a wine-bibber cured her in time of that infirmity which Austin therefore calleth Medicinale ferrum a curing weapon this reproaching of her by the Maid-servant was the means through Gods blessing to cure her of this Malady 2. Where there is grace in the heart it will teach a man to consider whether God may not suffer such a one so to open his mouth against him as that his graces may be tryed thereby that our faith patience meekness humility may be the more apparent Thus David in patience and meekness considereth Gods end in Shimeis railing upon him and lets him alone 3. Consider the example of our Saviour Christ himself his practice was not to render evil for evil but when he was unjustly accused he did as was prophecyed of him not open his mouth again Isai 53.7 It is twice repeated of him and this the Apostle sets down also Who when he was reviled reviled not again and when he suffered he threatned not but committed himself to him that judgeth righteously 1 Pet. 2.23 Christ reviled not again partly because reviling is a sin and partly because he suffered as our surety though he had deserved no such shame as we had therefore he holds his peace not only from reviling but many times from just apology confessing our guiltiness by his silence as One well noteth if we would be accounted members of Christ let us walk as Christ walked 4. Consider the example of Michael the Arch-Angel when he dispued with the Devil about the body of Moses Jude ver 9. he contended with him yet durst not bring any railing accusation against him but said only The Lord rebuke thee Michael had to do with the worst of creatures and in the best cause by the appointment of God yet he raileth not at him but commits his cause to God If he in the cause of God durst not do it shall any Christian dare to do it in his own cause no the Scripture teacheth us 1. Silently to bear what reproaches are cast upon us So doth Moses when Aaron and Miriam chide with him Numb 12.3 he held his peace he saw their passion and knew if he should break out into passion also he should sin against God as they did against him So David I was dumb with silence saith he I held my peace Psal 39.2 when it may be he was reproached by them for so doing 5. Grace will teach a man in such a case instead of answering them in the like language to go to God and spread our case before him this doth Job chap. 16.20 My friends scorn me but mine eyes pour out tears to God So Nehemiah while the enemyes scoff he prayeth Hear O our God for we are despised Nehem. 4.4 therefore spread thy case before the Lord and intreat him to plead for thee and to cleer thine innocency and make them to see their sin and humble them for it and sit them receiving pardon at his hands hereby we shall shew our selves to be true Christians and such whose Religion is not vain CHAP. XVII Rules laid down for the better ordering the Tongue LEt us now look to it that Rule 1 our speech be not only not sinful but that it be good he that forbids lying requireth truth to be spoken The mouth of the righteous speaketh wisdom and his tongue talketh of judgement the law of Goâ— is in his heart none of his steps shall slide Psal 37.30 31. Where the law God is in the heart and the love of it in the soul it will be known by Gracious speeches The wise man gives this as a mark of one truly good The lips of the wise disperse knowledge but the heart of the foolish doth not so Prov. 15.7 The Metaphor is taken from seeds men that scatter and disperse their seed that so it may come up and bring forth fruit So a wiseman soweth instruction that it may do good the heart of the foolish is opposite to it to shew that it is the Forge of all evil whatsoever therefore there is no good in the mouth of such a man When St. Paul forbids corrupt communication to proceed out of our mouths he enjoyneth that what we speak be good to the use of edifying that it may Minister grace unto the hearers Eph. 4.29 that thereby we may do good not only to our selves but also to others and Colos 4.5 6. he requireth us to walk in wisdom to them that are without and to let out speech be alwayes with grace seasoned or poudered with salt so to carry our selves in our speeches to others that we may win them to Holiness this is to walk wisely to them that are without for if the tongues of those that profess Religion are as loose and bad as others this will make them take offence at our profession let us then shew our selves to be of another spirit and if we would rule our tongues aright according to Gods word let our speeches be such as are for the matter good and suitable to the will and mind of God revealed in his word this is the ground why the mouth of the righteous speaketh wisdom because the law of God is in his heart and he brideleth himself in whatsoever is forbidden in the word of God Rule 2 The matter that we speak must be to the edifying of our selves and others there is an edifying in sin and so men make on another more like the devil but it is not this that is meant but an edifying one another in grace in our most holy faith and in the wayes of God We must please our neighbour for his good to edification Rom. 15.2 as in direction counsel exhortation to that which is good Let us consider one another to provoke to love and to good works Heb. 10.24 not forsaking the assembling of our selves together c. but exhorting one another Consider what was spoken of the dayes of the Gospel Zech. 8.21 The Inhabitants of one City shall go to another saying Let us go speedily to pray before the Lord to seek the Lord of hosts I will go also Here is not one inviting another to a Stage-play to a Stewes to the Ale-bench but to the congregation of the Lords people to the house of God and this doth every man by his own example for saith he I will go also Now if we live in such times where Religion is spoken against men think it vain to serve the Lord yet then should we be careful of giving men counsel and exhorting men to these dutyes Malach. 3.13 We may observe that those that are apt to let loose their tongues to speak against God yet are loth to be known to be such or to be accounted so when God laies it to their charge your words have been stout against me yet they say what have we spoken so much against thee they are no such men not so ill-bred as to speak against God but in such a time as this you may see what
sufâ—â—â—â—ngs they tax him for an hypocrite 〈◊〉 because they asserted that evil â—â—n suffered evil things and withall â—â—â—erved Job's impatience under his â—â—â—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 â—â—e world shall the wisdom of God 〈◊〉 brought to thee for thy direction â—â—ou mayst as well hope that the â—â—arth shall be forsaken and the Rock 〈◊〉 moved out of his place when thou â—â—est God change the course of his â—rovidence then mayst thou expect 〈◊〉 and not before he that murmuâ—eth would teach God knowledge 6. Murmuring controuleth the juâ—tice of God as if Gods wayes were â—ery unequal Qui in poenis murmurat ferientis justiam accusat Ediscaâ— non murmurare qui mala patitur etiamsi ignoret cur mala patitur per hoc enim quisquis se juste pati arbitraâ—e potest quia ab illo judicatur cujus judicia nunquam sunt injuria Isidor He that mâ—â—mureth at Gods punishments 〈◊〉 any just punishment accuseth the â—â—stice of him that punisheth Wheâ—â— he that suffereth affliction should lâ—â—â— not to murmure although he knowâ—â—â— the cause of his suffering because evâ—â—â— man should think he suffereth justâ—â—â— seeing he is judged of him whose judgâ—ments are never unjust and if thâ—â— shouldest object at any time that thâ—â— art punished without a cause yâ—â— know that thou hast deserved as muâ—â— in other causes which thou thinkeâ—â— not of Yet suppose that thou wert aâ—â— together blameless in that respeâ—â— well may he once afflict thee for 〈◊〉 cause that hath freed thee from many deserved punishments SECT 3 â—â—ve aggravatinns of the sin of murmuring â—â—ve Now come to consider the many aggravations of this sin of murâ—â—ring 1. It is a high piece of vanity and â—â—â—ly to murmure at any of Gods disâ—â—nsations and God at one time or oâ—â—er will shew such men their folly â—hose that murmure against Gods â—â—ovidences are like the Eremite that â—olcot speaks of that alwayes desired â—hat weather he thought best for the â—erbs in his Garden and still he had 〈◊〉 in that excess that nothing prospeâ—ed that he sowed therein and lamentâ—â—g his ill success to his friend 〈◊〉 in lib. 〈…〉 9 he anâ—wered him thus Putabas te sapientiâ—rem deo ipse ostendit tibi fatuitaâ—em tuam thou thoughtest thy self wiâ—er then God and he hath shewed thee â—hy folly Ordinarily men extoll the â—heapness of former times their great hospitality their kind neiâ—bourhood their honest deal their skilful workmanship their liâ—â—rall almsdeeds their devout piâ—â— their deep wisdom Cotton exposit in Eccles 7. their valiant 〈◊〉 The Papists think it was a betâ—â—â— world under their Religion then oâ—â— Heathens thought the Empire floâ—rished more under the worship of Jâ—piter then under Christian Religioâ— Multitudes of people now adayes aâ—â— apt to say Such times and such dayâ—â— were better then these and this is 〈◊〉 want of judgement to discern of thâ—â— times but God seeth these times 〈◊〉 be fittest for us Say not thou saitâ— Solomon What is the cause that the former duyes were better then these fâ—â— thou dost not enquire wisely concerning this Eccles 7.10 Were it not foâ— mens wickedness the times would not be so bad as they are Murmurers are like boyes that turn round about till their senses being turned they imagine all things to turn round with them 2. Consider what good ye can do â—ur selves by your murmuring â—hrist saith concerning carking cares â—hich of you by taking thought can add â—â—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 â—an Eccles 713 It is a vain thing â—â—erefore to quarrel at Gods proviâ—ence Isai 8.21 or to imagine we â—â—n redress any evils by our own wisâ—om no it is God alone who can â—ake straight that which is crooked â—oth in the hearts estates and wayes â—f men who then shall say unto the Lord What dost thou 3. By murmuring men lose the â—omfort and sweetness of all their â—njoyments all that they have doth â—hem no good at all they are so discontented for some one thing that they want Ahab prizeth not a kingdom while he wanteth Naboths poor vineyard and Haman that under King Ahasuerus governed 127 Provinces too no content in the glory of his richeâ— nor in the multitude of his childreâ— nor in all the things wherein the Kinâ— had promoted him nor in all his advancement above the Princes and seâ—vants of the King all this The whole duty of man paâ—tit 7. saith he availeth me nothing so long as I seâ— Mordecai the Jew sitting at the Kingâ— 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 contenâ— then on the contrary it is a sad and unpleasant thing to be murmuring One observeth concerning Manna when the people were contented with Gods allowance then it was very good but when they would not be content therewith but would gather more then he would have them then worms grew in it so when we are content with our condition there is a blessing in it then it is sweet to us but if we must needs have more and will keep it longer then God would have us enjoy it then some worm or other will corrupt it that it will do us no good at all 4. See how God esteemeth of this sin of murmuring It is call'd in Scripture by the name of Rebellion We read Numb 16.41 that on the morrow after the death of Corah and his companions all the Congregation murmured against Moses and Aaron saying Ye have killed the people of the Lord they all murmured now in the next Chapter ver 10. the Lord said unto Moses Bring Aarons rod again before the testimony to be kept for a token against the Rebels So that to be a murmurer is to be a Rebel against God to have a murmuring heart is to have a heart rising against the Lord a general discontent and murmuring â—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 â—nd murmuring saith Seneca Malus est miles qui Imperatorem sequitur gemens Seneca and he is as bad a Christian that that cannot look at Gods dispensations without murmuring at them 5. By murmuring men lose the benefit that they might reap by every passage of D vine providence that they meet withal God brought Israel into many straits in the wilderness to humble them and to prove them to know what was in
every man that asketh you a reason of the hope that is in you with meekness and fear 1 Pet. 3.15 With the heart man beleeveth unto righteousness and with the tongue confession is made unto salvation Rom. 10.10 He that confesseth me before men him will I confess c. and he that denyeth me before men him will I deny before my Father which is in Heaven In matters civil when we are called as a witness before a Magistrate we must testify the truth the whole truth as the woman of Tekoah did to David 2 Sam. 14.19 2. Sometime it is unseasonable to declare the whole truth when as there being no necessity to utter it in respect of Gods Glory our Neighbours Good or our own Duty it 's joyned with our own or our Neighbocrs danger or hurt 3. It is arbitrary or at our own liberty when it is neither necessary nor unseasonable Thus Christ sometimes answereth to questions askt him sometime he is silent Mat. 27.12 14. That truth may be concealed is proved by Abraham who spake truth in part calling Sarah his Sister and concealed it in part not confessing her to be his wife Gen. 12.10 The which thing also his son Isaac did afterward Gen. 29. this is no lie to hide the truth but to affirm that which is false God appointed Samuel to go to Bethlehem to annoint David King he desiring to be informed how he might go thither and do it with safety for said he if Saul hear of it he will kill me the Lord teacheth him this Godly policy Take an heifer with thee and say I am come to sacrifice to the Lord and call Jesse to the Sacrifice he was sent for two causes but to conceal the more principal 1 Sam. 16.2 3. So King Zedekiah willeth Jeremiah having advised him to yield to the Caldeans if the Princes should be earnest to know what talk they had had together that then he should say unto them I humbly besought the King that he would not cause me to return to Jonathans house to dye there Jerem. 38.26 SECT 2. Of the sporting Lye LYes may be divided into three kinds there is Mendacium Jocosum Officiosum Pernitiosum 1. The sporting lie which is without cause merum mendacium Hutchinson de imagine Dei. neither with desire to hurt no◠pu pose to help any one Nascica when he came to Ennius the Poets house having earnest business commanded his Maid to meet him at the door and to say that he was not within who knowing that her Master had bidden her to say so because of his business departed Soon after it came to pass that Enni◠came to his house and knocking at the door enquired for him Nascica hearing one knock and perceiving out of a window that it was Ennius answered with a loud voice that he was not at home but Ennius knew his voice and came in then Nascica came to him and said You are impudent for I beleeved your Maid that you were not at home and will you not beleeve me my self In this example be two lyes One of Ennius his Maid at her Masters commandement the other of Nascica in the way of jest and mirth Thus vanity sheweth it self in great boasters and travellers that love to tell strange things when men do not only sport at it themselves but think thereby to make sport for others also So it was with those of Ephraim and Samaria who made the King glad with their wickedness and the Princes with their lies Hos 7.3 To what an height of impiety were they grown this was a cleer note of a corrupt state among them That all sorts lies be sins vid. Euseb lib. 8. de praepar Evangel cap 4. Damascen paral 3. Chytr tract de Jacobi mendacio Gerson Protest Bernard de modo benè vivendi August Epist 8 9. the reason hereof is expressed ver 2. They considered not in their hearts that God remembred all their wickedness They were become very Atheistical All condemn the idle lying lie and the pernicious lie but some excuse the sporting or jesting lie and commend the officious lie but all naught 1. For the merry lie we must distinguish that is improperly called a lie when in shew of words some false thing is uttered but by the gesture or pronunciation of the speaker it may appear that some truth is uttered This is not unlawful under shew of untruth to hide a truth as Elijah said to the worshippers of Baal Cry aloud for he is a God either he is talking or he is pursuing or he is in a journey or peradventure he sleepeth and must be awaked 1 Reg. 18.27 But the Text saith that he mocked them So Micaiah said to Ahab as the rest of his Prophets had done before him Go up to Ramoth-Gilead and prosper but he delivered it so that Ahab perceived he mocked him 1 Reg. 22.15.2 Properly that which in the meaning of the speaker is a lie is in no sort to be used but is simply unlawful 1. Because it is not only false but vain and idle Now if but for idle words men shall give account at the last day Mat. 12.36 much more for idle lies 2. The Prophet Hosea in the place before-mentioned inveigheth against those that make Princes merry with their lies Now if Princes may not be made merry with lies to whom oppressed with great cares mirth is needful none may 3. A lie may not be delivered to help a man or free him from danger much less to delight and make him merry 4. Epaminondas with other Heathens will rise up in judgement against those that make no conscience to tell merry lies so strict observers and lovers of truth were they that they could not abide a lie spoken no not in jest it is not good jesting and sporting with sin He that makes it his common course to lie in jest will also lie in earnest and he that lies in jest unless he repent of it shall be sure to be damned in earnest SECT 3. Of the Officious Lye THe next Lye we are to treat of Corrupt was the opinion of Plato that allowed a lie lawful either to save a Citizen or deceive an Enemy is the Officious lie which is covered over with love to our neighbour when a man seeth his neighbour in danger he thinks it either no sin or a very small sin to help him out This is the practice of too many among us and the devil beguileth many souls thereby Now that we may take heed of this consider 1. That Gods word is to be lookt on as the only rule and square to guide our actions by but the word requireth that we must not do the least evil for the gaining or any good whatsoever the rule of our actions is Gods command not our love to our neighbou◠God saith ye shall not lie one to another Colos 3.9 and he will destroy all lyers which comprehendeth those that lye perniciously to do hurt