Imprimatur.

Geo. Stradling. S. T. P. Rev. in Christo. Pat. D Gilb. Episc. Lond. sac. domestic.
Ex Aed. Sab. Jun. 22. 1663.

A BRIDLE FOR THE TONGUE; OR, A Treatise of ten Sins of the Tongue. viz.

  • Cursing,
  • Swearing,
  • Slandering,
  • Scoffing,
  • Filthy-speaking,
  • Flattering,
  • Censuring,
  • Murmuring,
  • Lying and
  • Boasting.

SHEWING, The nature of these sins, and how many wayes men may be guilty of them; 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: Di­vers common places succinctly handled, and divers Cases cleered.

By William Gearing Minister of the Word.

Solicitam ori tuo custodiam pone, non enim est quicquam in nobis, quo faciliùs peccare possumus, quam linguâ. Hier. Epist. ad Demetriad.

London, Printed by R. H. for Tho. Parkhurst at the Sign of the Three Crowns over against the Great Conduit at the lower end of Cheapside. 1663.

To the Right Honourable, Sir Orlando Bridgeman, Knight and Baronet, Lord Chief Justice of his Majestyes Court of Com­mon-Pleas, &c. and to the ver­tuous Lady his wife.

Right Honourable.

AS Man is a reasonable creature, so is speech given to him by God to express his reason, and a tongue to utter that expression: Brute creatures can make a noise, but man only can articulate his voice; his mind provideth the matter, his breath the convoy, and his tongue frameth distinct and significant words and syllables, and car­rieth the sense of our minds from us by the ear to the heart of others: The Tongue is the secretary of the mind, and the Interpreter of the heart; it is the great huck­ster by which we negotiate and traffique one [Page] with another. Plin. nat. histor lib. 7 cap. 16. The Teeth, saith Pliny, serve not only to grind our meat for our daily food and nourishment, but necessary also they be for the framing of our speech: the fore-teeth stand us in good stead to rule and moderate the voice by a certain concent and tunable accord, answering as it were to the stroke of the Tongue; and according to that row and rank of theirs wherein they are set, as they are broader or narrower, greater or smaller, they yield a distinction and variety in their words, cutting and hewing them thick and short, framing them pleasant, plain, and rea­dy, drawing them out at length, or smother­ing and drowning them in the end: but when once they be fallen out of the head, man is be­reaved of all means of good utterance, and explanation of his words: Therefore God in Scripture threatens to strike the wicked on the cheek-bone, Percutire maxillam, figura qua­si prover­hiali signi­ficat poe­nam cum ignominia & dedecore conjunct­am. Drus. observ lib. 3 cap 5. and to break the teeth of the ungodly. Psal. 3.7. And to smite on the cheek-bone, and break out the teeth, saith Drusius, signifieth in a proverbial speech, a punishment joyned with reproach and infamy. The Tongue hath no Rein by nature, but hangeth loose in the midst of the mouth, ta­king that hollow place as its appointed limits for the nimbleness thereof. Man hath many importers, his ears, his eyes, and all his sen­ses in their several employments, but only [Page] one exporter, sc. the Tongue, and that finds work enough to utter all their reports.

The Tongue in Scripture is called Mans Glory; but alas! foolish man turneth his glory unto shame; he hath no member more fit to honour God, and edify his Neighbour; and none whereby God is more dishonoured, and Mankind more injured: Most common­ly when Gentlemen meet, they talk of their Hawks and Hounds, their Feasts and Ban­quetings, their pleasures, sports, and pastimes; when Gentlewomen meet, they talk of their Attires and Habits, new fashions and new fangles: when Husbandmen meet, their dis­course is how the year will fall out, what the price of Corn and Cattle is: Neighbours can meet together to conferre about Town-busi­ness; but God is quite forgotten, Clara cum laude la [...]i­t a. Gloss. in Rom. 16. as a dead man out of mind: Some indeed (for fashion sake) will a little talk of God, but it is in a cold and dead manner without any life at all, not talking of him with delight: Men now­adayes count it a shame to them to read the Scriptures, to pray, to entertain one another with holy discourses, for fear of being talkt of by others; so carrying the light in a Theeves Lanthorn: Whereas wisdoms Mai­dens of honour will cry in the Market-place; Prov. 9.3. and whosoever hath the Law of God in his heart, cannot but speak of him and not be a­shamed. [Page] But alas! if ever mens tongues were set on fire with hell, it is in this age: and if prophaness, slanders, revilings, lying, blasphemies, scoffings, oaths and execrations, were taken out of mens words, how few would remain! but pertinent and profitable speech that savoureth of grace and godliness is as rare as the other aboundeth.

Physitians take great notice of the tongue, judging thereby of the health or sickness of the body: so our words shew plainly the qualily of our souls; and as a vessel is known by the sound, whether it be whole or broken; so are men proved by their speech, whether they be sound or rotten at heart: Holy tongues are alwayes desirous to be speaking good, to speak of Gods name, which to do, is truly to sancti­fy it, Polan. Syntag. cap. 10. de lege. saith Polanus: This is the practice of the glorified Saints, and must be ours: A Father takes most delight, in his child, when it can talk of him, and with him; so God lo­veth to hear us praising him, and making him our song: And as the Bees mingle no­thing in their little mouths but honey; so should our tongues be alwayes honied with the love of God, and to feel no pleasant sweet­ness, but to hear the praises of God pass tho­row our mouths, with so daily thankfulness for all our blessings, that some honey-dew may pass into the hearts of the hearers. 'Tis [Page] good to speak of God reverently, not to shew our own eloquence; but with a spirit of humi­lity to distil the precious balm of true devo­tion, sometime into the ears of one, sometime of another, which must be done sweetly by way of inspiration; for marvellous it is, how much a sweet and amiable perswasion to a­ny good, is of force to attract the hearts of men unto it. Words are not to be affected by us for curiosity or vain glory: to what end saith St. Augustine, is a golden key, if it o­pen not what we desire? and what hurt if the key be of wood, so it do the deed which the other cannot? seeing all that we expect from a key, is but to open what before was shut up: therefore all painted and gawdy words must be avoided, that edify not. A good man had rather his words go forth in a plain dress, then in the garb of an Harlot. But albeit our words are to be without vain affectati­on, yet Rhetorical and Hyperbolical expres­sions are sometime useful and excellent: such speeches as are according to the rules of Art, which are laid down in Rhetorique, which delivereth rules of elegant speech; and what is according to Art, must needs be lawful, useful, and commendable. 1. Because the Arts are gathered out of the creatures by the wisdom of God which is in the creatures, or from the divers actions and affections of the [Page] creatures, working according to the severa ends they are directed unto; which ends are good, as may appear by the examination of particular Arts, as Logick, natural Philo­sophy, Astronomy, &c. This elegant kind of speaking God hath given to some men more then others, according to the wisdom and passionateness of affection bestowed on them; indeed this kind of speech is the most excel­lent of all other; and we shall observe that the most lofty writings of the Scriptures are written in this stile; as the book of the Can­ticles is a continual Allegory; and why was David called the swee-singer of Israel? was it not for that the Psalms of all other Scriptures are most full of Metaphors, Al­legories, Hyperbolies, &c. So the Songs that are in Scripture, and the Books of the Pro­phets do abound with these figurative senten­ces. 2, Because the Arts do not contradict each other; for what is true in one Art is not falsifyed by another Art; and what is true in Logick, Grammar, &c. is not false in Rhe­torick or Theology. 3. All Arts are subser­vient to Divinty; She is the Mistriss, the rest are the handmaids; therefore this is to be noted, that we are not alwayes bound to strict propriety of speech, but have liberty al­lowed us out of the word of God to adorn our speeches with figurative sentences: He is [Page] rightly eloquent saith Cicero, who observing a decorum, and tempering his stile according to his person, can speak fitly, fully and fluent­ly of all things, temperately of mean things, and weightily of matters of importance.

As for prolixity and shortness of speech, either may be used commendably in their time; as Mariners sometime sail with large spread, and sometime with narrower gathe­red sails: we should affect rather to be great doers then great speakers: It is said of our Saviour, he began first to do, and after to teach. Act. 1.1. Didac. Stell. de contemp. mundi. It is a monstrous thing for a man to have his tongue larger then his hand. God hath made the tongue of man less then his hand: and closed it up in his mouth, teach­ing him thereby to use but few words, and many deeds, speak little and do much: and Solomon tells us, that in the multitude of words there wanteth not sin. Prov. 10.19. Emyssen saith: there is as much difference between saying and doing, as between leaves and fruit: He that sayes onely, is like the Figtree in the Gospel, which brought forth leaves only: He that doth also, is like Aarons rod which brought forth blossoms and Almonds: Blossoms as leaves, and Almonds as fruits: that man only knoweth to speak well, that hath learnt to do well. The Scrip­ture mentioneth three Tongues which are in [Page] every well disposed man. 1. The tongue of the heart; loqui veritatem in corde suo; for a man to speak the truth in his heart. Psal. 15.2, 2. The tongue of the mouth; non agere dolum in lingua sua, ver. 3. 3. The tongue of our works: the works which I do, saith Christ, they bear witness of me, Joh. 10.25. God little regardeth words without works; for he is not as Mercury, to whom Tongues only are offer'd in Sacrifice: Better it is with the Lacedemonians to do well, then with the Athenians to speak well.

Yet the speaking little, so much commend­ed in Scripture, is not to be understood of few words only, but that we should not speak ma­ny unprofitable words; for in matters of speech, the quality, not the quantity is to be regarded; but the two extreams are to be shunned: for too much to play the sullen, re­fusing to contribute to familiar discourse in good company, seemeth to have a distast or a disdain; so to talk alwaies, not affording any opportunity to others to speak, savoureth of vain glory and vanity; Multa non multum. Multa di­cendo nihil dicunt. August. so that Balaams Ass spake more to the purpose then such men do: Speech is often like unto coyn, which passeth for currant, not in regard of the mettall only, but of the stamp that is set upon it.

Now the designe of this Treatise which I [Page] humbly dedicate to your honours, is to set forth the evils of the Tongue, and more par­ticularly of ten sins of the Tongue; to shew the nature of those sins, the several branches, the mischiefs, and aggravations of them, with remedyes against them, whereunto I have added divers considerations, rules, and helps for the government of the tongue, shewing al­so wherein the right ordering of the Tongue consisteth, all which is fitted to the times, as the ingenuous Reader will well discern.

Right Honourable,

I Have made bold to send this slender Treatise into the world, under your ho­nours name and patronage, which I have pre­sumed to do, understanding the goodness of your dispositions to be such, that I cannot in the least doubt, but that you will pardon my boldness, and cherish this small spark and e­vidence of my unfeigned affection to your Honours. My Lord! Judges and Magi­strates are fingers of that great hand that go­verneth the world; the Gods of the earth to be dispensers of Gods mercy to good men, and executioners of his judgements upon evil-do­ers: Compassion is the handle, Justice the edge, and Mercy the point of the Magistrates sword: the Magistrate is a common servant for the common good and wealth of all; and he [Page] is a happy man indeed, that liveth least for his own, and most for the good of others; it is the right use of authority, when Governours re­spect not their own ends in publique actions, nor wear the sword of Justice in their own sheath, as I hear your Lordship doth not.

Whereas many in high places make Taci­tus their Gospel, studying Lucian more than the old Testament, and Macchiavel then the New; your Lordship knows that there is no Nobility like to the New-birth in Christ, no Beauty like to the beauty of the Daughter of Sion, who is all glorious within; no Ho­nour to the Service of God; no Glory to the Cross of Christ, no Gain like Godliness, no Treasure to that which is laid up in Heaven; no cloathing to the righteousness of Christ; no Ornament to the ornament of Humility and Meekness; no Crown to that of Immortality; no kingdom to the Conquest of our Selves; no Learning to the knowledge of Christ, no Wis­dom to that of the Spirit; no Joy to that of a good conscience, no Life to a Heavenly con­versation. The Lord grant that you may al­wayes account it to be more honour to you to be a servant of God, then a Judge over men; as Theodosius the Emperour esteemed it more honour to be Membrum Ecclesiae, then Caput Imperii, a Member of the Church of Christ, then Lord of the World; and that [Page] you may be like unto Moses; who as he plead­ed the cause of God to the people with the sword of Justice, so he pleaded the cause of the people to God with the tears of Mercy; for good Governours should have manus ad clavum, oculos ad astra, their hands at the Stern, and their eyes to Heaven. The Lord continue your Lordship long to execute judge­ment and justice among us, which even the Heathens acknowledge to be mentem Dei, Harmoniam Caeli, & concordiam mundi; and enrich you Both with all Heavenly blessings: So prayeth (my Lord and Madam)

Your Honours in all Gospel-Services to be commanded. W. GEARING.
From my Study at Mayfield in Sussex. August 24. 1663.

Index Rerum.

CHAP. I.
Text. James 1.26. opened.
CHAP. II.
A Point of Instruction raised.
CHAP. III.
The Point confirmed by five Reasons.
CHHP. IV.
Sheweth in divers particulars how much men fail in the government of their Tongues.
CHAP. V.
Of the cursing tongue.
  • Sect. 1. Cursing defined.
  • Sect. 2. The greatness of this sin shew­ed in eight particulars.
  • [Page] Sect. 3. How severely God punisheth cursers, shewed in five things.
  • Sect. 4. An objection about Noah's, Job's, David's, Elijah's cursing, an­swered in five things. A question a­bout Ministers denouncing curses a­gainst the wicked, resolved.
CHAP. VI.
Of the swearing Tongue.
  • Sect. 1. Of common swearing, men are guilty of it two wayes: Two objecti­ons of common swearers answered.
  • Sect. 2. Of the aggravations of this sin of common swearing shewed in four things.
  • Sect. 3. Of idolatrous swearing, shewed in two things: The greatness of this sin shewed four wayes. Two objecti­ons answered.
  • Sect. 4. Of perjury and false swearing: the greatness of the sin, and of its punishment.
  • Sect. 5. Of the great judgements threat­ned against swearers.
  • Sect. 6. The objection of those that de­ny [Page] the use of all kinds of oaths an­swered; how oaths must be qualified, shewed in three things.
  • Sect. 7. Magistrates stirred up to sup­press rash and common swearers.
CHAP. VII.
Of the slandering Tongue.
  • Sect. 1. Slandering defined; six waies men may be guilty of this sin.
  • Sect. 2. The greatness of this sin shew­ed in four things.
  • Sect. 3. How men do speak evil of God himself, shewed in four things.
  • Sect. 4. Of speaking evil of Rulers and Dignities.
  • Sect. 5. Of slandering Gods Ministers, and defaming Gods people: The greatness of this sin shewed five ways. An objection answered in four things.
  • Sect. 6. Of the causes of slandering o­thers in General, and of the people of God in special.
  • Sect. 7. Of the means to prevent this sin of slandering.
  • [Page] Sect. 8. An exhortation to the patient bearing of the reproaches of the wicked.
CHAP. 8.
Of the scoffing Tongue.
  • Sect. 1. Sheweth that men may be guil­ty of scoffing seven wayes.
  • Sect. 2. Of the greatness of this sin shewed in four things.
  • Sect. 3. Of the severity of Gods threat­nings against scorners, shewed in di­vers particulars.
  • Sect. 4. The Remedyes against this sin of scorning.
CHAP. 9.
Of the filthy Tongue.
  • Sect. 1. The greatness of this sin of fil­thy speaking, shewed in eight parti­culars.
  • Sect. 2. Of the cure of this sin; four remedyes against it.
CHAP. X.
Of the flattering Tongue.
  • Sect. 1. Flattering defined.
  • [Page] Sect. 2. Sheweth that men may be guil­ty of this sin five wayes. Two que­stions about the performance of pro­mises answered.
  • Sect. 3. Of the greatness of this sin of flattering shewed in seven things; Of the mischief it doth to those that are deceived by it, shewed in divers par­culars.
  • Sect. 4. Of the cure of this sin of flat­tering.
CHAP. XI.
Of the censuring Tongue.
  • Sect. 1. Censuring defined Men may be guilty of censuring others seven wayes.
  • Sect. 2. Sheweth that men may be cen­surers of the word of God three wayes.
  • Sect. 3. Setteth down five causes of this sin of censuring.
  • Sect. 4. Of the aggravation of this sin shewed in four things.
  • Sect. 5. An objection touching judicial proceedings answered; How a man may suspect or judge evil of another, [Page] in two things, amplified by divers instances; an objection answered; all rash judgement condemned.
  • Sect. 6. Of the cure of this sin; of the great difference between censuring mens persons and their actions; what things are subject to man's judge­ment, and what are not.
CHAP. XII.
Of the murmuring Tongue.
  • Sect. 1. Murmuring defined. Four waies men may be guilty of this sin.
  • Sect. 2. Of the greatness of this sin shewed in six things.
  • Sect. 3. Five aggravations of this sin.
  • Sect. 4. The remedyes againg this sin of murmuring.
CHAP. XIII.
Of the Lying Tongue.
  • Sect. 1. Lying defined, and distinguish­ed. 1. From an untruth. 2. From Hyperbolies, Parables, and Ironies. 3. From feigning and simulation. 4. From the concealment of the truth.
  • [Page] Sect. 2. Of the sporting lye.
  • Sect. 3. Of the officious lye, many ob­jections answered.
  • Sect. 4. Of the pernicious Lye; eight ag­gravations thereof.
  • Sect. 5. Of the many sins that meet to­gether in this sin, and of the causes of lying.
  • Sect. 6. Of the hainousness of this sin, shewed in eight particulars.
  • Sect. 7. Equivocation, and Popish men­tall reservation condemned.
  • Sect. 8. Nine Remedyes against this sin of Lying.
CHAP. XIV.
Of the boasting Tongue.
  • Sect. 1. Boasting defined: Six things men are apt to boast of.
  • Sect. 2. Of the greatness of this sin, and how many sins meet together in the sin of boasting.
  • Sect. 3. Of the cure of boasting, four Remedyes against it.
[Page] CHAP. XV.
Divers considerations to stir us up to the brideling and moderating of our Tongues.
CHAP. XVI.
Sheweth wherein the right ordering of the Tongue consisteth.
CHAP XVII.
Divers Rules laid down for the better governing of the Tongue.
CHAP. XVIII.
Setteth down ten Helps aad means for the government of the Tongue: Some Objections answered by the way.

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 [Page 2] 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 [Page 3] 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 [Page 2] [...] [Page 3] [...] [Page 4] 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 [Page 5] 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 [Page 6] 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 [Page 7] 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 [Page 9] 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, di­citur (que) 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: [Page 10] 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 [Page 11] 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 [Page 12] 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 [Page 13] 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 [Page 14] 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. [Page 15] 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 [Page 16] 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 [Page 17] 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 [Page] [Page] [Page 18] 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 [Page 19] 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, [Page 20] 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 [Page 21] 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.

[Page 22]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, [Page 23] 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 [Page 24] 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 [Page 25] 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, w th coals of Juniper. Psal. 120.3, 4. that as they shoot at God, and his [Page 26] 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, [Page 27] 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 [Page 28] 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, [Page 30] 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; [Page 31] 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 [Page 32] 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 [Page 33] 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 [Page 34] 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. [Page 35] 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 [Page 36] 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, [Page 37] 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 [Gods 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 ous 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.

[Page 38]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.

[Page 39]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 [Page 40] bowels; it shall fall upon his inner­man: 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 [Page 41] 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 [Page 42] 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 [Page 43] 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 [Page 44] 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 [Page 45] 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 [Page 46] 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 [Page 47] 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 [Page 48] 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 [Page 50] 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 [Page 51] 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 [Page 52] 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 [Page 53] 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 [Page 54] 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 [Page 55] 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 [Page 56] 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, [Page 57] 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 [Page 58] 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 [Page 59] 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 [Page 61] 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 [Page 62] 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 [Page 63] 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 [Page 64] 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 [Page 65] 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: [Page 66] 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 [Page 68] 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: [Page 69] 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, [Page 70] 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 [Page 71] 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; [Page 72] 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. [Page 73] 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 [Page 75] 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 [Page 76] 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 [Page 77] 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 [Page 78] 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 [Page 79] 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 [Page 80] 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 [Page 81] 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 [Page 82] 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 [Page 83] 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 [Page 84] 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 [Page 85] 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, [Page 86] 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 [Page 87] 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 [Page 88] 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 [Page 90] 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 [Page 91] 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 [Page 92] 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 [Page 93] 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 [Page 95] 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 [Page 96] 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 [Page 97] 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 [Page 98] 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 [Page 99] 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.

[Page 100] 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.

[Page 101]
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 [Page 102] 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 [Page 103] 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 [Page 104] 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 [Page 106] 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 [Page 107] 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, [Page 106] [...] [Page 107] [...] [Page 108] 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.

[Page 109]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 [Page 111] 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 [Page 112] 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 [Page 113] 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 [Page 114] 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 [Page 115] 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 [Page 116] (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 [Page 117] 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 [Page 118] 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 [Page 119] 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 [Page] 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 fouth 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. [Page 121] 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 [Page 122] 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 [Page 123] 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 [Page 124] 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,
[Page 125]
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, [Page 127] 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 [Page 128] 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; [Page 130] 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, [Page 131] 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 [Page 132] wide enough to afford him a House­room.

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 [Page 133] 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 [Page 134] 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 [Page 135] 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, [Page 146] 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; [Page 137] 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 [Page 139] 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 [Page 140] 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 [Page 141] 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 [Page 142] 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 [Page 143] 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 [Page 144] 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 [Page 145] 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 [Page 146] 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.

[Page 147]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; its 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 [Page 148] 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?

[Page 149]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 [Page 150] [...] [Page] [...] [Page 150] 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. [Page 151] 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, [Page 152] 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 [Page 153] 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 [Page 154] 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 [Page 155] 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 [Page 156] 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. [Page 157] 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 [Page 158] 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 [Page 159] 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 [Page 160] 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 [Page 161] 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 [Page 162] 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 [Page 163] 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 [Page 164] [...] [Page 165] [...] [Page 164] 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 [Page 165] 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 [Page 167] 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 [Page 168] 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 [Page 169] 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 [Page 170] 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 [Page 171] 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 [Page 172] 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 [Page 173] 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 sco ning 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 [Page 174] 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 [Page 175] 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 [Page 176] 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 [Page 177] 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 [Page 178] 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 [Page 179] 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 [Page 181] 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 [Page 182] 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 [Page 183] 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 [Page 184] 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 [Page 185] 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.

[Page 186]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 [Page 187] 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 [Page 188] 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 [Page 189] 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 [Page 190] 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 [Page 192] 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 [Page 193] 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 [Page 194] 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 [Page 195] 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 [Page 197] 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 [Page 199] 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 [Page 200] 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, [Page 201] 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 enfo ced 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 [Page 202] 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, [Page 203] 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 [Page 204] 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, [Page 205] 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 [Page 206] 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 [Page 207] 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 [Page 208] 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 [Page 209] 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 [Page 210] 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 [Page 211] 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 [Page 212] 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; [Page 213] 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 [Page 214] 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.

[Page 215]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 [Page 216] 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 [Page 217] 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. [Page 218] 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: [Page 219] 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 [Page 220] 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; [Page 221] 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 [Page 220] [...] [Page 221] [...] [Page 222] 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 [Page 223] 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 [Page 224] 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 peswaded 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 [Page 225] 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 [Page 226] 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 [Page 227] 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 [Page 228] 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 [Page 229] 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 [Page 231] 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 [Page 232] 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 [Page 233] 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 [Page 234] 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, [Page 235] 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 [Page 236] 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 [Page 237] 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: [Page 238] 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, [Page 239] 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 [Page 240] 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 [Page 241] 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 [Page 242] 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 [Page 243] 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, [Page 244] 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 [Page 245] 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?

[Page 246]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 [Page 247] 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 [Page 248] 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 [Page 250] 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 [Page 251] 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 [Page 252] 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, [Page 254] 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 [Page 255] 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 [Page 256] 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 [Page 257] 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 [Page 258] 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 [Page 259] 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, [Page 261] 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 [Page 262] 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 [Page 263] 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 [Page 264] 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, [Page 265] 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 [Page 266] 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 [Page 267] 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 [Page 268] 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 [Page 269] 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 [Page 271] 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.

[Page 272]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 [Page 273] 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, [Page 274] 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.

[Page 275]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 [Page 276] 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 [Page 277] 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 [Page 279] 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, [Page 280] 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 [Page 281] 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 [Page 282] 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 [Page 283] 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, [Page 284] 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 [Page 286] 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.

[Page 287]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 [Page 288] 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.

[Page 289]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 [Page 290] 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 [Page 291] 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 [Page 292] 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 Jew sh 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, [Page 293] 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 [Page 294] 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 [Page 295] 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; [Page 296] 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 [Page 297] [...]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 [Page 298] 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 [Page 299] [...]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 [Page 300] 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 [Page 301] 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 [Page 302] 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; [Page 303] 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 [Page 304] 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 [Page 305] 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 [Page 306] 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 [Page 308] 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 [Page 309] 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 [Page 310] 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 [Page 311] 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 [Page 312] 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; [Page 313] 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: [Page 314] 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 [Page 315] 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 [Page 316] 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 its some­time

  • Necessary,
  • Unseasonable,
  • Arbitrary.

[Page 317]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 [Page 318] 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 [Page 319] 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 [Page 320] 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 [Page 321] 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 [Page 322] 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.

[Page 323]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,

[Page 324]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 [Page 325] 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 [Page 326] 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 [Page 328] 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 [Page 329] 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 [Page 330] 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 [Page 331] 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 [Page 332] 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 [Page 333] 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 [Page 334] 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 [Page 335] 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 [Page 336] 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, [Page 337] 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 [Page 338] 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 [Page 339] 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, [Page 340] 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: [Page 341] 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 [Page 342] 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 [Page 343] 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 [Page 344] 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 [Page 345] 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 [Page 346] 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, [Page 347] 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 [Page 348] 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 [Page 349] 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 [Page 350] 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 [Page 351] 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 its 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: [Page 352] 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, [Page 353] 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 [Page 355] 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 [Page 356] 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 [Page 357] 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 [Page 358] 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, [Page 359] 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 [Page 360] 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 [Page 361] 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 [Page 362] 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 [Page 363] 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 [Page 364] for them, then they would not dare to take any inordinate courses to help themselves. 2. Confider 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, [Page 365] 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. [Page 366] 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, [Page 367] 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 [Page 368] 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, [Page 369] 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 [Page 370] 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 [Page 371] 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 [Page 372] 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: [Page 373] 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 [Page 374] 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 lets 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 [Page 375] 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 [Page 376] 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, [Page 377] 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 [Page 378] 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 Schools4. 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 [Page 379] 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 [Page 380] 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 [...] [Page 381] 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 [Page 382] 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 [Page 384] 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 [Page 385] 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, [Page 386] 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 [Page 387] 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 [Page 388] 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 [Page 389] 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 [Page 390] 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 [Page 391] 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 [Page 392] 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 [Page 393] 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 [Page 394] 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 [Page 395] 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 [Page 396] 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 [Page 398] 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 bo 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 [Page 399] 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 [Page 400] 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,

[Page 402]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 [Page 403] 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 [Page 404] 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 [...] [Page 405] 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 [Page 406] 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, [Page 407] 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: [Page 409] 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 [Page 410] 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 [Page 411] 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, [Page 412] 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 [Page 413] 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 [Page 414] 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 [Page 415] all Peter-like Professors, who [...]re silent in time of persecution, and [...]hink that then its 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, [Page 416] 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 [Page 417] 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 [Page 418] 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 [Page 419] 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 [Page 420] 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 [Page 421] 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 [Page 422] 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, [Page 423] 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 [Page 424] 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 [Page 425] 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 [Page 426] 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 [Page 427] 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, [Page 428] 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 [Page 429] 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 [Page 431] 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 [Page 432] 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 [Page 433] 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, [Page 434] 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 [Page 435] 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 [Page 436] 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 [Page 437] 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 [Page 438] 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 [Page 440] 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, [Page 441] 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, [Page 442] 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 [Page 443] 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 [Page 444] 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 [Page 445] 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 [Page 447] 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, [Page 448] 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, [Page 459] 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 [Page 460] [...] [Page 461] [...] [Page 460] 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 [Page 461] 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 [Page 462] 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 [Page 463] 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 [Page 464] 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, [Page 465] 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 [Page 466] 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 [Page 467] 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 [Page 468] 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.

Books Printed for, and sold by Thomas Parkhurst, at the sign of the Three Crowns over a­gainst the Great Conduit at the Lower end of Cheapside.

Folio's.

THe History of the Evangelical Churches in the Valleys of Pied­mont. By Samuel Morland, Esq;

A Commentary upo [...] the Holy writings of Job, David, and Solomon; that is, these [...]ive, Job, Psalms, Proverbs, Ecclesiastes, and the Song of Songs, being part of those which by the ancient were called Hagio­grapha. By J [...]hn Mayer, Doctor in Divi­nity.

Exemplary Novels.

A practical Commentary, or an Exposi­tion, with Observations, Reasons, and Uses, upon the first Epistle General of John, By Mr. John Cotton Pastor of B [...]ston in New-England.

Quarto's.

The plain Doctrine of the Justification of a sinner in the sight of God: Wherein [Page] are handled the causes of the sinners justificatlon. By Charles Chauncy, Resident o [...] Harvard Colledge in Cambridge in New England.

God save the King, in a Sermon preached the day after his Majesty came to London. By Anthony Walker, Preacher of the Gospel.

Mesolabium Architectonicum, that is, a most rare and singular instrument, for th [...] easie, speedy, and most certain measuring of Plains and Solids by the foot: Invented long since by Thomas Bedwel Esquire,

The Beauty of Magistracy. in an Expo­sition of Psal. 82. where is set forth the Necessity, Utility, Dignity, Duty, and Mo­rality of Magistrates. By the labours o [...] Thomas Hall, B. D. and Pastor of Kings Norton, and George Swinnock, M. A. and Pastor of Great Kimbel.

An Exposition on the whole Book o [...] Solomons Song, commonly called Canticles By Rich. Roboltam.

A Theatre of flying Insects, wherein e­specially the manner of the right ordering the Bee, is excellently desribed, by Sam Purchas, M. A.

Truth brought to light, and discovered by Time, or an Historical Narration of the first 14. years of K. James.

The Pastor and Clerk, or a debate [...]eal) concerning Infant Baptism. By John Ellis.

A Wedding-Ring fit for the finger, or [...]he Salve of Divinity on the sore of Huma­nity: laid open in a Sermon at a Wedding [...]n Edmonton. By William Seeker, Preacher of the Gospel. To which is adjoyned the Non-such Professor in his Meridian splen­dor, or the singular actions of the sanctified Christians; being the substance of seven Sermons on Mat. 5.47. By the same Au­thor.

The great loss, on Mat. 16.26. By the same Author.

Meditations, Divine and Moral. By Hen­ [...]y Tabb, M. A.

The Psalms of King David, translated by King James.

Wilful Impenitency the grossest Self-murther. By the Reverend Wil. Fenner.

The Rudiments of Grammar; the Rules composed of English verse, for the greatet benefit and delight of young beginners; By James Sherley.

The Ladies Dispensatory, containing the Natures, and Qualities of Herbs and Sim­ples, useful in Physick. Reduced into a Me­thodical order, for their more ready use in [Page] any sickness or other accidents of th [...] body.

Tentations, their Nature, Danger, Cure By Rich. Capel To which is added his Re­mains.

Small Octavo's.

The Gale of opportunity, and beloved Discipline. By Tho. Froysal.

Gospel Glory without prejudice to the Law, shining forth in Father, Son, and Ho­ly Ghost, for the Salvation of Sinners. By Rich. Byfield.

A glimpse of Gospel-Glory, being the sum of several Sermons on 2 Cor. 13.11. By W. Sherwin.

Sion in the House of Mourning, because of sin and suffering, being an Exposition on the fifth Chapter of the Lamentations. By D. S. Pastor of Ʋpingham in Rutland­shire.

A word of comfort for the Church of God. By Mr. Tho. Watson, Minister of Ste­phens Walbrook.

A Plea for Arms, delivered in a Sermon at the Spittle, on Tuesday in Easter week, April. 13. 1658. Ibidem.

Moses unvailed, or those Figures which served unto the pattern and shadow o [...] Heavenly things, pointing out the Messiah Christ Jesus, briefly explained. By Wil [...] [Page] Guild, Minister of Gods Word at King Edward in Scotland.

A Religious Treatise upon Simeons Song or instruction how to live holily and die happily. By T. Woodriffe, B. D. Pastor at Kingstand in Herefordshire.

The Reformation, in which is reconci­led God and his People; or a Catechism unvailing the Apostles Creed, with Anno­tations; in which, Faith, Ordinances, and Government, are professed, as in the Pri­mitive times, in opposition to all Errors and Heresies. By W. K. Minister of the Gospel.

The Catechism of Hugo Grotius, done into English.

Benedictio Valedictio, or the Remem­brance of thy Friend, and thy End. By An­thony Sadler.

Twelves.

The Dangerous rule, or a Sermon preached at Clonmel, in the Province of Munster in Ireland, before the Reverend Judges for that Circuit. By S. L.

The Womans Glory, a Treatise assert­ing the due honour of that Sex, by ma­nifesting that Women are capable of the highest improvement; By Sam. Torshel.

The discovery of the most dangerous [Page] dead faith; By J. Eaton, M. A. and sometime Student in Trinity Colledge in Oxford.

The dying Fathers Legacy to his living Son.

Twenty four's.

Groans of the Spirit, or a tryal of the truth of Prayer.

A Handkerchief for Parents wet eyes, upon the death of their Children or Friends.

FINIS.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.