking truth with his neighbour .

3. Labour for Godly sincerity and integrity of heart : the more truth we have in the inner parts , the more we shall put away lying , and be able to speak truth one to another : He that hath no guile in his spirit , will lay aside guile in his tongue .

4. Accustom your selves to speak the truth , and to walk in the truth , and labour to be filled with the spirit of truth , and that will lead you into all truth .

5. Labour to be convinced of the horrible nature of the sin of lying : then you will soon avoid it , and put on the Lord Jesus Christ ; it is his work to heal our corrupt nature , and to purify the heart , to put forth the power of his Grace and Spirit into the heart , to enable the soul to cast off this sin .

Struth . Cent 2. Obser. 81. 6. Inform your selves of the nature of things , and then report of them as you know them to be , and be sure that your speech and thoughts agree toge●her , and both of them be warranted of the matters themselves .

7. Think much of Gods omnisciency : therefore men run so fast into this sin , because they forget Gods all-seeing eye . Gehezi thought his Master could not find him out , and so he thought God would not : therefore when his Master askt whether he went , he is ready with a lye , saying Thy servant went nowhither . Now if God hath given wisdom to men to find out this sin in others , then much more is he able to find out this sin where ever it is .

8. Study to act faith in Gods promises ; the more faith we act on them , 2 Reg. 5. the better we shall be kept from lying . 1. His promises of provision : Godliness hath the promises of this life ; did men believe this , and act faith upon it , that God would bless their honest endeavours to this end that they should not want what is necessary for them , then they would not dare to take any inordinate courses to help themselves . 2. Consider God promises of protection ; when men are in danger , and are afraid how they shall get out , then at a pinch they are ready to make use of a lye to help themselves out ; and this is out of distrust of Gods providence : This was Abrahams weakness at Gerar ( though the Father of the faithful ) he doubted hereof . Gen. 20.11 . Though God gave him a special promise in the beginning of that Chapter , yet he distrusteth Gods promise . ver. 7.

9. Take heed that you step not at any time out of Gods way , nor make use of any indirect means for the getting of that you hope God will bring to pass . He that doth so , may bring himself into such a danger , that he may see no other way to get out but by adding lying to lying , and so sin unto sin : Thus Jacob to get the blessing , after he had once stept out of Gods way , he had no other way to help himself , but by adding lye to lye : Now ●et us see what condition Jacob ●rought himself into hereby : he got ●he blessing by a lye ; but then Esau voweth to kill him ; that he was fain to be sent away from his Fathers house ; and as he had deceived his Fa●her to get the blessing , ●o his Uncle Laban dealeth deceitfully with him , and changeth his wages ten times , and giveth him Leah for Rachel ; and he endureth much hardness there for 20 years ; and Rebekah that put him upon that course of beguiling his Father , never saw her beloved Jacob more , she dying a little before he returned : So those that inordinately seek any thing out of Gods way , may through the just judgement of God , either lose the thing it self ; or else if they have it , they may have it with a great deal of smart and sorrow to imbitter it to them : Set the fear of God alwayes before you : By mercy and truth iniquity is purged , and by the fear of the Lord men depart from evil . Prov. 16.6 . Better were it for us to be dumb , Plutarc . de garrulitate . the●● to lye , and with the Heathen to bite off our tongues then to lye with them ▪

CHAP. XIV . Of the Boasting Tongue .

SECT. 1. Boasting defined : Six things men are apt to boast of .

LEt us now in the last place set down something of another sin of the Tongue , sc. The sin of boasting .

Definit . of Boasting

Gloriatio est alicujus sui boni magnitudinem agnoscere , de eo s●bi placere , seque beatum putare , & insuper id ore apud alios depraedicare . Flac. Illyr. Clav. scrip .

Boasting is a sin whereby men glory in themselves , or in any thing belonging to them , or that they do imagine doth appertain to them ; thinking the more highly of themselves for it , and openly publishing it among others , when men rejoyce in their own ●oastings , all such rejoycing is evil , ●ith the Apostle . Jam. 4.13 . Man ●s very prone to this sin : The tongue is ● little member and boasteth great ●hings ; Behold how great a matter a ●ittle fire kindleth . Jam. 3.5 .

There is scarce any thing but cor●upt hearts are apt to boast of it : The Scripture sheweth us in divers particulars what things men are apt most to boast of .

1. Some boast in their parts , gifts , and endowments , numbring up their own vertues , that they may appear to be praise-worthy ▪ Habes tu undè glorieris , & gaudeas , non in te quidem sed in eo qui te summa in re tantò majoribus praeferre dignatus est , qua nil majus , nil melius tibi , tribui poterat in hac vita . Haec verò religio , , quae te Deo religat , Deum tibi , humilitatem p●is mentibus inserit , insolentiam & arragantiam extirpat . Petrach de Remed. utr . fort . Dial. 13. boasting of their Knowledge , their Religion , &c. but of these things men ought not vainly to boast : If thou boastest of an imaginary excellency , thou art fantastical ; if of a real , thou art sacrilegious ; thou hast not wherewithall to glory in thy self , but in him who hath vouchsafed to prefer thee in these things before many others ; and indeed a wise man the more wisdom he hath , the more he seeth his lack of true wisdom , he doth not boast of it , but earnestly desireth after it . A man that is truly Religious doth not boast of Religion : That is true Religion , which bindeth thee fast to God and God to thee , that soweth humility in the minds of men , and rooteth out insolence , and arrogance : many boast of the form of Religion , that are strangers to the power of godliness . 2 Tim. 3.5 .

2. Some there are that boast in their wealth and riches , that they are the highest and best men in the Parish : they think they are beloved of God , and that all is well with them , because they are wealthier then their neighbours : The Psalmist speaks of such as trust in themselves , and boast in the abundance of their riches . Psal. 49.6 . Many boast in their full purses and stately buildings , like Nebuchadnezzar , crying out , Is not this great Babel thai I have built for the house of the Kingdom , by the might of my power , and for the honour of my Majesty ? Dan. 4.30 . Ephraim boasteth that he was rich and had found out substance . Hos. 12.8 . A great vanity it is to boast of riches , when as he that heapeth up riches , knoweth not who shall gather them . Psal. 39.6 . Indeed they are things that are not , and therefore not to be boasted of . Socrates finding Alcibiades boasting much of his riches , Lands , Farms , and Houses , carryed him into a place of the City , where a Table was containing the circuit of the whole earth , and bade him there find out Athens , which being found , he bids him find out his Farms and fair Buildings ; which things when Alcibiades told him , were nowhere to be found : Wherefore then , said Socrates , dost thou boast of those things which are not about any part of the earth ?

3. Some boast of the greatness of their power ; and especially that they have power to do mischief to others : So doth Do●g . Therefore saith the spirit of God to him , Why boastest thou thy self in mischief O mighty man ? Such as boast of their power to do mischief to the Saints , God will destroy them for ever ; he shall cast them away , and root them out from the Land of the Living . Psal. 52.5 They shall be hurled away as a man hurleth a stone out of a sling . Job 27.21 . This i● threatned against Babylon : So much as she ha●h glorified her self , so much torment give her . Rev. 18.7 . Thou lovest all devouring words , O thou deceitful Tongue ! Psal. 52.1 , 4. Pilates boasting speech to Christ was full of pride ; Knowest thou not that I have power to crucify thee , and p wer to release thee ? Joh. 19.10 : It was not Cesar that could give Pilate power over Christ : it was the supream King of Kings whose Vassal Cesar himself was , that gave him power thus to judge and condemn his own only begotten son as an evil-doer , for the accomplishment of his promise , and the salvation of his people ; and the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth lawful authority : therefore Judas that betrayed him , and the High Priest that delivered him , had the greater sin . Lamech boasteth , I have slain a man to my wounding , and a young man to my hurt : if Cain shall be avenged seven-fold , truly Lamech seventy and seven fold . Gen. 4.23 , 24. he boasteth of his strength what he could do .

4. Some there are that boast of their merits by their works ; but this is hateful to God : for as Theophilact speaketh , What can be more pernicious or abominable before God , Abominatio est apud Deum cum quis sibi , non Deo sua bona opera tribuit ; quid hoc aliud quam negare Deum esse , et eum adversari ? Theophil . in Luc Tu pol si sapis , quod scis nescias . Terent. in Andria . then when men attribute their good deeds to themselves ? what is this but to deny God and be his adversary ? frustra de radice gloriatur , qui nihil adfert nisi folia . In vain doth he brag of the root that brings forth nothing but leaves ; and to as little purpose is a mans boasting of good works , and merits , that brings forth nothing but vain flourishes .

5. Sometime men boast of what they have not , and that they will do what lies not in their power . Peter boasteth more then John . Mat. 26.33 . that though all men should be offended because of Christ , yet he would never be offended , and he cuts off an ear of one that comes to apprehend his Master ; yet he that said less , performed more ; although he was known to the high-Priest , he spake to her that kept the door , and brought in Peter who stood at the door without . Joh. 18.16 . We read of one of the Martyrs in Queen Maries dayes , Differt jactantia ab arrogantia in hoc quod arrogantia est in incorde tantum , jactantia vero in ere , & procedit ab arrogantia tanquam causatum a causa . Alex. Fabrit . destruct . vitior . part. 6. cap. 7. that could not dispute yet would dye for Christ As some proud vaunting spirits boast of what they have not , and are not able to do ; so some there are that boast what they will do at such and such a time : to such the Apostle gives a check , Go to now ye that say , To day or to morrow we will go into such a City and continue there a year , and buy and sell , and get gain ; for ye cannot tell what shall be to morrow . Jam. 3.13 , 14. and Solomon saith : Boast not thy self of to morrow , for thou knowest not what a day may bring forth . Prov. 27.1 . If we cannot promise to our selves the events of one day , then can we not be assured what shall be to morrow .

6. Some there are so impudent , as to glory in their shame , that boast of their sins , Phil. 3.19 . Such the Prophet speaks of Isai. 3.9 . The shew of their countenance doth witness against them , and they declare their sin as Sodom , they hide it not ; by how much the more vile they are above others , by so much they glory in sin above others , and by their proud and haughty looks as well as by their lofty tongues they shew their sins : How many are there that will cheat and cozen their neighbours , and when they have so done , boast how neatly they have lurched them : Others will boast of their filthiness and of their drunkenness , how many they have made drunk , and laid under boord : it is a dreadful thing for a man to boast of sin and wickedness ; and upon such Gods hand falls heavy at last : Their thinking to sin , their affecting sin , yea their working of sin , God forbears , and seemeth to wink at all these ; nay further ! he le ts their custom in sin alone , and strikes not , although they plead for sin ; but when men declare their sins like Sodom , and boast of their wickedness , then they are come to the height of sin , and then God cuts them down .

SECT. 2. Of the greatness of this sin of boasting , and how many sins meet together in this sin .

NOw that we may see the greatness of this sin , consider .

1. Boasting is plainly in Scripture forbidden by the Lord . 1 Sam. 2.3 . Talk no more so exceeding proudly , let not arrogancy come out of your mouth ; for the Lord is a God of knowledge and by him actions are weighed ; the meaning is ; Boast not what you will do , for God is a God of knowledge , and whatsoever you think of your selves , and of your power to do this or that , the Lord knoweth what shall come to pass .

It is no honour nor credit for a man to be a boaster : Laus proprio sordet in ore , praise in a mans own mouth is shame to himself ; for men to seek their own glory is no glory . Prov. 25.27 . This was the vanity of the builders of Babel , to build themselves a City and a Tower , whose top might reach unto Heaven , that they might make themselves a name . Gen. 11.4 . to do any thing whereby to search for our own prayse , and then to trumpet out our own glory , is a dishonour to us .

It is a note of great weakness and folly ; Stultus est im●rob s mor. Horat. a boaster is not only a wicked man but a fool too ; The boasting Pharisee said , well , I am not as this Publican , for he was much worse : such persons gape for the applause of every vain fellow , and ( like harlots ) lay open themselves to every gull , and lend their ears to the report of fools ; and the speech of a foolish flatterer , and fawning Sycophant more pleaseth them , then a wise reproof ; so that a vain boaster is exceeding foolish .

4. Every man abhorreth a bragger and is ashamed of him , and loaths his company : and if a boaster suffers shame , reproach and misery , no man pityeth him ; Who will commiserate a boasting beggar ?

5. Boasting is a certain mark of a wicked man , of one that is given over to a reprobate mind ; proud men and boasters are said to be given over to a reprobate mind , to do those things which are not convenient , being filled with all unrighteousness . Rom. 1.28 , 29 , 30. There are many sins that meet togegether in this one sin .

1. Pride ; when men are proud of what they have , then their tongues are apt to crack of it : when the bagpipe is full of wind , dry and extended , it giveth a sound ; so when men are full of the wind of pride , extended to all evil by obstinacy , and dry for want of grace to supple them , then they boast and brag , and are full of their bravadoes , and would make the world believe that they are the only men , that they only ought to speak , and who should controul them ? This kind of speech carryeth the coat of pride and arrogancy : The tongue that speaketh proud things , saith , With our tongues will we prevail , our lips are our own ▪ who is Lord over us ? Psal. 12.4 . proud men and boasters are put together . Rom , 1.30 .

2. It is a kind of lying to boast of what a man hath not , Ne verbis quod sis os●entes , sed rebus te ostendere scires . and sheweth the vanity of such a mans spirit : He in vaunting speaks largely of what he hath , and what he can do , when as he forgets the rules of modesty , and is the vain trumpeter of his own supposed excellencies , setting them forth in the largest characters , transgressing the bounds of sobriety : It is a loud lye for men to speak well of them selves and do ill ; thy deeds will mak● thee more famous then thy word● can .

3. There is much of self-love i● this sin ; the vaunting Pharisee when he boasteth of his good deeds , he sticks not to say , that he is not as other men are ; his bosom was full of self-love ; so it is with every boaste● how green and lively are the roots of self-love , honour and estimation to be found in his heart ! how is he tickled with vain glory , privily dissembling his hypocrisy ! how doth he labour to cover his defects , and would gladly seem to be another manner of man then in very deed he is !

Some are as vain : boasters as ever was Thraso on the stage , Goliah in the Camp , and Gorgias in the Schools 4. This is a great demonstration that the heart is empty of what it should have , and of what it boasteth to have : An empty barrel giveth the greater sound . He that boasteth himself of a false gift , is like clouds and wind without rain . Prov. 25.14 . And one observeth that the Apostle Jude alludeth to this Text , when he ●mpareth such men whose mouth ●eaketh great swelling words , to ●uds without water , carryed about 〈◊〉 winds . Jude ver. 12 , 16. Some ●●ve a name of Christians upon them , ●●d like Simon Magus give out that ●●ey are some great ones , and would ●e taken for some body , when they ●e nothing at all : thus Christ tells the Church of Laodicea , sick of this di●●ase : she said , I am rich and encreased ●ith goods , and have need of nothing : ●ut saith he to her , Thou knowest not ●●at that thou art wretched , and mise●able , poor , and blind , and naked . Rev. ●● . 17 .

5. This is a robbing God of his ●onour ; when men search for their ●wn glory , they rob God of his Glory , who hath said , My Glory will I not give 〈◊〉 another . Dr. Sibs Dr. Sibs returning backslider . saith , that boast●ng is Idolatry , because it sets the crea●ure in the place of God ; that it is spiritual adultery , causing a mans affec●ions to go a whoring after other things ; that it is a spiritual drunkeness , such a man being drunk wi●● self-conceitedness ; that it cause● blindness , that he cannot see any thin● but the creature : The boasting Ph●risee Luke , 18.11 . puts up no petition for any thing he wanteth , nor giveth God thanks for any thing h● hath , when he stood and prayed th● with himself ; God , I thank thee that am not as other men are ; extortioners unjust ; adulterers , or even as this Publican ; as if he had acquired all of him self , and came to the Temple to boa●● of it . This God warneth his people o● Deu. 8.17 . That when their Herd and Flocks multiply , and their Silve● and Gold . and all they have be multiplyed , that their heart be not lifte● up , and that they forget not the Lord their God who brought them fort● out of the Land of Egypt , and die thus and thus for them : when evil me● prosper , they arr apt to say , Our hig● hand , and not the Lord hath done a● this . Deut. 28.27 . It seemeth th● Church of Corinth was sick of this di●●ase ; they were apt to be puft up for he against another , and to boast of ●●eir gifts and parts ; therefore saith ●he Apostle ; Who maketh thee to differ from another ? and what hast thou that ●hou didst not receive ? Now if thou didst ●eceive it , why dost thou glory as if thou ●idst not receive it ? 1 Cor. 4.7 . This kind of pride is , first , a vain imitation of Gods Majesty ; because such a one ●scribeth what he hath to himself onely , as if it came not from the Lord . Secondly , as God hath All in himself , so he doth act all to himself : So a vain glorious man sacrificeth to his own ●et , and burns incense to his own drag . Hab. 1.16 . He takes all the glory to himself , attributing nothing to God ; If ill weather come , he ascribes it to the change of the Moon , or the course of the time ; if his Cattle dye , he saith it cometh of negligence ; if his Land be not fruitful , it is laid to ill-Husbandry : if sickness come , it is caused by distemper ; on the contrary , If he hath a healthy body and constit●tion , he ascribes it to his good dye● if he encrease in riches , it is his goo● fortune or good Husbandry ; if he overcome an enemy by Law , it is hi● friend in Courth or his purse ; if he overcome an enemy in Fight , it wa● his valour and manhood ; if he got so much by a good bargain , it was hi● wit and cunning ; thus he , and no● God hath done all this . Thirdly , i● is Gods prerogative , that his will is the rule of all righteousness ; and a vain glorious man scorns to be at the will of any , yea of God himself . Thus you see how filthy a thing it is to brag above right ; all evil comes of this sin● of boasting , much of the devil is in it ; whence one of the Ancients said , Bernard . Mater gehennae est inanis gloria , vain glory is the Mother of Hell .

SECT. 3. Of the cure of Boasting : Four Remedyes against it .

NOw I shall lay down the remedyes against this sin of vain boasting .

1. Labour after humbleness of mind : the more truth of Grace is in any man , the more humble he is ; the great work of Grace is to make and keep the soul humble , and the soul is kept humble because it seeth its own vileness , and emptiness ; and when a soul cometh to see its defects , it is a good means to keep it humble ; and the more grace it hath received , the more it looks upon it self as engaged to the Lord ; and the more the Lord giveth , the more he looketh for our returns : Grace teacheth us that Obligations are encreased with receipts ; and to know how short we are of what we ought to be , and of what we shall be , this will keep us from vain boasting : As Adam fell by ascending so we must rise by descending ; when we are lowest in our own eyes , we are highest in esteem with God ; when we go farthest from God by a holy desperation , he is neerest to us by a gracious acceptation : The humble Publican would not boast of his good deeds and worth as the Pharisee did , Noluit ap propinqua re ad Deum , ut Deus appropinqua● et ad eum . Beda . nor come neer to God , that God might come neer to him ; when we are lowly in our own eyes , sin will not stoop to us ; and when we are lifted up with a presuming self-conceit , and are apt to boast of our own suppos'd or real excellencies , God will not come neer us .

Object . But for a man to speak the truth ( though of himself ) is neither pride nor boasting .

Resp. I answer , with Solomon , If thou art praise-worthy , Let another man praise thee , and not thine own mouth ; a stranger , and not thine own lips . Prov. 27.2 . for as one saith , God likes better or sin with humbleness , then of innocence with pride and boasting , if it were possible .

2. If any man glory let him glory in the Lord . God hath so ordered it , that the whole matter of our salvation shall depend upon his free grace ;

If a man may boast of any thing , it may be of his natural parts , that they were born with him , or that he hath gotten them by Art or industry , and won them proprio Marte : But let no man be deceived ; even nature it self in the last resolution is of grace . Sanders . in 1 Cor 12.7 . Gratia nullo modo est gratia , nisi omni modo sit gratuita : vae universali justitiae no●●rae & laudabili ; hominum vitae si amota Dei misericordia , discuriatur . August .

Qu● gratiam Dei secundum merita hominum d●●ri asserere audei , contra fidem catholic ●mpraedicat . Ambros l b. 2. de vocat . Gen●●um . cap. 8.

he is in and thorough Christ all in all to us ; that so we might not have any thing in our selves to boast of , but that all our glorying should be in the Lord . Jerem. 9.23 . Let not the wise man glory in his wisdom , neither let the mighty man glory in his might , let not the rich man glory in his riches , but let him that glorieth , glory in this , that he understandeth and knoweth me that I am the Lord ; for God will have no flesh to glory in his presence : Therefore Christ is of God , made unto us wisedome , righteousness , sanctification , and redemption , that according as it is written , He that glorieth let him glory in the Lord . 1 Cor. 1.29 , 30 , 31. Our Redemption is through the blood of Christ , and he is made ours by faith , and this faith is the gift of God , that so we might not have any thing in our selves to glory in , but all our glorying should be in the Lord : So the Apostle to the Ephesians , Ye are saved by grace through faith , and that not of your selves ; it is the gift of God , not of works , lest any man should boast . Eph. 2.8 , 9. If the whole work of our salvation proceed from the grace of God , then our works have no hand in the matter ; as Rom. 11.5 , where Paul tells us , God reserveth to himself a remnant according to the election of grace ; then he addeth ver. 6. if by grace , then is it no more of works ; otherwise grace is no more grace ; or if of works , then no more of grace , otherwise were work no more work ; where you see , grace and works cannot stand together in the business of our salvation ; it is of grace not of works , lest any man should boast he hath of his own to save him .

3. Labour to have the true fear of God planted in your hearts : Be not highminded , but fear ; Rom. 11.20 . The fear of God is set in opposition to highmindedness , which causeth foolish boasting ; The fear of the Lord is to depart from evil , pride , and arrogancy . Prov. 8.13 . the fear of God will make thee afraid ▪ of assuming glory to thy self , when God hath no praise ; pray to the Lord with David to keep thee from presumptuous sins . Psal. 19.12 . whereof this of boasting is one of the greatest .

4. Take frequent views of thy self in the glass of Gods law , what thou wast , what thou art , what thou maist be , if God should leave thee : consider what thou art to God , to Angels , to good men ; then thou wilt have little cause to boast ; consider what thou hast , and what thou wantest , and thou shalt surely find thou hast good cause to be afraid , lest that thou hast be a very deceit , and a meer shadow of vertue , and thy righteousness even a false and counterfeit righteousness : oh then boast not of thy goodness ; forget it , and God will remember it ; be mindful frequently to confess thy sins , and be humbled for them , then God will forget them .

CHAP. XV. Divers considerations to stir us up to the bridling and moderating of our Tongues .

SEeing then that men most easily of all things do offend in their lips and tongues , then which to keep from failing there is nothing more difficult ; what need have we to be watchful over our mouths , and careful to keep the doors of our lips , that we offend not with our tongues ! It is a thing praise-worthy , in anger to keep our hands from fighting , in abundance of dainty meats to bridle our appetite from intemperance ; in great prosperity to refrain from pride ; but to offend with the tongue being so easy , and the way thereof so slippery , that not to offend in words is a vertue so rare , and a thing so seldom seen , as that the son of Syrach counteth it most marvelous , when he saith , Who is he that faileth not in his tongue ? and St. James esteemeth it a great perfection ; If any man offend not in word , the same is a perfect man , and able also to bridle the whole body . Jam. 3.2 . And to shew what great things may be done by the well ordering of the tongue , the Apostle compareth it to a Bridle or Bit of an horse : like as the bit is but a small thing in comparison of the horse , yet it turneth about , and ruleth the strongest horse at the pleasure of the rider ; so the Tongue is but a small member in the body of man , yet being moderated with discretion , it bridleth the whole body . Now that we may the better be enabled to bridle and moderate our tongues , I shall propound these considerations .

God in his word gives a great charge Consid. 1 to his people that own him for their God , that they look carefully after their tongues : He that leaveth not the eye , the ear , the hand at liberty , he leaveth not the tongue at liberty : A man may not do with his tongue as he pleaseth . Prov. 4.23 , 24. Solomon adviseth , First , keep thy heart with all diligence , &c. then the tongue , Put away from thee a froward mouth , and perverse lips put far from thee ; what is spoken there of a perverse tongue , is meant of all the sins of the tongue , that have been spoken of , and many more that might have been spoken to : And seeing God doth so strictly require that we should keep our tongues from evil , and our lips from speaking guile . Psal. 34.13 . It behoveth all those that would be counted Gods people to take special care of it : He that keepeth himself from other sins , and faileth herein , sheweth the vanity of his Religion .

Let us consider wherefore God Consid. 2 doth so often repeat his commands for the right ordering the tongue , and his prohibitions against the sins of the tongue . Surely he doth it for these ends . 1. That if men be careless at one time , they may be more careful at another ; and if they pass over it in one place of Scripture , they may meet with it in another . 2. Because he knew how careless men were apt to be of their tongues , though they were the more careful in other things 3. He knew well the mischiefs of it , what hurt it would be ; therefore he is so frequent in commending the duty , like the Master of the family , often giving in charge to his servants to take heed of fire , because he knoweth the danger of it if it break out . 4. Because he knoweth what a matter it is to keep the tongue in good order : The Apostle sheweth , that though a small Bit will rule a great Horse , and a little ●udder will rule a great Ship , yet the tongue is very hardly tamed ▪ Therefore God doth so often provide a Remedy against it .

We must when we least think of it , Consid. 3 be called to account for all and every sin of the tongue : God will demand a reason why we did let our tongues loose at such a time , and such a time , in such and such discourses ; and though mens Laws will not reach such sinners , yet Gods Laws will ▪ and the Lord Jesus saith , that for every idle word that men shall speak , they shall give account at the last day . Mat. 12.36 . Alas ! how much vain discourse proceedeth from men , that they take no notice of ! but did men consider this , it would make them more carefull then they are ; did they consider they must give account of their evil-speaking to him that is ready to judge the quick and the dead , 1 Pet. 4.5 . God will enquire a reason why you slandered such a one at such a time ; what answer will you give at that day ? Consider how God dealt with Aaron and Miriam for speaking against Moses ; they speak against him because of the Ethiopian woman whom he had married ; that is the pretence . Numb. 12.1 . but the true reason of their grudge is expressed . ver. 2 ▪ And they said , Hath the Lord indeed spoken by Moses only ? hath he not spoken also by us ? and the Lord heard it . And God doth not only take notice of it , but also he reasoneth with them about it , how they durst do it : Wherefore were ye not afraid to speak against my servant Moses ? ver. 7 , 8. and not only so , but consider how God punisheth Miriam ; First , she is smitten with leprosie , then she is put out of the camp of Israel : Men think it nothing to speak against their Minister ; but God will bring such to account for it . Some do it because they will not suffer the word of reproof to come close upon their hearts , but put it off with railing : and others with Aaron and Miriam cry out , Hath not God given us the gifts of the spirit as well as to him ? cannot we preach as well as he ? This hath been the language of many men of late years among us : but God keeps an account of all the sinful words of such men . God by the Prophet Jeremy 1.6 . sheweth , that he did harken , but they did not speak that which they ought to do , and that he took notice of it : and Malac. 3.17 . there is a book of remembrance before the Lord ; and as he remembreth the words of the wicked to punish them for it , so he remembreth the gracious words of his People to reward them for it ; for they are written before him .

Consid. 4 As God will call them to account for their words ; so according to their words he will judge them : By thy words thou shalt be justified , and by thy words thou shalt be condemned , saith our Saviour . Mat. 12.37 . God will ●●dge men according as their words ●●ew either Holiness or wickedness : ●o Jude sets down what God will do ●●to men for their evil words : God ●ll execute judgement up●● all ,

A man is condemned by his words : as though nothing did return into the condemnation of a man but his words ; and indeed a mans worst sins be his words : The sin against the Holy-Ghost consisteth in word ; the Holy-Ghost is more on the tongue then all the members else .

Capel . de tentat . part . 3. cap. 5.

to convince all that ●●e ungodly among them , ●f all their ungodly deeds , ●hich they have ungodly ●ommitted , and of all their ●ard speeches , which un●odly sinners have spoken ●gainst him : this ( if well con●●dered ) would be a strong motive to perswade men to ●ake more heed of sinning ●n this manner : Solomon saith , A mans ●elly shall be satisfied with the fruit of his mouth , and with the encrease of his ●ips shall he be filled . Death and Life ●re in the power of rhe tongue , and they that love it shall eat the fruit thereof . Prov. 18.20 , 21. the scope of the wise man is to shew what influence the words of men have either to their weal or woe to eternity . ver. 20. the shall eat of the fruit of their tongue whether wholsom or poisonous ; an● ver. 21. Life or death , according t● their words . He that suffereth h● tongue to run at random withou● bridling it , shall have the fruit of i● even everlasting death : The tongu● is either the best or worst member i● the body next the heart : and saith th● wise man , Prov. 13.3 . He that openeth wide his lips shall have destruction but he that keepeth his mouth , keepet● his life : Men are careful of nothin● so much as of their life ; then woul● you keep your lives ? keep you tongues : it is not without great caus● the spirit of God hath set down the●● things so plainly in Scripture : Anacharsis being askt what was worst and best in a man , answered , the tongue , if it be not ruled , it is the worst ; if well ruled , the best . Th● tongue , as one noteth ; is a Tree o● life to them that use it well , a Tree o● death to them that abuse it : It is fitl● compared to the Gates of a besiege● City , whose safety or destructio● standeth much in their careful or loo●● custody .

Consider how God dealeth with Consid. 5 ●he dearest of his children when they ●ffend with their tongues . How did God deal with Moses though an holy ●nd good man , and the meekest upon ●he face of all the earth ? Numb. 12.3 . ●et when he is provoked by the peo●le , he doth not so order his tongue as ●e ought to do . Psal. 106.32 , 33. they ●rovoke his spirit , and he speaks unadvisedly with his lips ; so that it went ill with Moses for their sakes ; the story whereof you have Numb. 20.3 . the people want water , and they chide with Moses , saying , Would God we had died when our brethren died before the Lord : their discontent put that good man into a rash and unadvised speech : when God bade him take the rod and speak to the Rock , he gathereth the Congregation together , and saith unto them , Hear now ye Rebels , must we fetch water for you out of this Rock ? ver. 9 , 10. the speech is spoken against the people , not against God , and ●o not so great a sin as in impatience and unbelief to contest with God for instead of his speaking to th● Rock , he falls a chiding with the● and smote the Rock twice with hi● Rod , that Rod of God that had bud bed , blossomed , and bare Almonds One would think that Moses committed a greater sin . Numb. 11.21 , 22 ▪ distrusting God , when he said , Th● people among whom I am , are six hundred thousand footmen , and thou has● said , I will give them flesh that they ma● eat a whole moneth : shall the flocks and the herds be slain to suffice them , &c. yet all that God saith to it , is only this , Is the Lord's hand waxed short ? Thou shalt see now whether my words shall come to pass to thee or not . ver , 23 ▪ what less could have been said ? Bernard . but to the other sin of his at the waters of Meribah , he threatens a severe punishment : And the Lord spake to Moses and Aaron , Because ye believe me not to sanctify me before the children of Israel , therefore ye shall not bring the congregation into the Land which I have given them ; the reason is conceived to be this : Jerem. Dyke Tract of the mischief of scandals . though the former sin were in its own nature greater , yet that is thought to be private between God and Moses , and so no scandal in it ; but the latter was publique before all the people , and so a scandal in it ; God not sanctified , but his name dishonoured : Now if God express so much severity against this good man for one unadvised speaking with his lips ; how will he deal with those that live in such sins all their dayes ? but though God punisheth his sin , he saveth his soul , when they that give way to this sin continually ; shall perish for ever . God will not bear with sin in any of his best servants . Job had discovered some impatience in his speech , Job 3. and before Job shall be restored , he shall come and acknowledge , and confess his sin ; Once have I spoken , but I will not answer , yea twice , but I will proceed no further ; Job 40.5 ; and chap. 42.3 . he confesseth , he had utterered that he understood not , things too wonderful for him , which he knew not ; Wherefore saith he , I abhor my self , and repent in dust and ashes . ver. 6.

Consid. 6 Consider there is much sin in an unbrideled tongue : Solomon saith , In the multitude of words there wanteth not sin . A Babler is a waster of words to no purpose ▪ as the Stoick Philosophers falsely called St. Paul 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . qui libens verba fund●●at H. Stephen . in verb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Such a one is like one that throws away good seed wastefully , and glorieth in it . Prov. 10.19 . but he that resraineth his lips , is wise . In many words usually are many sins ; so that the more liberty a man giveth his tongue , the more sin he committeth ; and the more he refraineth his tongue , the more truth of Religion he sheweth : The wise man l kewise tells us , that an unbrideled tongue is a snare to a man : A fools mouth is his destruction , and his lips are the snare of his soul . Prov. 18.7 . A sinner is snared not only with the works of his hands , but also with the words of his tongue : and when the Devil prevails with a man to draw him into these sins , he easily draweth him to the committing of other sins .

To take heed to our tongues is a Consid. 7 note of true wisdom : He that refraineth his lips is wise . Prov. 10.19 . A fool uttereth all his mind , but a wise man keepeth it in till afterwards . Prov. 29.11 . A fools voice is known by multitude of words . Melior est ind screta prudentia quam stulta loquacitas . Aul. Gell. lib. 1. cap. 15. Eccles. 5.3 . The vertuous woman openeth her mouth in wisdom . Prov. 31.26 . Every one would be counted wise : Look carefully then to the performance of this duty , and this will evidence thee to be wise . A man by natural wisdom may get much power over these sins , but much more by the wisdom that is from above . He that hath knowledge , spareth his words . Prov. 17.27 . It is an argument of wisdom to know what , when , and how to speak : Solomon was the wisest of men , and he gives many lessons for the well-ordering of the tongue ; it is an argument of much wisdom to be well skilled in this duty .

Consider how much mischief cometh Consid. 8 to pass by reason of an unbrideled tongue , and that first unto others ; as ,

1. When men go about with their tales one to another , speaking that which ought to be covered with the mantle of love ; hereby they set one house after another one fire , till almost all the Town be in a flame . An ungodly man diggeth up evil and in his lips there is a burning fire : a froward man soweth strife , and a whisperer separateth chief friends . Prov. 16.27 , 28. such a one takes as much pains in his evil way , as another doth in digging in Mines and Quarries in the bowels of the earth : such a mans tongue is set on fire of hell , and it setteth others on a flame , even chiefest friends . He that repeateth a matter , separateth very friends . Prov. 17.9 . A fools lips enter into contention , and his mouth calleth for stroaks . Prov. 18.6 . contrary to the practice of him that desireth to make and keep peace ; he will make the best of things , and not repeat matters from one to another : this the Lord hateth . A false witness that soweth lies , and him that soweth discord among his brethren , they are an abomination to the Lord . Prov. 6.19 .

2. He doth others much mischief in wounding them in their credits , and in their estates : A man of an evil tongue is a Beast in the shape of a man ; for his tongue is the tongue of a Serpent , under which lieth nothing but venom and poison : nay he is worse then a Serpent , for it cannot hurt unless it be present to see a man , or to bite him , or to strike him with his tail : but he which hath not the rule of his tongue hurteth men as well absent as present ; neither Sea nor Land , Ball de Gubern . linguae . nor any thing can hinder him , as One well noteth .

3. It hurts others , when those that are naught themselves give evil counsel to others , and are an occasion of making them as bad as themselves : So Ahab ; who so bad as he ? notoriously wicked , yet one worse then himself stirreth him up to more wickedness , and that was Jezebel his wife . 1 Reg. 21.25 . her tongue stirreth him to do more evil then he hath in his heart . Ahab having a mind to Naboths Vineyard was troubled ; Jezebel bids him be merry , and tells him she would give him the Vineyard of Naboth ; so she writes Letters in Ahabs name , and sendeth them to the Elders and Nobles in the City dwelling with Naboth , commandeth them to proclaim a Fast , and set Naboth on high among the people , as if his wickedness were so great , that God were highly dishonoured by it ; then must Naboth be falsely accused of blasphemy , and stoned to death . And as it bringeth much mischief to others , so it bringeth greater mischief upon themselves , both from God and men . Sometimes mens unruly tongues call for strokes upon themselves from God ; For the sin of their mouth , and the words of their lips , let them he even taken in their pride , and for cursing and lying which they speak , consume them in wrath , consume them that they may not be . Psal. 59.12 , 13. Thus the Prophet by th● spirit of God imprecateth a dreadful judgement upon them ; The froward tongue shall be cut out . Prov. 10.31 . yea God shall cause their own tongues to fall upon them , that is the mischief of their own tongues . Psal. 64.8 . A prating fool shall fall . Prov. 10.8 . his mouth calleth for strokes from God and man . Prov. 18.6 . A rod is for such a fools back : sometimes mens evil tongues bring misery upon them from men . Violence covereth the mouth of the wicked . Prov. 10.11 . David would cut off him that slandereth his neighbour , and expell out of his family , him that worketh deceit and telleth lies . Psal. 101.5 , 7.

Moreover , let us consider the excellency Consid. 9 of a well-order'd tongue . Prov. 10.11 . it is compared to a Well of life , to a Spring of living water : The mouth of a righteous man is a Well of life , a Spring that shall never be dryed up ; it is compared to refined silver ; The tongue of the just is as choice silver , of great worth . ver. 20. He likewise compareth the good and wisemans tongue to a Table richly furnished that feedeth many : the lips of the righteous feed many , ver. 21. when he that hath no wisdom to guide his tongue dies for want . ver. 20. He sets the righteous mans tongue against the wicked mans heart ; that as the one is very excellently good like choyce silver , so the other is stark nought , little worth , very refuse ; and that because out of the heart proceedeth all evil ; and he that hath nothing of grace in his heart , must needs have a very bad tongue . Again , he sets the lips of a wise man against the wicked mans heart Prov. 15.7 . the lips of the wise disperse knowledge , but the heart of the foolish doth not so : that is , A good mans lips are like a good seeds man , sowing good things for his own good , and for the good of others he hath to do withall ; but where the heart is naught , no good can come from such a man . and Prov. 12.18 . There is that speaketh like the piercings of a sword , but the tongue of the wise is health . the one is a cutting tongue , the other is a wholsom medicine ; the profit of it reacheth to many others , but the refreshment and comfort returneth into a mans bosom ; a wholsom tongue is a tree of life . Prov. 15.4 . Trees ( as One well noteth ) bring forth fruit for others , not for themselves ; Ball de gubern . linguae . but he that useth his tongue lawfully , shall reap the fruit which he beareth : Trees are often planted and dressed by one , when another enjoyeth the fru t : but he that governeth his tongue well , shall possess that fruit which none can take from him : Trees bring forth fruit once in the year ; but the due use of the tongue is continually fruitful for the comfort of him that useth it : The fruit of Trees is one and the same ; but the fruit of the tongue rightly exercised is divers , among which the special is eternal life .

CHAP. XVI . Sheweth wherein the right ordering of the Tongue consisteth .

BEcause the work of the right ordering and government of our tongues notwithstanding the many specious shews of Religion that men make is very much neglected ; therefore it is a lesson that is very needful for us to learn to bridle and keep our tongues in order : and as a bridle or bit in a horses mouth is to hold him to that pace the rider thinks fit , and to turn him about at his pleasure : so the directions that God gives in his word for the tongue , should be as a bridle to restrain our too much aptness to exorbitant expressions . Theophrastus the Philosopher said not amiss : it were better trusting to an untamed and unbrideled horse , Turnbul . exposit. in Jacob. 3. then to an bubrideled tonge : for the danger of the Horse by not medling with him may be prevented ; but because we carry our unbrideled tongues alwayes about us , the peril and danger therof cannot be avoided .

Now the right ordering of the Tongue consisteth

1 : In a care not to speak rashly , but that we consider what , and how , and when , and to whom to speak : he well considereth what he speaketh before he speaketh , Diu eonsidera quid loquendum sit , & adhuc taceus provide , nequid dixisse poeniteat . Quicquid dicturus es , prius cum anim tuo reputa . Isoc . ad Demon. who speaketh as he ought to speak . Prov. 15.28 . The heart of the righteous studieth to answer , but the mouth of the wicked poureth out evil things : a wise man will well weigh his words before he speaketh ; and ver. 2. The tongue of the wise useth knowledge aright , but the mouth of fools pour out foolishness , or belcheth out his folly : The good man makes use of his tongue that he may not sin with his tongue , but useth his knowledge aright for the good of others , when as the wicked is babling any thing that comes next to his lips : The tongue is placed neer under the brain and understanding part , as at the feet of her Schoolmaster , that it might not run before the wit ; Pet. Barker . exposit in Prov. 1.3 . and the heart is counsellor to the tongue , that it might have a good guide above and beneath , to teach us to sift our words , to let them be priùs ratione , quam prolatione , priùs ad limam , quam ad linguam . Jephtha upon his rash vow brought sorrow upon himself . Rashness doth nothing well : A man going in haste easily slideth . Prov. 1● . 2 . Avoid rash speaking , lest with Jephtha thou say too late , I have opened my mouth and cannot go back : Peter's rashness made him to curse and forswear himself .

2. It consisteth in taking a due and fit time to speak in ; A word fitly spoken is like apples of Gold in pictures of Silver , saith the wise man . Prov. or a word upon the wheeels : It is a Metae●hor taken from a Potter that mould●th his clay while it is upon the wheel , ●o what fashion he pleaseth : he doth ●isely that speaketh seasonable words , ●hat gives a reproof in season ; and he ●lso doth wisely , that heareth it , and makes good use of it : this is better esteemed in the eyes of God , then jewels of gold and silver in the eyes of men . Thus Abigail deals with Nabal , she takes the fittest time to speak unto him , not in his Wine , nor in a passion presently when she heareth of it , but when his wine is gone . 1 Sam. 25.35 . So Nathan dealeth with David 2 Sam. 12.1 . He by a parable gets within him , and makes him pass sentence upon himself , and then tells him , Thou art the man . Solomon tells us , there is a time to keep silence and a time to speak . Eccles. 3.7 . every thing is beautiful in his season ; so is speech ; so is silence . The Learned tell us , there are seven special seasons of speaking ; as ,

1. When we bring honour to God , and do good to our brethren .

2. When the truth and honour o● God may be vindicated by us .

3. When the credit of a wronge● brother may be repaired by us .

4. When by speaking the ignoran● may receive direction or instructio● from us .

5. When the weak may be supported and comforted by us .

6. When a doubting soul may receive establishment from us .

7. When we have an opportunity of giving due reproof and conviction to those that do evil . To these I shall add , that it 's lawful and seasonable for Christians being falsely accus'd to use appeals , and make apologies for themselves in defence of their innocencie : So did David , when Saul had received many false informations against him , 1 Sam. 26.18 . The like doth St. Paul before Felix , Festus , King Agrippa , and all other Governours before whom he was accused , Act. 22 , 23 , 24 , 25 , 26 chapters . Yea so doth Christ himself being accused to cast out devils . Luk. 11.17 . and when he was called a Samaritan , &c. Joh. 8.49 . and after these examples some of the Antients have written whole Books of this Argument ; as Tertulian , Justin Martyr , and others : and good reason there is hereof ; for a good name is better then great riches . Prov. 22.1 . Ruffinus Ruffin . Eccles. histor. tells us , that whosoever is silent being accused of Heresy , cannot be a good Christian ; he is cited by Bishop Jewel in his Apology for the Church of England . Epaminondas an Heathen , Plutarch . in Epaminond . was so chary of his credit , that he was wont to say , He cared not to be killed , so it might be recorded that he died without just cause . Christians therefore have just warrtnt to answer in their own defence , when they be falsely accused , especially in the case of Religion , when the imputation doth not so much touch their Persons , as their Profession ; in this case not to be resolute , is to be plainly dissolute : In Athens , every Citizen took a corporal oath to maintain their professed and established Religion , Melanct praefat. ad comment . in Roman . in this sort , Pugnabo pro sacris , & solus , & cum aliis . It is also necessary in some cases to make confession of our faith . sc. where the Glory of God may by that means be procured , our brethren edified , and scandal avoided . So doth Paul , Act. 22. St. Peter enjoyneth us alway to be ready to give an answer to every one that asketh us ,

Note that the Articles of faith are subject to reason , but that every one may see we have reason to beleeve as we do .

Junilius . de partib. 9. divinae legis . lib. 2. cap. ult.

and a reason of the hope that is in us ▪ 1 Pet. 3.15 . Yea Paul tells us , that every one that will be saved , with the mouth must make confession to salvation . Rom. 10.10 . and Bullinger tells us , that faith in the heart breaking forth into confession with the mouth , is a note whereby the friends of Christ are distinguished from the followers of Antichrist : Yea Christ hath told us plainly , that whosoever will not confess him on earth before men , he will not acknowledge them before his Father in Heaven : This confuteth all Peter-like Professors , who ●re silent in time of persecution , and ●hink that then it s enough for them to think well , and mean well , and keep their faith to themselves ; no , they must confess it to others ; and if they do not , or dare not , it 's an argument for the time , their tongues are not loosed by God , but tyed up by the Devil .

3. The right ordering of the tongue consisteth , The leaves of loquacity , spring from the root of small capacity . when a man is careful that there is not too much loquacity in himself , that he doth not vainly bable upon all occasions . Prov. 10.19 . the wise man sheweth the folly of a man given to talk much : A wise man refraineth his lips ; but where much talk is , there is much sin , unless there be much grace to govern the heart : He that hath knowledge spareth his words . Prov. 17.27 . The Preacher is cleer in this point . God is in Heaven , thou upon earth , therefore let thy words be few . Eccl. 5.3 . Men must take heed of impertinent words , words of wind , that are empty and fruitless : The Hebrews call a vain word , a word of lips Prov. 14.23 . Surely the Serpent wil● bite without enchantment , and a babler is no better . Eccles. 10.11 . A babler hurteth his friend , aideth his enemy , and undoeth himself : as members that are continually diseased , continually draw humours to them ; so the tongue of a babler , being never without an inflammation , draweth poison to it self by continual babling , as One well noteth :

Crook . Hypocr . chap. 3. August . de Conven . 10 Praecept . & 10 Plagar .

Absit in oratione multa locutio , sed non desit multa precatio . Hieron . Non magna vocis extensio , sed magna cordis intentio deo grata . Chemnit. Harmon . Evangel .

What One saith of Heretical teachers , I may say of all vain bablers , they are like Frogs , that in muddy Marshes and Fens are alwayes croaking , that bring irksomness to the ears , but yield no food to the minds of men . Our Saviour condemneth vain repetitions in prayer ; for some think they shall be heard for their much speaking . Mat. 6.7 . Christ correcteth them not for the matter they prayed , but for the manner of their praying , that in their prayers they used vain repetitions , superfluous and superstitious multiplying of words , like the Heathen ; for repetitions of the same petitions are not unlawful .

4. It consisteth in this , that we be careful not to be often found talking of the things that concern us not to talk of ; This is set down to be the fault of women that go from house to house , that are tatlers and busy-bodyes , speaking things which they ought not . 1 Tim. 5.13 . and these are such , saith the Apostle , that learn to be idle , that wander from house to house , and talk of things that concern them not ; but this is not the fault of women only , but the fault also of too many men among us ; and such were among the Thessalonians ; he bids them study to be quiet , that is , shew not your selves to be men and women of the tongue . 1 Tim. 4.11 ▪ Let no man affect the honour to be a great talker , but love the honour to be at rest , as the Greek words import , which is greater honour : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . sometime the Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth , the Rest of the body , as the women rested on the Sabbath day before they went to the Sepulcher of Christ , to annoint the dead body of our Saviour , with the spices and ointments they had prepared ; there is the same word in the Original , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Luk 23. ult. but here the Apostle meaneth the rest of the Tongue , to rest from medling with things that belong not to them : If men will be discoursing , let it be of what may do themselves and others good .

5. It consisteth in this , that our speech be not cross , nor froward , nor thwarting language : Many men have froward hearts , and they shew it by their froward words ; speak to such men , and you shall have nothing but some froward answer again ▪ Put away from thee a froward mouth , and perverse lips put far from thee . Prov. 4.24 . One observeth upon that place , how ill God looketh upon such a tongue , comparing it to a lip drawn awry ; as that seemeth ill in the eyes of men , so a froward tongue is much more unseemly in the eyes of God : therefore put this away from thee : This is one character of a naughty person ; A wicked man walks with a froward mouth . Prov. 6.12 . The phrase is very emphatical ; where ever he goes he carries it with him : God made not the tongue of man of bone or of any other hard substance , but of tender flesh , because thy words should be tender , and sweet , not rough and sharp . Stella Here is the difference between a good man , and a wicked man ; though there be by nature such frowardness in the heart of a Holy man , yet Grace makes him strive against it , and he hath no Rest in himself , till he hath gotten the Mastery over it : In this case it is with a child of God , as with an horse that trots hard , yet by Art he is brought to pace easily ; but because his trot is natural , he is apt to fall into it very often , but the rider with the bridle minding him of it again , recovereth him : So the bridle of Gods law and his Grace recovereth a child of God out of frowardness , though it be natural to him .

Now the evil of this sin of frowardness in words appeareth . 1. In that men hereby shew their passion , their choler and boiling anger ; by froward words they shew the frowardness that is in their heart . Prov. 6.18 . 2. It doth provoke others the more to anger , it may do them much hurt as well as our selves ; an angry man stirreth up strife , and a furious man aboundeth with transgression . Prov. 19.22 . It doth but stir up strife , and cause their sins with ours the more to abound ; as the coal maketh burning coals , and wood a fire , so the contentious man is apt to kindle strife ; anger are as fire , and words are as fuel to the fire . Prov. 26.21 . 3. Froward words are not the way to calm and quiet mens spirits , but calm words serve for that end : A soft answer turneth away wrath , but grievous words stir up anger . Prov. 15.1 . A soft tongue breaketh the bone . Prov. 25.15 . 4. A froward man is not to be dealt with nor spoken to ; to instruct the froward , Perversum corrippere est stimulare insanum , & oleum camino adhibere . Petr. Raven . is to set goads to one that is mad already , or to pour oyle into a Chimney ; froward men are like a piece of rotten wood , scarce touched but they fall in pieces : Many Salamandry spirits there are whom nothing will content but meer frowardness and discontent . 5. The froward are an abomination to the Lord . Prov. 11.20 . and God will cut off all froward tongues ; the perverseness of transgressors shall destroy them . Prov. 11.3 . Therefore let every one repent of his wrathful ire , and espy every wrinkle in his brow ; labour to bridle this sin , for it is stronger then a horse ; for an horse may more easily be ruled then this humour .

6. The right ordering of the tongue consisteth in this ; sc. that we give not our tongues liberty to speak evil of what we know not , nor understand not ; nor of those men we are not well acquainted with . Consider what St. Peter and Jude speak of this . 2 Pet. 2.12 . Jude ver . 10. These as natural brute beasts made to be taken and destroyed , speak evil of the things that they understand not ; and here let us consider . 1. In speaking evil of what we understand not , we shew our folly , and it is to our shame . He that answereth a matter before he heareth it , it is folly and shame to him . Prov. 18.13 . Many men will be ready to answer a matter that is before them before they understand it , or it be half spoken to them , that they maybe counted men of great wit and parts ; but this sheweth their folly . 2. In speaking evil of what we know not , we may be guilty of as great a sin as those that put the Lord Jesus to death , who preferred a murderer before him , condemning the holy and spotless Lamb of God , and justifying and acquitting one that was notoriously wicked ; we may call evil good , and good evil , and so come under the woe denouned against such persons . Isai . 5. Consider 3. What the Apostle Peter compareth such men to ; he saith , they are more like to brute beasts ; then reasonable men . 2 Pet. 2.12 . God gives us reason that hereby we should govern our selves , and this we must shew in the well-governing of our tongues . 4. These men shall perish in their own sin , and corruption ; such men are in the high way to destruction .

7. It consisteth in speaking to others as we ought ; when others shew their passion or malice against you in giving you provoking language , then it becomes you to shew the truth of your Religion , by your not retorting again : if one cast dirt in thy face , do not thou cast dirt in his face : Some will say this is hard to fl sh and blood ; but though flesh and blood cannot bear it , yet grace can : When Shimei raileth at David , though the Commanders with the King give him the same language again , yet David doth not so . 2 Sam. 16.10 . his heart was not in the same temper with theirs , he had another manner of spirit then they had . Now that we may take heed of this sin whensoever we are tempted to it , or have any occasion thereunto , let us consider these motives to perswade us to the contrary duty .

1. This sin God hath plainly forbidden in his word : Render not railing for railing , nor evil for evil . 1. Pet. 3.9 . Therefore those that speak so slightingly of us , do break the command of God . 2. If we do so , we shall hereby shew we are overcome with evil , whereas we must overcome evil with good . Nothing more pleaseth now adayes , then that which the French men call l'escriture picquante , Satyrical Invectives , both in Pulpits and Pamphlets . 3. In so doing we shall shew our selves but like unto them that , revile us ; they shew themselves unlike to Christians ; and if we do so , we shall shew our selves as bad as they are . Prov. 26.4 . the wisemans counsel is , Answer not a fool according to his folly lest thou also be like him ; in the next verse he seemeth to cross this command ; but if it be well considered , it is meant only that so he may see his folly in that same thing wherein he spake foolishly . 4. By doing as they do , we may lose the fruit that God would have us get by the reproaches that are cast upon us by our enemies . In these respects consider .

1. Where truth of grace is in the heart , it will make a man reflect upon himself , to see whether he deserveth that charge that such men charge him withal or not , that if it be so , he may be humbled for it before the Lord , and beg pardon ; and if it be not so , then he may sit down and bless God that it is not so , that he is not so bad as such a one would make him . As Augustine is liberal in discovering his own defects , so he toucheth upon his Mothers * * Itaque ad illud modicum quotidiana modica addendo ( quoniam qui modica spernit , pau●atim decidit ) in eam consuetudinem lapsa erat , ut propè jam plenos mero caliculos hauriret . Aug. lib. 9 confess . 8. ; he saith Surrepserat ei vinolentia , a too much love of wine did steal upon her . This came to pass , saith he , by sipping a little wine now and then , when being a young Girle and waiting at the Table , she used to fill wine to her Father and Mother ; she did it not , saith he , out of any drunken humour , but meer youthful wantonness ; but yet she did it , and by frequent doing it , she had gotten such a love it , that she could afterward with greediness drink up , and draw dry whole cups of wine ; and this ill custom would have brought her to greater indecencyes that way , had not God by stirring up a servant of her Fathers to reproach her , and call her Meribibulam a wine-bibber , cured her in time of that infirmity , which Austin therefore calleth Medicinale ferrum , a curing weapon ; this reproaching of her by the Maid-servant ▪ was the means through Gods blessing to cure her of this Malady .

2. Where there is grace in the heart it will teach a man to consider whether God may not suffer such a one so to open his mouth against him , as that his graces may be tryed thereby , that our faith , patience , meekness , humility , may be the more apparent : Thus David in patience and meekness considereth Gods end in Shimeis railing upon him , and lets him alone .

3. Consider the example of our Saviour Christ himself ; his practice was , not to render evil for evil ; but when he was unjustly accused , he did as was prophecyed of him , not open his mouth again , Isai. 53.7 . It is twice repeated of him , and this the Apostle sets down also ; Who when he was reviled , reviled not again , and when he suffered , he threatned not , but committed himself to him that judgeth righteously . 1 Pet. 2.23 . Christ reviled not again , partly because reviling is a sin , and partly because he suffered as our surety , though he had deserved no such shame as we had : therefore he holds his peace not only from reviling , but many times from just apology , confessing our guiltiness by his silence , as One well noteth ; if we would be accounted members of Christ , let us walk as Christ walked .

4. Consider the example of Michael the Arch-Angel , when he dispued with the Devil about the body of Moses , Jude ver. 9. he contended with him , yet durst not bring any railing accusation against him , but said only , The Lord rebuke thee : Michael had to do with the worst of creatures , and in the best cause by the appointment of God ; yet he raileth not at him , but commits his cause to God : If he in the cause of God durst not do it ; shall any Christian dare to do it in his own cause ? no , the Scripture teacheth us , 1. Silently to bear what reproaches are cast upon us : So doth Moses , when Aaron and Miriam chide with him . Numb. 12.3 . he held his peace ; he saw their passion , and knew if he should break out into passion also , he should sin against God , as they did against him : So David , I was dumb with silence , saith he , I held my peace . Psal. 39.2 . when it may be he was reproached by them for so doing .

5. Grace will teach a man in such a case , instead of answering them in the like language , to go to God and spread our case before him ; this doth Job , chap. 16.20 . My friends scorn me , but mine eyes pour out tears to God : So Nehemiah , while the enemyes scoff , he prayeth , Hear O our God , for we are despised . Nehem. 4.4 . therefore spread thy case before the Lord , and intreat him to plead for thee , and to cleer thine innocency , and make them to see their sin , and humble them for it , and sit them receiving pardon at his hands : hereby we shall shew our selves to be true Christians , and such whose Religion is not vain .

CHAP. XVII . Rules laid down for the better ordering the Tongue .

LEt us now look to it , that Rule 1 our speech be not only not sinful , but that it be good ; he that forbids lying , requireth truth to be spoken : The mouth of the righteous speaketh wisdom , and his tongue talketh of judgement ; the law of Go● is in his heart , none of his steps shall slide , Psal. 37.30 , 31. Where the law God is in the heart , and the love of it in the soul , it will be known by Gracious speeches : The wise man gives this as a mark of one truly good , The lips of the wise disperse knowledge , but the heart of the foolish doth not so . Prov. 15.7 . The Metaphor is taken from seeds ▪ men that scatter and disperse their seed , that so it may come up and bring forth fruit : So a wiseman soweth instruction that it may do good : the heart of the foolish is opposite to it , to shew that it is the Forge of all evil whatsoever ; therefore there is no good in the mouth of such a man : When St. Paul forbids corrupt communication to proceed out of our mouths , he enjoyneth that what we speak be good to the use of edifying , that it may Minister grace unto the hearers . Eph. 4.29 . that thereby we may do good not only to our selves , but also to others : and Colos. 4.5 , 6. he requireth us to walk in wisdom to them that are without , and to let out speech be alwayes with grace , seasoned or poudered with salt ; so to carry our selves in our speeches to others , that we may win them to Holiness ; this is to walk wisely to them that are without ; for if the tongues of those that profess Religion are as loose and bad as others , this will make them take offence at our profession ; let us then shew our selves to be of another spirit ; and if we would rule our tongues aright , according to Gods word , let our speeches be such as are for the matter good , and suitable to the will and mind of God revealed in his word ; this is the ground why the mouth of the righteous speaketh wisdom , because the law of God is in his heart , and he brideleth himself in whatsoever is forbidden in the word of God .

Rule 2 The matter that we speak must be to the edifying of our selves and others ; there is an edifying in sin , and so men make on another more like the devil ; but it is not this that is meant , but an edifying one another in grace in our most holy faith , and in the wayes of God : We must please our neighbour for his good to edification . Rom. 15.2 . as in direction , counsel , exhortation to that which is good : Let us consider one another to provoke to love and to good works . Heb. 10.24 . not forsaking the assembling of our selves together , &c. but exhorting one another . Consider what was spoken of the dayes of the Gospel , Zech. 8.21 . The Inhabitants of one City shall go to another , saying , Let us go speedily to pray before the Lord & to seek the Lord of hosts ; I will go also . Here is not one inviting another to a Stage-play , to a Stewes , to the Ale-bench , but to the congregation of the Lords people , to the house of God ; and this doth every man by his own example ; for saith he , I will go also . Now if we live in such times where Religion is spoken against , & men think it vain to serve the Lord , yet then should we be careful of giving men counsel , and exhorting men to these dutyes . Malach. 3.13 . We may observe that those that are apt to let loose their tongues to speak against God , yet are loth to be known to be such , or to be accounted so ; when God laies it to their charge , your words have been stout against me , yet they say , what have we spoken so much against thee ? they are no such men , not so ill-bred as to speak against God ; but in such a time as this , you may see what were the words of those that feared the Lord ; when others take all occasions to speak against him , these men take all opportunities to speak for God and his wayes ; while others desire to have others as bad as themselves , these speak often one to another , labouring to bring souls home to God ; and these shall be mine , saith the Lord , in the day when I make up my Jewels . ver. 17.

Rule 3 We must be ready to declare to our friends and neighbours , our experiences of the sweetness , comfort and benefit we have had in the wayes of God : Thus do Gods people ; Philip when he had found Christ , he findeth Nathaniel , and tells him of the Messiah ; and the woman of Samaria when she had some small hints of Christ , she runs into the City , and calleth for the men of the City . Job 4. So Peter being converted from his sin of denying his Master , he must strengthen his brethren , that is , he must shew how willing the Lord Christ is to receive those repenting sinners that do return unto him ; and St. Paul had comforts for this very end , that he might comfort others that were in trouble , wherewith he himself was comforted of God . 2 Cor. 1.4 . So David . Psal. 66.16 . Come and hear all ye that fear God , and I will declare what he hath done for my soul .

Let your words be weighty and Rule 4 serious , not vain , frothy , and empty words . Paul spake wisdom among such as were perfect , The Apostles were , enriched with the gift of Tongues in the day of Pentecost , not only for variety of languages , but for elegancy of speech , by which they were enabled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to speak Apothegms , Act. 2.4 . which comprehend much in a little : they spake as the spirit gave them utterance . yet not the wisdom of this world ; it was the words of wisdom , not the wisdom of words . 1 Cor. 2.7 . The mouth of the wise bringeth forth wisdom , the heart of the wise teacheth his mouth , and addeth learning io his lips . Prov. 16.23 . As he seeth what meat goeth into his mouth before he eateth it , so he pondereth the matter of his words before he speaketh : Now let us see how short the most of those that would be accounted Christians do come of this duty ; the abundance of idle discourse that cometh from them , and nothing that is good to the doing good , either to their own souls , or to the souls of others , plainly sheweth : Let them consider what God requireth from Parents and Masters of Families . Deut. 6.6 , 7. And these words which I command thee this day shall be in thine heart , and thou shalt teach them diligently to thy children , and shalt talk of them when thou sittest in thy house , and when thou walkest by the way , when thou lyest down , and when thou risest up : If the words of God were more in mens hearts , then would they sh●w themselves more in mens tongues ; their words would be more gracious and tend more to do good then they do ; therefore God commandeth that his words be laid up in our hearts ; that which we have learnt out of Gods word we should often speak of , that so it may do good to our selves and others ; and if you talk more of God and his word , and labour not after the advancement of Religion more in your familyes , and take no more care of your children and servants to instruct them for the good of their souls , your case will be so much the more s●d after all these warnings . Alas ! many men take no more care of their children and servants then of their beasts , putting no difference between them and brute creatures : Oh let us not live as beasts only minding our bodies ; we take care that our beasts have Meat and Water , Straw and Provender ; and if we have no care of the son 's of our children , we take no more care of them then we do of our beasts : God requireth this duty should always be done by us ; not one day should pass without some savory discourse of Heaven , among those with whom you have most to do : Men of the same Countrey meeting in a strange Land , are glad to sit and talk of their Countrey ; and shall Christians be ashamed or loth to talk of their Countrey ? if Heaven be our Countrey , let us shew it by our discoursing of it : Our Saviour when he was upon earth took all occasions to do good to the souls of men and women before his death ; when the woman of Samaria cometh to Jacob's Well for water , he teacheth her , that living water was to be had in Himself ; and when others come to him for bread , he sheweth them that He is the bread of Life ; and after his passion , he spake unto those to whom he shewed himself alive , of the things appertaining to the Kingdom of God . Act. 1.3 .

CHAP. XVIII . Setteth down Means and Helps for the government of the Tongue .

I Now come in the last place to the Means and Helps by which we may ( through the blessing of God ) be enabled to order our tongues so , as that we may evidence both to our selves and others , that our Religion is not vain , but in reality and truth .

Let us in the first place labour to Help . 1 have our hearts possessed with the fear of God , so that it may be very active in our souls ; this will be an excellent means to keep the tongue within its compass ; the more of the fear of God is in the heart , the better will the tongue be kept in order : He that hath a a disorderly and unbrideled tongue , sheweth his heart is void of the fear of God : We see the fear of mens Laws doth curb mens tongues many times ; but did men labour more after the fear of God , it would be a special means to help them against this sin ; it is the want of this that makes men make no bones of swearing , cursing , lying , and slandering , and speaking all manner of evil .

Let us hide the word of God in our Help . 2 hearts ; this will be an excellent means to keep our thoughts in compass : David purposed with himself that his mouth should not transgress . Psal. 17.3 . and by what means he hopeth to bring this to good effect he sheweth . ver. 4. Concerning the works of men by the word of thy lips , I have kept me from the paths of the destroyer . If men take Gods Covenant in their mouths , and declare his Statutes , and hide not the word in their hearts , they will give their mouth to evil , and their tongues will frame deceit . Psal. 50.16 , 18.19 . What have men to do to take Gods Covenant in their mouths , and declare his Statutes , when they hate instruction , and cast his words behind them , and give their mouth to evil ? were this Text seriously considered , there would not be so much sin in the tongues of many that would be accounted professors of Religion .

Let us seriously and often consider Help . 3 that God takes special notice of every word in our tongues . Psal. 139.4 . There is not a word in my Tongue , but lo , O Lord thou knowest it altogether : Quisquis cupit fraenare linguam , assidue Dei praesentiam coguet . Tanto quis cautius loquetur , quanto sibi altius impresserit hoc unum : Audiris ; Angeli audiunt , Deus audit , & tuorum dictorum rationem poscet suo tempore . Drexel . de . vi●ling . medicam . When men forget this , that God knoweth all they speak , whether truth or falshood , then no wonder their tongues are unbrideled : Whence cometh it to pass that men whet their tongues like a sword , and bend their bowes to shoot their Arrowes , even bitter words , that they may shoot in secret at the perfect , and shoot at him privily , and fear not , and encourage themselves in an evil matter , and commune of laying of snares privily ! Psal. 64.3 4. there is the ground of it . ver. 5. they say Who shall see them ? they speak it among their close companions , and in a sly way , that none may charge them with it : but though they think that none heareth or taketh notice of it , yet God will make them know that he heareth it , and will make them to answer for it . ver. 7. But God shall shoot at them with an Arrow , suddenly shall they be wounded ; they smite his people suddenly with their tongues , and God wil smite them suddenly with an Arrow that shall wound them to the heart : God layes this to their charge . Psal. 50.19 , 20. and though he doth not by and by make them smart for it , yet sooner or later he will set their sins in order before their faces , ver. 21. and Mal. 3.13 . we read of some whose words had been stout against God , that had said , it was vain to serve God , and unprofitable to have kept his Ordinances , and to have walkt mournfully before the Lord of hosts , calling the ●roud happy , &c. ver. 14 , 15. but God took notice of their words : and ●s a Book of remembrance is written of all the gracious words of all his own people ; so there is a book of remembrance kept of all the evil words that wicked men speak against God and his people : There is no swearing , cursing , lying , scorning , jeering word , but it is set down before the Lord : Mat. 12.35 . Yea every idle word that men shall speak , they shall give account thereof in the day of ju●gement : yea God will reason the case with such men ( as he did with Aaron and Miriam about their speaking against Moses ) Wherefore then were ye not afraid , how durst you go on in so many evil and idle words , Numb. 12.8 . as you have done ?

Another help will be to consider Help . 4 the example of our Lord Jesus Christ : every one would be accounted a Christian , and to be in Christ : Now h● that saith , He abideth in him , ought so t● walk even as he walked . 1 Joh. 2.6 and St. Peter tells us how he carrye● himself , 1 Pet. 2.22 , 23. He did no sin neither was guile found in his mouth and when he was reviled , he reviled no● again ; when he suffered , he threatned not but committed himself to him that judgeth righteously . In this example o● Christ , these four things will be useful to us . 1. There was no guile found in his mouth ; then what an unseemly thing is it there should so much guile be found in those that would be accounted his members ? 2. When he was reviled , he reviled not again ; he returned not bitter words to them that gave such to him , but either is silent , or if he doth reason the case with them , it is with meekness , as Joh , 18.21 , 23. when the High Priest asked him of his Doctrine , he bid him aske them which heard him , what he had said unto them ; and when one of the Officers that stood by struck him for answering the High-Priest so ; Jesus answered him , If I have spoken evil , bear witness of the evil ; but if well , why smitest thou me ? he reasons the case with them without bitter words , or the least appearance of evil . 3. When he suffered by them , he was so far from threatning , that he prayed for his persecutors ; and by vertue of this his prayer , those that did belong to the election of grace were afterward converted , and some even of the Priests themselves became obedient to the faith . 4. He committed his cause to him that judgeth righteously : Did we more study his example , we should not fall into sin as we do : what was it that we meet withal , that he suffered not ▪ it may be we suffer sometime from those that are beneath us in the world : did not the Lord Christ suffer from those that were infinitely below him ? yet he submitted himself unto them , though when they came to take him , his breath cast them down to the ground .

Obj. 1 But some may say , We suffer without cause from those we have shewed much love unto , and from whose hands we have deserved better .

Sol. Now in answer to this , consider ; 1. That you a have great cause to bless God that it is so , viz. that no just cause is given by thee for others to speak evil of thee . 2. Consider , Was it not so Rule 1 with our Lord Jesus Christ ? They hated him without cause ; yea they hated him for the good he did ; yet he paid them not in their own coyn again .

Another is apt to say , I see such Obj. 2 foul miscarriages by such and such , and hear of such ill words they have spoken against me , that it makes my flesh and blood to stirre within me .

Sol. Oh take heed it do not make your corruption stirre within you : could there be a more odious thing , then for Jesus Christ to be stript naked and whipt , and called Beelzehub , a wine-bibber ? &c. Now the servant is not above his Master : Though he was pleased to come for the good of sinners , and with more meekness then John Baptist , yet they reproach him , and John also : Thus it was with Jesus Christ himself ; and if we did more frequently consider his example , it would prove effectual to preserve us from these sins of the tongue , and from many other sins ; then should we learn to pray for our implacable enemies , and to leave them to the judgement of the great day ; and it would be a means to keep us from sinning with our words , so that our words should be alwayes very good ; for so it was with him : Now how much difference is there betwixt his example and our carriage , though he gave us this example for our pattern !

Take heed the●e be no unruly or Help . 5 sinful lust harbouring in thy heart ; for where any such is , it will cause an unruly and unbrideled tongue : Covetousness being lodg'd in the hearts of the Pharises , and they hearing Christ speak against the unrighteous Mammon , therefore they deride him , Luk. 16.14 they laugh to hear such a poor man as he to speak how hard a matter it is for a rich man to enter into the Kingdom of God : Where the heart is full of enmity against God and Godliness , there will be nothing but enmity in the tongue ; for how can men of evil hearts speak that which is good ! if corruption be harboured in the heart , it will easily manifest it self in the tongue ; how easily is such a man drawn to speak loosely and vainly in corrupt communication ! therefore those that would keep their tongues in order , must first look unto their hearts . Solomon first exhorteth , Keep thy heart with or above all keeping and then saith he , put perverse lips far from thee . ; Prov. 4.23 , 24. if the heart be viperous , the lips will be perverse .

He that will keep his tongue in order , Help . 6 must see that he bridleth his passion ; the more passion boileth , the more work will the tongue have : The Apostle Paul adviseth the Ephesians , to put away all evil-speaking from them ; and first , saith he , Let all bitterness , and wrath , and anger , and clamour be put away . Eph. 4.31 . He mentioneth all the degrees of passion . 1. Bitterness , the rise of the rest ; it is it is a smothered displeasure of that which a man hides in his Breast , which makes a man a burthen to himself and others till it be digested ; it is a f●et that rankleth inwardly , P. Bai● . ● . exposit. in Eph. 4.31 . and is fuller of discontent then revenge , as One well noteth . Then saith the Apostle , Let [ wrath ] be put away , that is , either fierceness or suddenness of anger : then [ Anger ] that is , when it resteth in the heart , and cometh as it were to some head : Then [ Clamour ] when others afar off are witnesses of our passion ; disordered words usually go with disordered passions : When Lamech was angry , he presently breath 's loud menaces to kill and slay . Gen. 4.23 , 24. So Stephen's enemies being enraged , cryed aloud , and ran upon him . Act. 7. Then lastly , followeth evil-speaking or blasphemy , which must be put aside : All these tend to the hurt of our neighbour : It is a hard matter to be angry and not to sin : Now therefore . 1. Watch over your passion so that it arise not on a suddain , that you be not over-hasty to be angry and guilty of rash anger : Suddain and violent passions make men rage and be like mad men : Thus Saul in a suddain passion raged at Jonathan , as though his wife had been a whore and Jonathon a Bastard to David's father . Capel . de Tentat . part. 3. 1 Sam. 20.30 . Other affections carry one power of the soul out of the way , but passion over-turneth all , as a Learned man well noteth . Our Saviour tells us , that this hasty passionateness is a degree of murder , and sets down three degrees of the breach of the sixth commandement , which the Jews thought not of , as 1. Rash or causeless anger . Whosoever is angry with his brother without a cause , shall be in danger of the judgement . 2. He that shal proceed further , and say to his Brother , Racha , that is , Blockhead , empty-pate , &c. in contempt of his weakness , he shall be in danger of the Council . But 3. whosoever shall say , Thou fool , sheweth his tongue to be set on fire with hell , and he shall be in danger of hell fire . 2. Take heed that anger lodge not in your breast ; see that anger rise not ; but if it doth arise , yet let it not lodge in your heart . Jacob was angry , and chid with Laban , but he was friends presently after . Gen ▪ 31.35 . Let not the Sun go down upon your wrath , neither give place to the devil . Eph. 4.26 , 27. The longer anger lodgeth in the soul , the more way you give unto Satan : anger lodgeth in the bosom of fools . Eccl. 7.9 . To lodge anger in our breast , is the way to turn anger into hatred ; take heed when just anger cometh into thy heart , unjust wrath come not into thy heart together with it . 3. When passion is stirred , that you speak not sudenly without deliberation ; a little pausing may be a means to prevent a world of mischief : He that hath no mastery over his passion , is like a City broken down , and without walls , that lieth open to all mischief .

Let us consider that nothing befalls Help . 7 us , but what cometh to pass by the providence of God , or as God ordereth it : This will much conduce to keep our hearts and tongues in good order . David resolveth , Psal. 39.1 . to take heed that he offend not with his tongue , that he would keep his mouth as with a bridle , while the wicked were before him ; the reason is expressed ver. 9. I was dumb , saith he , I opened not my mouth , because thou didst it .

Help . 8 Often call your selves to account , and bethink your selves what you have spoken ; this will be a special means to help you in the government of your tongues : When a mans purse hath often paid for swearing , he will be ready to think of it , and then it will make him to beware of it , lest it cost him dear again : Now if this will do it , then how much more if a mans conscience did lash him for it ! and most of all , if we did in a holy manner call our selves to an account for it . God layes down this as a great cause of the Jews rushing into sin , as the horse that rusheth into the battle ; and why ? no man spake aright , because they did not call themselves to account for it . No man repented of his wickedness , saying , What have I done ? Jerem. 8.6 .

Set a watch diligently over your Help . 9 hearts , thoughts , and words , Providet tibi , antequam prodas , sermonem , arudentique consideratione omnia praeveni . Bonavent . Part. 3. sp● . cap. 3. Xenophon . keep an holy sentinel upon your tongues , that no word may pass you , but you may know what it is you not only think , but also what , when , and how you speak . The tongue is a very moveable member which is turned up and down with little labour and difficulty , without much weariness ; and man being a sociable creature , by his very nature is much given to speaking , therefore he had need to be the more watchful over his tongue . An Heathen could say that nature ( but I may say the God of nature ) hath given every one of us two ears , and but one tongue , to sh●w us that we should be swift to hear , and slow to speak ; to hear much more then we should speak ; and if we consider the double guard the tongue hath , being shut up with a double hedge , the lips and the teeth , should put us in mind , that we should not be rash in our words and expressions .

Help . 10 Be much in prayer to God for st ength and power against an unbrideled tongue ; sc. that he would keep it in those due bounds he hath appointed for it : Thus David when he saw the work was too hard for him to do , he prayeth to God : Set a watch O Lord before my mouth , keep the door of my lips . Psal. 141.3 . Pray to God that he would keep the key , and be as it were the Porter to let out only such words as may be good and profitable : There is no one member but is unruly , but none so unruly as the tongue . Every kind of Beasts and of Birds , and of Serpents , Some Roman Emperours have had some wild Beasts to run and draw in their chariots ; other Princes have had Lyons made so tame , that they would play with them as with Spaniels , or Beagles : A Tigre was sent from India to Anastasius , that was so tame , that a boy might lead him in a st●ing ; the birds and fouls of the air are tame in like manner , as the Crow , the Pie , the Raven , the Hawk , the Vulture , the Pigeon , the Parret , Some birds will sit on a mans fist and eat out of his hand , and come at the lure of him that keeps them ; yea serpents and creeping things have been tamed ; some have carried Snakes without danger in their bosoms , but the tongue of man who can tame ? and things in the sea , is tamed , and hath been tamed of mankind ; but the tongue can no man tame . Jam. 3.7.8 . Whence St. Augustine hath this meditation ; Man saith he , tameth the beasts , but tameth not his tongue ; he tameth the Lyon , but is not able to bridle his tongue ; he himself tameth other creatures , but cannot tame himself ; he tameth that which he feared , and that he may tame himself he feareth not that which he ought to fear : the horse doth not tame himself , the Lion doth not tame himself , the Elephant doth not tame himself ; but that the Oxe , Horse , Lion , Elephant may be tamed , Man must be sought unto ; and God must be sought to that the tongue of man may be tamed : therefore he that would speak well , let him pray well . By the use of such means as these , and Gods blessing upon them , we may get strength and power against the sins of the tongue .

You now see that all shews of Religion are vain , if there be not a due care of the tongue ; you see likewise how many sins there are of the tongue and the great danger of an unbrideled tongue , and by what means you may be enabled to keep your tongues in order : Now if any man shall henceforth give way to any of the sins of the tongue , their sin will be so much the greater , because committed against so many warnings , so much light , knowledge , &c. therefore this may perswade us to be the more strict and watchful against it for the time to come , and make us to resolve with David , that we will take heed to our wayes , that we offend not with our tongues . Psal. 39.1 . I have read of one Pambus , that went to a friend of his , desirous to learn how to keep himself free from sin : And that very Text Psal. 39.1 . was read unto him , where David saith , I said I would take heed to my wayes that I sin not with my tongue : and then he would hear no more , saying , if I can indeed perform this one verse , it is sufficient ; and when he that taught him that verse , blamed him that in six months he came not neer him , he answered that indeed he had not fulfilled that verse ; and living long after , being demanded of a familiar friend , whether he had learnt his verse , he confessed ( as some say ) that in eighteen years , or ( as others say ) that in forty eight years , he could not learn that one Lesson . The consideration of the difficulty hereof , gave occasion to Cato to say , that he is next unto God that can bridle his tongue : Now he that upon Religious and Holy grounds shall be able to bridle his tongue , may from hence have some evidence to his soul of the truth of grace in his heart ; but the neglect of this sheweth , that notwithstanding all specious shews and pretences whatsoever , that mans Religion is vain .

FINIS .