Mercy or in Wrath if thou cursest thy self except thou turn to God by speedy repentance he may hear thy prayer in his wrath and verifie thy curse upon thee to thy utter confusion 2. Men may curse themselveâ— when they bear rancor and malice iâ— their heart against their brethren when they pray that God would forgive them their trespasses as they forgive their brethren that trespass against them and yet forgive them not then do men curse themselves as often as they pray and their own sins being great do they not as it were pray that they might sink under the burthen of them and seeing their sins are in multitude so innumerable and magnitude so intolerable do they not pray in effect Lord I would have thee pour out thy whole displeasure upon me forth m for so would I do even the worst that I can against my brother execute the rigor of Revenge upon him Lord so deal with me take no pitty on me pour out the Viols of thy wrath upon me set me up as a mark to shoot at make thine arrows drunk in my blood let thy sword be bathed in my Bowels Lord I pray thee do the worst thou canst unto me Now because this is a fearful curse when men are loth to forgive and more loth to curse themselves therefore they will either not use the Lords prayer or leave out this petiâ—ion or condition in it A notable device to deceive themselves it is not the saying it will keep off the curse from them but being in such a state let them say it or not say it or whatsoever prayer they use they curse themselves there shall be judgement merciless to him that sheweth no mercy Jam. 2.13 2. Men curse others when they bann or wish evil unto others Maledictio est imprecatio quâ quis alteri imprecatur malum culpae poenae vel naturae Alsted Theol. Cas Cap. 21. when men wish the Pox or plague of God to light upon others a vengeance to take them the Devil to break their necks the Devil take them c. Many men when they are provoked curse their Children their Servants and their Cattle a sin too rife and common among us now if a man give way to this sin what sheâ— of Religion soever he maketh his Relâ—gion is vain SECT 2. The greatness of this shewed in eighâ— 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 ofâ— man that hath not God in all his thoughts such a man is so full of mischief that he venteth it upon every trifling occasion Some indeed like Sauls servants blesse with their mouths but with their hearts they curse Psal 62.4 but multitudes of men now-a daies curse with their mouths what ever cometh in their way how many that would be accounted Religious do rejoyce at the hurt and sin of those whom they hate now this sin raigning and Grace cannot stand together for where it reigneth it clearly sheweth the heart to be full of bitterness Rom. 3.14 therefore the Apostle saith Their mouth is full of cursing and bitterness As they have gall and bitterness in their heart Act. 8 23. so they utter it with their mouth as one noteth Grynaeus from that root of bitterness that is in their heart there is brought forth gall and wormwood by their Tongues Deut. 29.18 and were there not such an overflowing of bitterness and wormwood and gall in the heart it would not thus run out in the tongues of men Salvian saith Salvian de gubern lib. 3. that cursing is made the common weapon of graceless men when they are angry their fierce wrath wishing that evil upon another which because of weakness it cannot work 2. This is directly cross to Gods command for our Saviour saith love your enemies bless them that curse you do good to them that hate you and pray for them which despightfully use you Mat. 5.44 and the Apostle doubleth the command Bless them which persecute you and curse not Rom 12.14 this is repeated for two causes 1. To note the weightiness of it that we should not slightly pass it over 2. The difficulty of it for there is nothing more hard to corrupt nature then to wish well to them that wish us ill and to bless them that curse us and Peter saith 1 Pet. 3 9. render not railing for railing but contrariwise blessing and this lesson which Paul taught others he practised himself 1 Cor. 4.12 we are evil spoken of and yet we bless 3. It is contrary to Christs example now every one would be lookt upon to be a Christian and a member of Christs body mystical but if it be so let men shew it by being conformed to his example considering that the Lord Christ did not curse his enemies but prayed for them and we are commanded to imitate his example if we are his people 1 Pet. 2. 22. who when he was reviled reviled not again So it was with Stephen he gave them not ill words for their cursing but blessing he sent up prayers to heaven for his enemies when their stones flew about his ears therefore for men to say they are Christians and walk cross to Christs example and the examples of the Saints is to deceive their own hearts 4. This is quite cross to the hope of a Christian when the Apostle bids us not render reviling for reviling he addeth but contrariwise blessing for this reason knowing that ye are thereunto called that ye might inherit a blessing 1 Pet. 3.9 there is no curse mingled at all with the blessings Gods people shall inherit therefore he that curseth another Cursing is as common as stones in the street men in one day curse oftner then pray in a whole year cannot hope to inherit a blessing 5. How absurd a thing is it that men with the same mouth should bless God and curse men the Apostle sheweth Jam. 3.9.10 shewing that this is no more consistent with Grace then that the same tree should bring forth good and bad fruit were consistent with nature As sweet and bitter water mingled together the bitter easily takes away the nature of the sweet and as honey and poison mingled together the poison far less in quantity turneth the honey so when cursing and blessing are in one mouth together the bitterness of the curse turneth the sweetness of the blessing and maketh it odious before God 6. He whom you curse is made after the image of God therefore in cursing him you curse Gods image Gen. 9.6 therefore the cursing of man doth in some sort touch God whom we use only to bless and to speak well of God gives a Law against the shedding of mans blood and gives this reason for in the image of God hath he made man and Prov. 17.5 Whoso despiseth the poor despiseth his Maker the wrong that is done
frivolis Juramentis That an oath is ordained by God to very good purpose may be seen by the practice of the Saints of God of the holy Angels yea of God himself 1. The Saints in the old Testament and in the new Thus Abraham lifteth up his hand to the most high God Gen. 14.22 Jacob sweareth to Laban Gen. 31. Joseph to Jacob his Father Gen. 47. David to Jonathan Elijah to Obadiah and in the new Testament Paul to the Romans God is my witness c. Rom. 1.9 and to the Corinthians 2 Cor. 1.23 2. The holy Angels havv sworn Dan. 12.7 by him that liveth for ever Rev. 10.5.6 Yea. 3. God himself is recorded to have sworn sometime by his Holiness Psal 89.35 Sometime by his right hand Propter hominum socordâ—am Deus jurat Philo. Jud. in lib. de Sacrif Cain Abel Isai 62.8 Sometime by his great Name Jerem. 44.26 Sometime by his Soul Jerem. 51.14 not that he needeth to confirm his words by an oath which of themselves are sufficient enough to be beleeved but God sweareth saith Philo to convince the infirmitie of our nature and then to comfort it again Having seen that there are lawful oaths let us now see how our oaths must be qualified for your direction therein see Jerem. 4.2 Thou shalt swear the Lord liveth in Truth in Judgement and in Righteousness 1. In Truth the matter of this oath must be true thy oath must not be against thy conscience the contrary is reproved Isai 48.1 where God complaineth the people had sworn by his Name but not in Truth 2. In Judgement i. e. in Wisdome and Prudence with discretion and consideration of the thing in question the nature of an oath of the mind and meaning of him that ministreth it of the circumstances of time place person c. else we swear rashly and unadvisedly the matter about which thou swearest must be well known to thee and not uncertain the Romans used that most considerate word Arbitror I think when the Jurors said those things which they knew most certainly if the matter of the oath a man taketh be not just he sinneth in swearing and more in keeping of his oath David did much better in breaking his rash oath and not killing Nabal 1 Sam. 25. then Herod did in keeping his oath and beheading John Baptist Mar. 6. It is the precept of an Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reverence an oath and the child of God is said to fear an oath Eccles 9.2 judgement will guide us never to take an oath but upon necessity 3. In Righteousness or secundum justitiam and here we are to look that the thing be lawfull that it will stand with Piety and Charity and that there be a just occasion to swear else our oath is a wicked oath like Herods to Herodias and the Jews against Paul God is hereby sanctified when we swear in Truth in Judgement and in Righteousness when he is called upon as a knower of all secrets a searcher of all hearts a defender and rewarder of truth and a revenger of falshood SECT 7. Stirring up Magistrates to suppress vain swearing NOw since rash and idle swearing and perjury are sins that abound in this Land of ours and are like to make the whole Nation to mourn and shake is it not high time that our Rulers and Magistrates should put bridles in the mouths of those that are given to these sin against which strict Laws have been made by most Nations in the world Among the Egyptians Boaemus de moribus gentium lib. 1. cap. 5. lib. 2. cap. 9. whosoever was convicted for a common swearer was to lose his head among the Scythians it was the loss and forfeiture of all his Goods Among the Romans the swearer was to be thrown with violence from the top of the Rock Tarpeius and this was the only cause saith Plutarch Plutar. that they would not suffer their children to swear by the name of Hercules within doors but made them to go abroad that they might deliberate of their oaths Among the Grecians there was a Law that every swearer was to lose his ears and the Jews were wont to rend their cloaths when they heard the name of God blasphemed or prophaned which if we should do in our dayes as oft as we hear men belching out black and hideous oaths we should not keep one suit long upon our backs ere we might tear it to pieces one of the Kings of France made a Law that every swearer should have his mouth seared with burning hot irons St. Lewis and caused the tongue of a great swearer to be cut out of his head Rhenan annot and said he would endure the like punishment himself in his own person conditionally it might so fall out that afterward this hateful vice might never more be heard in his Kingdom and one of the Kings of this Land out of a pious care to suppress this sin ordained that a forfeiture should be exacted of every one that was heard or noted to swear in his Court Yea some report that the very Turks will stop their ears at the hearing of an oath But men of all estates among us do shew themselves worse then Jews in daily crucifying the Lord of Glory and ripping up his wounds to bleed afresh and instead of Crosse and Nails rend and grind him to pieces between their teeth Is not this the sin of many of the Nobility and Gentry of this Land God hath vouchsafed to honour them more then others and they dishonour him more then others making it the common figure in their hellik Rhetorick not to give their best friend a word till they have given their Saviour a stab and the name of God a wound making an oath the Proem of their speeches and the Complement of their discourse Look into our Towns Cities and you shall see how ready Tradesmen are to sell their souls so they may sell their wares with oaths but a sad baâ—gain it is when for every trifle they seâ— their souls which the whole world iâ— not able to redeem not only Courtiers that are men of the best breeding buâ— even Countrey-Peasants men that are not only void of Grace but also of all natural endowments are wise enough to practice this sin the arrant'st Clown that is most rude and barbarous in speaking is Rhetorical enough in swearing and can equal the highest in strange and various oaths For this sin God will have a controversie with this Nation and for this I fear our Land will mourn it is a sin that is like to shake the very bowels of our Church and State therefore if Magistrates tender the good and welfare of either if they bear any love to this Nation if they have any zeal for the Lord of hosts then let me beseech them to gird their sword upon their thigh and arme themselves with resolution to suppress this proud sin that scorneth to quarrel with any under
the devil in his ear See the remedy of this laid down by Solomon As the North-wind drives away rain so doth an angry countenance a backbiting tongue Prov. 25.23 a cheerful countenance will encourage him but if you hear him with shew of mislike he will learn not willingly to speak that which is not willingly heard As where no wood is there the fire goes out so where there is no tale-bearer the strife ceaseth Prov. 26.20 Tale-bearers were so odious to the very Heathens that they would have a tale-bearer hanged by the tongue 2. Take St. Bernards advice Apelles drew the counterfeit of Antigonus who had but one eye in such artificial manner as that part of deformity could not be seen and being ask'd the reason he replyed thus Let it suffice that I have drawn him with his natural lineaments and made no appearance of deformity in the eye defective Let another paint his Picture as himself pleaseth The slanderer is not of his mind who seeketh not to cover mens blemishes but rather addeth more enforcements of blame when thou hearest an ill report against another be so far from spreading and divulging it as at first seem not to beleeve it 2. but if the matter be so evident that it cannot be denyed excuse his intent and purpose it may be he had a good end in doing what he did 3. If thou canst not excuse his intent think he did it ignorantly not maliciously and wittingly 4. If not that then think that perhaps he was overcome with some grievous temptation which if it had befallen us it would have shaken the foundation of our faith and loosed the anchor-hold of our hope SECT 8. An exhortation to the patient bearing the reproaches of the wicked NOw if any of us are slandered and evil spoken of undeservedly by wicked men let us be willing to bear reproaches and slanders quietly and cheerfully especially when it is for Christs sake and for the Gospel sake to this purpose consider 1. That no man in the world can totally escape the lash of evil tongues The son of Syrach saith that the lashes of the tongue do reach all men Ecclus. 25.9 the Prophet Jeremy complaineth that he was exposed to the revilings and maledictions of all men Jerem. 15.10 and it was the lot of Job not only to be cruelly struck and afflicted by Satan but also most grievously to be scourged by the tongue of his wife and of his friends that came to visit him proving but miserable comforters to him 2. It is of great advantage to a Christian to bear the unjust slanders of evil men with patience therefore St. Bernard was alwayes ready to suffer them saying Bernar. Epist I do not know any fitter medicine for the wounds of my conscience then the opprobrious contumelies and slanders of other men or saith he Homuncio sum omni opprobrio despectione dignus I am a poor wretch that am worthy of all disgrace and disrespect Among Christians he is not to be reputed miserable who suffereth contumelies and slanders but he who broacheth them Blessed are ye when men revile you and hate you and speak all manner of evil against you falsly for my name sake rejoyce and be glad for great is your reward in Heaven Math. 5.11.12 and St. Peter speaks to the same purpose If ye be reproached for the name of Christ blessed are ye 1 Pet. 4.14 Therefore concerning those that praise or reproach us let us always have recourse to our consciences and in case we find not the good there for which we are so extolled let us grieve and lament and again if we find not the evil in it for which men speak so evil of us let us heartily rejoyce for what are we the better for the commendations of men if our consciences condemn us or what are we the worse if all men speak evil of us if our consciences acquit us many people think to go to Heaven by the voice of the Countrey if no man blame them or speak evil of them but this will not do it we must distinguish between a good name and a good conscience saith Augustinâ— August A good name will carry it among men a good conscience only can acquit us before God saith Lactantius Lactant. it is not enough that our neighbours absolve us if God and our own consciences do condemn us 3. Consider what manner of persons they are that do thus falsly reproach us they are such as are rather to be pittyed then maligned Who would be angry with a dog for his barking what Seneca said to the Romans Senec. de beaâ— vit cap. 19. the same may every innocent Christian say to his slanderers Fret and grieve exercise your unhappy tongues to the reproach of good men be instant bite hard you may sooner break your teeth then make impression thou hast no cause to grieve at the things that are spoken against thee since they are false and thy conscience upbraideth thee not and since thy conscience safeguardeth thee and affirmeth those things to be the slanders and backbitings of wicked men which are said of thee thou needst not greatly be troubled at their speeches why should any man shrink for headless arrows or grieve for that which hurteth not and if these Darts do any way hurt thee God will recompence the harm an hundred fold The wisest course then is to lend a deaf ear to all the slanderous clamours moved against us as David did who when he was basely reproached of his enemies he saith But I as a deaf man heard not I was as one in whose mouth is no reproofs Psal 38.14 now when any whisperer steps in and saith Such a one reporteth this thing of you abroad to your disgrace be you as deaf men that hear not To strive to quench such malicious fire-brands is the only way to kindle them more such Thunder-claps do usually break out most violently where they meet with most opposition not to take notice of them is the way to silence them like Meteors they will go out of themselves saith Drexelius Drexel Gymn Patient Epictetus gives sage counsell If any one shall tell you saith he that such a one spoke ill of you refuse not his sayings but answer certainly he knew not my other faults for if he had he would have told them likewise To conclude be not troubled at a few slanderous words of evil men thy Judge is in the Heavens why then shouldst thou so regard the world how canst thou be ready to lay down thy life for Jesus Christ when as for his sake thou canst not as yet quietly digest a few slanderous words be still and quiet patience will overcome all this and much more thou shalt enjoy thy reward in Heaven and they their punishment in Hell for ever except they repent CHAP. VIII Of the scoffing Tongue SECT 1. Sheweth what scoffing is and how many ways men may be guilty of this sin ANother
sin 1. When a truth is delivered that is cleer yet the hearers do not understand it or they have no mind to receive it and because it crosseth their corruptions instead of submitting to it they fall a censuring him that delivereth it in the name of the Lord this Christ met with himself Some said he was a good man others said nay but he deceived the people Joh. 7.12 therefore no wonder if the servants meet with what their Master did that some judge them good men and others as deceivers when mens hearts do not close with the Word that is delivered in the name of God and it crosseth their lusts then they are apt to open their mouths in judging their Minister if corruption boil in thy heart against the Word then that which riseth in thy heart while thou art hearing will soon also shew it self in the tongue therefore against this the Apostle giveth a good caution Be swift to hear slow to speak slow to wrath Jam. 1.19 Yet because the Minister is not meal mouth'd nor daubeth with untempered morter nor soweth pillowes under mens arm holes but reproves sins sharply laying salt to the sore therefore many men will say he speaks in choler hatred malice he meaneth this of me c. 2. When men are guilty of censuring also in reference to the Word when instead of receiving the Word home to themselves they transfer it upon others they say Now such a one is met withall now the Minister hath hit him home when they hear him sharply reproved by the Word they never apply it to themselves judging themselves by it but apply it to others whom they judge greatâ—â— sinners then themselves The e's a good lesson for such a one Horace in his time checked men for being purblind in the view of themselves Horat. lib. 1. Sermonum that notwithstanding were sharp of sight and severe in judging of others Now this is not the mark of a good man for he had rather 1. when he heareth such a sin spoken against to say with the Disciples when Christ told them that one of them should betray him Lord is it I Lord is it I Math. 26.22 Grace in the heart will teach men to consider whether such a reproof doth not reach them but multitudes of men consider not whether it hath any reference to themselves but refer it to others 2. A good man will consider that a Minister doth not mean such a one but it is God that speaketh by him it is not man that meeteth with his sins but it is God that meeteth with him as the King of Syria's servants tell him It is not any of us that have betrayed thee but the God of Israel sheweth by the Prophet that is in Samaria to the King of Israel what thou speakest in thy bed-chamber True Grace will teach a man to say God hath now met with my heart this day my sin was smitten 3. When men carry themselves as those that come to carp and censure rather then to hear and apply the word there is much of the cunning and subtilty of the devil in this to make men rather to corrupt what they hear then out of any desire to learn to submit to the word Thus men make the Pulpit which is Gods tribunal to be their bar to judge others coming rather to be jeerers and scorners then hearers of the word and sometime those that leave other sins yet they are taken with this and go on therein SECT 3. Setteth down five causes of this sin of censuring IN the next place I shall sit down the causes of this sin of rash judging or censuring which are these 1. It proceedeth from a guilty conscience for a man that is bad himself and privy to his own naughtiness doth easily judge others as bad in every kind as himself The most vitious are most suspicious and are apt to take all things in the worst part whereas Love thinketh not evil 1 Cor. 13.5 when it may have a good meaning So Jacob when his sons brought Josephs coat all imbrued with blood he knowing it did not charge them that they had murthered their brother and made him away but said It is my sons coat an evil beast hath devoured him Joseph is surely torn in pieces Gen. 37.33 2. Pride and an overweening conceit of a mans self It was a proud one that said I am not as other men are nor as this Publican Luk. 18.11 he was high in his own esteem when he was far lower in the eyes of God then he that was despised by him he set him at nought as if he were not worthy to come neer him When the self-condemning Publican went home to his house justified rather then the censorious and self-conceited Pharisee Some judge rashly out of pride thinking by how much the more they depress the good name of others by so much the more they advance their own reputation Proud and Arrogant spirits looking on others with contempt and scorn why else do they blaze abroad other mens vices but to give an occasion of extolling their falsly supposed virtues 3. A third cause of censuring is envy and uncharitableness how Eagle-ey'd and sharp-sighted are the Scribes and Pharisees as also open-mouth'd and long-tongu'd concerning the carriages of others If they can find no holes in their coats they will make some as appeareth by their dealing with John Baptist yea with Christ himself and his Apostles John is condemned as austere and abstemious one that will not keep company nor partake with them in worldly delights and pleasures because such carriages suited not with the doctrine of repentance which he preached therefore they pass an uncharitable sentence upon him and say he hath a devil Mat. 11.18 On the other side our Saviour coming to seek and save that which was lost conversing familiarly and keeping company with them that he might convert them therefore they say he is a pot-companion and a friend of Publicans and Sinners ver 19. so they deal with his Disciples nothing they do will please them if they eat but with unwashen hands they charge them for transgressing the tradition of the Elders Mat. 15.2 Let them on the Sabbath but pluck a few ears of Corn to stay their hungâ—y stomacks they chaâ—ge them with breaking the Sabbath Luk. 6.2 Likewise the uncharitable Corinthians censuâ—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 fauâ—ts they can see moats in other mens eyes but cannot discern beams in thâ—ir own and although they are far worse then those they censure yet by reason of their sottish stupidity and
made unto us wisedome righteousness sanctification and redemption that according as it is written He that glorieth let him glory in the Lord. 1 Cor. 1.29 30 31. Our Redemption is through the blood of Christ and he is made ours by faith and this faith is the gift of God that so we might not have any thing in our selves to glory in but all our glorying should be in the Lord So the Apostle to the Ephesians Ye are saved by grace through faith and that not of your selves it is the gift of God not of works lest any man should boast Eph. 2.8 9. If the whole work of our salvation proceed from the grace of God then our works have no hand in the matter as Rom. 11.5 where Paul tells us God reserveth to himself a remnant according to the election of grace then he addeth ver 6. if by grace then is it no more of works otherwise grace is no more grace or if of works then no more of grace otherwise were work no more work where you see grace and works cannot stand together in the business of our salvation it is of grace not of works lest any man should boast he hath of his own to save him 3. Labour to have the true fear of God planted in your hearts Be not highminded but fear Rom. 11.20 The fear of God is set in opposition to highmindedness which causeth foolish boasting The fear of the Lord is to depart from evil pride and arrogancy Prov. 8.13 the fear of God will make thee afraid of assuming glory to thy self when God hath no praise pray to the Lord with David to keep thee from presumptuous sins Psal 19.12 whereof this of boasting is one of the greatest 4. Take frequent views of thy self in the glass of Gods law what thou wast what thou art what thou maist be if God should leave thee consider what thou art to God to Angels to good men then thou wilt have little cause to boast consider what thou hast and what thou wantest and thou shalt surely find thou hast good cause to be afraid lest that thou hast be a very deceit and a meer shadow of vertue and thy righteousness even a false and counterfeit righteousness oh then boast not of thy goodness forget it and God will remember it be mindful frequently to confess thy sins and be humbled for them then God will forget them CHAP. XV. Divers considerations to stir us up to the bridling and moderating of our Tongues SEeing then that men most easily of all things do offend in their lips and tongues then which to keep from failing there is nothing more difficult what need have we to be watchful over our mouths and careful to keep the doors of our lips that we offend not with our tongues It is a thing praise-worthy in anger to keep our hands from fighting in abundance of dainty meats to bridle our appetite from intemperance in great prosperity to refrain from pride but to offend with the tongue being so easy and the way thereof so slippery that not to offend in words is a vertue so rare and a thing so seldom seen as that the son of Syrach counteth it most marvelous when he saith Who is he that faileth not in his tongue and St. James esteemeth it a great perfection If any man offend not in word the same is a perfect man and able also to bridle the whole body Jam. 3.2 And to shew what great things may be done by the well ordering of the tongue the Apostle compareth it to a Bridle or Bit of an horse like as the bit is but a small thing in comparison of the horse yet it turneth about and ruleth the strongest horse at the pleasure of the rider so the Tongue is but a small member in the body of man yet being moderated with discretion it bridleth the whole body Now that we may the better be enabled to bridle and moderate our tongues I shall propound these considerations God in his word gives a great charge Consid 1 to his people that own him for their God that they look carefully after their tongues He that leaveth not the eye the ear the hand at liberty he leaveth not the tongue at liberty A man may not do with his tongue as he pleaseth Prov. 4.23 24. Solomon adviseth First keep thy heart with all diligence c. then the tongue Put away from thee a froward mouth and perverse lips put far from thee what is spoken there of a perverse tongue is meant of all the sins of the tongue that have been spoken of and many more that might have been spoken to And seeing God doth so strictly require that we should keep our tongues from evil and our lips from speaking guile Psal 34.13 It behoveth all those that would be counted Gods people to take special care of it He that keepeth himself from other sins and faileth herein sheweth the vanity of his Religion Let us consider wherefore God Consid 2 doth so often repeat his commands for the right ordering the tongue and his prohibitions against the sins of the tongue Surely he doth it for these ends 1. That if men be careless at one time they may be more careful at another and if they pass over it in one place of Scripture they may meet with it in another 2. Because he knew how careless men were apt to be of their tongues though they were the more careful in other things 3. He knew well the mischiefs of it what hurt it would be therefore he is so frequent in commending the duty like the Master of the family often giving in charge to his servants to take heed of fire because he knoweth the danger of it if it break out 4. Because he knoweth what a matter it is to keep the tongue in good order The Apostle sheweth that though a small Bit will rule a great Horse and a little â—udder will rule a great Ship yet the tongue is very hardly tamed Therefore God doth so often provide a Remedy against it We must when we least think of it Consid 3 be called to account for all and every sin of the tongue God will demand a reason why we did let our tongues loose at such a time and such a time in such and such discourses and though mens Laws will not reach such sinners yet Gods Laws will and the Lord Jesus saith that for every idle word that men shall speak they shall give account at the last day Mat. 12.36 Alas how much vain discourse proceedeth from men that they take no notice of but did men consider this it would make them more carefull then they are did they consider they must give account of their evil-speaking to him that is ready to judge the quick and the dead 1 Pet. 4.5 God will enquire a reason why you slandered such a one at such a time what answer will you give at that day Consider how God dealt with Aaron and Miriam
Epaminondas an Heathen Plutarch in Epaminond was so chary of his credit that he was wont to say He cared not to be killed so it might be recorded that he died without just cause Christians therefore have just warrtnt to answer in their own defence when they be falsely accused especially in the case of Religion when the imputation doth not so much touch their Persons as their Profession in this case not to be resolute is to be plainly dissolute In Athens every Citizen took a corporal oath to maintain their professed and established Religion Melanct praefat ad comment in Roman in this sort Pugnabo pro sacris solus cum aliis It is also necessary in some cases to make confession of our faith sc where the Glory of God may by that means be procured our brethren edified and scandal avoided So doth Paul Act. 22. St. Peter enjoyneth us alway to be ready to give an answer to every one that asketh us Note that the Articles of faith are subject to reason but that every one may see we have reason to beleeve as we do Junilius de partib 9. divinae legis lib. 2. cap. ult and a reason of the hope that is in us 1 Pet. 3.15 Yea Paul tells us that every one that will be saved with the mouth must make confession to salvation Rom. 10.10 and Bullinger tells us that faith in the heart breaking forth into confession with the mouth is a note whereby the friends of Christ are distinguished from the followers of Antichrist Yea Christ hath told us plainly that whosoever will not confess him on earth before men he will not acknowledge them before his Father in Heaven This confuteth all Peter-like Professors who â—re silent in time of persecution and â—hink that then it s enough for them to think well and mean well and keep their faith to themselves no they must confess it to others and if they do not or dare not it 's an argument for the time their tongues are not loosed by God but tyed up by the Devil 3. The right ordering of the tongue consisteth The leaves of loquacity spring from the root of small capacity when a man is careful that there is not too much loquacity in himself that he doth not vainly bable upon all occasions Prov. 10.19 the wise man sheweth the folly of a man given to talk much A wise man refraineth his lips but where much talk is there is much sin unless there be much grace to govern the heart He that hath knowledge spareth his words Prov. 17.27 The Preacher is cleer in this point God is in Heaven thou upon earth therefore let thy words be few Eccl. 5.3 Men must take heed of impertinent words words of wind that are empty and fruitless The Hebrews call a vain word a word of lips Prov. 14.23 Surely the Serpent wilâ— bite without enchantment and a babler is no better Eccles 10.11 A babler hurteth his friend aideth his enemy and undoeth himself as members that are continually diseased continually draw humours to them so the tongue of a babler being never without an inflammation draweth poison to it self by continual babling as One well noteth Crook Hypocr chap. 3. August de Conven 10 Praecept 10 Plagar Absit in oratione multa locutio sed non desit multa precatio Hieron Non magna vocis extensio sed magna cordis intentio deo grata Chemnit Harmon Evangel What One saith of Heretical teachers I may say of all vain bablers they are like Frogs that in muddy Marshes and Fens are alwayes croaking that bring irksomness to the ears but yield no food to the minds of men Our Saviour condemneth vain repetitions in prayer for some think they shall be heard for their much speaking Mat. 6.7 Christ correcteth them not for the matter they prayed but for the manner of their praying that in their prayers they used vain repetitions superfluous and superstitious multiplying of words like the Heathen for repetitions of the same petitions are not unlawful 4. It consisteth in this that we be careful not to be often found talking of the things that concern us not to talk of This is set down to be the fault of women that go from house to house that are tatlers and busy-bodyes speaking things which they ought not 1 Tim. 5.13 and these are such saith the Apostle that learn to be idle that wander from house to house and talk of things that concern them not but this is not the fault of women only but the fault also of too many men among us and such were among the Thessalonians he bids them study to be quiet that is shew not your selves to be men and women of the tongue 1 Tim. 4.11 Let no man affect the honour to be a great talker but love the honour to be at rest as the Greek words import which is greater honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the Rest of the body as the women rested on the Sabbath day before they went to the Sepulcher of Christ to annoint the dead body of our Saviour with the spices and ointments they had prepared there is the same word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk 23. ult but here the Apostle meaneth the rest of the Tongue to rest from medling with things that belong not to them If men will be discoursing let it be of what may do themselves and others good 5. It consisteth in this that our speech be not cross nor froward nor thwarting language Many men have froward hearts and they shew it by their froward words speak to such men and you shall have nothing but some froward answer again Put away from thee a froward mouth and perverse lips put far from thee Prov. 4.24 One observeth upon that place how ill God looketh upon such a tongue comparing it to a lip drawn awry as that seemeth ill in the eyes of men so a froward tongue is much more unseemly in the eyes of God therefore put this away from thee This is one character of a naughty person A wicked man walks with a froward mouth Prov. 6.12 The phrase is very emphatical where ever he goes he carries it with him God made not the tongue of man of bone or of any other hard substance but of tender flesh because thy words should be tender and sweet not rough and sharp Stella Here is the difference between a good man and a wicked man though there be by nature such frowardness in the heart of a Holy man yet Grace makes him strive against it and he hath no Rest in himself till he hath gotten the Mastery over it In this case it is with a child of God as with an horse that trots hard yet by Art he is brought to pace easily but because his trot is natural he is apt to fall into it very often but the rider with
wicked mans heart that as the one is very excellently good like choyce silver so the other is stark nought little worth very refuse and that because out of the heart proceedeth all evil and he that hath nothing of grace in his heart must needs have a very bad tongue Again he sets the lips of a wise man against the wicked mans heart Prov. 15.7 the lips of the wise disperse knowledge but the heart of the foolish doth not so that is A good mans lips are like a good seeds man sowing good things for his own good and for the good of others he hath to do withall but where the heart is naught no good can come from such a man and Prov. 12.18 There is that speaketh like the piercings of a sword but the tongue of the wise is health the one is a cutting tongue the other is a wholsom medicine the profit of it reacheth to many others but the refreshment and comfort returneth into a mans bosom a wholsom tongue is a tree of life Prov. 15.4 Trees as One well noteth bring forth fruit for others not for themselves Ball de gubern linguae but he that useth his tongue lawfully shall reap the fruit which he beareth Trees are often planted and dressed by one when another enjoyeth the fru t but he that governeth his tongue well shall possess that fruit which none can take from him Trees bring forth fruit once in the year but the due use of the tongue is continually fruitful for the comfort of him that useth it The fruit of Trees is one and the same but the fruit of the tongue rightly exercised is divers among which the special is eternal life CHAP. XVI Sheweth wherein the right ordering of the Tongue consisteth BEcause the work of the right ordering and government of our tongues notwithstanding the many specious shews of Religion that men make is very much neglected therefore it is a lesson that is very needful for us to learn to bridle and keep our tongues in order and as a bridle or bit in a horses mouth is to hold him to that pace the rider thinks fit and to turn him about at his pleasure so the directions that God gives in his word for the tongue should be as a bridle to restrain our too much aptness to exorbitant expressions Theophrastus the Philosopher said not amiss it were better trusting to an untamed and unbrideled horse Turnbul exposit in Jacob. 3. then to an bubrideled tonge for the danger of the Horse by not medling with him may be prevented but because we carry our unbrideled tongues alwayes about us the peril and danger therof cannot be avoided Now the right ordering of the Tongue consisteth 1 In a care not to speak rashly but that we consider what and how and when and to whom to speak he well considereth what he speaketh before he speaketh Diu eonsidera quid loquendum sit adhuc taceus provide nequid dixisse poeniteat Quicquid dicturus es prius cum anim tuo reputa Isoc ad Demon. who speaketh as he ought to speak Prov. 15.28 The heart of the righteous studieth to answer but the mouth of the wicked poureth out evil things a wise man will well weigh his words before he speaketh and ver 2. The tongue of the wise useth knowledge aright but the mouth of fools pour out foolishness or belcheth out his folly The good man makes use of his tongue that he may not sin with his tongue but useth his knowledge aright for the good of others when as the wicked is babling any thing that comes next to his lips The tongue is placed neer under the brain and understanding part as at the feet of her Schoolmaster that it might not run before the wit Pet. Barker exposit in Prov. 1.3 and the heart is counsellor to the tongue that it might have a good guide above and beneath to teach us to sift our words to let them be priùs ratione quam prolatione priùs ad limam quam ad linguam Jephtha upon his rash vow brought sorrow upon himself Rashness doth nothing well A man going in haste easily slideth Prov. 1â— 2 Avoid rash speaking lest with Jephtha thou say too late I have opened my mouth and cannot go back Peter's rashness made him to curse and forswear himself 2. It consisteth in taking a due and fit time to speak in A word fitly spoken is like apples of Gold in pictures of Silver saith the wise man Prov. or a word upon the wheeels It is a Metaeâ—hor taken from a Potter that mouldâ—th his clay while it is upon the wheel â—o what fashion he pleaseth he doth â—isely that speaketh seasonable words â—hat gives a reproof in season and he â—lso doth wisely that heareth it and makes good use of it this is better esteemed in the eyes of God then jewels of gold and silver in the eyes of men Thus Abigail deals with Nabal she takes the fittest time to speak unto him not in his Wine nor in a passion presently when she heareth of it but when his wine is gone 1 Sam. 25.35 So Nathan dealeth with David 2 Sam. 12.1 He by a parable gets within him and makes him pass sentence upon himself and then tells him Thou art the man Solomon tells us there is a time to keep silence and a time to speak Eccles 3.7 every thing is beautiful in his season so is speech so is silence The Learned tell us there are seven special seasons of speaking as 1. When we bring honour to God and do good to our brethren 2. When the truth and honour oâ— God may be vindicated by us 3. When the credit of a wrongeâ— brother may be repaired by us 4. When by speaking the ignoranâ— may receive direction or instructioâ— from us 5. When the weak may be supported and comforted by us 6. When a doubting soul may receive establishment from us 7. When we have an opportunity of giving due reproof and conviction to those that do evil To these I shall add that it 's lawful and seasonable for Christians being falsely accus'd to use appeals and make apologies for themselves in defence of their innocencie So did David when Saul had received many false informations against him 1 Sam. 26.18 The like doth St. Paul before Felix Festus King Agrippa and all other Governours before whom he was accused Act. 22 23 24 25 26 chapters Yea so doth Christ himself being accused to cast out devils Luk. 11.17 and when he was called a Samaritan c. Joh. 8.49 and after these examples some of the Antients have written whole Books of this Argument as Tertulian Justin Martyr and others and good reason there is hereof for a good name is better then great riches Prov. 22.1 Ruffinus Ruffin Eccles histor tells us that whosoever is silent being accused of Heresy cannot be a good Christian he is cited by Bishop Jewel in his Apology for the Church of England